or Scotland, endorsed by the Anti- an opportunity of showing their love Mr. Robertson's counsel, fearing the consequences, said if I would pledge my word that I would return from Ireland within the time, he would take my word for it. Thanking the gentleman for his kindness, I replied, "Sir, I shall still be a prisoI cannot 66 consent to return on the warrant issued. I will go to Ireland, sir, with your permission, and without promise of return." He said he could not grant that. Then," said I, “ your pleasure be done." He walked into another room; Mr. Robertson and the Sheriff followed him. The Sheriff asked Mr. Robertson what he should do. Mr. Robertson told him to inquire of Mr. Jameson, his counsel. Mr. Jameson sent the Sheriff to Mr. Robertson for his mandate, refusing any. Mr. Robertson said "take him to jail"—and to jail I went. Several brethren accompanied me, amongst whom were Brethren Hen shall, Paton, and Stalker. have gained some valuable experience here, and a point is already secured of much value to this generation. They have thought that one could not be persecuted for the truth's sake to bonds and imprisonment; but that I found it a cold stone castle, small rooms, little light, and no comforts save a stool and a small table, with two feet by four carpet on a very cold stone floor. It is one of the debtors' rooms which I occupy. I came in on Mon-point is now fully decided, and that day, and this being Saturday, I have spent almost one week in this dismal place. But I must hasten to a close. I intend to demonstrate in my next letter that this is a case of imprisonment or persecution neither for word nor deed immoral, but for pure difference of opinion on points of Christian doctrine. But here I must again say farewell. Your affectionate Father, too by a religious priesthood, superlatively philanthropic and exquisitely sympathetic even unto Africa and I have, however, enjoyed much America-this, too, in Scotland, a comfort here. I feel much more land that boasts that not one Papist pleasure than in a palace, so far as was killed during her revolution and my mind is concerned. I have, how-transition from Popery to Protestever, despite of all my prudence and antism. care, iound a cold accumulating in my person. Still I am cheerful, and read and write a good deal every day. It has already spread all over the kingdom. I recdive much sympathy. I have received letters of the kindest affection from Mollington, Nottingham, Huddersfield, Dundee, Auchermuchty, Edinburgh, Paisley, Liverpool-in short, from all the churches and brethren that have heard of it. Id the city I find all that the kindliest relations could do for me. The sister Patons, from whose residence I removed to prison-one of whom, with a cousin Gilmour, from Ireland, were baptized since I came here, together with young sister Dron, from Auchtermuchty, niece of the brother John Dron, whom you will rememberminister to my wants every day. Sisters Patons and sister Dron have waited on me with all the comforts that they could bestow, and more than I need. I was saying to them the other day, that I was better off than Elijah-the ravens fed him, but the doves feed me. The Gaoler showeb me unusual favor. The law, in general, allows but two persons at once to visit a prisoner, and only at two hours during the day. But I have had eleven in my cell at one time, and they are coming and going from 9 in the morning to 9 at night. My only mental pain is, that I have caused much pain and many tears to many brethren and sisters. But I MY DEAR CLARINDA-I promised to say something more on the subject of my sufferings in Scotland, at the hands of the Scotch Anti-Slavery Society, indicating them to be sufferings inflicted upon me in the true spirit of persecution for doctrinal views of the Bible on the subject of the moral relations of master and slave, or of master and bond-servant, in the scripture style. Since that time, I have written a few thoughts for the close of my correspondence on that particular subject, as published in the last Harbinger, and also for the cover of an extra sent abroad to persons not regular readers of our periodicals. From these I will sum up the views and reasons alleged in illustration and proof of the fact, that whatsoever my sufferings may have been in person or in reputation, they have been inflicted upon me gratuitously, and without any moral impropriety whatsoever on my part. 1. In the first place, my persecutors being judges, I am not guilty of that which they denounce, either in theory or in practice. I neither practice, nor defend, nor apologize for any system of slavery, whether called African, Anglican, or American. 2. In the second place, I did not, in any public address, in any city, town, or hamlet in Europe, so much as allude to the subject on any occasion whatsoever. 3. In the third place, a disguised committee of the Anti-Slavery Society of the city of Edinburgh was commissioned to steal from me my opinions on the subject, in my own room, in that city, under the pledge and protection of the inviolability of the rites of Christian hospitality. 