might know how to behave himself in the house of God." The beha viour must be such as not to break the peace of the church, nor to mar the joys of the brethren; "but where envying and strife is there is contention and every evil work."

There are some special injunctions which seem directly opposed to this sanctified pugilism-such as the following:-"Do all things without murmurings and disputings."—"Whatsover ye do, do all to the glory of God; give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God."-"But foolish and unlearned questions avoid, knowing that they do gender strifes. And the serv. ant of the Lord must not strive; but be gentle unto all men, apt to teach, patient."- "But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. For where envying and strife is, there is confusion and every evil work." But the plea is made on the supposed horror which each teacher has for error, and each teacher would be reprehensible if he did not correct an error on the spot, and in his brother's teeth. All errors and wrong practices are some way connected with, or founded on the truth. Thus there is a wonderful flourish made of devotedness to the truth in these bastinado attempts. The tortured brother is told in this agrarian equalism that the flagelator has the sincerest love for him, but more for the truth and the common Master! For myself I wou'd prefer other proofs of Christian love than this.

This principle is apt to be contended for by those who feel able to debate without successful opposition. A good castigation-a public setting down of such a one, is all that is wanted to make him tardy in such uncourteous efforts! It would be a mercy to such a one, who is inflated with ideas of his own importance, and of the infallibility of his judgment, to give him a cool, regular, argumentative plucking, until you leave not a feather on him! In such a case, if he did not learn the self-humiliating lesson of the gospel, he would feel that prudence is the better part of valor! Is a disciple of Jesus Christ to sink himself into a noisy, wordy, angry, and swelling gladiator? Is it in keeping with the conduct of Christ and his Apostles to take it for granted, without proof, that a brother who may have fallen into error (and who does not?) has done it wickedly-with an intent to deceive? And if he has not, he does not deserve a public exposure, a sophistical overhauling, by one too who is just as liable to fall into error himself the next time he attempts to teach.

This over-acted pretence of such unheard of devotion to truth is very often the mere scape-goat of the sins of envy, jealousy, and`maliciousness! Nay, these noisy Bedlamites will split churches, and break down characters, and scandalize the cause of Christ in their entire neighborhood for the sake of the victory in these unhallowed overflowings of intemperate zeal. Our Lord loves mercy, and not sacrifice-peace, and not contention-love and brotherly kindness, and not mere skill in debate. Oh! how lean is the soul, and how haughty the spirit of a regular church debater! Listen to Solomon's judgment in such a case: "He loveth transgression that loveth strife;" and again, "Only by pride cometh contention;" "Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease."

I trust that after having been sifted in a seven years' trial, the breth

ren and the churches in this reformation will have overcome most of those difficulties consequent upon first attempts in every thing, and that they will in all cases put out the spirit of contention by prayer and supplication. Prayer will effectually overcome the demon of strife and debate in a church. Praying men "contend earnestly for the truth once delivered to the saints;" but this is always in reference to those without-not with their brethren! Brethren should enjoy, live upon, and exhibit the excellence of "the faith"-not quarrel about it. And if a brother errs, tell him of it privately, and let him correct the error himself. J. H.

AN EVANGELIST WANTED.

Dear brother Campbell,

ESQUISING, Canada, 11th January, 1842.

THE disciples of Christ connected with the church in this township, and the churches in Erin, Eramosa, Chingocousy, and Toronto, generally favorable to the great doctrines of the reformation, having seen with much concern the great efforts which have been made and are now making in this province by the advocates of error, and being convinced that themselves have hitherto been too negligent in the duty of laboring to evangelize the world, have united together their limited means for the purpose of subserving this great and glorious end.

Having the fullest confidence in your Christian principles, judgment, and experience, the delegates from the churches which I have named appointed a committee, of which I was chosen Chairman, to open a correspondence with you, both for the purpose of expressing their desire and hope that you would, when circumstances may permit, favor the churches with a visit, that you might personally know their state; or if you cannot come yourself, to request of you that you would assist them in the choice of an Evangelist, "an able minister of the New Testament," to labor in this province, and particularly in the districts wherein the churches I have mentioned are established.

