service than we and our children do now, and brute matter enslaved by free mind-iron, steel, and steam, without weariness or disease, will become the bone and sinew of our industry, as God designed they should, instead of living flesh and living souls.

But to work this transformation, or rather complete it, we need more practical science and skill, and to get these we must apply the means and resources for creating them.

Doubtless you are aware that several conventions of farmers and merchants have been held in our own State and in other States, to secure this great end. You are also aware that the Legislature of our own State had the high honor to be the first in this great confederation of republics to invite our sister States to unite in a petition to the General Government, for an appropriation of five hundred dollars' worth of our vacant lands, for the endowment in each State in the Union of an Industrial University suited to the wants of the people.

You are also aware that the same Legislature chartered an Industrial League in this State with a capital of twenty thousand dollars, designed to secure the concentrated and organized action of all our industrial classes for the same ends. But while our representatives and senators have thus, with almost unparalleled unanimity, manifested a disposition to do all in their power to aid. us, we must bear in mind that they cannot help us unless we will also help ourselves. You must be first to move, first to resolve, petition, and act. Talk talk at home-talk abroad-and above all, talk at the ballot box; and then, and not till then, will your representatives stand ready to execute your will.

You must do something as our friends in New York did. They reprinted our reports without honoring them even with quotation marks, and thus with our stolen thunder aroused their industrial population, and called for magnificent endowments for an Industrial University.

And while a few old grannies and old fogies in other States were whining over their usual cant about "humbuggery," and "radicalism," and "disorganization," and "visionary enthusiasm," and "impracticability." and the "mental imbecility and incapacity of our industrial classes," and the "impossibility of ever really educating them," the "necessity of castes in society," and the awful sin and danger of disturbing the existing orders and classes, New York got her funds and her university in full blast, and is now calling upon her people on the basis, for a second munificent endowment for the same ends.

same

Fellow-citizens, where you are sure you are right, there is nothing in this world like "going ahead."

I have been requested by members of your committee to give some general outline of the proposed scheme for an Industrial University, such as is deemed worthy of the working-men of the West, of our own State, and our own age; but neither my time nor your patience would allow it. I must therefore beg to be excused, by only referring you to the last report of the Illinois Industrial League published by their committee, which I hope every working man will take pains to procure and read, not only for his own sake, but also for the sake of the League, of which he ought to be, if not already, an active and honorable member.

Fellow-citizens, your Agricultural and Mechanical Associations are noble and excellent institutions, but, with many others distinguished for their talents and zeal in your cause, I do not think that these alone are adequate to meet all your urgent wants.

All this beautiful and efficient enginery, with its state and county wheels, and its great national balance wheel at the capital, needs the steam power of mind, the new kindled fire of practical industrial intellect, to enable it to move with the requisite power and ease all the ponderous masses of our industrial interests, gracefully and triumphantly forward to their ultimate goal of destiny and renown. You have indeed done well-you have done well in organizing this State Society-you have done (comparatively, at least) more than well in showing to the world that you had the self-respect to officer and thoroughly man and equip it from your own industrial ranks.

But have you done enough? Are your energies and your resources for good to yourselves-good to your most noble professions-good to your posterity—

good to your country, to man, and to God, all exhausted? Shall not the millions of free laborers that are in all coming time to throng and till the vast plains of our great Western green ocean home, rise up hereafter, and over your prairie graves pronounce your names blessed, and your very dust sacred and hallowed, for one more act of imperishable beneficence done to them and to theirs?

In your hearts, let this day be decided, and at your homes and at the polls let it be enacted, and posterity shall declare you worthy of the name you have assumed for yourselves.

THE "ONE CHURCH" AND OPEN COMMUNION.

"The other day it was stated that Dr. Leifchild had long tried to bring about a fusion of Baptists and Independents. Now we find the Chairman of a Baptist meeting (a) alluding with satisfaction to the modification which had lately come over the views of their differing friends, as a step in the direction of ultimate amalgamation.' The census returns show that there are already a considerable number of congregations, scattered throughout the country, comprising members of both denominations, and it seems that events are pointing to a more extensive union."-Nonconformist.

"At the commencement of a new chapel at Yarmouth, an opinion was expressed that the distinction between Baptists and Independents may be advantageously reduced to one of individual belief and practice, instead of constituting a wall of ecclesiastical separation. We have had the pleasure of hearing this sentiment more than once of late, and hope to hear it again often and early."-Nonconformist.

