The Arabic, German, and English lan- | guages, were employed as the bread and wine were given to converts from Islamism, to Jewish converts, and others acquainted with our language. The place of worship cost some £70,000 sterling. Schools for the instruction of the children of Jewish parents and others are established. A college is about to be organized, the buildings for which are in a state of preparation. The institutions of the establishment comprise also a house of industry, for the reception of such Jews as may be cast out by their parents and kindred for becoming Christians. Its object is to put them in a way of sustaining themselves by their own labor, and its aid is very opportune. For the renunciation of Judaism and the embracing of Christianity, are here to be treated as unpardonable offences, and provoke the most bitter and unrelenting hatred. The wealth of the mission gives ascendent influence to the efforts made by the Episcopal church for the conversion of the Jews; although the fruits, as yet, have been quite limited. The light, however, shines on Mount Zion, now the site of that church.

Not long since, a lady of England bequeathed somewhere near 400,000 dollars towards the support of that mission. The Prussian government also united with the English, and contributes to its support. These contributions, as well as the fact that the English church had made the first movement for the establishment of a mission in Jerusalem, justified, if they did not induce, the retirement of our American missionaries from Jerusalem to Beyrout.

The movement of certain very devoted friends of the Jews, which commenced with a lady of Philadelphia, and led to the formation of a little colony, whose object, in connection with religious influence, was to teach, and induce the Jews in Palestine to cultivate the soil, has had to encounter serious difficulties and disappointment. Their labor, however, has not been wholly abortive. Their meek Christian example, and the labors of Dr. Barclay, also, are making an impression. They succeeded in the introducduction and cultivation of the sweet potatoe in the Valley of Artas, and of Indian corn; but at present, having no soil to cultivate, and their funds having

passed out of their own hands and control, they are awaiting in Jerusalem the counsel and instruction of the friends of the Jews, who benevolently contributed to aid them in the experiment they proposed to make for the benefit of Israel. Some things connected with their disappointment are of a saddening character, and I fear may operate unfavorably to the cause of such effort for the benefit of the Jewish people. "The time to favor Zion, even the set time," does not seem yet to have arrived. Whatever has been accomplished is but "the day of small things," which, however, we are admonished not to despise.

The blindness which has happened to Israel still continues. It is wonderful to see the extent and power of it. One of the most affecting sights I have witnessed during my travels, was encountered yesterday afternoon. I repaired to the appointed spot to hear the lamentations of the Jews over their desolated temple and scattered nation. The site of the ancient temple is now occupied by the Mosque of Omar. No Christian nor Jew is allowed by the Musselmen to enter its precincts. The nearest approach that the Jews can make to it, is to the large and massive stones of the wall which Solomon built from the bottom of the narrow valley or ravine, called the Tyropeon, for the purpose of sustaining and forming the terrace or arches, which were built out from the basis of the rock on its four sides, and on which the temple on Mount Moriah was originally. constructed. I saw thirty-five Jews, standing or seated, near these stones, all of them bowing, and restlessly swinging to and fro, while they read their Scriptures in the Hebrew, and some weeping bitterly as they uttered their wail of distress. One man sobbed as if his heart was ready to break, while he stood reading and trembling with emotion in his whole frame. Women, with white scarfs thrown over their heads, passed mournfully along the walls; some kissed the stones with their lips, others laid their hands on them, and then kissed their hands, while most sat in a squatted or Turk like position, reading parts of their liturgy in Hebrew. I ventured, with a courteous salutation, to look upon the page from which an aged man was quietly reading. He politely pointed his finger to the

formality, and conformity to the fashions of the world, are seen on every hand.

4. I cannot find any New Testament authority for inviting the unconverted to mingle with the disciples in praise and prayer. When the Saviour was with the multitudes we do not read of any such practice. He preached to them, and so did the apostles; but now the world mixes with the church, all go through the forms of prayer and praise. But in vain do they worship, obeying the commandments of men.

5. I cannot find any New Testament authority for the system of pew rents, and the receiving of money from the known irreligious for the purposes of the church. The Bible teaches its believers to make free-will offerings for carrying on the work of God, supporting the poor brethren, &c. every first day morning of the week, as God has prospered them; to do it without ostentation, pride, or jealousy; in such a manner as brought forth the commendations of the Saviour upon the poor widow who cast in her two mites-for according to one of the hymns you sing

"God abhors a sacrifice,

Where not the heart is found."

I must confess that some time ago, when worshipping with you and singing these lines in the mixed congregation, I was struck with the want of agreement in the practices of the church, and the truth expressed in these words.

6. I cannot find New Testament anthority for calling pastors reverends, paying them large salaries, their wearing of long clothing, &c. If deference should be paid to some, should it not be to those who are most devout, humble, self-denying, and devoted, manifesting the spirit of their Lord and Master? For all are brethren, the children of one Father, redeemed by one Saviour.

And now, my dear Sir, as I have sent these reasons to you, for the church, will you please to read this letter at the next church meeting (some of the members, I know, are wondering why I have not been to the chapel since my return); and as I have no other object than to possess the truth unalloyed, and to spread the same so far as God gives me ability and opportunity, I shall be glad to receive the church's reply.

Earnestly praying that the grace of the Lord Jesus Christ may ever be with you all, I remain, dear Sir,

Your's in one Saviour,

WALTER LUDBROOK.

