other denominations. He represents their ministers as hirelings, the people as deceived and fleeced by them, and himself as receiving little or no reward for his services. By pursuing this course, he takes advantage of the avaricious feelings of men, and excites a dislike to the humbling doctrines of the gospel of Jesus Christ, and conceals the truth, that he is rewarded; though it may not be directly, it is done indirectly, and vastly more abundantly than the reward of regularly ordained clergymen. By going through the country, casting reproach upon ministers, whose forefathers assisted in laying the foundation of liberty and free toleration in religion in this country, and who, themselves, have been the uniform patrons of learning, liberty, and rights of conscience, as well as promoters of true religion, he prepares the minds of his deluded followers, to acknowledge himself, as only worthy of patronage. By traveling to and fro, throwing stones at the vessels in all the regular sanctuaries, he obtains a sale for his wares-for his enormously dear, and dangerously bought works, and publications. The more he can persuade people to forsake their former ministers and churches, the more profit results to him, which is already so great, that he needs no salary as a hireling in his destructive work. He now possesses more wealth, than ten, or perhaps twenty, of some of the Presbyterian ministers, whom he makes the chief butt of his rough satire. Having the advantage of zealous agents, who disseminate his writings with the utmost diligence, not only amongst their own sect, (as other denominations do amongst theirs,) but amongst all classes, some of whom, we are credibly informed, are of every grade in scepticism: besides, being Postmaster, and having a Post Office at his own dwelling, in a retired part of the country, he can embrace the franking privilege, and can, with great facility and success, send abroad his communications, and propagate his "ancient gospel" for the sake of "filthy lucre."

It is also worthy of remark, as part of the Bishop's disinterested course, that though accustomed to censure other individuals with the utmost severity, when they, after much forbearance, and injury received at his hands, attempt, in self-defence, and for future security, an exposure of him and his doctrines, he, like an adroit actor who plays upon the sympathies of his auditors, commences the cry of persecution and proscription. And thus, by various arts, he has retained in many places his hold, and increased his supporters; but other persons have seen, and are discovering the real man, through the veil of his pretensions, and are determined not to be beguiled to ruin, nor aid in promoting the prevalence of sentiments, dangerous to immortal beings. I would indulge the hope, that even Mr. Campbell, learning by experience that the road to fame, influence, and wealth, upon the ruins of other denominations, is filled with thorns-that feeling remorse of conscience—and wit nessing the blasting and dividing influence of his plans on the churches, may yet think of retracing his steps, and coming to true repentance, and to a saving knowledge of Jesus Christ, and have, as "he that believeth bath, the witness in himself" of forgiveness.

EDITOR.

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subject of such absorbing interest, we may reasonably conclude, that a true and faithful "teacher in Israel," who had himself been taught of God, would have said to his anxious correspondent, as did the Psalmist to all those that feared the Lord: "Come and hear, and I will declare what he hath done for my soul." The ONE thing which I once felt myself so much in need of, I humbly hope I have obtained. When the sorrows of death compassed me, and the pains of hell got hold upon me, and I found trouble and sorrow; then called I upon the name of the Lord. O Lord, I beseech thee, deliver my soul. Thus I was brought low, but the Lord helped me. For I waited patiently, (but with strong desires, and earnest cries, and flowing tears,) for the Lord, and he inclined unto me and heard my cry. He brought me up, also, out of a horrible pit, out of the miry clay, and set my feet upon a Rock. And he hath put a new song in my mouth, even praise unto our God. Many shall see it, and fear, and trust in the Lord. For God, who com. manded the light to shine out of darkness, hath shined into my heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Thus the God of our Lord Jesus Christ, the Father of glory, has, (as I humbly trust,) given unto me the spirit of wisdom and revelation in the knowledge of him: the eyes of my understanding having been enlightened; that I might know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints; and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead; therefore I have believed the word which God has given of his Son, not merely "by my own efforts"-not merely by reading and reflection as you have learned, and believe that Rome is situated on the Tiber, (a belief that will produce no change in your moral or spiritual condition,) but I have "believed through grace"-believed with the heart unto righteousness, and I hope to the saving of the soul. For after that I thus through grace believed, I was sealed with the Holy Spirit of promise, which is the earnest of my inheritance until the redemption of my purchased possession, unto the praise of his glory. So that now having the Spirit of God to bear wit. ness with my own Spirit that I am a child of God, I am habitually dis. posed, in shewing forth the praises of him who hath brought me out of darkness into his marvellous light, having delivered me from the power of darkness, and translated me into the kingdom of his dear Son, to adopt the language of the great and highly favored apostle of the Gentiles; "Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us-unto him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen."

