exhorted his congregation to be learners of the New Testament; and one day calling to see us, I took occasion to ask him if he thought the New Testament a revelation from God to man, and to be understood according to the import of the language. He answered, "Yes," without hesitation; and the next question was, Why do not you and others preach it according to its literal import? His reply was, that he did. O no, (said I,) Doctor, neither your preaching nor any other that I ever heard, is at all to the same effect: for instance, the commission of the Lord Jesus to his Apostles when he sent them into all the world, reads, (Matth. xvi. 16., "Go preach," &c. "He that believes and is baptized shall be saved." "Oh!" said the Doctor, "I think that the word baptize in that passage is figurative." I observed that the word baptize was coupled with another word, and why are they not both figurative? and if figurative, what are they figurative of? "Oh!" said the Dcotor, (with a sigh,) "I lament that you have got to cavilling, criticising, and harping on those nice distinctions that have involved all the world in disputes for centuries. Why, the very notion that baptism is essential to salvation, has introduced infant sprinkling, and a great many errors that you and I deplore. If you continue in this course you will lose all spirituality, and I warn you to desist; but I have not time at present, neither talents nor inclination for controversy." So saying, the Doctor hurried away, nor could I ever after get him to converse on a sentence of the New Testament. But excuse me, brother C. I have been led into giving you the above little sketch of clerical dealings with regard to myself, from hearing of this noble boast of Elder T's. Had I heard of it, at the time you were in Buffalo, it would have prompted me to urge the gentleman to attack Mr. C. himself, and not to spend his strength on female weakness and defencelessness, and then to make his boast of a victory he never achieved. For my part, I should think I was silenced, had I been heard and answered with scripture proof showing my errors; but when I hinted that it was his duty to point out our errors, and endeavor to reclaim us as brethren, I received only reproach and contempt. I suppose that the Rev. gentlemen was acting under his wily brother Power's smooth policy, when he sat so quietly in the Baptist house in Buffalo, and heard you advocate that, which had he believed his own words, was advocating the "works of the Devil." It is highly probable that he accompanied brother Power in his southern tour, and so fully imbibed the same spirit, from the things he saw and heard, things so confounding to all clerical dignity, that he resolved henceforth "to fight Campbellism by letting it alone"-except in cases like mine, when he might expect to "kill two birds with one stone"-i. e. frighten into silence a half dozen others, still weaker than the one attacked. In such cases it will, I suppose, be deemed lawful to vary from the rule. It costs nothing, and leaves him safe to boast of conquests never won. Most admirable policy that of Elder Power's, and most convenient for such brave Generals as Elder Tucker to use among men, and never to be violated but on special occasions, when a brave soldier ought to show his bravery that is, among women. But I suppose I am relating nothing new to you, instances of the same kind have doubtless come before you; and Elder Tucker did not happen to be the first of his kind that I met with. During the time of a Baptist Association, in Roch ester, when we had been represented as sowing the seeds of discord.

among the brethren by introducing scripture questions, certain Baptist clergymen, who, like Elder Tucker, took special care not to come in contact with Mr. Gardiner, were not a little solicitous to open their battery upon me. Visiting by request a certain neighbor, I found six strangers present, all I believe Baptist ministers, who kindly undertook my case. I found that I stood pretty fairly committed by these neighbors, they having confessed that the questions agitated by Mr. G. and myself had brought them to halting and doubting, so that they had lost their former confidence in themselves, in their brethren, and in the doctrines taught by the Baptists; that they no longer enjoyed themselves as formerly, and had lost all spirit of prayer. On the strength of this confession they were exhorted and warned from all quarters, and special prayers were instituted by the church for their restoration to Baptist peace and security; and when these worthies set the battle in array against me, it was for the purpose of breaking me down in the presence of this family, that all discussions might be stopped for the future. Our argument, (if so it may be called,) commenced on the new-measure system of conversion, brought into fashion by Messrs. Finney and Burchard, and which our Baptist friends had been trying to carry out. I was aware that my presence had been anticipated by most of the company, and therefore led the way to the desired conversation, by saying I was surprized to see our Baptist friends so carried away by the new measures; things that we had no precedent for in the New Testament, and appealed to those present to say if they could find any thing in the Acts of Apostles, that would bear any resemblance to the scenes that we had seen got up in the different churches in Rochester for the few weeks past? This brought questions and remarks from about half a dozen mouths at once. One asked for my grounds of objection; another desired to know what better measures I could devise for the salvation of sinners; another, taking his cue from this, supposed that the lady thought herself more competent than all the ministers put together; another wondered how any one could have a heart to throw cold water on a zeal that was accomplishing so much good around us. I endeavored to shape my answer to meet all that came to my ear; and observed, that we had no right to suppose, at this day of the world, that it was left for us, in our wisdom, to devise means for the conversion of the world; that the gospel was sent into all the world eighteen hundred years ago; and if the same gospel was now preached, the world might be converted; but that our new converts must all be converted over again, or they could not be saved. Some of these were present. Elder Cole, who seemed determined to lead in the attack, (because he probably had heard some of my remarks on a sermon he had delivered,) here said, "I suppose, madam, that you hold that none of us preach the gospel?" Most assuredly I do; and the sermon of this afternoon was any thing but the gospel-a scrap concerning the Pharisee and Publican, made up in shape to deceive the people. Ignorant as they are of the scriptures, they were told that if they would humble themselves as this Publican, that God would receive them. And at the close of the sermon, after much persuasion to induce them to do this, all anxious souls were invited to come forward to the anxi ious bench to be prayed for; and those who complied supposed they had obeyed the gospel.

