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/ s -J-

REVIEW OF A DISCOURSE

PREACHID BY THE REV, T, S, ELLERBY, IN IN CHURCH, TORONTO, OCT, 30, 1004

llKIXd A I.KTTKIi ADllllKSSKI) Til TIIA I' (iKNTI.KMAS

BY THE IlKV. W. F. CI^ARKE.

Toronto. November 2, ISill.

TiiK Uev. T. p. Eu.kuhy,— •

Dkak Silt, — A iminful l)ii' iinporutivo si'iisl> of ilu'.y irni»i>U me
to iiddress yon, in reference to tlie discourse delivered by you
lust I^ord's Day morning, from Col li : 3, 4 : '• /'',/• j/tf (O'e ikntl, and
your life if hid with Christ in Ui'd. Wheii Christ who i.s our life
shall nppew: tlt^i sh'tll ye (tiso uppe'ir irllh him in glory."

Vour discourse, i.i iny view, einb >die I germs, more or less
developed, of the most pernicious error. .Sermons previously
preached by you. in my hearing, have been mirked by uiisatis-
fiictory iukI objectionable feAtiires, more especially from the
manner in which tliey toned down, explainel away, or coiii-eul-
ed from view, the vital truths of the giHpel. But the discourse
to which 1 now refer, was of a more alarining charaiHer. imvs-
mucli as it containoil principles and was based on theories,
whose tendency can only be to undermine the very foundations of
our faith. The text you chose is one of the m^st interesting and
pregnant passig. "n the New TestAinont. A faithful explication
ol It would necesbarlly bring out very prominently the fundamen-
tal truths of the gospel. Vet I am constralne.l to s.iy there was
not a single clear exhibition of the way of salvation in the entire
sermon. A Moralist, Broad Churchman, Rationalist, or Unitarian,
if not, even a sceptic, like M. Renan. might have eiiher preached or
licard it with perfect consistency. Tliese are grave allegations, and
1 now proceed to sustain them by proof.

Under your first head of discourse : " The aspects of the chris-
tian's death ;" you dwelt chiefly on its connexion with and simi-
larity to Christ's death. Vou tiuotod ard amplified upon the
passage, '• I am crucified with Christ." This you explaine<I to
mean that the christian carries about with him constantly the scene
of the cruciflxi<)n, and tries to have ii realizeil in regard to him-
gelf. It is. you stated, always before his mind's eye. teaching him
the evil of sin, reminding him that his pride and vain-glory are to be
crowned with thorns, his flesldy desires fed with vineg ir, ,S:c. In
this way, seeking to be like Christ in his death, the christian be-
comes dead to the world and ilead to sin. 1 do not profess to give
your exact words, but the above is the substance of them. To all
who are familiar with theological controversy, it will sufHce to say,
that you gave us a thorowjIJy L'liilnrian explanation of the ii^fluence
of Clirist's death. You ascribed to it dimply the power of example.
That was all. The picture you represented the christian aJ carrying
about with him everywhere, was a picture of a moiM sufferer — not
thai of an atoning Saviour. It showed the beliolder th(> evil of sin,
not as a display of God's righteousness in the upholding 4)f Ills holy
law, in putting Ills well-beloved Son to ;^rief, and making his soul a
sacrifice for sin ; but as an emblematic representation of the cru'
cifixion of sin in the christian. The power of Christ's death to
renew and transform the soul, to slay its enmity, and subdue it by
Divine love, were wholly left out of view by you. Not a hint was

given as to tht« relations of Christ's death to the law of God. ai- to
its vicarious character, or as to its atoning ineriL Not only the
text, but your ow;) divi.sion of it, demanded that you should speak
explicitly of tJiese things, and that you should describe the process
by which " the old man which is corrupt " is slain by Divine grace.
Yet you avoided all tiiese vital matters, said only a few feeble things
about the i'lfluence of tho crucifixion scene as an e.'-nmple, ami
contented yourself with pi^relj 'Jnilarian " aspects of the chris-
tian's death." No man ever yet died to sin in tho way you des-
cribed, and if that be all tho means of deliverance from the " body
of sin and death " which tho gospel proviiles, then we iuve no
salvation, our faith is vain, and we are yet in our sins. It is quite
evident that in wluit P,iiil says to the (.'olossians respecting the
christian's death, he refers to that gracious transition from a s'.ate
of condemnation to one of justiflcation and acceptance, on which
he dilates so fully in the 6th and 7th chapters of his Epistle to the
Romans. He there describes the believer as hariiig become dead
to tho law and to sin. •' by the body cf Christ." that is by the efficacy
of his atoning depth. Through faith he comes out of a 8tat<> of
nature into a state jf grace. He stands before God on a new foot-
ing. His guilt is pardoned and " the body of sin is destroyed,
that henceforth he should not serve sin." The christians at Colosse
are spoken of as having experienced all this, v Paul refers to the
ever-memorable epoch of their justification through Christ. He
speaks of it as a th ng already accompl<shed. Literally his lan-
guage is, '• for ye diet', and your life is hid with Christ in God."
Surely there is far more here than the mere pictorial effect of the
crucifixion-scene, or the influcuCc of Christ's dying example.

