¡mmersed into Christ since I last wrote you. The congregation in this vicinity is doing well, and the brethren and sisters are punctual in their attendance at the Lord's house on the first day of every week to celebrate the supper of the Lord. I have labored in this country for almost four years, having no help of consequence, except the transient brethren who sometimes call with us.I have abundant reasons to thank, praise, and give glory to God for his blessings, and especially for the help and support I find in brother Andrews and our older brother John Kendrick, who also labors in the word and teaching.

J. H. DUNN. ADAMSVILLE, Ten., February 12, 1838. We have had another meeting since I wrote you; at the close of which ten persons were added to the church, including six of those mentioned in my letter of the 7th instant. We number near sixty at this time-all in peace and love-bearing one anothers burthens, and so fulfilling the law of Christ. I have travelled through various parts of this state and Kentucky, and must say, that I never have seen a congregation exhibit more unanimity and gospel order. J. H. DUNN.

Dear brother Campbell,

NORTH MIDDLETOWN, Ky., February 26, 1838.

We have had the most interesting meeting at this place that was ever witnessed in the Western Country. The meeting continued for fourteen days, during which time one hundred and eighty-three made the good confession that "Jesus was the Messiah the Son of God," and were immersed into his name for the remission of sins. Among the number there were a few from the Baptists, Methodists, and Presbyterians. Perhaps on no occasion was the power of the truth more manifested than on this. The most intense interest was exhibited by all classes of society from the commencement of the meeting to the close, which was on this day, when twelve came forward and made the good confession; and we have but little doubt, had it been practicable to have continued the meeting for a week longer, that as many more would have been added to the congrega. tion.

Our beloved brother John T. Johnson was the principal speaker, assisted by brothers Raines, J. Irvine, Hatch, and W. Parker.

Glory to God in the highest heavens! Peace on earth, good will to men! Praised be his name forever and ever!

I can never be thankful enough to my heavenly Father for his goodness and mercies to me individually, and especially so for the conversion of three of my dear children during the meeting. N. L. LINDSAY. NEW YORK, 24th February, 1838.

BELIEVING it will be gratifying to you and others of the friends of the Redeemer, to hear from the congregation of disciples in this city, I send you this for publication, if you think proper. You will recollect that when you were with us in the Summer of 1836, it was almost in the beginning of our existence as a worshipping congregation. Our beginBing was indeed small, and the circumstances that surrounded us were in many respects evil. In addition to the prejudices existing among the various religious sects against us. we had no convenient place for worship, except at a great expense; but the Lord has hitherto helped us, and through the kindness of our dear brother Dr. E Parmele we have a convenient place for meeting in, which is a bath, so that we are prepared to baptize forthwith those who are disposed to confess the Lord Jesus We can say of brother Parmele as the elders of the Jews said of the Centurion-He loveth our nation, and he hath built us a synagogue.'

Of late it has seemned good to the brethren to make an extra exertion for the spread of the gospel among us. We have been laboring for this purpose publicly every evening for two weeks past. Our labors have not been in vain-fifteen persons have united with us within three weeks, the most of whom I have had the pleasure of immersing; and what to me is very singular, among the number is one young man deaf and dumb. He bids fair to become

an intelligent disciple of the Saviour. We number at this time about one hundred. We are well united in the truth, and the prospect of the spread of the gospel brightens daily.— We wish our brethren, especially those who proclaim the word, to remember us, and when it is possible visit us and aid us in endeavoring to spread the truth in this city. PORTER THOMAS.

N. B. Our meeting-house is No. 80, Green street, near Spring.

Dear brother Campbell,

P.T. GEORGETOWN, Ky., February 28, 1838.

I returned last evening from a three weeks' siege at Millersburg and North Middletown. On the 8th I reached Millersburg, and remained there till the Monday evening following. Our opponents are so malignant that we gained but three additions to our former numbers.

