we read the same Bible, preach the same faith, declare the same facts, exhibit the same testimony concerning them; but we begin at the day of Pentecost, and speak from that book as if we had lived before Augustine, or Tertullian, or Origen, or Justin Martyr, or before the Protestant reformers were born. We do not preach to every man as Paul preached to the Philippian Jailor. When a person, as ignorant as the Jailor, asks what he should do, we say to him what Paul said to the Jailor; but we take care to follow Paul to the end of that chapter, and speak to him the word of the Lord, as well as say, "Believe in the Lord Jesus Christ." If a believer asks what he should do, we say to him, Repent and be baptized, as Peter addressed the Pentecostians after they believed that Jesus was the Messiah. If a believing penitent, like Saul of Tarsus, in Damascus, asks what he should do, we neither say to him believe nor repent; but, "Arise! (why do you delay ?) and be immersed, and wash away your sins, calling upon the name of the Lord." Thus we divide the word of truth, and address every man as we find him. The effects of this preaching differ from the effects of Calvinian and Arminian preaching as much as these systems differ from the Apostles In a few years many myriads under this preaching have been converted to God; and these converts have an assurance of remission, and a confidence that they are the children of God, founded on the testimony-on the promise of God, and not on fancy or imagination, as is too common under all the philosophic systems of the age. How long, think you, my venerable brother, would twelve missionaries be in converting the world by reading or preaching Calvin's Institutes or Arminius's Five Points! If they lived the life of Methusela each, and labored with the zeal and assiduity of Paul, would they in such a lifetime convert Asia, Africa, or Europe to the Lord? A great deal depends upon a proper arrangement, the position of things, to any result. While the gospel was veiled in the Jewish institution, the changing of the figure of the tabernacle or of the position of the furniture in it, or of any of the vestment of the High Priest, would have changed, obscured, and corrupted that religion. In the outer court, next the entrance, stood the brazen altar; next to it, and near the door of the tabernacle, stood the laver, filled with water. On entering the holy place, on the south or left side, stood the golden candlestick ; on the north, or right side, stood the table covered with the twelve loaves of the presence; and before the vial stood the golden altar. Thus was the gospel pictured out in the pattern showed to Moses in the Mount. Now to have changed the position of any of these-to have placed the laver first, or the golden altar where stood the brazen, would have corrupted or obscured the meaning of the whole Mosaic institution. But as it was possible for the Levites to place all these things in their proper place, without understanding the meaning of them, apart and altogether-so it is possible to have a scriptural order of things without understanding the scriptural ideas represented in all the parts of the Christian institution. The Baptists in England and America have placed the brazen altar and the laver in the outer court, according to the divine model; but they have new-modeled the furniture, and changed its location in the holy place; indeed, they have put the table, with the loaves of the presence, for the most part, in the corner, or dispensed with it for the greater part of the year. Instead of placing the loaves upon it every first day of the week, they have made new weeks, of a month each, or a full quarter of a year, and sometimes even then the stale bread is not removed. The Scotch Baptists, on the other hand, have arranged the furniture of the sanctuary in proper order; but seem not to have laid a due emphasis upon the furniture of the outer court, or its position in it. Indeed, some persons held by me in high esteem, have virtually dispensed with the laver, or allowed those without to enter the holy place by approaching the altar alone. Do you rank mix-communionists among the Scotch Baptists? The apostolic gospel led men first to the altar, then to the laver; first to the sacrifice of God's own Son, and then to the laver of regeneration. Their converts had their hearts sprinkled from an evil conscience, and their bodies washed with clean water, before they approached the golden altar. They confessed their sins, and acknowledged the efficacy of the blood of the cross, before they were immersed, and they were immersed in the name of the Lord, into the name of the Father, and of the Son, and of the Holy Spirit, FOR the remission of sins, before they entered the sanctuary. They buried their corruptions in the grave, arose to a new life, became priests to God under the great High Priest of the Christian confession. Then they drew near to the vail, in the full assurance of remission; they approached the golden altar by the light of the golden candlesticks, strengthened by the bread of life; for in God's sanctuary there is light, and there is life, and there is joy. Their praises and songs of thanksgiving arose to heaven like the incense of the morning. The Christian worshippers, thus once cleansed, had no more conscience of past sins. But if any one, through temptation, transgressed the order of the house, or sinned against its Master, he needed not to return to the laver, but to confess his sins and forsake them in the assurance of pardon -for the blood of Jesus Christ cleanses us from all sin, (1 John i. 7-8.) You have in these outlines our views of the gospel and gospel worship; which are never to be separated, if we would either convert the world or enjoy the Christian salvation. The whole