faith, instead of the spiritual moral influence by the word in the record God hath given of his Son, and makes the faith of that word no better than the faith that Simon Magus had.

He alleged that the Spirit of God has ever been essentially omnipresent, but after the sanctification and exaltation of Jesus Christ he was graciously poured out and continues poured out, and is graciously omnipresent to bless the word of the gospel wherever it is faithfully taught and used for the conversion of sinners and for the sanctification of the saints.

He attributed the divisions among professedly Bible Christians, and the prevalence of sectarianism, and the existence of Roman Catholicism to the want of true views of the divine origin, authority, and use of the word of God in religion and morality, and unscriptural views of Jesus Christ as Prince and Saviour and Lord of all.

On the subject of baptism he maintained that without contending for the truth of any particular view of the mode or subject, there is scriptural ground for an honest difference of opinion among the sincere disciples and followers of Jesus Christ, laid in the weakness and imperfection of man, and that they ought not to disown one another at the Lord's table as Christians on account of their difference.

Monday morning, at 9 o'clock, the meeting was again introduced by prayer and praise, and a free and full conversation continued by interrogation, explanations, and general remarks upon the points made and defended by brethren Shannon and Campbell. A vote was then taken upon the resolution of brother Campbell, which was carried unanimously in the affirmative by an immense congregation.

An invitation was also affectionately given to all persons to offer any objections which they might have, in the way either of inquiry or discussion.

The meeting then adjourned after passing the following resolution:Resolved, That the Bible, and the Bible alone, is a bufficient foundation on which all Christians may unite and build together, and that we most affectionately invite all the religious parties to the investigation of this truth. H. B. TODD, G. W. ELLEY,

Secretaries.

ELDER WILLIAM F. BRODDUS, OF LEXINGTON,

AND

THE UNION MEETING.

Is the Prince of Peace, his doctrine, miracles, passion, and death, were misconceived, misrepresented, and perverted to his dishonor and that of his cause and people, it is not to be regarded as an object of wonder and astonishment that even now the sons of peace, the friends of Christian union and holy co-operation in the Christian kingdom, with their schemes of benevolence and peace-offerings, should be misunderstood, calumniated, and reprobated by many of the partizan leaders of the present disputatious and sectarian age. Partially ae

quainted with the workings of this schismatical spirit, its waywardness, pride, intolerance, and proscription, I confess I am one of those who were by no means sanguine that a move on the subject of UNION made by any of us, would meet with a favorable regard from the thorough partizan and well-pensioned leaders of the people, who owe to a partizan creed, to a partizan conscience, and to the spirit of war, their position and influence in society. Still I was pleased to hear of a Union Meeting however proposed and undertaken, knowing that the discussion of the great questions involved in that subject must be auspicious to the cause of truth and the advancement of those holy principles which are destined, at no very distant day, to triumph over every thing that now opposes their onward and upward march.

True, indeed, I anticipated that a Union Meeting, so far at least as the Baptists were concerned, proposed by our brethren in Kentucky, would not appear to them quite so congruous as though it had emanated from those associations that did so magnanimously and piously excommunicate us from the kingdom of God, and treat us as aliens from their spiritual commonwealth.

The customs of society, political and sectarian, have made it courteous and just that the stronger and proscriptive party should first rescind their anathemas and tender the olive branch of peace to the weaker and more aggrieved party, and thus open up the way for a better understanding, and a more liberal and just administration of their affairs, as preliminary to a holy and cordial co-operation in the way of truth, and peace, and righteousness. But so it was, that sundry indications of an era of better feelings, and some private propositions of union on the part of the Baptists, encouraged and emboldened our brethren in Kentucky, who have ever been forward to propose union, and to sacrifice much for it, dispensed with the usual formalities, and issued an invitation to meet in convention and discussion on this allabsorbing question, in reference to which ten thousand prayers daily ascend to heaven from all the pure hearts in all the four quarters of the world. ;

I was glad of the occasion on two accounts:-First, because while always advocating the cause of peace and union among all the children of God, I had, times without number, been assailed and calumniated as engaged in raising up and in leading a new sect. In refutation of this imputation I have been, perhaps, always too ready to sacrifice views and feelings-every thing but the essential elements of lifethe gospel institutions, in their naked facts and documents; and to seize every indication of repentance or a change of views and feelings on the part of them who have so inconsiderately, so zealously, and,

we think, wantonly, imagined and plotted our ecclesiastical destruetion, and to convert it into a token for good, a symptom of returning reason, and to meet it in the spirit of meekness, mildness, and forgiveness. In the second place, if the schism now existing between them and us be a sin against the Lord of all, against the constitution, peace, dignity, and prosperity of the Christian kingdom, it lies not at our door. We have given to the world, to heaven and earth, a fresh pledge that we are for peace, union, and co-operation with all who love the kingdom and the appearing of our Lord and Saviour Jesus Christ.

The terms of union discussed were equal, and equally honorable to all parties, requiring no greater concession from any one party in Christendom than from another. The adoption of the Bible, the whole Bible, and nothing else but the naked Book of God, as the expression of our faith, the guide of our worship, and the code of our morals.We agreed to ask no more from others than we were willing to offer ourselves the concession, surrender, and abandonment of every tradition, form, or custom derived from our fathers, not clearly found on the pages of revelation.