Such, it is believed, would have been truly a Christian experience, corresponding with the experience of the saints of God as recorded in his word-and such a Christian experience given by way of reply to the letter of his anxious correspondent, might, through the blessing of God, and probably would have been, the means of convincing him that the "one thing which he lacked" in order to his becoming a Christian, not merely in name, but in truth, must be sought for, and could only be obtained, not through the aid or instruction of Mr. C., but from God who alone can place the sliding feet of a poor sinner, in danger of falling into hell," upon the Rock" of ages.

Instead of giving such an experience as the foregoing, of which it is deemed no breach of charaity to conclude Mr. C. to have been destitute, in his reply to his correspondent, he informs him that though to him it might appear that "his experience broke off too abrubtly," for the case of his correspondent, still," for his object at that time, which was to show, that every man's experience corresponded with his religious education, it was conducted sufficiently far to demonstrate the point in hand." But in compliance with the request of the anxious inquirer after truth," he proceeds to give the sequel of his religious experience, in the progress of which he informs his correspondent that he "rested for a while on the bare probability, or possibility, that divine aid would come to" his relief. But he afterwards declares he "was all the while looking for an aid which was never promised, and expecting an interposition, without which" he was taught he could derive no assurance of the favor of God. Notwithstanding Mr. C. afterwards speaks of divine aid having been vouchsafed, but in a way which he had not expected. He "had looked for it, (he says,) independent of all the grace revealed in the gospel, but found it inseparably connected therewith." That is, if he be not greatly misunderstood, he found it exclusively in the written word, or revelation of the gospel, without any inward revelation of the Spirit of God, without having, when dead in sins, been quickened together with Christ, by his Spirit. I say by his Spirit, for he himself informs us, (John 6: 63,) "It is the Spirit that quickeneth." That no injustice is done to Mr. C. by this construction or explanation of the "divine aid" which he supposed was vouchsafed in his case, will be evident from the bold, not to say impious assertion contained in the sequel of his reply to his correspondent: "It is one of the monstrous abortions of a purblind theology, for any human being to be wishing for spiritual aid to be born again. Transfer such an idea to the first birth, and to what an absurdity are we reduced!" This article of Mr. Campbell's creed, not only shows how inadequate, or rather unscriptural and absurd are his views of the new or second birth, but that he entirely excludes the work of the Spirit of God, whereby this great change in the character and condition of a sinner is effected, so that he is said to be a new creature, having been created in Christ Jesus unto good works. And that too notwithstanding it is evident from the language of God's word, that to be born again, to be born of God, and to be born of the Spirit, is the same thing.

But what may seem strange, and even to involve a contradiction in the view of some, is, that Mr. C. in the narrative of his supposed Christian experience, nevertheless informs his correspondent, that his " peace and hope and joy arises from a firm persuasion that in the Lord Jesus, through the love of God, and the grace of the Holy Spirit," he "has acceptance," and is "adopted into the family of God"-and that of this he has "assurance from the Spirit of adoption" which he has received, and from his "love to all the saints." If he had said no more than this upon the subject of his religious experience, some might have been ready to conclude that in relation to that important matter, there is, or at least was not, (A. D. 1827, when he penned his experience, whatever changes of sentiment he may since have undergone,) any substantial differ. ence between Mr. C. and any evangelical or orthodox Christian. Such, however it is believed, is far from being the fact. What are his ideas