hearing in all places, and left a good impression. I spoke in Moree, Cookstown, and Dungannon, with much debility of body, growing out of my incarceration and great physical labors in Scotland. I had, indeed, for the time the appointments had been out, large and attentive audiences in these places. The Presbyterian churches-I mean the Presbyterian churches of Dungannon and Cookstown-were cordially opened to me, while that of the late Alexander Carson, of Tubbermore, was refused by his eldest son, then pastor in charge of a portion of his father's congregation. The Presbyterian minister in charge at Cookstown, Mr. Leslie, not only freely gave me his house, but an unrestricted license to preach the word, as I understood it, "Not even withholding my views on the most unpopular tenet-the weekly communion"-which, by the way, he believed himself to be the duty of every Christian congregation. He heard me, as I learned, with much pleasure, not on that subject, but upon Peter's confession of faith and the foundation of Christ's church; which, indeed, was not acquiesced in, but which elicited a letter to me from an intelligent Roman Catholic, a respectable citizen of Cookstown, assuring me of his conviction by that discourse of the errors of Popery, and his desire to become acquainted with our views of original Christianity. I learned that so orthodox was my young friend Carson, that he refused the meeting-house at Tubbermore on the ground that I was an "unconverted or unregenerate man," and, I think, refused to hear me preach on the same ground. His parents were but partially acquainted with my real views; for, strange to tell, his father took it into his head that I was a Unitarian-a mere German Neologist; and so represented me to his congregation. Mrs. Carson, a lady of pre-eminent talents and piety, as I am informed, declared to a friend of mine T that there was no work in her library that, notwithstanding this allegation, she was more "fascinated with than the Christian Baptist, which, when she had opened, she could not lay down without reading an article or two." It was offered as an apology for young Mr. Carson, that, on demanding a salary from the church at Tubbermore, the congregation, being unwilling to accede to his conditions, he was intent on leaving them; and having a call to Perth in Scotland, from a church of orthodox Baptists, he was desirous of keeping his reputation pure from the imputation of any partiality for our views. Be this as it may, I only state the fact for the information of many brethren from Tubbermore, who have, on their arrival in this country, united with our churches. I have since learned that Mr. Carson has left his father's flock much divided and distracted, and has gone to Perth to labor for the church of that town. Dr. Alexander Carson, it is alleged, spoiled his church at Tubbermore, as parents spoil a child, by being too kind to it. He never exacted a salary from it. His son, intending to reform it in this particular, made his little finger heavier than his father's thigh." Still the young man is, no doubt, right in the principle, however injudicious in the application of it, that the shepherd should live on the flock which he feeds. It By the way, it does not appear to be known in Ireland or Scotland that the degree of L.L.D. was conferred on Alexander Carson by one of our colleges-that of Harrodsburg. may be a hint to some of the colleges got up by the Disciples, that they be not too lavish of such honors on strangers. They sometimes give a power to injure, by a factitious influence, those who are not with us fully in the work of the Lord. I willingly, indeed, accorded to Alexander Carson the literary honor intended and in convened to hear me; but from not seeing me then, and not having generally heard of my second appointment, dicated by the degree. His work on Baptism alone merited such a distinction; for, I doubt not, it has been conferred by other colleges on a hun-I had but a small congregation; to dred other men who deserved less than he. Though nowhere on my tour more unfit to labor than in Ireland, because of indisposition, I felt nowhere more desirous of setting before the community the great principles which distinguish us as a community. But for this work I was providentially hindered both by persecution and ill health. I felt grieved, especially for the sake of those few noble spirits who have so long and so patiently borne their testimony for the truth against strong and well organized hosts of opposition. Brother Tener assembled at his own spacious residence, in the midst of a rich variety of the beauties of Nature and Art, a large company of his neighbours and friends, for conversations on certain great matters, with whom I spent a very interesting day, being specially fitted for it by the medical skill and laborious attentions and dispensation of all manner of restoratives by sister Tener, one of the most accomplished, most excellent, and amiable of ladies, and one of the most exemplary Christians I have met with in any country. But I talked myself so fully out, that next morning I had scarcely physical strength left to walk into the garden without leaning on my staff. The day of parting came. A portion of that delightful society from Scotland and Belfast left in the morning at its early dawn. In the course of the day, accompanied by young Mr. Tener and brother James Macrum, a young gentleman of very handsome attainments as a scholar, a writer, and a poet, I bade a long farewell to the household of faith at Moree, and set out