I HAVE extracted the above, deeming it worthy the attention of the readers of the Harbinger, a few of whom are members of "the Baptist church," and many others having been once so. The "Baptists" referred to are that portion of the particular Baptists who are advocates of open communion: such as unite in worship with those who belong to any or no church, and at the Lord's table with members of the Independent and some other churches. (b) Now if it be right for ten or one hundred persons to unite at the Lord's table, it cannot be right for them to be members of two or more churches or " denominations”just as all who unite in praising God for the same blessings, making the same confessions, and supplicating the same favors, are bound, both by Scripture and reason, to belong to the "one body" or church, as certainly as there is only one church of the one God, who is also the one object of worship. Judaism had its temple-its one place of worship. "The New Institution" has its temple - its one place for worship; and that is the church, the "one body." Now if the low Calvinistic open-communion Baptists can be persuaded to unite with their brethren the Independents, we shall have one sect less. And why should they not? They differ only on the subject of baptism, and that they both call a non-essential! True, the great Head of the church and the sole Lawgiver has declared, that a man can only come into his church from "out of the water" (John iii. 5.) But they have decreed that a man may enter their church by means of a verbal or written statement, and say, "The temple of the Lord we are!" Events, we are told, are pointing to an extensive union-i. e. of such as agree on all matters but one, and that a "non-essential." What these events are, or why such events are required, we are not informed. I am surrounded by such Baptists (?) and Independents, and I recommend them to unite as soon as possible. But I find among them (and I doubt not that such is the case in many other towns, and hence the importance of taking advantage of such circumstances) those who hesitate, and those who deliberately object, to denominate that which God requires, as " non-essential."

(a) Baptist Metropolitan Chapel Building Society.

(b) Some of your readers may not know, and it may be interesting to all who long and plead for Christian union to remember, that there are first and seventh-day Baptists, strict and open communion Baptists, Particular and General Baptists: i. e. such as believe that the Redeemer died for some only, and the other that he died for all. Neither do the Particular Baptists only divide on the question of strict and open communion, but are divided also into high and low Calvinists.

We may expect this, and should be prepared to show, clearly so, that if we insist not on "one immersion," we cannot plead for only "one Lord," or "one faith"-that if we may unite with those of two or more baptisms, then we may do so with those of more than "one faith;" and that, while it is true that a church, or an Evangelical Alliance, may have a diversity of faith, and be led by a variety of spirits, (1 John iv. 1) and consequently have more than one Lord, it is equally true that the one church is guided by one Spirit, and acknowledges only one Lord. So many Baptists are, in the present day, ready to compromise or abandon their principles on the plea of promoting Christian union, that it becomes us to show, as we have opportunity, that the one church or "temple" has one foundation that other foundation can no man lay but that which is laid, viz. that Jesus is the Christ. That to enter this one church, we must not only have this" one faith," for it has also "one immersion." It will be readily admitted that all those, and only those, who are united to the Head of the church, are united to the church-are living stones in the one "spiritual house." But it is not so readily admitted, that immersion into the Christ is the one way by which that union is effected.

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How many who admit this are prepared to show it, and to reply to objections honestly made to it? An earnest inquirer whom I am laboring to teach the way of God more perfectly, very properly asked, How baptism could unite the believer to the Redeemer or to the church, since Paul says "we are the children of God by faith" (Gal. iii. 6); reminding me that all children of God must be members of the same family, and that this family is the (one) church. Happily this person can read the original, and readily acknowledged that the words should be rendered by, or through the faith. Those who were obedient to the faith, (Acts viii. 7) not only believed that Jesus is the Christ, but were also "doers of the word." They " obeyed the gospel," and became the children of God-were saved, or justified-not by faith alone, but by the faith. How and when a believer becomes a child of God, is quite clear from the text in question, Gal. iii. 26-7, which may be more correctly translated-You are all children of God through the faith of Jesus the Christ, for having all been immersed into the Christ, you have put him on. Had they been in the Christ, on or by believing on him, they could not have been immersed into him. This, I think, we cannot too frequently, or too forcibly insist upon, in order to extirpate the error of " salvation by faith alone." Does not the advocate of open communion who has been immersed into Him who is the door, attach himself to those who "climb up by some other way?" In laboring to confute this error, further aid may perhaps be derived by some by a re-perusal of pages 83-5 of the current volume of the Harbinger. In conclusion, let us endeavour to discern the signs of the times. We are surrounded by Baptists who are unwilling to sanction the amalgamation of Baptists and Podobaptists of Methodists who are uneasy amidst the doings of Conference of Episcopalians who are irritated by the pranks of Puseyism, &c. Let us hope that such will be more willing to look at the one foundation come into the one church, which has one Lord, one faith, one immersion even the church of the one God and Father of all! W. D. H.

