they mistaken your real views? are they fighting against shadows? Do you indeed hold the senti ments and opinions which your brethren have charged upon you? I have no doubt you will answer in the negative; you will say they were mistaken. If so, what can be the cause of so many erroneous conceptions of your real views? Why is it that your brethren do not understand precisely what you mean? Can you ascribe it to the dullness of their intellection, to malignity of heart, or to an unjustifiable and illiberal prejudice? Surely not. Some who oppose your views are men of strong intellectual power-of fervent piety, and who are very justly esteemed your best friends. You remember a worthy bishop of Virginia, whom some time since you had occasion to praise; he is your friend; he loves you, but does not approve of your opinions. Hear what he says. Of Paulinus he speaks thus: to the word; thereby altering its obvious meaning, and making the apostle guilty of a kind of tautology; for he had previously said there is one body and one spirit; and finally destroyed one of his strong and palpable arguments; namely, the one baptism for the remission of sins, of which all from the beginning were made partakers, who believed in, and obeyed, the one Lord. This, however, our author has paraphrased into "one baptism of the Spirit, enjoyed by all who are associated together, and thereby rendered one body with Christ." Now, pray, what does the apostle mean, if not this unity in one body with Christ, through the indwelling of his Spirit, when he says above, "There is one body and one Spirit?" Or is he so loose and verbose in his style, especially on a subject of such deep interest, that, in the course of a few words, he should repeat the same thing over again; and that, too, under the form of a distinct and additional argument? Far be it. The apostle is no such loose declaimer. Moreover it would be unreasonable to suppose that in the exhibition of the great fundamental and uniting topics of christianity, and for the express purpose, too, of enforcing and maintaining christian Concerning yourself he remarks:-"What unity, the apostle would have omitted one of such shall we do with Campbell? He is certainly leading importance, with which the present enjoy-wise, but not with the wisdom of God, at least ment of the remission of sins, and the promise not often. He seems to be misled by an ambiof ultimate salvation stand so closely connected; tion to be thought a reformer; but he will fail, and which, in the preceding epistles, both to the or I shall miss my guess (as the Yankees say.) Romans, the Corinthians, and the Galatians, he He may be as learned as Luther, or Calvin, or had introduced, as indicative of the near and in- Melancthon, but they fell on other days than our timate relation of believers with Christ, and with friend Alexander. It is one thing to reform each other in him. To the Romans he says, Popery, and another to reform the Reformation." "Know you not, that as many of you as were And though he cannot approve of your opinions, baptized into Jesus Christ, were baptized into his "yet, after all," says he, "I can't throw him death," &c. To the Corinthians, "By one Spirit away as a good man, nor am I without hope of are we all baptized into one body, and have his veering about until he gets to the right point been all made to drink into one Spirit." And to of the compass and his last days be his best days." the Galatians "As many of you as have been Such is the opinion of this excellent bishop.— baptized into Christ, have put on Christ; you are Consider what he says. all one in Christ Jesus," &c. "He wrote something last year in which he certainly went too far. He is now convinced (I am persuaded) and is guarded against our friend Campbell's chimeras." Our beloved "Paulinus" will not, though he But I see I have exceeded due bounds in this much loves you, be found an advocate for your communication, and therefore must close it. opinions. He is not disposed to rend the churches Oh! presumption! Oh! prejudice! Oh! bigotry! for the sake of establishing your constructions what have ye done. Corrupting the word, and interpretations of the only rule. In the changing the ordinances, or rejecting them; western country you have friends, but who opblinding the eyes, and steeling the heart; ye pose your doctrine, perhaps because they misunhave led men away from the truth, and confirm-derstand you. As a man, they love you; but as ed their apostacy. In the mean time, taking leave of our author and the subject, permit me to remind him, and through him, to admonish the public, in his own words, page 68, that "whatever receives not the sanction of heaven's authority, ought to be rejected as an unauthorised intruder into the service of Jehovah." Consequently, that infant sprinkling ought to be rejected; there being neither precept nor precedent for it of divine authority. PHILALETHES. Letters addressed to A. Campbell.