Elder Corwen wished me to state how I would have them preach, and what I would call preaching the gospel. I said I would have them preach Christ, and all who believed on him should be exhorted to do as Peter commanded on the day of Pentecost, Acts ii. 38. When I repeated the passage some present seemed shocked and disgusted; some were amused by the novelty, and laughed heartily. Elder Cole reddened with anger, and pronounced it "rank Campbellism," and in the next breath called me "a Campbellite." I parried this, and pro ceeded to ask why the same things should not be preached, and if there was any thing in the new measures that could compare, in simplicity, beauty, and propriety, with the ancient gospel? "Ancient gospel!" repeated Elder Cole that is Campbell's favorite name for his new notions." Elder Corwen professed himself ignorant even of the name of A. Campbell, and asked for information. Elder Cole attempted giving your sentiments, or rather his version of them, and I remonstrated. Elder Corwen begged Elder Cole to permit me to explain Mr. C.s new theory. I said I did not understand him to have proposed one, but a return to the primitive gospel; and who could look around Christendom, and not confess that all denominations had more or less departed from it? Elder Cole here supposed I would have all go to Mr. C., and be set right. I replied that, with Mr. Campbell, I would recommend that all should go to the New Testament, and be set right. Elder Cole grew loud, red, and angry-said something about stop. ping the mouths of silly women that had more brass than sense, and Elders Corwen and Davis were compelled to call him to order for his breach of civility, and from first to last his language and manner were rude in the extreme. He broke in upon me several times when I was attempting to answer questions put by Elder Corwen. The affairs of the tea-table were with difficulty finished. The friends that I was visiting were hurt that I should attempt to stand my ground against the Reverends, and I was branded by the Reverends with the epithets "bold, impudent woman," as I heard afterwards. But I was not then ashamed of the cause I advocated, nor am I now, nor shall I be when the Lord appears. Neither would any impropriety have been attached to a lady for speaking on any other subject in a private circle of her own friends, though strangers might be present. I might have descanted on arts or sciences, on law or politics, in the presence of all the Doctors in the land, without injury to my reputation as a modest lady-nay, I might have descended, though a Christian professor, to all the frivolities of common tea-table chat, or to a participation in a choice dish of scandal, without incurring the disapprobation or rebuke of the clergy: and this I know by experience; for I have always found myself well received and politely treated in good society, from Rhode Island to Richmond, Va., and never incurred censure until I opened my lips on these topics; and since then I have invariably found that a a plain passage of scripture brought to bear on any of their traditions, brought down immediate reproach and contumely, and seemed to he itself the direct cause of fixing their hatred. Assured of this, disciples of the New Testament should put on the whole armor of God, that they may be enabled to stand unflinching and firm in all things that involve the word of the Master; for it is a solemn truth, and ought to be impressed on all our hearts, that those who despise, despise not us, but God; and this consideration has often strengthened and urged