system of sermonizing, text preaching, expounding scriptural scraps, and of doctrinal expositinos, is unauthorized by God, and is not the way to save sinners or edify saints. There is no trace of such a mode of procedure in the apostolic age, nor in the times immediately subsequent thereunto. This system has darkened the council of God, and filled the world with error. It is unreasonable and it is unscriptural. I would not be understood that a single sentiment or some one topic of the Christian faith, piety, or morality, may not with propriety be a proper subject of an address; but in that case the subject is approached through a whole epistle, or section of an epistle, or portion of sacred history; and is set before the audience in the light of its own context. There are much fewer parallel passages in holy writ than annotators and marginal references would seem to indicate. It is very difficult to find two in the English language, or any other, exactly synonymous; and to me it appears just as difficult to find two portions of scripture exactly equivalent. But I am aware that I have not fully satisfied you on the question before me; and that you may see wherein I regard our friend M'Lean's system of operations defective, I shall state our manner of preaching the word; leaving you, on comparison, to decide how far on this single point we and they differ. Our evangelists, that is, they who proclaim the word for the purpose of converting men to the Lord, after proving that Jesus is the Messiah, and laying before the audience his person, office, and character, and exhorting the persons addressed to put themselves under his guidance; tender an invitation to all present, who have not yet put on Christ, according to the promises, to come forward and signify their determination to submit to his government. Thus we make a draft on the faith of the audience, and give to all present an opportunity of deciding how much confidence they have in the person, office, and character of Jesus of Nazareth. After testifying and exhorting, if any persons come forward and thus acknowledge Jesus, confessing him to be both Lord and Christ, and avowing their intentions to become citizens of his kingdom, we, on confession of the faith, immediately, or as soon as practicable, (by night or day,) take them to the water and immerse them by the authority, or "in the name of the Lord Jesus," into the name of the Father, Son, and Holy Spirit, "for the remission of sins"-that they may enjoy all the blessings of his government who is exalted a Prince and a Saviour to grant reformation and remission of sins to Jew and Gentile, turning away from their iniquities. This is the application of our discourses. In this way we soon know, and the people know who believe and repent, and who do not. We then baptize with the same despatch as the first preachers-"that same day," or "that same hour of the night," as the case may be. Thousands have been thus brought into the kingdom, who now rejoice with joy unspeakable and full of glory. In the highest esteem and Christian affection, I have the honor to be your fellow-servant in the kingdom of heaven, and brother in the Lord. A. CAMPBELL. ject; or, if not, will you admit of a reply to the one already given ?" [We have two or three articles of the same character in our possession, as well as one from a very able opponent, with Mr. Campbell's reply, all of which we intend to publish as soon as possible. Mr. Campbell, if we understand him correctly, is not opposed to those societies as such, but considers them altogether unnecessary, and regards it as even sinful for the disciples of Christ to have anything to do with them; but he shall, in due time, speak for himself on the subject. ED.] THE "Sons of Temperance" first demand our attention as submitted in our introductory remarks Of these, as a fraternity, I know nothing but from their Constitution and Laws. From these sources alone I derive my information. As to the title inscribed upon their banners, although curious to ascertain its origin, I have found no history or explanation in any thing recorded, either in their Constitution or ByLaws. From these we would conclude that they are rather sONS OF ABSTINENCE than SONS OF TEMPERANCE. But their lexicography may differ from ours, and with them abstinence may mean taking a little, and temperance taking nothing at all. But they are only the sons of Temperance-born of that grand-dam and, therefore, heirs in common of her titles, honors, and estate, without any respect to their own personal virtues. And should this be the fact, the title or designation is unfortunate, unless it should follow in their particular case, that the Sons of Temperance are so in character as well as in blood. But sons do not always walk in the steps of those whose names they inherit; and if the Sons of Temperance should be, in truth, sons of total abstinence, they are, out of a proper respect for the Queen's English, in duty bound to select a more appropriate cognomen both for their mother and themselves. Of the items that first claim our attention, the first is their membership; the terms of which are very judiciously placed in the Constitution, but not till after their "Sect. 3. No brother residing within five miles of the Division of which he is a member, week previous to his case being reported to such Division. No benefits shall be granted for a less time than one week. All arrears, either for dues or fines, shall in every case be deducted from the first payment. shall be entitled to benefits for more than one officers are initially enumerated. and By-laws of this Division, shall, in case of Having only seen onc edition of this sickness or disability, be entitled to, and receive Constitution, and that is titled "Con-weekly, not less than three