-Letter II. Bloomfield, Ky. June 1827. BROTHER CAMPBELL-IT is only by a free, unreserved correspondence either viva voce or by writing, that we can come to a proper understanding on subjects of a supposed difference. You are aware that it is foreign from my design to enter into a polemical combat. I wish by the help of the Lord, to lead you to a serious consideration of the importance of cultivating love and union with your brethren. From the many communications over different and anonymous signatures published in our paper, you see that many of our brethren are exceedingly opposed to what they suppose to be your sentiments. Have a teacher, you do not possess their confidence. Now, brother Campbell, let me suggest to you the propriety and expediency of making out a summary of your faith. This is easily done. I can, on one half sheet of paper, give a summary view of my faith; or, if you choose, a synopsis of the leading and most prominent truths of the scriptures. By this means we can set down and compare your views with our own; and if any real difference exists, it will be seen at once. Will you be so kind as to let me hear from you on this subject. Believe me to be sincere, when I express for you my best wishes and prayers. Yours, in very great haste, SPENCER CLACK. BETHANY, OCTOBER 12, 1827. BROTHER CLACK-I am fully aware of the purity of your motives, and of the excellency of the object of your address to me concerning "the importance of cultivating love and union with my brethren." I thank you for calling up the subject again to my recollection; and be assured every feeling of my heart, as a man, and as a christian, is on the side of love and union with my brethren. And if I would boast of any attainment I have made through the favor of as respects Paulinus, he has since spoken for himself in the "Christian Baptist;" and as for my "chimeras," brother Semple has already been called upon for an explanation, which he cannot, consistently with his high standing, avoid presenting to the public. I am sorry to see two sentences in this extract: Sorry, because of the regard and almost veneration I have for the author. The one is "He is certainly wise, but not with the wisdom of God, at least not often." With what wisdom, if not the wisdom of God? Is it of the Devil? The other is, "He seems to be misled by an ambition to be thought a reformer." Where now that charity which thinks no evil? And where is the proof? But I push this matter no farther, waiting for brother Semple's explanations. I chief friends, may not be applicable to either the tattler or the publisher of this garbled extract. I do hope that the cause I plead may never stand in need of such subterfuges or of such auxiliaries. I thank you upon the whole, brother Clack, for letting out so much of the secret. I am willing to gather honey from every flower. But my motto is, God, my boasting should be this-that I am willing to go the whole length taught and recommended by the holy apostles in maintaining the unity of the Spirit in the bond of peace. I feel myself strong on this point. I can go farther in bearing with the infirmities of the weak than ninety-nine in a hundred of my brethren will approve. As I said before, so say I again: If I thought there was a man upon this continent who would go farther than I to unite all christians in the bonds of love and christian union, I would travel on foot a hundred miles to see him. What you say about "the many brethren who are opposed to my views," weighs not a feather in my estimation. I grant, indeed, that their concurrence in sentiment and co-operation with me would afford me much pleasure, and that I regret that there should be any to oppose, know-hope what Solomon says about him that separates ing, or walking in, the way of the Lord more perfectly. But what good cause does history record which has not had many opponents, both open and clandestine? And have not good men often opposed a good cause? Strong as the intellectual powers of some who oppose me are; fervent as their piety, and great as their erudition may be -(and I do not wish to derogate an iota from their merits)-I have the satisfaction to know "Nullius addictus jurare in verba magistri." that they have not studied the subjects on which "To reform the Reformation" is indeed a hard they oppose me as I have done. They have either matter-and why? Because many think the wanted the means, the opportunity, or the pa- Reformation was complete. But what man tience and perseverance necessary to such inves-skilled in ecclesiastical history does not know tigations. Of this I have the same proof which I would have when a professed linguist reads me an ode in Horace, or a passage in Pindar, that he had not studied it so well, or better, than I. A mechanic who inspects a clock or a watch, knows what sort of mechanical attainments its architect possessed, whether better or worse than his own. This is a very trite method of determining such matters; which are of little importance when decided. But yet it is a suitable reply to your remark. For if you intended to have caused me to doubt of any sentiments advanced by me because of these many avowed and clandestine opponents, I can assure you that, so far from this being the fact, if not one in a hundred of those who do concur in sentiment with me, did concur, I should be as firmly persuaded as I am; or, in other words, if my success had been ten times less than it has been, I should just be as certain as I am of the firmness and correctness of the ground on which I stand. And if you intended rather than myself, to make others doubt of my sentiments, (which a majority will likely say was the fact,) then I ask them, on whom you intended to operate, Of how much weight would be your remarks to a Baptist who firmly opposed infant sprinkling? You would tell him to consider how many good, and intelligent, and erudite christians, differed from him and opposed him; some in one way and some in another. He would say, if all the people in the state, or if an overwhelming majority of all the professors of christianity upon earth, should oppose me for opposing infant sprinkling, I would still say, and believe in my heart, that it is a human tradition. Think of this, brother