"Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put his spirit upon them." (Num. xi. 29.) Such was the spirit of Moses; but not so was it with the presiding genius of the village above mentioned. He seemed rather to be animated by the spirit of Daniel's ram, which the prophet so graphically describes, (Dan. viii. 4) "I saw the ram pushing westward, and northward, and southward, so that no beast might stand before him." This man received Blackburn's note, but refused to make the appointment. Blackburn came at the specified time, and learning that the minister had refused to give publicity to his appointment, he went to his house and inquired for the facts of the case. The minister attempted to be very dry, distant, dignified, and told him that he was not willing that he should preach to the people at that place, and therefore he had refused to make any appointment. It must be borne in mind that Blackburn's person was remarkable for elegance and gracefulness, and that he had a presence of peculiar solemnity and power. As soon as he was told how his proposal to preach had been rejected, he arose and stood for several seconds in the most solemn attitude, right in front of the now fluttered and agitated man of dignity. "Sir," said he, "I have a very painful duty to perform, but it is imperatively enjoined by my Lord and Master. When he sent forth his disciples to preach the everlasting gospel to dying men, he laid upon them this command: Whosoever will not receive you, nor hear your words, shake off the dust of your feet for a testimony against them.' Sir, as a rejected minister of the Lord Jesus Christ, I shake off the dust of my feet for a testimony

against you!" As he thus spoke, he extended, in his own impressive manner, the right foot, and shook it with a deliberate solemnity that was awful. He then extended the left foot, and shook it in like manner; then turning entirely away, he left the important "place man" to his own meditations. This minister's name was Flint. "Sir," said Dr. Coffin, when he told me the story, "Flint as he was, the performance of this awful duty by Gideon Blackburn made him turn as white as ashes."

CAMP MEETINGS.

THE origin of camp meetings in the United States was among the members of the Presbyterian church. They were first held in Logan county, Kentucky, during the revival of 1800. The multitudes which came together were so great, that accommodations could not be found in the neighborhood of the place of worship. Many of these people had recently removed to the west from Virginia, North Carolina, or Pennsylvania. On the road, while they were removing, they had camped out, and cooked their own provisions, and provided their own lodgings. The idea originated among them, during the great revival, that they could camp out near the place of worship, and take care of themselves, as well as they had done on the road, while on their journey. The experiment succeeded admirably. The country being new, this mode of holding large meetings seemed peculiarly adapted to their circumstances. Indeed, it was believed to possess a striking resemblance to the "feast of tabernacles" in the Old Testament church. Moreover, these meetings were crowned with precious divine blessings. Among the Presbyterians of the west and south, also the Methodists, the Baptists, the Cumberland Presbyterians, and other denominations, such meetings have been held, with great and good results. In many parts of the west

and south, they have now worshipped in this manner, occasionally, for the space of fifty years. During that extensive and powerful revival in the state of Ohio, from 1828 till 1831, quite a number of camp meetings were held, at which many thousands assembled to worship God. One of the ministers engaged in these

meetings spoke on the subject thus:

"The camp meetings in Ohio were not undertaken without much serious and prayerful deliberation. The ministers of Jesus Christ in that country saw, with much concern, an immense population spreading over the land, while the regular preaching of the gospel was neglected by at least two thirds of this living multitude. They also saw a deep, dark, blaspheming infidelity, rolling far and wide through the country, scoffing at the Bible, cursing religious tracts, trampling on the Sabbath, and breathing out bitterness against all that is sacred. They saw that if the deadly pestilence was suffered to spread and extend its pernicious influence a few years longer, not only would our religious institutions be destroyed, but our civil liberties would be jeopardized; the monster would break down our churches, set up the guillotine, and dip its hands in the blood of the innocent, as deep as did the infidels of France during the 'Reign of Terror.' They felt that something must be done to arrest the conquests of the enemy, who was coming in like a flood;' and the only weapon with which they could successfully oppose him, was 'the sword of the Spirit, which is the word of God.' And as the multitudes, among whom the plague was raging, could not be assembled in the regular houses of worship, the 'soldiers of the cross' resolved to take the field in the

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name of the Lord of hosts, the God of the armies of Israel.' Preparations were made, seats in a shady grove sufficient to accommodate a vast assembly, and a 'pulpit of wood,' erected. The day appointed arrived, and all the people came out by hundreds and by thousands.' It was a season' of the right hand of the Most High.' The tide of war was rolled back from the gates of Zion, and trembling was in the camp of the enemy. The infidel renounced his blasphemy; the Universalist fled from his refuge of lies; the grayheaded sinner cast himself at the feet of the Savior; and infant voices were heard proclaiming, ' Hosanna to the Son of David! Blessed is the King that cometh in the name of the Lord!'

"Meeting after meeting of this description was held. The everlasting gospel was preached, the blessing of God sent down, sinners converted, the church made glad, and heaven filled with rejoicing."

"Look at the example of our blessed Savior. He might have preached every Sabbath in the Jewish synagogue, if he had chosen; but he did not. On one Sabbath, he preached in the temple; on another, he preached on a mountain; at another time, he entered a boat, and thrust out a little from the shore, and taught the people from thence; at times, we find him in the wilderness, or in the grove, surrounded by many thousands, who had nothing better to sit on than the green grass. Nor did these crowds come out in the morning from their homes, and return the same evening; but they continued together day after day, to hear the Savior's words. At one time, we learn that they continued with him three days, where they had nothing to eat; and how much longer they continued