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"BORN OF POOR BUT HONEST PARENTS." This is one of the occasional libels of the poor. Nothing but a purse-proud and money-honored intellect would be guilty of such nonsense. It would answer when the reading of the world was confined to the rich. But when the poor as well as the rich constitute a large proportion of the readers, it is a direct insult, as well as a miserable falsehood. Who does not know, that a community made up mainly of the hard sons of toil and gentle daughters of industry, is quite as honest, as virtuous, as manly, as lovely, and as noble as the scions of bloated wealth, or boasters of a noble heritage of name and blood? How would it appear to the rich, if a writer should speak of his hero as having been born of rich but honest parents?" It would certainly be quite as near the point, as appears to us, as the converse. -Anonymous.

OUR MISSION.

been done before-the primitive age, and to present in a bold relief to the world the grand and sublime truth, that the faith of the gospel is a faith in the personality of the Lord Jesus Christ, and that a union to him is the very life of the gos

centre around whom all parts of the system revolve; that faith in him, and obedience to all he has commanded, is the sum and substance of the whole scheme. And this central and absorbing truth, which has lain so long entangled under the rubbish of ages, and smothered by the speculation of men-this effort to return to the primitive gospel, and to the Bible as our only source of religious knowledge, has most fully developed and demonstrated its transparency upon almost every page of the Sacred Volume. The gospel, then, simplified and iso

withstand the onward course of pure Christianity, where its principles are illustrated in the faith and life of its adherents. The lesson had been taught us eighteen centuries ago, but the world had practically forgotten it. But now the battle is won, the ene-pel; that He, and not doctrines, is the mies forts are all silenced, and we have now more time to return to the cultivation of our own fields and vineyardsto subdue the briars and thorns, the weeds and the thistles, that may have sprung up in our own hearts-to turn the weapons of our warfare against our own hearts, and conquer "the world, the flesh, and Satan," as sometimes dominant in our natures. And if we are as successful in this warfare as in the others, the world will again see Jesus Christ walking the earth in the persons of his saints-will again hear the jubilee of ransomed souls rever-lated from the traditions and speculaberating over every hill and along every vale; and a brighter and more glorious day the millennial year- - will bless the world with its light, and joy, and peace, and happiness. When this warfare is begun in earnest and prosecuted to a successful issue, then will Original Christianity once more appear among men, revived in faith and life-then will every phase of religious apostacy and corruption be driven from the earth, and righteousness, and peace, and joy in the Holy Spirit" pervade and fill every heart, and unite every soul, and mankind realize the mighty truth"Thou in me, I in thee, and THEY IN US."

The realization of this object should be, and indeed, is, the sole purpose and intention of the present Reformation; the realization of the desire of Jesus Christ in his ever-memorable prayer to his Father in behalf of those who should believe on him upon the principles there laid down. This I understand to be the whole gist of this effort; for this done, all that God or man desires is accomplished. All else is false, deceptive, and useless; all else burlesque and nonsense, futile and contemptible. It is this alone that can make man a fit associate of God and angels-this union alone that will preserve him from eternal ruin-He the only Ark in which we may safely ride the billows of life and death.

It is to the honor of the present Reformation, that it was the first to develope-in clearer terms than had ever

tions of men, and freed from the rubbish which the apostacy had thrown upon it, demonstrates its own adaptability to the exigencies of mankind-to the learned and unlearned-to the rich and the poor. And it may not be travelling too far out of my way to observe, that it is a fact worthy of remark, that, in this attempt to return, not only to the faith and life of the primitive age, but also to a pure speech-(an absolute essential in the great work)—an almost cotemporary effort was made by the distinguished leader in the movement, to give to the world a purer version of the Word of God in our own improved tongue. This fact has an intimacy and bearing upon this great cause, which but few may now see. The stand-point of another day will determine its relevancy and importance.

The Word of God, pure and unadulterated, can accomplish as much now as it did in the apostolic day, for the conversion and sanctification of the spirit; and the way is distinctly clear before us, in our effort to bring man to that state of conversion and sanctification which it is his privilege and honor to enjoy.

Correct generalizations enable us "rightly to divide the word of truth,' and adapt its instructions to the different conditions or states of man, converting the sinner, and building up the saint. Our theory upon these subjects is rational and scriptural; and it only remains for us to devote as much attention now to the "perfecting of the