Clack, and make use of stronger arguments in your next letter. Your quotations from brother Bishop Semple's letter to Dr. Noel come next to be noticed. Without a single censorious remark on the means by which brother Noel obtained this morsel, or on his sending it to you for publication without the knowledge and consent of Bishop Semple; I say, passing by these and some other little things, which I hope not to be under the necessity of exposing, I proceed to remark, first. That as far that the reformers themselves were veering about from point to point till the day of their death, and that not one of them finished the work he had begun? The greatest moral calamity that has befallen the Protestants is this, that they imagined the Reformation was finished when Lu ther and Calvin died. The history of that Reformation, like that of Bonaparte, will never be fairly given. The Reformation was a mixture of ten grains in one cup, nine of which were polit ical and one religious. The pope's chair is found in almost every sect. All synods and councils have need of it. And half or three-fourths of all our religious controversies is about who shall sit in the pope's chair. If the virtuous and good, along with the crafty and designing, join hands in opposing, it will be hard indeed to reform the Reformation. But it is not the less necessary on this account. But so soon as brother Semple gives an account of my chimeras, I will shew, from good authority, that these chimeras have been favorites a mongst the Baptists for ten centuries before the Reformation, and that every grand point for which I contend has been espoused and either directly or indirectly acknowledged by the church in the wilderness for nearly twelve hur dred years. We shall have the imposing weight of great names on both sides. What to think of your "suggestions about making out a summary of my faith,” I know not. It looks about as queer as if I should say to you, Brother Clack, well now do burn your little half sheet summary when you have made it, and let not any infant see it. Your faith is small, if a summary view of it could be given on one half sheet. Half a quire would not give a summary of my faith. For my faith is as summarily comprehended in the New Testament as the wisest head in christendom could compendize it. But what use have you for my summary? To compare your summary by mine, and to decide my christian fate according to the points of resemblance between your summary and mine.You have no right to demand it of me, and I am under no moral, religious, or political obligation to give you such a summary statement; but if you wish to know for any useful and benevolent purpose my belief in any point or my views of any passage in scripture; or my opinion of any doubtful topic, I am at your command. It shall be given you. I understand you published only a part of my first letter as yet in your paper. I do not think so well of this. I would rather see a little more justice and kindness amongst our modern professors, than a new summary for every new moon in the year. Your faithful and honest friend, A. CAMPBELL. Attempt at the Restoration of Ancient Order. WE have promised our readers some historical notices of some churches which, in late years, have attempted to remove out of Babylon. We now endeavor to redeem this pledge.-The following sketches were drawn up by the churches themselves, in answer to a request from a church in New York, which published, in 1818, a circular to these societies in general, soliciting from them a statement of their views and practices, &c. We begin with the letter sent from New York, and will furnish a few of the narratives received in reply to it. We reserve our own remarks, approbatory and disapprobatory, until the documents are before our readers. Such information we deem of much importance to all who are desirous of understanding the will of the Great King. The faults and blemishes of those who have attempted a better order of things, are not without benefit to us who enquire after the ancient order of things. Many of these societies have progressed well, all things considered; and their attempts and efforts, however they may be disapprobated, are of more real importance to be known than the doings of Luther and Calvin, and other reformers from ancient popery.— The time must arrive, if there be any truth in prophecy, or any knowledge of it in the world, and that before many years too, when those who have been forward in reforming modern popery, will be as much esteemed as those who reformed ancient popery. ED, C, B, The Church professing obedience to the faith of THAT you may be better informed concerning those who thus address you, we have deemed it requisite to give the following brief sketch of our public worship-soliciting, at the same time, that wherein you may differ from us in any matter, faithfulness will dispose you to refer us to apostolic practice, plain and intelligible to the capacity of the plain and simple followers of the Lamb-as we have not much of this world's learning, and are disposed to admit that alone as obligatory, which can be clearly adduced from the New Testament, without the aid of sophistry or allusion to the practices of man. And we trust it may be given us from above, to receive with meekness whatever of this nature your love and concern for our welfare may dispose you to communicate. that he died for our sins, according to the scriptures; and that upon such confession, and such alone, they should be baptized. We hold it to be the duty and privilege of the disciples of Jesus to come together into one place, on every first day of the week, rejoicing in the recollections which that day reviveswhereon the Lord Jesus destroyed the power both of hell and death, by his resurrection from the dead, and gave sure hope to his people of being raised also. When thus assembled, we proceed to attend to all the ordinances which we can discover to be enjoined by the practice of the first churches, and the commandments of the Lord and his apostles. 