4. In the opinions then frankly expressed by me, there was not any thing to justify the placard that appeared next day in Edinburgh. That placard was false, calumnious, and libellous, so far as any opinion expressed by me in said conversation was alluded to in it. I never, in thought, word, or deed, defended, apologized for, or in any way justified the crime of man-stealing. I had as good reason, on his logic, to have placarded Mr. Robertson as a murderer as he had to placard me as "the defender and ally of man-stealers." John the Apostle says, "He that hateth his brother is a murderer." Now, it requires neither imagination, nor genius, nor learning, to prove that Mr. Robertson did not love me, nay, that he hated me; and if so, I inquire of all sane persons whether I had not better evidence to affirm that he was a murderer than he to say that I was the ally or defender of man-stealers. If I am a constructive man-stealer, certainly more is he, according to the Apostle John, a constructive murderer. But I did not, and I will not, so accuse him, even in self-defence; but I thus illustrate his behaviour by an apostolic oracle and by his own logic, that every one of common sense may see how vulnerable, how truthless, and how defenceless he is in this instance, and how little self-respect any society can have that retains and defends him as its secretary. The history of the whole affair is briefly this:-The Anti-Slavery Society, in all its branches, whether that at Edinburgh, Glasgow, Perth, or Dundee, maintains that the simple holding of property in man, or man as property, is in all cases a sin equal to man-stealing-nay, it is, indeed, the very sin of man-stealing itself. On this point I differed from them. I could not think that the Patriarchal, Jewish, and Christian institutions would have allowed, much less ordained, by sundry precepts and enactments, that which is always and in every case a sin; and, therefore, I dissented from its standard of orthodoxy. 5. On this account, the Scotch Anti-Slavery Society set on foot and carried on a most infuriate war against me during my tour through Scotland, and even attempted it in Ireland. I say the Scotch Anti-Slavery Society, because it was not only the Rev. James Robertson, of Edinburgh, secretary of that Institution, but Mr. Patton, secretary of the Glasgow Anti-Slavery Society, and the Rev. Mr. Nelson, of Belfast, together with the other officials in Paisley, Falkirk, Perth, Dundee, Aberdeen, &c. &c. who, in one systematic effort, either anticipated me, or followed me up in every place, alleging that I was a man-stealer," and "an ally and defender of man-stealers ;" and all this because I had once, in a private interview, dissented from the faith of the Society, as the enclosed documents and letters will amply develope. By letters, votes of thanks, and public notices in approbation of the proceedings of some of its officers, the whole fraternity as such, with a few dissidents, assumed the begun war, and prosecuted it with 66 a zeal and diligence worthy of a better cause. 6. That I am not singular nor alone in regarding this as a case of persecution, or charging this matter upon the whole society, till they renounce or reprobate their secretaries, presidents, and officers, I will give an extract, a short editorial, from the editor of the "Christian Record," published in the island of Jersey, subject to Great Britain. It is the more valuable because the person who writes it is an anti-slavery man, a gentleman, and a Christian. It needs no comment. We shall, therefore, close our present communication with it: "We regret exceedingly the issue of this matter. Whatever may be Mr. Campbell's opinions on the subject of slavery and if he entertain the views attributed to him, we hold them in abhorrence -we cannot but regard him as a persecuted man. We know not what is the nature of the libel with which he is charged; but this we know, that his opponents have been unscrupulous in their language, and most unrelenting in their persecution. Following Mr. Campbell from city to city, and from town to town, they have hunted him more like a wild beast than a human being, much less a gentleman of education and a minister of the gospel. While we yield to no man in the intensity of our hatred to slavery in all its forms, we question very much if the procedure of the secretary of the Anti-Slavery Society of Edinburgh will raise his public character in the estimation of the thinking portion of mankind, or at all promote the object of the excellent Society with which he is identified. We would strongly recommend him to withdraw his action, and throw himself upon the moral sense of the community. It is possible, by our imprudence, or the exhibition of a persecuting or vindictive spirit, to "build again the things we are endeavouring to destroy.' Let us not fail to remember that " the wrath of man worketh not the righteous ness of God."-Editor Christian Record. 