Brother Hatch, the College Agent, accompanied me to brother Wilson's near Cave Ridge and North Middletown on Monday night, where brother G. T. Harvey had an appointinent; and after an excellent discourse, five confessed the Lord that night. Next morning we proceeded through the rain to an appointment of mine at North Middletown; and brother Harvey spoke, as he was then to leave for his home in Indiana, where he now resides. He made a discourse of a very superior order. I then commenced operations next day with brother Hatch, a fine exhorter, aud speaker likewise if he could be persuaded to think so; and we remained there until day before yesterday. We reaped a most glorious harvest, notwithstanding the cold, snowy weather. We kept up the immersion every day after we started, and gained 184 accessions to the cause of our Lord! O, it was a season of rejoicing every day and night! For I had to speak day and night, with the exception of five speeches from other brethren, one of whom was brother John Smith, whose business called him off. The very last meeting we had 12 confessed and 22 were immersed. But my voice was shattered and I wanted to see my family; so I returned home.

Within less than three months the accounts stand thus:-Nicholasville, 110; George Town, 65; Paris, 120; Millersburg, 40; North Middletowu, 184; and May's Lick, (meeting on hand,) 44 the last account. Much tall timber was fallen at North Middletown, and fathers, mothers, sons, daughters, and servants were made to rejoice together with exceeding joy. J.T. JOHNSON.

[The Lord be exalted for these glorious fruits of the gospel! What thanks are due to him from all his saints for these trophies of his grace! How honorable to be the instrument of such a work! How inferior the glory of the Hon. Richard M. Johnson, VicePresident of this great nation, compared with his brother the humble servant of Jesus Christ, the most successful proclaimer of the gospel in the great valley of the Mississippi.]

A. C.

We are happy to learn that the good cause we plead is steadily advancing. It is gaining a little in the cities of New York, Philadelphia, Baltimore, and Richmond, and the Western cities generally; but in the country it advances much more rapidly. We flatter ourselves that it is about to spread more extensively in the South. Still the brethren have it in their power instrumentally to send it throughout the land much more speedily and successfully. If they were only as wise as the children of this world in conducting their affairs, and as wholly absorbed in the politics of Christ's kingdom as the American politicians in the affairs of our ephemeral statistics-if they were as warm partizans of Jesus Christ as the multitude were and are of Gen. Jackson and his measures, how the word of the Lord would run and be glorified hroughout the length and breadth of the land! A. C.

THE

MILLENNIAL HARBINGER,

NEW SERIES.

VOLUME 11. -NUMBER V.

BETHANY, VA. MAY, 1838.

MORALITY OF CHRISTIANS-No. V.

ALL that we now call morality is in the New Testament called righteousness. Righteousness is indeed a generic term, which sometimes comprehends both religious and moral precepts. But in contrast with holiness it specifically imports morality. To "serve God in holiness and righteousness," or to "live righteously and godly," is, in our present popular style, to live religiously and morally. The terms moral and morality are not once found in King James' Bible. For them we have always the words righteous and righteousness. A righteous man is a moral man, and a holy or godly man is a religious man.

Our Lord, in the Sermon on the Mount, uses the word righteousness in this sense; for when commenting on the moral precepts of the second table, he says to his disciples, "Unless your righteousness excel the righteousness of the Scribes and Pharisees, you shall never enter the kingdom of heaven." Some of our modern system-builders have a very convenient way of disposing of such passages by assuming that "the imputed righteousness of Christ" is here spoken of under the title of our righteousness! This indeed very handsomely blunts the point of all such warnings and admonitions, and turns away the attention of professors from feeling the importance of being righteous as well as holy.

I have said that the word righteous sometimes includes all our duties to God and to man; but that it often, as in Matth. v. 20., chiefly relates to what we call morality; and that all that we now call moral, and morality, is certainly, in the Jewish and Christian style, called righte

ousness.

