already; that Camphellism is a heterogeneous mass that has had its run, and must soðn fall to pieces if not sustained by opposition; and that there is nothing in its appearance to call for refutation, I have concluded to suspend, for the present, any further consideration of the subject."

Very prudent conclusion! What a pity that my worthy friend had not made this discovery some months ago! So ends the controversy. Why are all the Baptist scribes and preachers averse to having printed in one volume their views and ours on this much disputed point, and circulated through all the country!! The truth is, they have almost agreed with us, and dare not commit themselves on the only point of practical importance on which we do in fact differ from them. Be it remembered, then, that I am willing at any time to stereotype a volume of letters, or a discussion with any Baptist Doctor or respectable scribe, on the subject of Spiritual or Divine Influence, of 150 pages or of 200 pares, as an end of the controversy, and then circulate it far and wide throughout the land, just ut cost.

A. C.

CHRISTIAN PALLADIUM.

And

"MR. CAMPBELL.-In No. 5, vol. 3, of the Millennial Harbinger, we find the editor of that work has devoted six closely printed pages, o a former controversy between himself and Elder H. Grew of Philadelphia: in preferring ungenerous and unchristian-like charges against the ex-editor of the Palladium, in misrepresenting our sentiments as a people, and ia expressing his lamentation that our paper was ever called by its present name. aken requests to have the 'whole of his remarks copied into the Palladium.' "We are sorry to see Mr. C chafed in his feelings, as he appears to have been when he wrote the article to which we have referred; and to witness the unmanly treatment be has shown to our predecessor, after he had peaceably retired from his laborious duties as editor of the Palladium. We cannot open our columns to Mr. C.'s article, because the censorious spirit which it breathes, is incompatible with the religious character of our paper.' C. Ful.

There is no censorious spirit in the above! It is incompatible with the religions character of our paper'-to publish both sides! Why not allow his readers to judge of my rensorious spirit? It is now a cleariy ascertained fact that the Christian Palladium is one-sided, and refuses to its readers any hearing of our defence from its calumnies misrepresents, abuses, and slanders us to its readers, and then refuses us a hearing. And is this the Christian Palladium! From such Christianity may the good Lord soon deliver his cause and people in this world! We have in the above extract given to our readers the apology of the new Editor for his course towards us; from which they may infer the spirit of the work. A. C.

IMPOSTORS.

THERE is much need for such a vigilance and attention to good order and respect to public opinion, as suggested in the following communication from the excellent and greatiy beloved brother whose naine is so precious among all who know him!

Dear brother Campbell.

GEORGETOWN, Ky., June 26th, 1839.

The impositions practised upon us by Parker, Vint, and others, should induce us to adbere more rigidly to the instructions of the Apostles in selecting and ordaining Evange lists and other officers of the congregations; and to adopt a system of correspondence which would operate as a safeguard in all such cases. Any person who travels over the Country as an Evangelist. without authority from a congregation of the Lord, does not understand the genius, the spiri, and the obligations of the Christian religion; and this being true, such a person ought not to be received. He ought to be better advised and sent home. Every Evangelist should be the selected and ordained officer of some congregation; and it is most prudent to have a prescribed boundary in most cases The Evange list should feel it his indispensable duty to have his letters of credit and authority always at command, and he should never approach a strange neighborhood without producing shen. As a further guard, he should compel the officers of the congregations where be labors and travels to take a memorandum of his place of residence, with the names of the officers from whom he has received his credentials

l'o afford an additional safeguard in such cases, it would be well for the congregations to have the names of their Evangelists published in our periodicals, with their fields of

labor.

Whenever a man goes from home to preach amongst strangers, without authority, he ought to be rejected; for it is the best evidence that he lacks some important qualification

I began to suspect the purity of Parker in a week or so after I wrote the letter you have published I was fearful, however, of doing him injustice, and let the matter rest until I saw his confinemnet, as a counterfeiter, announced. I prefer to have erred on the safe side. But we should have been more rigid and scrupulous with him. Such a man merits the Penitentiary; and if he should visit these parts again, I presume he will be put to the trial. What black-hearted hypocrisy to approach a congregation as a servant of God and of the Lord Jesus Christ, whilst basely meditating cheatery and crime!!