1st. Our elders presiding, and the brethren all together, (having no fellowship in sacred things with those who confess and obey not the faith,) in obedience to the command, 1 Tim. ii. 1, &c.— we commence our public worship by kneeling down and offering the supplications, prayers, &c. directed in that passage the elders by themselves, or one of the brethren selected by them as competent, speaking as the mouth of the body. 2d. One of the elders selects a suitable hymn or psalm, expressive of praise; in the singing of which all the members stand up and join. 3d. A portion of the word of God is read by one of the elders relative to the subject or institution of the Lord's Supper; upon which thanks are given, by one of the elders or brethren, for the bread; and after the breaking of breadthanks for the cup;—and after taking the cup a suitable hymn or psalm is sung. 4th. A passage relative to the fellowship or contribution for the poor saints is read; then prayer for suitable dispositions, and thanksgiving for ability and privilege to contribute in this way. The collection for the saints follows. 5th. Previous to reading the holy scriptures; prayer for the Holy Spirit to open the understanding of all present, to understand and receive the sacred word. The reading consists of a chapter in the Law, one in the Prophets, and one in the New Testament. After each, a pause is made to allow opportunity to any of the brethren to make remarks by way of illustration as the subject might require. 6th. Exhortation from the word of God, by the elders or brethren. 7th. Praise. 8th. Prayer and separate. In the evening, the church assembles for worship; after which the elders in their turn, and some other of the brethren, approved by the church, declare the gospel to those without. A love feast is also attended to-and a meeting on a week evening-but those not appearing to be of the same strict obligation with the duties of the Lord's day, are sometimes made to give way to circumstances. The kiss of charity, the washing of the feet, and the entertainment of the disciples, being things the performance of which arises from special occasions exemplified in the New Testament, we deem of importance to be attended to on such occasions. Discipline is also a duty which will sometimes fall to the lot of the disciples on the Lord's day. It may be necessary to observe, that our elders labor at their respective callings, for their support, and are not burdensome to the church; but in case of need, or that the duties of their office render aid necessary, the church deem it their We require that all whom we receive into fel-duty and privilege to communicate liberally to lowship should believe in their heart, and con- them, as "the laborer is worthy of his hire." fess with their mouth, that Jesus is the Christ; As to our intercourse with the world, we re The order, which we derive from the law of Christ, is as follows: The Church of Christ meeting in Morrison's Court, Glasgow, to their brethren the Church of Christ in New York. quire strict uprightness in walk and in dealing, | sobriety in spirit and behaviour-kindness towards all, even enemies-no evil speaking of any-but zeal for every good work-whether it DEARLY BELOVED,-Your epistle of March the respect the bodies or souls of men. In a word, 1st came duly to us, and our joy and gratitude that righteousness of character before all men, to the Father of mercies, have been excited by which the word enjoins as the evidence of being this instance of a society of believers in Christ, in Christ, and as the recommendation of his re- meeting together among themselves, and sepa ligion to mankind. We believe also, that accord-rating from the world and from false professors, ing to the word of God, christians should be sub-in order to walk according to the dictates of the ject to "the powers that be" in every nation, un- kingdom of Zion, directed by his word and spirit less where any of their commands might require in the exhibition of his kingdom. We are glad a breach of the law of Christ. Consequently, to observe also your zeal for ancient brotherly that disciples should have no lot or part in any intercourse between churches holding the same combinations for the overthrow or disturbance of faith and observing the same practices an atgovernments-it being injurious to the cause of tainment too much neglected in our days. In Jesus our Lord, that any of his people should apostolic times, a member of one christian church suffer justly in this world as evil doers. 