earth, was, in respect of union, like the Church in heaven, admit ting, "Episcopalian none, nor Presbyter, Nor Lutheran, nor Calvinist, nor Jew, And yet that Church was not bigoted. They manifested the utmost forbearance, and liberality, where, as Dr. Campbell expresses it, there was no manifestation of "pravity of will." In primitive times those who thus withdrew into separate communities, were deemed sectarians, not in our sense of the term, as different names for the same thing, but schismatics; and unfit for the Church of Christ. The Church and the world, were the only divisions. But now, a new order of things has arisen. And how we are to get rid of it, that is the question. Every attempt at it, thus far, has proved abortive,-issuing only in the formation of a new sect. But the thing must not be abandoned, as hopeless: for the world is to be converted, and the unity of the Church, is to be one of the means. The restoration of immersion, as the initiatory ordinance, and its restriction to those who make a credible profession of faith, could scarcely fail to bring together all Evangelical Christians, who maintain ministerial parity. There would then be but two sects of Protestants, Episcopalians and Baptists; and the only material point to settle between these, would be the authority of Episcopal power. That this is to share the same fate with monarchy, there is the strongest moral certainty. The Church of England, now very naturally contends, that "lighter carriages must turn aside to let heavy wagons pass;" but mighty revolutions are sometimes effected in a very short time. The history of Puseyism shows the instability of English Episcopacy; and that every change in England is felt in this country. By what means this great change is to be produced, is beyond conjecture. Logic, and Biblical criticism, are causes, which will of course produce their own effects. Probably the extension of love to Christ, to one another, and to the world, will do more than any other agent, in melting into fusion, and moulding anew this immense mass. Whenever an individual mentions Christian union, he is understood as affecting to represent his own sect, and wishing all others to merge into that. We mean no such thing. That ministerial parity, and believers' baptism, are destined to become universally prevalent, we no more doubt, than we doubt the progress of civilization; and that the prevalence of these, in the absence of sectarian feeling would tend wonderly to unite the Church, is beyond dispute. It is moreover beyond controversy that, the Baptists, have with them in so far as ministerial parity is concerned, the sympathy of all Protestant Christendom, except the Episcopalians and Methodists. They alone are united respecting the proper materials of Church-membership. These two facts place them decidedly in the ascendency; incomparably so. As regards the latter item, there is no harmony but among Baptists. One supposes that the faith of both parents, is necessary to admit an infant to the initiatory ordinance; another, of one only; and a third, of neither. The discordancy is scarcely less, respecting the qualifications of an adult. But, among Baptists, there is no divisionall require a credible profession of faith and that only. As regards the former item, no one ever questioned the validity of our Baptism; while the validity of theirs is denied by a large majority of the ablest critics; and the highest ground taken in its defence, is, that it will serve the purpose intended Still, we do not suppose that any one sect is to be the rallying point for all; when the consummation shall be effected. Probably all will yield as much as conscience will allow, while nothing of the demands of truth and duty will be compromised. In the mean time it becomes all Christians to agree in the things in which they can agree, and not unnecessarily to stand aloof from their brethren, ED. EXTRACTS. "There is certainly at the present day a more deep and fervent desire among Christians at large, for an intimate and visible union, than has existed heretofore. This is a happy sign. It appears in every quarter. It is seen in the books which issue from the press, it is breathed from the lips of prayer in the public sanctuary and at the family altar. But this event, so devoutly to be wished, is not to be brought about merely by cogent reasonings, by well-set arguments, by earnest discussion, though in love, nor merely by prayer itself. All these must be connected with an active and hearty co-operation of Christians, on ground that is common for the general good. The principles which are admitted must have wider scope, a free operation in a clear field, before there can be a much greater approach to Christian union. Each must respect the other's independence of mind. Each must really be jealous for his brother's freedom of conscience, and then study how both can do the most for Christ's glory, on the ground of common principles, before the mists of prejudice can be dispelled, and the cause of separation dissolved, and heart be bound to heart, in the ties of a real and enduring union. Let this but be done, let the maxim of the text ("Whereto we have already attained, let us walk by the same rule, let us mind the same thing," thus be practised, and candor will take the place of prejudice, and confidence will take the place of suspicion, and charity will rule in the room of jealousy, truth will be investigated by new lights, with hearts more simple and eyes more single, till ere long, one mind will be seen approximating to another, seeking the same thing, using the same means, and reaching the same end, and so, at last, the full glory of the Lord will appear in Zion, her watchmen shall