Most affectionately yours,

Brother Campbell,

J. T. JOHNSON.

BRANDYWINE, Shelby county, Ia., July 1st, 1939.

There appears to be a necessity, which we did not anticipate when we advertised Spencer K. Milton, of describing his person. This necessity arises from the fact of his having changed his name in Illinois, and having latterly again changed his name, which last cognomen is forgotten. Said Milton is of ordinary stature, near forty years of age, having scarcely any hair on his head, sandy complexion, low forehead, very promi nent on the back part of his head, which presents, together with his baldness, a very singular appearance. He has a harsh voice.

The above description, with others before published, is deemed sufficient to enable the brethren to detect him wherever he may be. We wish the brethren in Iowa, or where. ever he may be to give information to brother Campbell where he is, and by what name he is called. T. J. MATTHEWS.

The very and identical Spencer K. Milton is, as we have recently learned, a disguised Universalist. He is the true and proper author of the communication signed "SPENCER," from which sprang the Universalian controversy. He pretended to be a Disciple of Christ, and associated with us, while in heart he was a thorough going Universalist ayed in the wool.

A. C.

THE NEW EDITION OF THE CHRISTIAN BAPTIST.-A NEW PROPOSITION. I AM Constantly asked why the new edition of this work does not make its appearance. The reason is, that there are not enough subscribers to justify the undertaking. I now propose to modify the proposition for this edition, so as more generally to distribute this work. Should I meet with sufficient encouragement, it shall be issued in monthly nunhers, of four very large sheets, each number containing nearly as much as four of the Millennial Harbinger-the whole work of seven volumes to be thus completed In one year from January 1st, 1840, at the unusual low price of two dollars in advance, or elever copies for 20 dollars in advance. A very large edition will be requisite to justify the enormous expense which will be incurred; and no papers can be sent but to those who pay in advance, or at least upon the receipt of the first number, These proposals are the most liberal that can be made, and place the work, which originally cost 7 dollars, executed in an inferior manner, within the reach of every one, and upon as cheap terms as those popular religious tracts which are sustained by immense donations and combinations of powerful parties These parties do publish their works to the four winds, and annually give thousands for this purpose Are not our views as precious to us, and more so? Then let churches arise, and individuals combine to scatter the Christian Baptist, the pioneer of the glorious reformation which we plead Let every neighborhood take hun. dreds. It wili now be issued in such form that all may be read as it appears, without being wearied with the magnitude of the undertaking. Let the Evangelists ad Elders bring the subject before the brethren. The postage will be less than two volumes of the Harbinger.

I have the stereotype plates, which enable me to cheapen the work; but, should it be preferred, I will make these plates emphatically the property of the churches; if they will pay cost, which is far below the present price, Then the work might be published by a

committee.

I can furnish specimens of the type, &c, to any who may apply. It is hoped that imme diate applications will be made, so that timous preparations may be made to insure a regular and substantial issue of the work. In the mean time, those who want the bound volumes can have them during the year, at the rates formerly published, viz.-Substantially bound in sheep, $3,00, or four copies for $10,00. No packages sent at my risk, except to my General Agents.

The Christian Baptist comprises about 1800 pages of the original seven volumes, in e large and handsome royal octavo of 670 pages two columns on a page It was the first publication in the current reformation, and the model of all the others. Containing the history and developments of the first seven years, its place can be supplied by no other work; and it will always continue to be the most important book of reference for that period of our religious history. Moreover, it has the advantage of all the subsequent periodicals in the number and variety of its well written and elaborate essays

Of these,

there are about one hundred from the pen of Mr Campbell, embracing several series on the

mast important subjects ever discussed. Many thousands of persons have been converted to God by the gospel contended for in the Christian Baptist since it ceased being publish ed, who are not furnished with the work. To these the essays on the Restoration of the Ancient Order of Things, will be worth the price of the whole book; and it may be added, all who wish to possess themselves of the most valuable documents in the Reforma tion, will do well to secure a copy of this cheap and valuable edition.