1 Pet. 2. had access to fellowship in another, on the footIn our relationship to each other as christians, ing of his membership in the former alone. we are all brethren, having no distinction in the Thus Phebe is commended to the church at church, except what gifts necessarily create- Rome, as being a member of the church at but we do not therefore seek to abolish, nor in- Cenchrea, Rom. xvi. 1, 2, and it appears that terfere with those earthly distinctions which our such recommendations were usual in those times. respective stations in the world may require, un- 2 Cor. iii. 1, 2, 3. less where, and so far as these might clash with the authority of the divine word. To maintain such brotherly intercourse, both in a church and between different churches, it is necessary to guard both against too much and too little forbearance; and especially in respect to the external order of the society. Accordingly, any shades of difference from your practices which are among us, we think should not affect or mar our relation as sister churches. We view it as our duty to be subject to, and to forbear each other, to please our brethren, and not wound their weak conscience; but to deny ourselves, and in all things seek the peace and comfort of the church, where such compliance would not countenance error. We esteem it also to be our duty to love our brethren in deed as We, as well as you, require such as we rewell as in word; holding our substance (which ceive into our fellowship to believe in their we have as the stewards of God) in readiness to hearts, and confess with their mouths, that supply their necessities: showing by our willing-"Jesus is the Christ, the Son of God." We think ness to contribute, that we walk by faith and not by sight, and are laying up our treasure where no moth can corrupt, nor thief break through and steal. The questions and disputations that generally prevail among professing christians have no place among us: their reasonings and speculations occupy no part of our time. The knowledge of the simple truth, declared by the Lord Jesus and his apostles and the practical godliness arising from that knowledge, are the things whereon we desire to bestow our attention. It should not be omitted, that in all our measures and decisions, unanimity, and not majority, is deemed the scriptural rule. There are scattered over this continent, a few small societies who have conformed in part to the simplicity of the apostolic faith and practice. We also address to such a similar epistle, and should you favor us with your correspondence, we purpose, if the Lord will, to make known the result of this our communication, to all whom we shall have reason to esteem disciples of the Lord Jesus. The date of your coming together-the number of members-whether you have elders and deacons together with any additional information, will be very acceptable to the church that thus addresses you. Now may He who was dead, and is alive, and lives-over all, God blessed forever, preserve you blameless-to Him be glory both now and for ever. Amen. Approved and adopted by the church, and signed in their behalf, by WILLIAM OVINGTON, March Elders. Deacons. the scriptural meaning of this expression includes the belief of the character of God manifest in the flesh, and of the all-perfect and all-effica cious atonement which he has made by shedding his blood: it includes also the belief of the promise, that whosoever believes the testimony of God respecting the efficacy of the atonement, shall be saved. The profession that Jesus is the Christ, includes also the acknowledgement of the dominion of the Redeemer, and the authority of his laws; that he is both "Lord and Christ." With regard to both faith and practice, we hold the meaning of a passage to be the word of God, rather than any form of speech. Hence, when a person professes to believe that "Jesus is the Christ," we satisfy ourselves that he understands and believes those words in the scriptural sense; for whilst we know that "no man can call Jesus Lord, but by the Spirit of God," we know also that many say to Jesus, "Lord, Lord," who have no part in his kingdom. The gospel contains the testimony of God respecting the Saviour and the salvation, the dig nity of the Saviour's character and the efficacy and satisfactory nature of the atonement, and the completeness of the glorious redemption. It contains also the divine promise, that whoso ever is illuminated to believe the divine testimony shall be saved, and is by this faith justi fied. Such as make a credible profession of this faith we baptize and receive into fellowship with the church. On the first day of the week we count it our duty and privilege to meet, and joyfully com memorate the death of Christ as an atonement for sin, and his resurrection as the pledge of our justification, as that by virtue of which we are raised to the "newness of life," and as the sam ple and the earnest of our deliverance from the exercises we think it our duty to promote the | though we sometimes read these warrants, someglory of God and our mutual edification. In our social observances on the Lord's day, we judge worshipping "in spirit and in truth," to be chiefly important, rather than any particular arrangement of observances, or any particular bodily exercises in them. times refer to them, and sometimes suppose them understood and admitted. Such differences as subsist between us, we think, should not be grounds of separation nor matters of dispute among churches. "We must contend earnestly for the faith;" but unlearned questions, i. c. questions to which the word affords no decided answer, we must "avoid." If we do not avoid such disputes, they are sure to "engender strifes," and are the great cause of division, both among disciples and churches. Regarding brotherly intercourse, and our conduct in the world both to men in general, and to rulers, your letter expresses our sentiments, and those of the churches with which we have fellowship. There are besides a number of churches, as at Perth, London, Liverpool, &c. &c. and many societies without pastors, with whom we are in the habit of christian intercourse. We are, on behalf of the church here, who wish you grace, mercy, and