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rence to the opinions of others must immersion will, as a union party, be be cultivated and displayed.

more successful than either of the others. The reason is obvious to persons of reflection. So long as it is written, there is but one baptism, the intelligent and conscientious will not accept a substitute for it; nor will they allow that a divine precept can be a matter of indifference to any man who expects to give an account of himself to God.

The Pædobaptist union party may be appealed to in proof of the just

But what shall be done with Christian baptism? The advocates of union in all parties ask this question with profound interest and feeling. The unionists of the present day are very sensitive and full of speculation on this point. Baptism, in its relative aspects, will become as important to Christendom, as in its intrinsic value and signification. There are three schemes before the public. One class of unionists are spiritualists-ness of our reasonings and inferences (Quakers, in fact, on this point.) The on this momentous question. They other class are the indifferent Metho- can never succeed in effecting a union dists, Presbyterians, Independents, of any extent or permanence amongst &c. They say sprinkle, pour, or dip. believers-amongst those who tremble The third are for one baptism, and at the word of the Lord of Hosts. As only one. then an expedient to effect the union of all good men in the bonds of one universal co-operation to build up the walls of Zion, and to restore peace and prosperity to all her habitations, I argue it is the duty of all the truehearted and loyal friends of Jesus. to preach and teach one Lord, one faith, and one immersion into Christ, for the remission of sins: Acts ii. 38. For twelve hundred years after Christ, immersion for the remission of sins was the practice of the whole Christian world-Hebrews, Greeks, and RoA. C.

Now which of these three systems is best adapted to the union of all men who believe the gospel, is a question of much practical importance. On that I shall offer but two arguments at present.

1st. The Quakers and Methodists have tried their schemes of spiritualism and indifferentism for a considerable time, and the experiment shows that the Christian party in all parties cannot unite, never will unite on the one or the other of these two bases. They both, in fact, annihilate the ordinance as a divine institution, and convert it into a human expedient of little or no value.

mans.

NOTE. Such is the magnanimous and Christian spirit manifested by 2nd. The conscientious and God-A. C. in reference to union and cofearing, in all parties, never can give operation amongst all immersed beup a believing immersion into Christ's gospel. In proof of this see the thou-lievers of the Lord. This spirit, while sands and tens of thousands in Ameri- maintaining firm hold, and embracing ca annually taken from the best por- comprehensively the facts and institutions of Pado-baptism-I mean the tions of Christianity, exhibits entire most conscientious and intelligent of freedom from that tyranny of opinionthem. They who lay a scripturalism, narrow-mindedness, and party emphasis on baptism, outstrip all parties in their permanent and vigorous growth, and therefore the most logical conclusion is, that of the three -the spiritualists, the literalists, and the compromisers-the literal believers and practisers of believers'

pride, which so lamentably characterize the present age. If the Son, by his truth, make you free, then shall you be free indeed.-ED.

RE-UNION OF THE JUST.

ON THE RE-UNION OF GOOD MEN IN A FUTURE STATE.

IF the mere conception of the re-union of good men in a future state infused a momentary rapture into the mind of Tully; if an airy speculation, (for there is reason to fear it had little hold on his convictions) could inspire with such delight, what may they be expected to feel who are assured of such an event by the true sayings of God! How should we rejoice in the prospect of spending a blissful eternity with those whom we loved on earth, of seeing them emerge from the ruins of the tomb, and the deeper ruins of the fall, not uninjured, but refined and perfected, "with every tear wiped from their eyes," standing before the throne of God and the Lamb. What delight will it afford to renew the sweet counsel we have taken together, to recount the toils of combat, and the labour of the way, and to approach the throne of God, in company, in order to join in the symphonies of heavenly voices, and lose ourselves amidst the splendours and fruitions of the beatific vision ?

To that state all the pious on earth are tending, and if there is a law from whose operation none are exempt, which irresistibly conveys their bodies to darkness and to dust, there is another, not less certain or less powerful, which conducts their spirits to the abode of bliss, the bosom of their Father and their God. The wheels of nature are not made to roll backward; every thing presses on towards eternity; from the birth of time an impetuous current has set in, which bears all the sons of men towards that interminable ocean. Meanwhile heaven is attracting to itself whatever is congenial to its nature, is enriching itself by the spoils of earth, and collecting within its capacious bosom whatever is pure, permanent and divine, leaving nothing

for the last fire to consume but the objects and the slaves of concupi

scence.

LETTERS FROM EUROPE.
No. VI.

LONDON, June 28, 1847.