Under the second head of discourse, in speaking of " The mys-
tery of the christian's life," you enunciated another Unitarian
theory. You gave us no intelligible or scriptural account of the
beginnings of the new life. You did not honour the Holy Spirit's
agency as " the Lord and Giver of life " to dead souls, and you
left your hearers wholly in the dark as to there being such an
experit-nce as " the new birth unto righteousnes.i." No Divine quick-
ening from the death in trespasses and sins.— no verification of our
Lord's assurance, " the dead shall hear the voice of the Son of Man,
and they that hear shall live,"— nothing like a new creation or
resurrection, by God's gracious power, marked the dawn of spirit-
ual life, in your account of it. You insisted that " there is no such
thing as iinmediateness'' about spiritual life, and that it comes on
little by little, in a graddal way. Somehow tho life principle is
there, and only needs the use of means to nurse it into vigour.
You were eloquent about the christian's own performances, but
mute about Christ's work in and for him. '■ Every sigh heaved,
every tear dropped, every prayer ofTereil, every effort put forth
by the christian /«IpefI /u'm a little;'''' but there was no glimpse of
an Almighty, indwelling Saviour helping him at all. Moreover,
you described spiritual life as a hidden thing, and stated that our
most precious and deep experiences in religion are most secret.

All tbruiigh their earthly life, chrUttans were represented na nece«- [
sarlly iinacquninted with one another. Yon likened them to books, ;
of which wu see only the binding nnd lettering, without knowing i
anything of tlie contents. |

All this is completely ut variance with the Word of God. " It ''
is tho Spirit that .'iiiTckeneth : the flesh prulitetli nothing : the words '
that 1 speak unto you. they are spirit and they arc life.'' Look at |
your assertion that " there Is no such thing as immediateness about <
soul-life," side by side witli Scripture I'acti. When 3,000 were con-
verted on the day of Pentecost, was there •• no iminudlateness "
about what they experienced ? When Paul was smitten to the i
«artli, was there •• no ImmediattMiess " about that life whoso bfrth-
cry rung out in the enq.iiry. •• Lord what wilt Thou have mo to
do'.'" When the I'hilippiau jailor sprang in and came trembling,
ami u.sked, '• What nnist I do to bo saved V was there '• no such
thing as immediateness " about that soul-life which flaslied in upon
him from God .' The truth is that spiritual life in its origin is
always innncdlate, instantaneous. There must bo a moment when
the great transition is experienced, and tho soul "passes from death
unto life." As to the workings of Divine grace in tho heart of a
christian being a profound secret, hidden from all about him, it Is
contradicted by David's exclamation, " Come and hear all ye that,
fear God, and I will dkolakk what lie hath done for my soul :"' by
John's declaration '• that which wo have seen and heard aid our
hands have liandlcd of the Word of Life deci,\re luito you, iknt ye
also may h-ive fellowship leith hs .-"—and by the testimony of myriads
of christians, ail of whom have felt that their deepest experiences
crave sympatliy, and that in all that stirs tho soul most profoundly,
it is not good for us to bo alone. Tho fact is that your text uo-
scrlbed the christian's life as being hidden not in tho secret
recesses of his own soul, but in tho deep clefts of the Rock of Ages.
It is hidden not in the sense that no one but GoJ can be cognizant
of Its existence and workings, but in the sense that no enemy can
get at it to harm or destroy it. It is hidden not as you told us,
in the inaccessible and unseen depths of the christian's own being,
^' like a pearl in the sea, like treasures In the grave, or like a
diamond in the dark," b"t it is hidden like a store of gold in some
secure place, out of reach of the robber who would filch it away.
The believer lives because Christ his unseen .Saviour lives. His "lifo
is hid with Christ In God,''— that wondrous Being who is the '• King
Invisible, whom no man hath seen, neither can see." The Christian
possesses a lifo whose secret springs are hidden and Divine. Its
breath was breathed into him, and its pulsations are sustained by that
Infinite Spirit whose operations are at once viewless and mighty
as the wind, which ■• bloweth where it lisU-th, and thou hearest the
sound thereof, but canst not tell whence it cometh or whither it
goeth : So is evert o.ne that la born of the Spmrr." What a low
unworthy view is the one presented In your sermon, when con-
trasted with that which the Apostle holds up before us !