dollars; except it be shown that such sickness or disability be stitution and By-Laws of Wellsburg brought on by his own improper conduct. Division, No. 37, of the Sons of Temperance of the State of Virginia, instituted February 18, 1847," I may probably not do an institution so large and respectable full justice in assigning to it so informal and vague a thing as this Magna Charta of the "Sons of Temperance." If there be any other Constitution of more dignity and authority than that "printed by J. A. Metcalf, Wellsburg, 1847," I shall be thankful to any of the Sons of Temperance for a copy of it. Meantime, we must use such documents as are authentic with the association in this latitude, and from them form our estimate of its character and claims upon a Christian community :— "Sect. 4. In case of the death of a brother entitled to benefits, the sum of thirty dollars of fifteen dollars as a funeral benefit." Such are the essential articles and sections of the whole institution having any claims upon society. All other articles and sections are about the ways and means of securing, dispensing, and enjoying these contributions and benefits. For this purpose they are to meet every Friday evening. For the election of officers and other business, there are four quarterly terms the first of October, January, April and July, for carrying into effect the object of the institution; there are no less than four standing committees committee of finance, committee of ways and means, committee of investigation, and committee of claims. There are also special committees. Such is a portion of the machinery of this institution. There are also various fines, forfeitures, and penalties by law established, varying from 25 cents to 5 dollars. OPENING OF MEETINGS AND RULES OF ORDER. "Sect. 1. After the Division has been duly opened, by singing an ode, reading the Scriptures, or prayer," the business proceeds, &c. From these extracts a general view of the genius, character and design of this institution may be gathered. There are but two things not revealed in the Constitution and By-Laws. These are its fraternal secrets and its "regalia." And, of course, the uninitiated will always be more curious on these points than on any other. But to me, on the present occasion, they are wholly uninteresting, and I shall institute no particular inquiry on these subjects. The membership of this new institution first demands our attention. Females are constitutionally excluded, boys also; and persons over fifty are not very welcome. As they advance above fifty the price of admission rises. Over sixty, a special vote is requisite to admission at all. In an economical and prudential point of view these are admirable regulations. Old ladies and boys cannot well keep secrets; and as young men must have visible means of supporting themselves, in order to admission, it is proper to exclude old men, or to cause their admission ultimately to depend on their likelihood to become a charge on the funds of the institution. Again, this institution is worthy of all praise, from the amateurs of genteel castes in society; that it will receive not even young men, from eighteen to twenty, unless they are possessed of a good moral character." This is much better than the old fashioned Temperance Societies. They took in all sorts of persons, men, women and children; good character or bad. They stooped to conquer. They sought to raise and redeem the fallen; but these more genteelly take care of those who are already honorable and of good reputation. True, some will think that these are less humane; but, then, they are more temperate. They are all of good moral character, and in good circumstances, they are able to pay an initiation fee, purchase regalia, and spend a portion of their income every week; and, besides this, to devote 52 evenings of the year to all the honors, pleasures, and generous deeds due to themselves, their families and friends. And when any very noble deed, is expedient, they have the means of raising extra donations, of conferring benefits, of paying all appropriate honors, to the dead as well as to the living. All this is achieved, too, on the noble pledge, as their centre of attraction, that " no brother shall make, buy, sell, or use, as a beverage, any spirituous or malt liquors, wine or cider." They will not, indeed, press a grape, nor squeeze an apple, for any use at all, sacred or profane. Nor will they use any of them as a beverage, on any account whatever. This economy is admirable. It only costs the first year five dollars and a quarter, and after that but three dollars and a quarter per annum, to award all the privileges of temperance and general respectability. I wonder not that so many applications were, last year, made for acts of incorporation, both in our own State and others, to secure to them the fortunes which they may make by a course of abstinence so elevated, disinterested and noble. If I were not a Christian I would be a Son of Temperance, if not a Son of Abstinence. My reasons for this I must defer tɔ another occasion. Meantime, I think, the Sons of Temperance are worthy of all thanks, from the State, for their noble efforts to raise up a genteel, honorable and thrifty community; especially one that will need no charity, or mercy, from Church or State; that will always have something to impart to others, except that secret charm, by which all this honor, dignity and regalia are achieved. A. C. PROPHETIC DEPARTMENT. As the Essays for this department, selected and original, are too extended to adinit of any of them appearing in our present number, we give the following extract from one of our much-esteemed correspondents: Edinburgh, December, 1848. "Dear Brother-I observe what you say in yours of the 13th, respecting the downfall of |