7. In reconsidering all these premises, I must say that if, in the present century, there have occurred a more remarkable case of intolerance, or of persecution for a mere difference of opinion on any Bible question touching Christian ethics, I can only say that I have not heard of it. But of this every one must judge for himself. In my last letter I also intimated to you that I was far behind in the details of my tour in Great Britain, my attention and that of the public being much engrossed with the materials of this episode touching my very warm reception in the cities of Edinburgh and Glasgow. Meantime and henceforward I shall pursue the even, or rather the crooked, tenor of my way through England, Scotland, and Ireland, and consign all these matters to the things that were, only adding, that since my return to England from Ireland, I have learned that Mr. Robertson, after an unavailing attempt to obtain a new process against me from the Sheriffs Bell and Alison of Glasgow, has appealed from the decision of Lord Murray to all the Lords that constitute the Queen's Bench in the kingdom of Scotland at their November sessions, of which we expect to hear something in December. Truly, as Solomon has said, the way of transgressors is hard! Yours as ever, A. CAMPBELL. PROPHETIC DEPARTMENT. THE LITERAL REIGN OF CHRIST. THE prophecy of which chapter xx. forms a part, appears to commence at the xvii. "Come," said a heavenly messenger to John, “and I will show you the judgment of the great whore!" The beast on which the harlot (a figurative representation of Rome) sat, by various marks, such as its seven heads and ten horns, its brand of blasphemy, its sitting upon many waters, is identified with the beast spoken of in chapters xii. and xiii. the great arch enemy of the sun-clad woman (xii. 1-4), her seed, and her Lord, the Royal Lamb. The beast receives its seat, and power, and authority from the dragon; it is, therefore, said to ascend out of the pit: and as Satan, through it, persecutes the church and accomplishes its designs, it is represented as "the dragon," (xii. 4.) The Apostle's attention was soon drawn to the judgment of the harlot --the destruction of Rome-by earthquake and by fire (xvi. 18-19, xvii. 8) to the lamentations of the nations, and to the rejoicings of heaven over her (xviii. 9-19, xix. 3-4.) Chapter xix. 7, we are informed that the marriage of the Lamb is come-the time when he takes the bride, his church, to himself, to be for ever with him, to share his glory, and to rule the nations with a rod of iron, even as he has received of his Father (Rev. ii. 26-27, xix. 15.) John sees the bride, clothed in her righteous suit, descend, accompanied by her Lord, the King of Kings; they march together forth to judge the harlot's allied powers, in "that great day of God Almighty," in the battle of Armageddon (xvi. 13-16, xix. 19-21.) The ten kings who gave their power and strength to the woman are made to drink of the wine of the wrath of her fornication (xviii. 3, xiv. 9-10), and are destroyed by the King of Kings and his followers. The beast that exalted the harlot is taken, and the false prophets that supported him are judged and cast alive into the lake of fire. And last of all, the dragon, who had given his power, and seat, and authority to the beast (xiii. 3), receives his sentence and his doom, and is shut up in the abyss 1000 years. Christ, having now judged the harlot and her confederates, and avenged the blood of his servants, having gathered out of his kingdom all that offend, and them that do iniquity, reigns with his saints on earth 1000 years. But we are asked, "Shall that reign be literal, seeing that it is the souls, not the bodies, of the saints that are represented as 'living again?'" Our reply is, the word translated soul is often, in scripture, applied to the body (in chap. xv. 3, we read, "Every living soul in the sea died.") It cannot possibly be taken for the immortal part in the passage before us; for as the soul cannot die, neither can it be said to live again, nor to be resurrected. "Blessed and holy is he that hath a part in the first resurrection; on such the second death hath no power." Such language conveys to us the idea of "the whole man," in which sense also the term soul is applied in scripture (Acts xxvii. 37, 1 Pet. iii. 20.) We are also informed "they shall be kings and priests to God and to Christ, and shall reign with him a thousand years." Now, we find in the fifth chapter these words, spoken by the redeemed before the throne: "Thou hast made us kings and priests to God, and we shall reign on the earth;" and we believe them? Again we read, "This is the first resurrection," (ver. 5.) Now, as two opposites, such as a spiritual and a literal resurrection, are never classified together-if the second resurrection be literal, the first must be so also; and if we spiritualize the first, we must spiritualize the second also, which would leave no resurrection at all; therefore, both resurrections must be literal. 66 Mark also the distinctive character of these two resurrections: "Blessed and holy is he that hath a part in the first resurrection." This corresponds with the term, Resurrection of life;" but the subjects of the second resurrection are "the rest of the dead," all the wicked of mankind, which corresponds with "the resurrection of damnation" (see Jn. v. 29.) The description given of the coming of Christ with his saints in chap. xix. we consider to be the strongest evidence contained in the connection in favour of a literal resurrection; for as |