I a.«k myself how can it be that a minister if your education and
standing should proach in such a style ? It is impossible to admit
tho charitable aupposltlon that it Is through oversight. That
amounts to a charge of ignorance, of which I cannot think you
guilty. You surely know whence these theories come, and whither
they tend. Your theological training and reading must have In-
formed you on these points. Besides, witk the full knowledge that
some of your people full your preaching defective In clear gospel
statement, and even suspected you of sympathetic leanings toward
Unitarianism, ono would think you would guard with jealous care
any avenues through which such feelings and suspicions might
gain anything to feed upon.

Unfortunately for a charitable judgment upon your sermon, there
ia conclusive evidence of another kind forbidding all idea of inad-
vertonco. The discourse was not your own. " Alas ! master, for it

was borrowed," very much of it at least, fruui a work by the Uur.
W. G. Barrett, a source from which on other occasions you havo
helped yourself C3nsiderably. I do not refer to this to condemn
your availing yourself of such help. I care little for originality us
compared with orthodoxy. But in yonr use of thu work in ques-
tion, you have shown a stmlled ucoldanct of cerluin themes, which
speaks volumes. On a prior occasion, when you preached what I
felt to be a mast unsatisfactory sermon on thu text, " Come unto
Me all ye that labour nnd are heavy lalon, and I will gi>-e you
rest ;'' a siniilar instance occurred. It was not so marked as In tlie
present cise, but you tlien took freely from Mr. Barrett, except when,
htfpoke out in plain terms of m tn's (lultt uwl Christ's ntoninj sacri-
fice and power to sice. In tliu s^'niun I am now reviewing, you
seem to havo avoldod, witli a tort of In^thu'tivo nver.ilon, clear,
gospel 8tatemtfnt^ couc^niin;.? thj li 'Ipleis guilt of tho sinner, and
tho atoning sacriflce of our L)rd Je'ius Christ. The discourse from
which you borrows 1 lirgfly last .S.ibb.ith, contains miwt unam-
biguous statoniaats of gupd truth. You took what pi "cedes and
what follows those statement.'*, and cast the statements themselve.i
away. Now, why was this? Hut one reply can be given to this
question, viz., th-tl y)i lU no', relish suck truths.

Every attentive hearor of your sermin last Lord's Day morning
will recollect tlie following p.isi.ige, whioh you opiel almost vor-
batlra from Barrett :—

" We have frequently remarked this striking peculiarity in the
, New Tf.-itameiit, that Christ and the christian life are invariably
n»sociated with eacli otlier. Kverywhere throughout the New
Testament, ia the sayings of (. lu-ist himself, and In the writings of
the apostles, our life -the InuL'r, divine life— is suspended on our
union with Christ ; so much so. that In passages so numerous that
it would be wearisome to quote them, it is again and again said,
that where Christ is there is life, and where Christ is not there hi
; not life. ' 1 nm tlie life,' said Jesus of Nazareth ; ' Christ is our
lile," said Paul the converted Jew.