forward one of the weakest and most sensitive of human beings; and I have to confess that this sensitiveness is my most to be deplored infirmty, and has sometimes deterred me from entering into conversations on these subjects; for being in my feelings so acute a sufferer, I have feared for the effects on my health: but I attribute this to more than ordinary female weakness, and cannot for a moment excuse myself in its indulgence. What, then, must we think of a male disciple of our Lord and Master, who is never known to open his lips in the name of Jesus and his despised disciples, and who passes month after month without meeting with the few brethren, who, on Lord's day, meet together to break the loaf of blessing-urging his profession (practice of medicine) and the distance of less than three miles, in excuse for nonattendance, and for his meanness?-I know not how to call it by any other name)-"That he is not gifted with the powers of oratory.' I think I can enter into the feelings of such a one: for supposing him as sensitive as myself, he can say it will be of no use for me to agitate these things among my acquaintance; for not being gifted as an orator, I shall fail to effect them otherwise than to incur their resentment. This will hurt my feelings, and also retard my advancement in the line of my profession, without effecting any thing towards their conversion. Will such an excuse avail in the great day? or would it be received when any other interest was at stake in society?—say, the securing of elections; for instance, the friends of a cause are expected to use their influence, whether gifted with powers of oratory or not. And is there any thing to excuse a Christian, either male or female, from using their influence in that cause which, according to their profession, should be supposed to interest them most of all? And should that subject which bears the impress of eternity, be the only subject excluded from the social circle? And must the sublime topics of salvation remain an interdicted theme? And whilst the passing news of the day may be discussed, and, whether joyous or grievous, receive its quantum of sympathies, must He who came to save us from this present evil world receive no homage from lips polite? Forbid it, gratitude! and every generous feeling of the human soul forbid that Christians should so shut themselves up! And if our male professors do not set the example, let the females provoke them to speech, lest "the stones should cry out." Timothy's mother Eunice, and grand-mother Lois, are rarely represented in modern society; and those who would venture to represent them in any good degree, are in danger of being excluded for their temerity.

And now, brother Campbell, having written thus much, and more than I intended when I commenced; I would, for various reasons, like that you should give my long epistle a place in your publication. We all know that "out of the abundance of the heart the mouth speaks;" and also that the ready pen, impelled by the fingers, obeys the dictates of the heart. I am willing that all whom it may concern should know what manner of spirit I am of-that I still stand firm and unshaken in the cause of that reformation which it has been your happiness to advocate, and never to be silenced whilst I retain my natural powers, by any such measures as have hitherto been employed to silence me. I remain, with much respect and esteem, yours, &c. SARAH H. C. GARDINER. 36*

VOL. III.-N. S.

The preceding communication from our excellent sister GARDINER, for perspicuity, simplicity, and force of style; as well as for the good sense, intelligence, and piety which it displays, commends itself to the perusal of all our female readers; and suggests to them with what evidence, power, and persuasion many of them might commend the good cause to the acceptance of their friends. A. C.

News from the Churches.

Lexington; Kentucky; August 5, 1839.

FOR several months past our young brethren, Thomas A. Gaines and R. C. Rice, who have recently commenced preaching, and myself, have been preaching almost weekly at a small place about three miles from Lexington, called Saundersville; and would occasionally gather a sheaf as the first fruits of our labors there. About ten days ago our brethren W. Hunter, E. Campbell, T. A. Gaines, and R. Rice, commenced holding night meetings there, it not being convenient for the people to attend preaching in the day time. Under their united labors the harvest, fully ripe, began to fall. A few evenings after they began I thrust in my sickle and reaped with them. We succeeded in gathering altogether about forty sheaves. To drop the figure, thirtysix confessed the Lord for baptism, and four others united-two who had been members of the Baptist church. Circumstances would not permit any of them to be immersed until yesterday, Lord's day. In the afternoon, at 4 o'clock, I preached to a very crowded audience, and suoceeded in influencing one young man to step out on the side of the Lord; after which we repaired to a beautiful pond near the house of 'Squire Payne, close at hand, where I immersed thirty-six persons into the name of the Father, Son, and Holy Spirit.

It was altogether one of the most imposing scenes I ever witnessed. The kind 'Squire Payne, who has long been a professor of Christianity, a Baptist, had the goodness to have a bridge constructed over the muddy bank to the very brink of the water, and house prepared for the immersed to dress in. The bank all around was in the form of an amphitheatre, and the space was large enough to accommodate some thousands of persons. But every spot was occupied by carriages and other vehicles, horses, and hundreds on foot-all enabled to witness the immersion. And, for so large a crowd, I never saw better behaviour. A cloud shieled us from the hot sun nearly the whole time. It reminded me of one of John the Baptist's immersions, which I mentioned at the time. I do not think I was more than 15, or, at most, more than 20 minutes, immersing the 36 persons. I stated near the close of the immersion, that the futile and even puerile objection to the immersion of the three thousand on the day of Pentecost, so often urged in support of the dying cause of Pedobaptism, was sufficiently refuted by the fact, that I had immersed as many as any man could, in the usual way, sprinkle in the same length of time.

On next Lord's day I am to constitute a church at Saundersville.