Having before distributed this righteousness into three chapters, and having written four essays upon the first, and intending to complete our

Now who can listen to the doctrinal opinions and religious views ascribed to Calvin by some Arminians, and to Arminius by some Calvinists; or to the faults and errors ascribed to Luther by the Romanists, or to the allegations preferred against the Waldenses, the Zuinglians, the Wickliffites, by their opponents, and not feel the spirit of slander and detraction breathing in his face? Could the spirits of these mighty dead appear among us, and confront face to face their traducers and perverters, with what shame and confusion of face would these reckless declaimers retire from their presence! And if it be criminal to misrepresent the present, is it not more criminal to misrepresent the absent living; is it not most of all criminal to pervert and misrepresent the views or actions of the dead?

Some may excuse themselves, alleging that to impute to these leaders of religious parties opinions abstract views which they may not have entertained, is a very venal offence compared with the imputation of unworthy actions affecting their moral character. This, to some, may perhaps be an intricate question in casuistry; but who can doubt that to impute to any man an opinion which he did not entertain, for the sake of impairing his influence in society, when it is known that the alleged opinion is as obnoxious to public condemnation in the quarter from which we wish to exclude him, as an immoral action, and more likely to destroy his influence, is, to say the least, as criminal as to impute to him that moral impropriety which would fully blast his reputation. And he that ascribes obnoxious sentiments or opinions to the dead, without knowing them to have been their identical sentiments, and not his own glosses nor those of other men, differs but little from him who knowingly misrepresents their views. The opinions of religious men in an age of opinionism are likely to be quite as important as their moral actions; and to deal in these without an accurate knowledge of them is a very hazardous business.

No person who is supremely in love with truth, can presume to speak of the sentiments, views, or practices of other men, but from the most exact knowledge of them. Now if none were to quote Calvin, Wesley, Luther, Knox, Baxter, Sandeman, Glas, Pelagius, Arminius, Austin, Athanasius, &c. &e., but those who have read their works and carefully ascertained their sentiments, we would not hear those names from the pulpit nor the press once for at least a hundred times. The love of party is so great, and the spirit of detraction and slander so rife in the land, that perhaps a majority of even the public speakers, writers, and lecturers of the age, without waiting to examine the words of those whom they desire to oppose, are in the habit of quoting them from the seventh hand, or from some confused and indistinct remembrance of them, or out of their true and proper contextual meaning.

I do not know that I have ever heard an Arminian fairly meet the doctrines of Calvin, or a Calvinist the doctrines of Arminius. In the warmth of controversy and the zeal for party a man must be a true Christian indeed that will quote the words of his opponent as his opponent has expressed them, and in the full, precise, and definite meaning which he has attached to them.

I have chosen the Pulpit and the Press, not as if they were more crowded with such frailties than the other walks of life, but because they are supposed to be the most circumspect and veracious, and thence to caution all against a species of injustice so awfully prevalent even in the sacred places of the earth: for if it can be fairly alleged that this vice has seized the most elevated posts in society, what shall we think of the more common casts and thoroughfares of life! But some may say that I am better acquainted with religious and moral instructors than with other men. Be it so, if any one pleases: and sorry I am to acknowledge that my acquaintance with a great many of that class will not warrant me to form or express a more favorable opinion of their high regard for the intellectual and moral reputation of those whom they feel themselves called upon to assail. There are a few reform preachers whom I suspect to have lived so long in such associations, who, I am sorry to say, seem not to have entirely reformed from this loose and unguarded way of quoting and applying the words of those who oppose them. A. C.

Brother Campbell,

NOTES BY THE WAY.

I HAVE found it useful to enter upon my common-place book such thoughts and reflections as occurred to me upon various subjects, and which seemed either forcible or just. If the following fragments be worthy of a place upon your pages, they are at your service.

When weak arguments are adduced to sustain a good cause, and are refuted, it is a common error for men to suppose that the contrary side of the question is established. The point at issue is yet untouched. To show the inconclusiveness of an argument is not to adduce one upon the opposite side of the question. *** It is very important in debate to introduce but few arguments and sustain them well. In war, Philip of Macedon and Alexander owed their success to the introduction of the phalanx. Napoleon gained his victories by concentrating his forces upon a single point.