" This language is used only in reference to Christ. No other,
: of all the inspired ruligiouii teachers of thu Bible is ever onoo eo
spoken ot. Christ alone has this pre-eminence. A great gulf, and
impassable, is lived between Christ and all other christian teachers,
prophet-s, and others, simply by the terms which are Rtiidiously
applied to /liiii,— jealously refused to them. We are Indebted to
Paul, and John, and Peter for iileas; for thoughts ; for suggestions;
for many long and el.iborate argiawnti ; for many ejcposifions of
christian truth and worship ; but it is never said that Paul is our
life ; that if wt; keep the sayings of John we shall never see death ;
that when Peier, who is our life, shall appear, we also shall appear
, with him ; or that our life is hid with Luke in God. So far as
': phraseology Is concerned, this is a marked peculiarity of the New
: Testament, and, to a thoughtful mind would seem to indicate a
mighty ditlerence between Christ and all other christian teachers.
, But this peculiarity is more ."triking still, when we remember that
, Christ died a violent death at the early ago of thlsty-three, after
only three years of public ministry ; so that, looked at from a
purely human point of view, Paul, and John, and Peter, lived
longer, laboured more, and suffered more in body than Christ
himself; added to which Clji'Ist's teachings were limited to one
small localitv, Judea ; not touching Syria ; not penetrating to Asia
Minor ; much less going over to Greeco, and thence on to Italy ;
80 that, as a matter of fact, the success of Christianity, regarded
only as a scheme of doctrine, depended vastly more on his succes-
sors thau on himself; and yet he li everywhere represented as the
central idea, and central personage, of christian truth." — Barrett's
Sketches, vol. 1, pp. 382, 383.

After tho above extract, Mr. B.irrott glvoi a faithful, Hvld por-
traiture of our rnineil, lielpless, inip^'rillel stato as sinners, which
apparently had no charm^ for you. There is als) an exhibition of
Christ as the procuring caust? of soul-life, which you in like manner
passed over. A mind hungering and thirsting for the go.spel, would
have seized with eager avidity tho very statements which you seem
to havo rejected. They are tlieso :—

' First, as sinnsii.'that is as those who havo broken tho law of
God, and are therefore under condemnation of death, we can only
bedelivereil hy Chri.it; and, therefore, In that sense, Christ Is our
life.

•• [Till' proinl coiwcloiwnw* of hiivltijf n bodv botU'r luiJ nuhlcr
tlinn tliu builiu.-t uf tho buiutA, .ind ii !40ul tliiit hIiiiII IIvu wlicn thu
KOuU of llui bciMt4 shall hnvv pcrUhed, U cni.slictl by tbe biiinlll-
atlng conxcloiuniit.i that I can hIm. m tUi'y uititiiot. und ivjvct. whnn
thuy cunnut, thu llfo eternal.

" All around 1 hco sin, and HJniior.i itiiining : all around I h('i> num
trying tu got over llio mighlv diOlculty xln Iuih occasioned ;] and 1
though thoy try tu t>xeu.>te it by falling back on phyaical and men- 1
tal iieculiaritii-H ; t'Dnscience says it won't do ; and hence wo have '
tortures, and otTeringM, and peiiuiuK^, and Hiicritlccs, and biiniilia- !
tlons, as tliii conlesHion of sin ami its exceeding sinfulne.ss ; and so '■
' all have sinned and come sliort of thu glory of (Jod,' wiili this '
consciou.-iH'HS, ' 1 die daily.' I loolv uii, there is the jiidgnient-sent, I
with its everliisting righteousness ; I looli nroaml. and all my com-
panions are in the same con(h>nuiution, ■ none uf tliem can by any I
means redeem his biulher, urgive to God a ransom for him ;' I look i
icithin, and the ease is hopeless. • It I wash myself la snow-water, !
and .n.ike my.self never sj clean, yet wilt Ihou plunge me into the '
ditth, and my own eluthes shall abhor nw ; I look bclt'ml, and there i
are dark clouds gathering, and I .shall soon be overtaken with the
tempest ; I look /aric ml, and thero is death and the grave ; and
after death tlie jiidgmeii' what does that mean.' -Onr (Jod is a
consuming (Ire.'

" In the midst ol all this guilt and misery Clu'ist comes ; comes as a
man that he may save nuwi ; - -our misery has reached his loving heart,
and because that misery came from our guiltiness, he has come to
take that guilt away. He knows that wo are dead— dead in tres-
passes and sins— and iu- comes tliat we might liuve life, and have it
more abundantly. And having by his prcacliing puhUnhed life, by
Ills own sacrifice on tlio cross he procui-al it ; ho became u ctirso
for u.t ; ' he who knew no sin, became sin for us, that we might bo
made the righteousness of God in him.' But, having died onco for
all, he rose again; resumed his human nature; entered into tho
holiest ot all ; and there appears in the presence of God for us.
•Delivered for our olfencea, h<' r,as raised for our justiflcation ;'
ond now, because he lives, we sliall live also ; wo have found
through Christ tlu! path of life ; we vise from despair, and say, ' I
thank God there is deliverance th'.ough Christ Jesus our Lord ;' —
the lost life is tound ; fi.und never to be lost again ; it is hid with
Christ in God."— /^., pp. 38o, 3^4.