MY DEAR CLARINDA In the World's Metropolis I attempt to gather up the reminiscences of the last few days, before, in the municipality of objects around me, they fade away from my memory. Ere this reaches you, I hope you have received my last from Nottingham. I continued there until the 2nd ult. making but one visit to Newark, where I delivered one lecture in the City Hall. I had the pleasure of forming many valuable acquaintances during my very pleasant sojourn of nine days in the ancient city of Nottingham. I think I informed you of my begun labors, both in the chapel owned by our brethren, which admits some eight hundred persons; and also in the Mechanics' Hall, the largest room in the city, which is said to seat some two thousand five hundred persons. In this splendid Hall I delivered in all five lectures, to very large and attentive audiences. We had, indeed, very attentive, as well as crowded audiences in the Chapel, as well as in the Hall. To these I delivered three discourses, making in all, eight discourses in Nottingham.

To these crowded assemblies, after having laid down the evangelical premises, I adopted a method of soliciting confessions of faith, which I think preferable to that generally practised in the United States. It seems more simple, rational, and praticable, than that of calling upon persons to come forward in the midst of singing; or singing for the purpose of giving an opportunity to come forward. When I presumed the audience had sufficient data and sufficient evidence before them, I called upon such as had never publicly, or

at all, confessed their faith in Christ or his gospel, to rise up in their place, and openly avow their faith in him and their purpose of heart to obey him in all things. We then made a solemn pause. I desired them to try their faith and repentance, exhorting them to express their own language, their convictions and purposes of submission to the Lord. On the first occasion three persons arose. The confession on which the Lord Jesus said he would build his church, was the only we could receive in order to baptism. It was therefore submitted. A solemn stillness prevailed while three persons declared in turn, "I believe that Jesus is the Christ, the Son of God." These terms having been fully developed, the professors were acknowledged as proper subjects of baptism. We afterwards repeated this in every discourse. We always had one or more to confess at every meeting. Six were immersed the last evening, and six at our previous meetings. Some other immersed persons joined the brethren during our stay.

do it. He must spend months and years in Corinth, Rome, and Ephesus, before he could do any thing so great as to found a church. In Athens, where he spent but a few days, only a lady, called Damaris, and a few others, associated with that great Apostle. True, indeed, the seed may be sown in a few discourses, and some of it may take root in good and honest hearts; but that any immediate harvest can be gathered, is no more rationally to be looked for than that we should both sow and reap in the same day.

My last meeting in Nottingham was, indeed, a very interesting one. We appointed it for the purpose of receiving in writing or otherwise any difficulties or objections in the minds of those desirous to become Christians, that we might assist them in removing them.

We received several, and it was during and after these explanations that some four persons then confessed the Lord.

The baptistry in the Chapel is very convenient. It is immediately under the desk, and admits of an easy descent, without the necessity of any person going into it with the candidate. Our brother Wallis, on my last evening, with great solemnity, in my presence and in that of a very deeply impressed audience, immersed six men, the only baptisms I have yet witnessed in England. I could not attend the other baptisms.

We left brother Henshall at Nottingham. On his arrival here he informs us that some six or seven more have been immersed during his addresses there; so that some twenty or more have been added to the brethren in Nottingham, and the prospects are very favourable for more. It is only, however, where churches already exist and are known to the public, and are of fair reputa- More confessed their faith than tion, that any thing can be done in were baptized during my stay in that the way of making immediate addi- city. I ascertained the reason in two tions. I would as soon expect to cases. One of the candidates desired change the current of the Thames by to stipulate that he might have the two or three discourses in London, or privilege of "worshipping in another in any city of the twentieth part of congregation." He was informed its inhabitants, as by simply address- that we could not baptize him, or ing it two or three times on any any one else, into disobedience. Christian topic, to found a new that community, to which he had church, or build up one hitherto un-been accustomed to resort, kept the known or unapproved by the community in which it may be located. Paul, with all his gifts of miracles, knowledge, and tongues, could not

If

ordinances, we had no objection; but if, on the contrary, they did not, we could not encourage him in making the Christian profession. Another

lady, making the same request, was answered in the same manner. We ought not, when any one stipulates for a licence to disobey the Lord by willingly absenting himself from the assembly of the saints, to give him any encouragement. On the contrary, he ought to be faithfully dealt with, and shown the error of his way. Indeed, any such proposition must be understood as an indication of a want of a clear and full understanding of the import of the Christian profession. Such persons certainly need to be taught the way of the Lord more perfectly.

dered skull-cap, nor the stone coffin dug out of the Abbey, nor of the monkish chapel and its furniture, nor of all the old pictures, nor even of the things around the fish-ponds, the gardens, the pleasure-grounds, the cottages, and summer-houses; the devil's deep dark wood, Byron's monument to his faithful dog, and the hundred charms which Art has thrown around this venerated spot, as you saw them all and admired them all. I will only tell you that everything has improved since you were here, and that the old gardener, Mr. Parr, is still the Magnus Apollo of the premises, to whom I gave your flower-seeds which you promised him, and which he received with many thanks and compliments too long to tell.

But for the benefit of those who have not been here I will add, that "Newstead Abbey was founded by Henry II. soon after the murder of Thomas-a-Becket, and was one of the pious acts he performed to atone for the slaughter of that prelate. The priory is dedicated to the Virgin Mary.