all see eye to eye, and lift up their voice in perfect harmony. All true Christians have at tained to the knowledge of some truths which are of eternal worth, and which form the ground of an everlasting fellowship. All such have learned to prize Christianity as the religion of sinners. They have all been convinced of sin by the law, felt and confessed their just condemnation, turned from sin with godly sorrow, trusted in the atoning merits of an Almighty Savior, and feeling their dependence on the Holy Spirit, have panted for his sanctifying influences. All such, wherever they may be, whatever name they may bear, should love each other with pure hearts fervently. No Christian should fail to cherish and acknowledge a cordial fellowship towards any member of Christ's family, on account of the ignorance, or prejudice, or pride, or any infirmity which may mar or deform the image of the Savior, in one whom he must still regard as a brother. He should love him, in spite of these., These will all pass away, if the elements of Christian character are there, and that soul will shine in celestial purity on high. Each, therefore, should seek to make the most of the other here, to increase his purity and his usefulness, and to cause all that he has, to redound to the glory of God. Such is the natural tendency of Christian principles when their operation is left unembarrassed. It may be easy for men to raise nice questions on articles of belief, ecclesiastical councils may comprise their creed in two points, in five, or thirty-nine, and say that to receive them all is necessary to church fellowship; yet after all it will be found that those who as lost sinners, have fled to Christ as a divine and atoning Savior, and through the spirit of peace, are seeking to live to his glory, will recognize in each other kindred elements, "the unction from the Holy one," which quickens and enlightens, will feel that this is true religion; and though unlearned in every thing except the Bible, will discern here the impress of evangelical Christianity."-Hague's Christian Union. A Sermon, by REV. ROBERT FLEMING, Principal of Newnan Female Seminary, Ga. 'And on the Sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us; whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us. '—Acts, xvi: 13-15. One of the peculiar features of the religion of Jesus Christ, is its transforming influence upon the heart. The systems of religion devised by men, have not only found the heart sinful, but they have been incapable of changing it. However prone mankind may be to boast of their wisdom, it remains a forever settled point, that the world by wisdom, knows not God; and how much soever they may boast of the openness of the heart to the reception of truth, still they are met with this silencing fact, that 'the Lord opened Lydia's heart.' The heart must be opened for the reception of the revealed word, or the kingdom of heaven will be closed against us in the coming day. Yea verily 'Except we be converted and become as little children we cannot see the kingdom of heaven.' Submission to the will of God, and a reverential regard to his commands, are essential attributes of the child of grace, and they afford the strongest proof that we are converted, that we are renewed in the spirit of our mind,—that our heart is opened. The holy Spirit is the instrument by which this transformation is produced. The love of God is shed abroad in our hearts by 8-Vol. 3. the Holy Ghost, which is given unto us.'* work of the Spirit, 'To pour fresh life in every part And new create the whole.' It is, therefore, the It is not by baptism that we are made children of God, and inheriters of the kingdom of heaven; but, by the Holy Spirit of God we are sealed unto the day of redemption.'t No other seal than that which God sets upon the heart, can make it 'meet to be partaker of the inheritance of the saints in light.' Where this seal is set upon the heart it becomes a heart of flesh—a feeling, tender heart, a heart susceptible of holy impressions. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.' These general remarks respecting conversion, are applicable to all the subjects of it, without distinction of sex; but this discourse invites attention to the consideration I. OF PIETY AS EXHIBITED IN THE FEMALE CHARACTER; and II. OF THE INFLUENCE WHICH PIOUS FEMALES EXERT OVER OTHERS. 1. Of piety as exhibited in the female character. Females, generally, are constitutionally qualified to discharge with more efficiency, the more delicate and tender offices of life, than the other sex. This is apparent from Scripture, and from facts. The feebleness of woman's physical powers, the delicacy of her mind, the tenderness of her heart, and the ardency of her attachments, all indicate that she is designed by the Creator to be 'an help meet for man, -an auxiliary,— —a co-operator with him, in the various duties adapted to her powers. That the Creator designed the man 'To bear the rougher part and mitigate, Is not debatable. Nor is it intended here, to discuss the claims to superiority in the one sex, nor to attempt to show the inferiority of the other. It is the glory of the female character, as well as our pleasure to know, that she is more sympathetic, more easily moved by the tear of suffering humanity, and less inclined to enter with unyielding purpose into the stern and unholy work of cruelty and oppression, than our own sex. If then she is naturally more lovely in her general character, what is she when her heart is opened and purified by the soul-softening influence of the Holy Spirit? Permit us now to contemplate her character as a devout follower of Jesus Christ. * Rom. v: 5. + Eph. iv: 5, 6, 30. + Gal. v; 22: |