, As nearly as my muntoiy serves me, you g*ve us, in a somewhat
garblud form, part or all )( that small portion of the above quota-
tion which I liave bracketed ; but you said nothing, either in Mr.
Barrett's words or your own, concerning the sinner's hopeless
condition out ol Christ, or tho Saviour having, " by his own sacri-
fice on the cross, proenr&l life for us." You carefully removed tho
marrow and gave \is the empty bone ;— you took off and threw
away the cream, and pro.-enled us with tho skimmed milk.

Coming again to what was apparently more palatable to you,
you availed yo\irself of a paragraph on Christ's example, which, as
associated with Chri-t's sacrilice. is good New Testament teaching,
but dissociated from ihat sacrifice,— nay, made to supersede it— is
"another gospel which is not atwther ," for it is no gospel at all.
Vainly do we preach imitation of Christ's example, unless we base
it upon trust in his atoning sacrifice. Your hearers will recognize
the extract I now refer to. It reads as follows :—

" Religion is tho influence of Christ on the soul. It is a life ; an
inner principle that controls and commands all external manifesta-
tions. The man may be, and is, very imperfect and faulty ; he
knows it well, and Siid at heart ho often is thereupon; still, that
which is most real and most self-manifest to him is, that Christ lives
in hira. lie may not be able to tell you all about the philosophy
ot the thing,.but he knows the fact and it is thv> joy of his joys, the
llfo of his life, the central spring whose living waters do ever
refresh his heart of hearts. Christ livelh in me : Christ's obedience
Hveth in me, and I am striving to be joyfully obedient for Christ's
sake ; Clirist's submission to liis Father s will liveth in nu', and I
am striving, witli many prayers, to siy, ' Father thy will bo done ;'
Christ's love liveth in nh\ and, constraiiicd by lis iiuickeiiing
impu'ses, I have overthrown the old monopoly of evil passions to
which I onci! rendered obedience, und liave entered a kingdom
where all is • peace, and rigliteousne.js, and joy in tlie Holy Ghost.' '"
—Jb., p. 385.

These quotations reveal a principle of selection only to be ex-
plained by the law of alBnities. Like attracts like. Deliberately,

it would seem, you relused, even when using the sermon of aiiDllier,
to discourse on either of, what one hasquainlly styled. *' the three It's,
Kuin, Uegeneration, Redemption.''

In the passages appropriated by yuu fi'om .Mr. Barrett, thero
occur here and there unguarded and objectional.lu forms of ex-
pression, such as the following, in regard to Christ : " No otiier of
all thu inspired religions teachers of thu Bible ;'' - Christ and all
other Cliristian teachei-s ;"' "Tlie success of Christianity, regarded
only as a scheme of doctrine, depended vastly more on his sncce.v
sors tlian on himself;" •' Religion is tlio influence of Christ on the
soul." The most serious and alarming errors lurk in tlu>se quota-
tions, taken by tliemselves. To bring Ciirist down to the level of "the
inspirt'd religions teadiers of the Bible." or the still lower level of
•' Christian teachers" generally, is in efl'ect to ignore his divinity and
do him innnite dishonour. To speak of Christianity as in any sense
'• vastly more'-' dependent •■ on his successors than on himself,'' la
a very grave misrepresentation. Christ has iiosufressois. In every
age his declaration holds good : " I am Ihf tnith." lie sent forth
his apostles with the assurance, '• Lo I am with yo\i alway, evtm
unto the end of the world." All the success Christianity has had,
or ever will have, is to be accounted for on the principle of Clirist's
presence and power. Njr is it correct to say tlint " Religion is tho
influence of Christ on the soul," in the sense in which 'hat language
must be taken in the isolated paragrapli it commences ; for only
Christ's example is spoken of in that paragrajih, and religion is far
more than that. These unguarded and iinscripturul statements aru
deprived, to a great extent, of tlieir miscliicvous tendency in Mr.
Barrett's discourse, because they arc neutralized by jiassnges de-
clarative of Christ's deity and atonement. But as used by you, in
a separate, isolated form, there was nothing to counterbalance
them, or counteract their baleful influence. You gave us the bane
without the antidote. You took a rather unwholesome article of
food, and by withdrawing the only nik^ritious clement iu it, con-
verted it into poison. Whatever may bo Mr. Barrett's doctrinal
professions, (and I do not know what they are,) he is a most unsafe,
incautious writer. He lias evidently an Ill-balanced mind, and an
unsound judgment, though he is not without warm, Christian im-
pulses. But to take him for a guide is anything but safe.