Before leaving Nottingham I resolved to visit Newstead Abbey, the celebrated residence of the greatlygifted but unhappy Lord Byron. We fixed on Monday the 21st ult. for that visit. Our company consisted of brother and sister Wallis, and their four eldest daughters, son Thomas, brother Coop of Wigan, brother Henshall, and myself. We filled two phatons; and passing through Sherwood Forest, the celebrated theatre of "Robin Hood," "Little John," | At the dissolution of the monasteries and his " merry men all," we safely arrived at the hotel near the broad spreading oak, under whose shade you stood whose sculptured bark, faithful to the penknife, gave to me a token that you once were there, about ten o'clock in the morning. walked down to the Abbey, and were courteously received by the housekeeper, Colonel Wildman and his lady being gone to London to celebrate the Waterloo victory. The house was in fine order. I need not describe to you the rooms through which we passed, nor the antique furniture, nor the bed-rooms of the different kings of England that sojourned there on visits; nor of Queen Elizabeth's mirrors, nor of the most elegant stateroom, with all its "boasts of heraldry and pomp of power;" nor of Lord Byron's bed-chamber and old-fashioned furniture, nor of the haunted room close by it, nor of the silver-embroi

by Henry VIII. the monks were compelled to abandon it, and the monarch conferred it upon Sir John Byron. Newstead sustained a considerable siege in the war between Charles I. and his Parliament. Lord Byron, in We whose possession it then was, held with his brother, Sir William, high command in the royal army. Newstead, in the reign of Charles II. again enjoyed peace. It then passed down in a line, until the late Sir George Gordon Byron became its possessor, the last and most illustrious of his race."

With some traveller who lately visited Byron's residence, I will say: "Shade of Byron! were it possible I would recall thee to this earth again, and teach thee to devote thy talents at the shrine of religion, and thy life to the practice of virtue. But, alas! to teach thee is impossible-to pity thee is useless; yet when I view thy monument, and the stone that covers

thy remains, I will drop a tear and exclaim, Alas for pride without humility for true genius without religion and morality!"

Christian church. To bid this venerable brother a long, indeed a last adieu, was really an affecting scene. I formed a very pleasant acquaintance with Brother Greenwell, the Evangelist, and other brethren, of whom I cannot now speak particularly. Brother Greenwell is a strong argumentative speaker, and delivers himself with great clearness and power. He is well qualified to edify a Christian community.

On Tuesday the 22nd, accompanied by Sister Henrietta Bakewell, of Stafford, a lady of very elegant attainments, the cousin of your mother, who came up to attend our meeting at Nottingham, I left for Leicester, some thirty miles distant, and safely arrived at the residence of Mr. Manning, who received us courteously—

When we returned to our carriages it began to rain. Brother and sister Wallis and daughters Mrs. Frost, Sarah-Ann, and Priscilla, with Brother Henshall (who had to speak at Loughbro' that evening) started in the rain. As they returned by the photon and horse by which myself and brother Henshall had come to Newstead, and had almost reached the city, the mischievous horse, displeased with something, suddenly became furious, galloped off, and kicking most wickedly, had well-nigh crippled those within. Brother Henshall leaped out at great hazard to himself. Sister Wallis narrowly escaped a fractured limb, and by a most remarkable pro-another connection, an old and highly vidence all escaped without material injury, except the disasters to the phæton. The scene was very frightful, sufficient to appal any man. This unhappy incident seemed likely to throw a deep shade over the pleasures of the day; but as it terminated without serious injury to any one, it only served to make our visit to Newstead more memorable, and all of us more grateful and thankful to God our Father, who keepeth the path of his saints, and shieldeth them from every harm and danger. To him be the honor and praise for ever! My company waiting till the rain was over, did not arrive at Nottingham till some hours after, and were happily exempt from even witnessing a disaster so full of peril.

On Tuesday morning we took the parting hand, and bade a painful adieu to one of the most amiable and interesting Christian families it has been my happy lot to become acquainted with. While in Nottingham I enjoyed the hospitality of Father Hine, one of the main pillars of the church in Nottingham-a man full of faith and zeal, greatly dovoted to the peace, union, and good order of the

respectable citizen, and member of the late Robert Hall's congregation, of that city. But of Leicester and Shrewsbury I must write in my next. Affectionately,

A. CAMPBELL.

HINTS TO YOUNG MEN.
No. III.

WE judge of men, in all cases, by their habits, and consequently it is important to form good habits, if we wish to be useful in society. I would inculcate upon all young men, but especially upon all young preachers, the necessity of employing their time usefully, either in learning something, or in teaching something. A lazy, loitering habit should be avoided as the certain forerunner of inanity. Many waste their time in this way (when they should be reading, or reflecting in a prayerful spirit that they may preach to the profit of the hearer), and the consequence is, that neither saints nor sinners are benefitted.

Above all things, cultivate the heart. Meditate much with yourself, and commune with your own thoughts.

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