it seems not merely the instrumental, but the cause) of begetting a sinner, or impregnating but not in any sense is it either the cause or t of his regeneration, or "the act of his being b can only be accomplished by water, or be through immersion, whereupon, and not until t born of God, or born again. Now let us inqu theory is not swept away, by this passage epistle, taking its plain meaning from the new w Mr. C. itself. Here the apostle speaks of suc been" regenerated," (according to the new ve "born again," (according to our standard ver scriptural import of which, Mr. C. contends, "the act of being born," not by water or thr mersion, whereby alone according to his theory can become the subject of regeneration, but the word of the living God, which remains foreve

A passage in the epistle of James, in like proves that God alone is the efficient cause of change, both in the state and character of a sin quickened from a state of spiritual death, and word of truth," and not water, is the instrument he ordinarily, at least, effects such a change. own will, (chap. 1:18,) begat he us with the truth, that we should be a kind of first-fruits of tures." The original word here translated " not precisely the same with that rendered in instance, (1 John 5:1,) but it is susceptible of meaning, and there can be no doubt of the corre our version. It moreover corresponds with the tion of Dr. Macknight, but the Bishop has, in stance, thought proper to use the word "impro for "begotten," although, as has been shown, a will presently further appear, he considers and us terms in reference to the new birth, as synonimo is not so blear-sighted as not to perceive the bea these passages upon his theory, and therefore in tra, (p. 29,) he labors not only to evade their fo to press them into his service. "In being born

ly, (says Mr. C.,) there is the begetter, and that which is begotten. These are not the same. The act of being born, is different from that which is born. Now, (he adds,) the scriptures carry this figure through every prominent point of coincidence. There is the begetter. Of his own will he has begotten, or impregnated us, says James the apostle. By the word of truth, as the incorruptible seed; or as Peter says, We are born again, not from corruptible, but from incorruptible seed, the word of which endureth forever. But (he continues) when the act of being born is spoken of, then the water is introduced. Hence, before we come into the kingdom, we are born of water."

The above is a just specimen of the Bishop's logic, as well as his candor and regard to accuracy in quoting from the sacred oracles. Let the reader understand that the part of the above extract in italics, purports to be literally quoted from the epistles of James and Peter. Yet it will not only be perceived that both quotations are incorrect, but that the latter so changes the language as to keep out of view that divine agency in the work of regeneration, which the passage evidently implies; and represents a person that is brought into the kingdom of the grace of God, as born "from an incorruptible seed, the word of truth," &c. even as a plant springs from a seed possessed of the germinating principle, according to an established law of nature. Whereas, it is evident from our version, which in this respect is in strict accordance with the original, that although the saints addressed by the apostle, were born again of incorruptible seed, it was "by the word of truth," and this was the instrument or instrumental cause. The original word translated "by," comes from a Hebrew word which signifies to drive or impel, and in its connection as here used, must lead us to the conclusion that "the word of truth," and not water, was either the efficient or instrumental cause of their having been regenerated, or born again. But as it would be equally as contradictory to other plain passages of God's word, as to the dictates of

sound reason, to conclude the word of God, or the gospel alone, when not accompanied by "the Holy Ghost sent down from heaven," to be the efficient cause of this great change, therefore we cannot be at a loss to determine what is the true meaning of this part of the passage.

When the writer of the preceding narrative had nearly completed his design, he was summoned by the voice. of disease to prepare for the conflict with death, that he might forever rest from his labors. The tongue which had so eloquently defended the cause of justice, and lastly the sacred cause of divine truth, was now about to be silent, and the hand which had sketched the previous account of the discussion with the champion of error, was now about to rest in the grave, "till the resurrection." But it is evident, that Divine Providence had preserved the mortal part of Dr. Jennings from dissolution, during the last year of his life, so long, that he would be enabled to write out all the essential parts of the debate, which exhibits in its true features, a dangerous system of delusion, which had spread throughout many parts of the land, and bid fair to extend its blighting, dividing influence, through many branches of the church, exhausting their spirituality, and leaving an external gospel, called ancient, as useless, as it is contrary to the sacred oracles.

CONCLUSION.

MR. C.'S DISINTERESTEDNESS.

From a long letter, addressed to the present writer, by his uncle, dated Dec. 31, 1830, a few days after the discussion, the reader can obtain some idea of the points

which were the subjects of Mr. Campbell's concluding remarks.

"The Moderators adjudged the conclusion to belong of right to Mr. C., who exhausted the greater part of his last twenty minutes, not in reply to what I had advanced from sundry important parts of the word of God, but in reading his own book-his Millenial Harbinger, Extra, No. 1. And knowing that my lips would be sealed, and that no reply could be made to what he might say, the most of the little that he did advance, besides, related to his own great disinterestedness," &c.

Says the writer of the letter, as to the effect of this discussion, it does not become me to speak. I trust that my motive in entering into this contest, was not to seek my own things, but the things of Jesus Christ-not to promote my own interest, or honor, or fame; but the glory of God and the cause of truth, even as it is in Jesus. Suffice it therefore to say, that, with the exception of the deluded followers of Mr. C, the voice of the public, including not only the great mass of the several Christian denominations, but such as belong to no church, (of these a number that were either admirers of Mr. Campbell's talents, or strongly inclined to embrace his sentiments,) is, that truth has triumphed."

It will be learned from the above extract, that Mr. Campbell made the matter of his own "great disinterestedness," one worthy of the attention of the assembly in his concluding address. The pecuniary concerns, or personal efforts of a disputant, were not only a poor shift for arguments to defend the "ancient gospel," pretended to be based on the foundation of the apostles; but rather delicate subjects for a modest man to introduce, when they pertained to himself. Since he has made an exhibition of his disinterestedness in one public assembly, if not in many, the subject may be considered as fairly before the public, for examination.

Let us suppose the case of an ambitious ecclesiastic, anxious to acquire fame, influence, and "filthy lucre," in this country, in the present state of our civil and religious