How then, gentle reader, think you was the overture met? An old Methodist preacher, perhaps in his dotage, issued his card denouncing the meeting, and attempting to calumniate those as of some damnable heresy who sought the union of all good men. And still less to have been expected, and more to have been deprecated, Elder W. F. Broddus issued, under date of March 25th, an order prohibitory of the Baptists in Kentucky coming to the meeting at all. Having learned that our friend Broaddus had either volunteered or been invited into Kentucky to rally and command the broken forces of the party, I could not but admire with what graceful ease the Reverend Gentleman, as Metropolitan of the State, issued his first bulletin, and with what promptitude and ready acquiescence the denomination venerated the signal and kept within their tents. He, however, ventured within the amphitheatre, and dared to be a silent spectator and attentive auditor-an approach so awfully responsible, as, in his judgment, to be jeopardized by no one but himself, with the exception of President Malcolm of the Georgetown College, who presumed on one occasion to appear amongst us—not, however, without the cautious preparation of paper and lead.

I was truly glad to see them on the ground, hoping that, as it was in Goldsmith's days,-"some who came to laugh remain'd to pray,"they might lend a candid ear and discover how unreasonable it is to oppose those who have shown at least an equal devotion to the Bible and its genuine institutions as those ancients from whom they are

vainly and falsely, proud of having descended. But, alas! Elder Broaddus came not with such intent, if the sequel may be taken in evidence, together with his previous inhibition. He was once and again invited, as all present were, to take part in the meeting, to commend or to oppose, to acquiesce or to discuss, to set forth his reasons and objections, and to correct our mistakes and errors if he supposed us wandering from the ways of peace and truth. We reviewed in his presence his address to the Baptists inhibiting their attendance; and at considerable length, and with the kindliest feelings exposed his numerous mistakes and consequent misrepresentations of our views and designs. To all which he responded not a word. When interrogated by some of his friends on the singularity of his attitude and course, he intimated, as I learned, his intentions (in Parthian style) to send his arrows after us by way of the Baptist Banner and Pioneer. He was to pioneer us in the rear. My informant was either a faithful witness or a true prophet; for every "Pioneer" and every "Banner" that has reached us since our return, contains a sheaf of arrows pointless in truth, though well feathered indeed, and baptized not in the water of brotherly kindness and Christian benevolence, but in the true marah, the bitter fountain of sectarian pride and intolerance.

Determined, too, on opening a new campaign, he adroitly concludes his first missile by the following kind words:-"Meanwhile, let this prepare our brethren for the onset shortly to be made upon them by these Unionists." Yes, indeed, let this his assault upon our meeting prepare the brethren for the onset. He ought to have said, 'Let this my onset prepare the Baptist brethren for our defence.' This word "onset," or I am mistaken, is a word long to be remembered. The world now knows our friendly feelings, our forgiving dispositions. It is now matter of history that we have been most wantonly assailed, proscribed, and persecuted for many years by a portion of the best pensioned of the Baptist clergy. Amongst all the thousand dollars men, and the fifteen hundred dollars men, of whom Mr. Broaddus is one, if I am rightly informed-(for he has brought his theology to a good market in Lexington)—there is not one neutral. They have all united against reformation. Thousands of the people and many most spiritually minded of the ministers (who fortunately never get such high salaries) are either silent or friendly as respects our pleadings. I say, that we have been proscribed and persecuted so far as calumny and misrepresentation and the charge of damnable heresy is concerned is matter of record. We patiently endured it all. But now a respite had come: peace, meek-eyed peace, in dove-like complaisance, smiled upon us. The Baptist people in some places not only talked

of the

of union, prayed for union, but even proposed union. We seized the first favorable moment and hailed the first indication of better times.The old campaign in fact historically closed with March, 1841. April found us all in terms of amity, in overtures of peace, and a union meeting was actually held. But what will the future historian say?— A Baptist and well pensioned Metropolitan Elder, through the Baptist Banner and Pioneer, forbids the cessation of hostilities-opens a new campaign-and makes the first "onset”—and by an unequivocal signal calls upon the whole Baptist community to prepare for a new war against reformation O Tempora! O Mores! Will not this be a memorable era? What singular incidents give conspicuity to very ordinary men! Ah! when shall the time come when the professed followers of the great Peacemaker will follow the things that make for peace and the things by which they may edify one another! When they will no longer cry Peace! Peace! with their tongues, while war and destruction are raging in their hearts.

One point, however, in the midst of all the mist and vapor thrown around it, which I presume will long prevent union with any party in Christendom, was placed in bold relief. That point confirms our dogma—that sects never can unite. It is impossible. We reserve the theoretic demonstration for another time. We have now before us a practical one. The only idea of union that can enter the brain of a true sectarian is, Amalgamation with a party. Baptists themselves can rise no higher in their understanding of the term union, nor in their aspirations after the thing, than union or coalescence with themselves as a sect. A vision as far from my head and heart as the coalescence of oil and water, or the union of Jew and Mussulman, or the traditions of Omar or Ali. It is only on the Bible, the naked Bible, that good men in all parties can unite. The partizan features and attributes must be annihilated. Every thing that makes the Baptist, or the Presbyterian, or the Methodist, must be destroyed before the people now wearing these names can unite. Whatever makes the Baptist, the Methodist, and the Presbyterian, is not of God, but of man. Immersion is of God; but immersion does not make a Baptist. Method is of God; but method does not make a Methodist. Elderships and presbyters are of God; but we have both, and are not Presbyterians. There are not a few who seem unable to learn this lesson. The angles on professors make the parties. Angles will as soon make circles, as sectarians unite in one great communion. By coming into closer intimacies and forming nearer relations the angles might be worn off by attrition, and the living stones perfectly fitted for the temple of God's Spirit, might be laid close together and form one solid mass-one habitation of God through the Spirit.