I can he addressed directly, post paid, or through my general agents, A Campbell, P. M, Bethany, Va.; and C. G. M Hatton, P M., Georgetown, Ky. D. S. BURNET.

*

OBITUARY NOTICES.

TRIUMPHANTLY departed this life, on the May, sister DUVAL, wife of B. F. Duval, of Versailles, Ky. She was long and ardently devoted to the cause of reformation, and in the last moments of her life very emphatically declared her confidence in the excellence of those principles, and the joy which they afforded in the immediate prospect of death. Fell asleep in Christ on the 17th of June, sister SUSAN KING, daughter of Judge King, Warren, Ohio. Blest with one of the most exemplary of Christian mothers, she was herself one of the happiest illustrations of the powerful influence of maternal piety in forming Christian character. Early in life she manifested a desire to profess the faith of Christ and unite with the Presbyterian church, of which her mother was then a mem ber. But a firm belief in the Saviour of sinners, an ardent love for his character, and a fervent desire to keep his commandments, were not enough to procure admission into that church. About the age of 16 she visited her Episcopalian relatives in the city of Hartford, Finding that they required but the profession of the faith and hope in Christ for admission, she united with them. But on her return to Warren, and after a more enlarged view of the Christian Scriptures, she disapproved of her Episcopalian baptism, and was immersed / into the body of Christ. Thence to the moment of her death, her life was an ornament to her sex and her profession. Surrounded with abundant means of worldly gratification, she was a pattern of self-denial; and, in the midst of every variety of reading, her Bible was almost exclusively the book of her study, "Blessed are the dead that die in the Lord."[Communicated by M. C.]

At Wellsburg, Va., on the morning of the 9th July, after a lingering illness, borne with unmurmuring patience and resignation, gently expired, in the blest hope of the resurrection of the just, ELIZA-ANN CAMPBELL, wife of John C. Campbell, Esq., and second daughter of Alexander Campbell, of Bethany. Naturally sprighily, cheerful, and fond of life, with almost every thing to make it desirable, few persons at the early age of 25, as we judge, have, with more calmness, self-possession, and acquiescence, "left the warm precincts of the cheerful day," and resigned their spirit into the hands of the Redeemer, or bowed with more submission to his will.

At the early age of 14 she confessed the Lord, and was buried with him in baptism: and during her last illness often said, that all that could render longer life desirable to her, did the Lord will it, next to the happiness of her relatives, would be the opportunity of exhibiting the excellency of Christ in a life of active and enlarged benevolence. Plans of usefulness to the souls of men, after she should have entered into rest, were amongst the last thoughts and arrangements of her life. An assurance that to her "to die was gain," forbids us to grieve as those that have no hope, and reconciles us to an affliction otherwise grievous beyond expression

We return our unfeigned thanks to many brethren and friends for their condolence, and to none more gratefully than to the beloved and highly esteemed writer of the following

nes:

"Very dear Brother,

"CINCINNATI, July 13, 1839.

"Permit me, having more than once enjoyed the happiness and shared in the delights of your family circle, to mingle with you the tear of sorrow, and share with you in that unsatisfying grief occasioned by the separating hand of an all-wise Providence. Brother Tener has just called and told me that your excellent daughter Eliza is no more! Could tears of bitter grief but bring her back, (were that desirable,) or heal the wounded spirits her departure has made, how freely would I pour them forth! The fairest flower. the purest heart, the clearest intellect, must all fall before the scythe of Time; and a few more strokes of this untiring reaper, may gather us to those who are not here, BUT GONE BEFORE! But she knew that her Redeemer lives, and no doubt drew such consolation and courage from this truth, as strengthened her in the passage of the dark valley of the shadow of death. I would that I could have seen her once more before she left us, and followed, with her numerous friends, her body to the grave; but that sad pleasure was left to others: and as she cannot return to us, may the Lord our God enable us to go to her. "EDWD. B. HOWELLS."

CORRESPONDENTS.

Communication from H. Grew in our next. The conclusion of the Universalian con troversy has displaced our essay on Education, and other communications, of which we have an unusual number on hand.