for the counties of Armagh and Down. That evening we safely arrived at Rich-hill, where a large assembly had, on a former occasion, whom I delivered a short address in the Presbyterian meeting-house, and went out to sojourn with one of my old pupils, Nathaniel Greer, Esq. now one of the most extensive farmers of that part of the country: his lady also being the daughter of Mr. Gillis, merchant of Market-hill, with whom, when attending an academy in that town, I had boarded. I felt quite at home with these intimates of my youth. I found Mr. Greer's memory replete with a hundred anecdotes more than forty years old, in which he and myself had been concerned, and of some of which I could say, Magna pars fui. I had many a question to ask, and many a tale to hear, full of instruction in the affairs and revolutions of human life. The fortunes of the most distinguished families, beginning with that of Wm. Richardson, Esq. lord of the manor, formerly member of Parliament, to whose family of three daughters I had been for some time tutor when 19 years old, passed in review before us. The details of the lives of a score of my other pupils, many of them already dead, passed in rapid review before us. With few exceptions, their lives and fortunes corresponded with their characters when at school. With much pleasure and information, we spent much of one day and two evenings in such conversations. Amongst my pupils had been the Rev. Mr. Robert Morrison, now minister of the large Presbyterian church at Market-hill, who heard me preach in Rich-hill on Thursday evening, 22nd September, and with whom, by special request, I spent the evening of the 23rd at his own pleasant mansion, erected on the ground on which his father's house stood when he was an elder of my father's con'gregation. I found my friend Mr. Morrison an. intelligent and well read theologian in the doctrines and history of his own church, a very estimable and social gentleman. Our conversations on religion were practical rather than polemical, and general rather than particular. He had made an appointment for me to speak to his own congregation; but my time would not permit, having engagements at Chester (England) which forbade any farther delay in Ireland. Mr. Greer spent the whole of that day, the 23rd, in carrying me in his gig over the grounds around my father's farm and residence, the old stone meeting-house, and the surrounding residences of the prominent members of his congregation. But more than forty years had carried them all away, except a few members of their families, who still reside on their patrimonial inheritances or in their immediate environs; of which class Mr. Greer himself was one, occupying the same house and farm on which his father died some 50 years ago. We had the sexton to open the old meeting-house, some 60 feet by 40; and with many a melancholy, though somewhat pleasing reminiscence, I surveyed the pews, saying to myself, "Here sat such a one, and there sat such a one; but where sit they now?" The pulpit and the doors were new modified; all else was in statu quo as it was when I heard him in April, 1807, deliver his farewell sermon to a large and weeping concourse. On Saturday morning, the 24th, we set sail for Newry, via Markethill. This town was the only one in the county of Armagh that had grown any since I last visited it. I stopped in quest of some old acquaintances. I had to introduce myself to the only two I found in it. We arrived in Newry at 2 o'clock, spent there some four hours, and hasted on to Warrenpoint, if possible to sail for Liverpool, distant some 150 miles. Having spent some two or three one of boyhood in Newry, I desired much to I was much pleased with Dr. Rafyears of my fles' discourse. His pulpit, in the It was, centre of a circular house-or, at least, so far from being under the galleries, as to make easily visible and audible the preacher-his venerable silk gown, and still more saintly band, with a fine full-orbed face, and hoary wig or locks—a clear, distinct, and deliberate elocution, and a very chaste, though strong and forcible action-gave great emphasis and authority to all that he said. His text was a very sublime one, though I could not see its appositeness either to the Doctor himself or to his audience. "God forbid that I should glory save in the cross of Jesus Christ, by which I am crucified to the world, and the world to me." The sermon was, indeed, highly evangelical, well studied, and arranged handsomely, and gravely uttered, and listened to with the most profound and devout attention by an auditory exhibiting much devotion and heart-felt interest in all that was said. Yet there was so much of the lusts of the eye and the pride of life, so much worldly grandeur and subserviency to the style and customs of this vain world in all that I saw, that no other text in the volume of inspiration could have struck me with more dissonance and revulsion than this one, to all that was visible and sensible in the pulpit and orator, in the habit and decoration of both the sacred desk itself and its worshipful incumbent. the Apostle Paul. This incident goes far to justify my reasonings in excuse for Dr. Raffles. Did not David say, "See now I dwell in a house of cedar, but the ark of God dwelleth within curtains ?" The same incongruity, no doubt, stirred up the spirit of Dr. Raffles. Of what use is wealth if we dare not bring any of it to beautify the Lord's house, and our persons when we worship there? Why should men seek after wealth with such insatiable avidity, compass sea and