peace, in Christ Jesus, yours for the gospel's sake, Glasgow, May 10, 1818. JAMES WATT, JAMES BUCHAN. Obituary Notice. Except that we begin with praise and prayer, and interpose these exercises between the other observances, our general arrangement is taken from the words, Acts ii. "they continued in the apostles' doctrine and fellowship, and in the breaking of bread, and in prayers." In the forenoon we commence with praise and prayer, each twice; the first referring to the Lord's day, the second before reading the word. Then we read in the historical part of the Old Testament, from the beginning to the end of either. We Such churches as ours have existed in Scotread also in those books called Hagiographa, i. e. land, at Edinburgh and Glasgow, from thirty to Job, and to the end of Canticles; and we read forty years. Of late (1812) a division took place also in the historical part of the New Testament, on the question of small societies, without pasi. e. from the beginning to the end of the Acts tors, having a right to use the Lord's supper.of the Apostles. We next sing and pray with a We took the affirmative of this question. We view to the exercise, and attend to mutual ex- differ from some other Baptists also in receiving hortation and instruction; and then conclude only baptized believers, whilst they plead for with prayer, praise, and the dismission. In the admitting all true believers to their fellowship. middle of the day, as many of the members as We differ from others who forbid the brotherly find it convenient meet to a temporal repast, exhortations on the Lord's day in the public where we think it right to enquire after each meetings of the church. Our members are other's welfare, and to cultivate familiarity with about one hundred and eighty. Those of our each other. This is our love feast. In the after-sister church at Paisley about the same. noon we commence, as in the forenoon, with praise and prayer, each twice. Then we again attend to the apostles' doctrine by reading the prophets and apostles. We next praise and pray with a view to the collection or fellowship. We next attend to the Lord's supper, the observance being preceded by praise, and a reference to the institution, and thanksgiving preceding both the bread and the cup. After the supper a hymn is sung, and then (for some time past) prayer, and a discourse by one of the pastors or preachers, and conclude as in the forenoon. In the forenoon the members of the church sit generally apart from others; in the afternoon, almost universally so. And we are advancing more and more in this, whilst we still forbear on it. Such is our ordinary procedure; but we dont think it essential. Until lately the Lord's supper was our last observance, except praise and prayer. We stand at prayer and praise. In our "measures and decisions," the voice of the church is fairly taken, and the minority generally fall in with the majority. The difference generally arises from a misunderstanding, and is removed by explanation; or the difference may relate to a point not settled by the scriptures, and then it ought to be matter of forbearance. To exact a greater unanimity than this, leads, we think, to tyranny on one part and hypocrisy on the other, and to endless divisions of churches. Such is our mode, and we think it warranted by the word of God. But we do not blame you for commencing with prayer, though we think the words "first of all," I Tim. ii. 1. 1. and "first," 1 Tim. i. 16. mean "principally" and "principal," or chiefly and chief. And we read, "Enter into his gates and courts with praise." We will not blame you for kneeling at prayer, and we expect you will not blame us for standing at this exercise. We do not blame you for reading your warrant regularly before the Lord's supper and the collection; nor would we blame you though you should read a similar warrant regularly before prayers and praises, and the readings and exhortations; though we do not think this necessary. We expect you will not blame us AFTER the first form of this number was in type, on Monday, the 22d ult. at nearly 11 o'clock A. M. after a tedious and painful illness of a consumptive character, which she bore with the utmost fortitude, patience, and resignationdeparted this life, MRS. MARGARET CAMPBELL, consort of the editor of this paper, aged thirtysix years. The deceased was a christian in profession and practice, and did in her life and deportment for many years recommend the excellency of the christian profession to all her acquaintance; and during her long illness, and in her death, she did exhibit to her numerous connexions and friends, how tranquilly and cheerfully a christian can meet death and resign the spirit into the hands of a gracious and divine Redeemer. "I die," she said, "without an anxiety about any thing upon the earth, having committed all that interests me into the hands of my faithful and gracious Heavenly Father, and in the confident expectation of a glorious resurrection when the Lord Jesus appears unto the salvation of all who trust in him." Without an effort towards a eulogy or an encomium-without a single bias from the most endearing relationwe simply announce the above event for the information of a numerous acquaintance, widely extended, and as an apology for the delay of the present number beyond the usual time. Her dying address to her five surviving little daughters, we may, for their benefit and that of others, shortly lay before our readers in a subsequent number. "The Lord gave, and the Lord hath taken away. Blessed be the name of the Lord." EDITOR. |