Before I conclude, I cannot forbear alluding to another serious,
though less momentous, error in your discourse. You told us that
the good die early: that earth attracts tho earthly, and heaven
attracts the heavenly : that those whose •• hearts are dry as dust
stay in this world a long time," and then strangely mingling figures
in a passage unmistakably your own, you added, '• the flame burning
in the socket a groat while." Now, I really thought all intelligent
christians had thrown away that idea long since. It is a grievous
libel on the government of God, and a great discouragement to
youthful piety. Have you never heard of the little boy who told
his mother he did not want to bo good, and when asked why not,
replied because good little boys die ana go to heaven, and I want
to stay with you ? Y'ou stated that there is a law which operates iu
tills way. and that it explains the reason why so many of the
human race die in infancy. Do you seriously believe that llio
infanta who die are any more heavenly in their nature than tho
infants who live? Besides, what a slur upon the grace ol God, and
what an injuiy to tho ifeelings of aged saints this idea involves.
There sat before you while you preached thus, hoary-headed
Christians, and you in otfect told them that they wore lingering on
earth because their hearts were " dry as dust," and tliat if thoy had
only been suffloiently heavenly, thoy would have died long ago.
Moreovc", what a contradiction of tho Word of God, in which
Jehovah promises tho righteous man — " with long llfo will I satisfy
him ;" declares concerning heavenly wisdom, that " length of days
is in her right hand ;" — teaches us that " tho hoary head is a crown

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ol glory." not ii l)i»I({o of Klmiiic. •• It it bu rotiml in tlie wiiy of
rlglitt'oiiwni'HH ;"— iiiul nsMUVt'H iw lliiit •• goillincHH U piolltablo unto
nil tlilngB. having promUo of tlio lllf Hint now il, nnil of that wliloli
iH to eonit'."

I wiiU' thii.i in no unkind spirit. Tlie Sciirclier o( honits knoweth
Hint 1 fliorish l.iwurtl yon no Ifciing^t except Ihoso of u brotlior.
But Miy soul Is ^rli'vi'd, aiul my spirit stirred within me by tliew
things. I remiMulicr tlie solemn cliarge to Timothy, '• Take heed to
thyself and to the iiinrni.sK." Truth only can s.ive men. To
withhold the gnspel is to keep the broad of life from Htarving, dying
so\ils. To prea'h the views I liave been criticising, is to give a
ston(^ wlien the children ask for bread. Fidelity to my nnd your
Jfuslev forbids me to be silent when this is done.

I foresee, too, tlint the question as to the chnrncter and tendency
of your preaching must force itself ujion the nttontion of the Church
of wliioli you are pastor. Nay. already it is doing so. Ft is much
UiHcnssed in private now. .Many feel it to be unsatisfactory who ilo

not rightly know what nils it, ••The hungry sheep look up nml
are not fed." In defauti of pasturage in their own Ih'lds. they
wander hither and thitlier in search of something to eat, nnd are
glad to get the gospel at the hands even of strangers and forelgu<n's.
•'For Zion's sake nnd for Jerusalem's sake I will not hold my
pence," I cannot keep silence with the convictions yoiu' preaching
hiw forced upon me, Karnest contentlou nnd jjrotest become solemn
duty when •' the faith ouce delivered to tin- sainlK " is eltiier openly
assaulted or endangered by n sapping nnd mining process, I
therefore i)ubtii ly nail up these criticisuis, ns [jUllier did his tlieaon
in delence of the duclriue of juslificntion by faith and salvation by
grace. It is tlie doctrine of a standing or falling minister, even u.*
it is •■ the doctrine of a standing or falling Church."
I am, Dear Sir.

With much sadness of heart,
Yours very truly,

\y. V. cL.\RKi':. •

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