land for proselyting gold and silver, if, when they have converted them to their own use, they must not, they dare not, convert any of them to adorn and beautify the vestments of the priest, the house of the Lord, or the solemnities of Zion? Would it not be most incongruous and undevout for the rich Christian merchants in Liverpool to live in houses at the expense of twenty or thirty thousand pounds sterling, filled with all the luxuries of the four quarters of the world and of the age, if they dare not consecrate a few thousand pounds to the Lord in the form of painted windows, mahogany pulpits, crimson cushions, silver chalices, &c.? They would then exclaim-Why should we dwell in marble palaces, under vermilion ceilings, recline on downy couches, and feast at tables covered with massive plate? Why should we clothe ourselves in Egyptian linen, in French or English I was all the while forming excuses silks and satins? Why adorn ourfor the preacher and for his congrega-selves with the gems of Margaretta or tion-such as I presumed would have been his justification to himself and to any one offering an objectionespecially as I understood he had delivered the same discourse some twenty years ago, on the occasion of his havDo not our preachers call it "the ing married a very opulent, and, if I house of the Lord," and do they not mistake not, a very beautiful wife. quote the temple that Solomon built, On his first appearance after this and the rich presents of princes and auspicious event, such a text was kings consecrated in gold and silver most apposite to correct public opin-offerings to the house of the Lord for ion, and to justify himself for having his service in the sanctuary? And perpetrated a deed so apparently at why, say they, arraign the decent and war with the doctrine and practice of comely attire of God's ministers and the gold of Golconda, if we must worship in plain attire, and meet in plain and unadorned houses on the Sabbath, to worship Him that created all these rich and beautiful things? priests, seeing that Aaron wore a golden mitre on his head that his shoulders and breast were adorned with the richest gems that ever adorned a monarch's crown-and that his vestments were pictured in heaven, and cut and adorned after a pattern and fashion shown by God himself to Moses in the mount? The poor and the humble may meet in sordid houses, or worship within tents and squalid hovels, but we will follow a brighter and more divine model, and give our gold and our silver, our scarlet and our fine twined linen, to the Lord. men, officiating between God and man, or presuming to speak in his name, are just as much a relic of the dark ages, as much a figment of the Papacy as the salt, the oil, the spittle, and the sign of the cross appended to infant affusion by the hierophants of Rome, the blind devotees of grimace and show. But I must leave this splendid meeting-house, its tasteful pulpit, its accomplished and eloquent orator, its large, attentive, and fashionable congregation, and hie away to an upper room, even in Liverpool, where some Were we Jews, and not Chris- fifty or sixty disciples, men and wotians, and did we believe in an men, have met to commemorate the age of shadows and adumbrations of sacrifice of the Son of God, to celespiritual and heavenly things, this brate his resurrection, and to worship logic might be heard with patience the Father in spirit and in truth. and considered with candour. We We had a pleasant afternoon with this live in the kingdom-of-heaven age of select band; and after several exhorthe world, under a dispensation of the tations, we broke up and returned to Spirit. It is not logic, but a false Mollington to repose a day or two and deceitful rhetoric, that allures to before the general meeting at Chester bewilder and fascinates to deceive-of which I shall give you some inwhich would nullify every precept of formation in my next. the gospel, and transform the Messiah's kingdom, which is not of this world, into a Jewish commonwealth -into a worldly sanctuary, alike unworthy of him that chose to be born in a stable, cradled in a manger, and to die upon a cross; and of God who is spirit, and not matter, and who can be worshipped acceptably only when worshipped with the heart, in spirit, and in truth. A Christian meeting-house ought to be plain and unadorned, save with As yet I have said little or nothing about the condition of society in England, Scotland, and Ireland, and but little on the peculiar appearance and state of these countries. These matters I reserve till the details of our personal labors and travels are ended ; for which, I presume, another letter will suffice. Affectionately your father, A. CAMPBELL. simplicity and neatness. It ought to CHRISTIANITY AS A SYSTEM be amply spacious, well ventilated, illuminated, and heated, every way agreeable so far as convenience, health, and comfort are concerned. All beyond this is a reproach on the religion of Jesus Christ, a satire against its Founder rather than a eulogy upon his mission and character. If this be reason and truth, sanctioned by the Bible, equally obvious and certain it must be that all gowns, bands, and sacred vestments on the persons of OF EVIDENCE. PART II. "WHEN I look at the blindness and misery of man, and at those appalling contrarieties which are apparent in his nature and when I survey the universe all silent, and man without instruction, left alone, and, as it were, a lost wanderer in this corner of creation, without knowing who placed him here, what he came to do, or |