November, 1853. Of this letter I have little to say. It is merely a statement of the reasons which prevented the writer from returning to Mr. Harrison's. Christian affection pervaded the epistle, and some six points

are presented, of which we may say, The New Testament and Ludbrook versus the Rev. J. C. Harrison. Upon the whole it is a letter which might have produced from a gentleman claiming to be the Elder of a Christian church, an invitation to a young member leaving his communion to a kindly interview, when his superior wisdom might triumph

In

over sincere error, and from the Word of Life showed that Independentism is, in the particular items set forth, in accordance with the Divine Word. place of this, however, a popish assumption of the necessary accuracy of the Rev. Gentleman's conclusions, with the not infrequent intimation, that an Independent examination of the Word savors of a want of humility; and a getting rid of the whole matter by a sort of legal side door, "You are not now a member of the church," is the result produced. The reply may here speak for itself:—

LETTER FROM REV. J. C. HARRISON.

24, Queen's Road, Nov. 18th, 1853. My Dear Sir,-Had I. not received some previous communications from you,* and been aware how far your judgment and knowledge fell short of your good intentions, I should have been more surprised than I was at your letter. If on careful examination you prefer the sentiments and polity of "the brethren" to those of the Independents, of course it is your duty to join them; but that you should imagine your taking this step is a matter of so much importance, as to require a letter of explanation to a church which you quitted twelve months' ago, betrays an estimate of yourself, for which I was hardly prepared. Had you been now a member with us, I should not have felt it incumbent on me to read such a letter to the church on your retirement; but as you are not a member, I should certainly feel very culpable were I to introduce such a precedent, as to give the reasons why those who have ceased to be in fellowship with us have changed their views. Had you been better acquainted with theological writings and with the Christian church, you could hardly have written what you have. You must have been sure that myself, and the more intelligent members of the church, have often had all the points you mention brought before our minds in a far more complete form than you have presented them, and that we have our reasons prayer is, that God will grant you far more for our present course. My earnest hope and self-knowledge and humility

far wider and

* A letter about two years since, on "Temperance."

broader views than you now possess and that among whatever denomination of Christians your lot is cast, you will firmly cleave to Christ through the teaching of his Holy Spirit, and be found at last among the number of his children. With kind regards, I am, my dear Sir,

Your's sincerely,

J. C. HARRISON.

evident.

1. The writer's boast of having before him all that Mr. Ludbrook has presented, is too hastily made, for so little has he attended to the communication, that he confounds the positions with those of the Plymouth Brethren, with which they have not only no connection, but are, in most important points, at direct antagonism.

2. There is fully shown, the small importance attached, in one of the largest Congregational churches, to a member leaving its communion. Surely Mr. Harrison does not believe, that in the particulars referred to, Congregationalism is regulated by New Testament authority! Surely he does not believe that New Testament ordinances and authority are superior to the ordinances and traditions of men, or he never could have intimated that a member's leaving his sect, on the plea of its unscriptural character, was too insignificant a matter to introduce to the church, or to call for any effort on his part to rectify.

3. Mr. Harrison raises a false issue. Mr. Ludbrook's letter was not to state

his reasons for "changing his views," but his reasons for not reuniting with the church when he had returned to the neighborhood.

5. A lamentable disregard of the Word of God characterizes this letter. Mr. Ludbrook bases all his conclusions on the Scriptures-right or wrong in his inferences, he appeals to them alone. With him it is Jesus and the Apostles. Mr. Harrison does not find it convenient to appeal to the same authority: they do not sustain him, and therefore, like the Romanist, he appeals elsewhere, saying, "Had you been better acquainted with theological writings and the Christian church, you would hardly have written what you have." Could he say-dare he say-the Apostles do me sustain, Mr. Ludbrook? If not, what matters by whom his system is

C

and intimates that his own judgment, together with that of his peers in intelligence and connection with Park chapel should have been the standard. Had Mr. Ludbrook submitted his difficulties to them, and been content with their false and evasive answers, he wonld have been a humble son of Congregationalism; but, having fallen into the vulgar error, that those who hear the Apostles hear the Saviour, and that they who hear Him, hear the Father also, he is both proud and ignorant. Why should Rome trouble herself about prevailing Protestantism, when there are numbers who, like the Rev. J. C. Harrison, are so well content to do her work?

In conclusion, let it be observed, that the positions taken by Mr. Ludbrook are pleaded by men, who, in acquaintance with theology, history, the Christian church, the Bible, and the Apostacy, can never be placed second to Mr. Harrison-that we demand a refutation of those positions in Bible wordsthat when Mr. Harrison substitutes infant rantism for adult immersion-the one man guiding, ruling, teaching, &c. a New Testament eldership array of clerical titles and dresses, with other items referred to, in place of primitive love and simplicity

for

66

-an

we say,

By what authority doest thou these things?" and echo answers, "By what authority?" leaving Mr. Harrison content with affirming his own superior wisdom, or to show, through the means of these pages, or in other ways adapted to reach the public, that he and the Apostles are one.

In the defence and love of the truth,
D. KING.

REMARKS BY THE EDITOR.

We desire to give expression to the obligation under which we feel laid to Brother King, for bringing before our readers the foregoing correspondence, which, we hesitate not to say, will be