"I indeed immerse you in water in order to your reformation: but he that comes after me is mighter than I: he will immerse you in the Holy Spirit, and in fire." John the Baptist.

"I the Holy Spirit and in fire," say some of our Rabbis, means simply in the Holy Spirit. Of this opinion are Adam Clark, Matthew Henry, Dr. Samuel Clark, with many others. Others, not thinking this natural, inasmuch as fire is not the sacred emblem of spiritual blessings, have sought to exclude the phrase “and in fire" out of the sacred text as an interpolation, on the ground that it is wanting in several manuscripts. But as it is found again in Luke iii., 16. in all the manuscripts, they are as much as ever pressed with the difficulty.

When asked how can the influence of the Holy Spirit be set forth under emblems so opposite as fire and water, some of our Doctors allege that as fire purifies certain substances, and water others, both terms may be used as indicative of purification; and in proof of this, they urge that Christians are said to be tried and purified by fire-and that Jesus Christ himself is set forth under the similitude of "the refiner's fire" and "the fuller's soap," by Malachi the last of the Jewish Prophets.

But those of a more discriminating eye allege that the purification of Christians by fire alludes not at all to the influence of the Spirit, but to the influence of persecution. For example-"Think it not strange," says Peter, "concerning the fiery trial which is to try you"-"That the trial of your faith, being much more precious than of gold, though it be tried by fire, might be found unto praise, and honor, and glory at the appearing of our Lord Jesus Christ." "The fire shall try every man's work of what sort it is," says Paul. "The hay, stubble, wood, shall be burned-the gold, silver, precious stones, will stand the fire,' &c. &c.

The prophecy in Malachi which exhibits the Messiah as a "refiner's fire and the fuller's soap," is still more unfortunately advanced in proof that fire and spirit are two names for the same influence. Our most learned expositors, who are most conversant with the imagery of the Old Testament, do not hesitate to expound Malachi in these words: "He," the Lord, "shall consume the wicked by his judgments, and purify those that are sincere by his doctrine;" and this indeed is free enough: for the refiner's fire is for consuming the dross, and the fuller's soap for separating the filth. But who are the dross and the filth in that context? Not the sins of men, but the sinners amongst God's people. It is thus explained by the Prophet; "I will come near to you in judgment, and I will be a swift witness against the sorcerers, the adulterers, the false swearers, the oppressors, and those that fear not me, saith the Lord of hosts." These are the dross-these the filth that the Messiah would consume; of which, more particularly in its proper place: for, indeed, our Lord is "a consuming fire." "I am come," says he, "to send fire on the earth, and what will I if it be already kindled?" "I have first," continues he, "to be baptized, and how am I straitened till it be accomplished:" then will I send the fire: for "suppose you that I am come to give peace to the earth? I tell you nay; but rather division." As the canons of criticism will not allow us to apply to the Spirit what is said of the Messiah, so neither will the sacred usage allow us to make the established symbol of punishment the emblem of holiness and peace.

If, then, to be "baptized in fire" mean to be "baptized in the Holy Spirit," it is not merely a pleonasm, but a solecism—an anomaly in the Bible. But hold,' says a late expositor, 'does not this baptism in fire refer to the day of Pentecosts and was there not an immersion in fire on that day as well as in the spirit?' No fire appeared on that occasion: but on the Apostles appeared the figure of tongues, clear and bright as fire; not fiery tongues, but tongues as of fire, or of a fiery brilliancy, sat upon each of them. The beauty of this fine figure is undiscovered by those who imagine that the baptism of the Spirit on the day of Pentecost is the baptism in fire. Tongues as of fire is quite another thing than they imagine. These holy men, now filled with the Holy Spirit, were now to utter "the word of the Lord." The word of the Lord was now to go forth from Jerusalem. It was to be spoken by human tongues and in all languages; and as that word of the Lord is compared to fire in the Prophets, what more apposite in the fitness of imagery, than that tongues resembling fire should sit upon the heads of those who were now to utter the last message of Jehovah to the Jewish nation. "My word," said Jehovah, "is as fire, and as a ham