It may be important to remark that the doctrines of the reformation are but imperfectly known in this province, and that strong prejudices exist against them, owing in some degree to the unchristian character and conduct of some of the advocates of that reformation who have appeared amongst us-that the errors most prevalent are those of the Methodists and of the advocates of ecclesiastical establishments; and that the individual, therefore, required for this sphere of labor, must not only teach the doctrine which is according to godliness, and be able to combat sectarian errors, but one whose life and character will powerfully recommend the truth which he professes—one who, like Paul, is determined to know nothing among men but Jesus Christ, and him crucified, and who will watch for souls as "those that must give account." Such, and such only, ought to be the character of an Evangelist for this part of the vineyard of the Lord; and if such be sent, I am assured he will meet with a most cordial reception in this country, and receive adequate pecuniary support. I now beg to hand you a

copy of a resolution passed at a meeting of the delegates from the churches, and request your early consideration of the case, and a reply as to the probability of an Evangelist of suitable character and qualifications being found to enter upon this field of labor under the circumstances embraced in the resolution. I may mention that the names of brothers M. S. Clapp, W. Hayden, A. S. Hayden, and J. Moss are favorably known to some of the brethren here; but whether any of them could be obtained, or whether they are the best adapted to our special wants, your better judgment may determine.

I am, dear brother, yours truly, JAMES BLACK. "Resolved, That the committee be instructed to communicate to brother Alexander Campbell of Virginia a true statement of the spiritual destitution of this country, in order that he may aid in the selection of an Evangelist to travel in the foregoing districts; and with the assu rance that if he is a faithful and scriptural Evangelist, and his labors prove satisfactory to the churches, he may rely upon receiving from the churches adequate support; and farther, that if he should not prove acceptable to the churches, his reasonable travelling expenses, coming and returning, will be paid by the churches in proportion to the amount of the sums on their respective subscription lists."

Any brother who may be disposed to answer this Macedonian cry, will please address me as soon as possible. 1 would rejoice to visit these brethren, but cannot anticipate the day. My times are not my own. I am willing, but how to perform so many services I find not. May the Lord direct some intelligent, faithful, and devoted brother to their help! A. C.

THE RHEMISH TESTAMENT.

Brother Campbell-I HAVE been reading in the Catholic New Testament, first published at Rheims, sometimes called the "Rhemish Testament," where I find the following rendering in 1 Cor. ii. 28:"Therefore, whosoever shall eat this bread or drink the chalice of the Lord unworthily," &c. And the following note on verse 27:-"Or drink." "Here erroneous translators corrupted the text by putting and drink,' (contrary to the original,) instead of or drink." " Brother Campbell, how is it? Is this note correct?

K. L. L.

If Satan tell the truth, a Christian man ought to admit it. The translators of the Rhemish Testament are right so far as the immediate verse alluded to is concerned, according to some copies of the Greek original; but in the verse before and the verse following the same action is spoken of, and in both it is kai, and not ce—it is and, and not or, because the context indicates it. This very scholiast who censures the common version for this aberration, does himself, in the verse before and after, change the article twice to suit Popery. He says, "Eat this bread and drink the chalice. Why not follow his own critieism, and give this or the twice? A. C.

THE NATURE OF THE CHRISTIAN ORGANIZATION. No. III.

Or the seven items specified in our last Essay on the Christian Organization as inculcated in the New Testament, five, I believe, are universally admitted in all the churches of the saints. That Christian persons and Christian communities ought to co-operate-that there are two classes of officers essential to the welfare and proper order of every Christian community-that there are special missionaries for special occasions and for general ministries-that there is occasional need for more or less deliberation on particular emergencies in public assemblies or conventions—and that neither the Christian nor any other community allows persons to nominate, elect, ordain, and appoint themselves to office, are points of order which, we trust, at this time of the day need neither argument nor proof to any congregation in all the bounds of our common brotherhood; and therefore we shall spend no time either in illustrating or confirming them, but shall regard them as matters conceded by all the churches. With a very little explanation, I presume the same, or almost the same, might be affirmed of items six and seven. The sixth affirms that the New Testament makes it the duty of the Christian ministry, by whatever name it may be called, to take care of the common interests of the kingdom in those places and districts in which it is located and resident. To the easy and full admission of this item, a special attention to a few hints on the attitude of the Christian communities in different places, and on the duties of public functionaries spread over the face of the New Testament, is all that is requisite. Be it noted, then,—

1. That the Saviour always spoke of his kingdom in this world as one great organization-one grand community, having one spirit, one interest, one great aim-as being one fold, one vine, one family, one body, one house.

2. This appears farther evident from some of his parables; such as that of the Nobleman going into a far country; and during his absence delivering the whole management of his estate to public functionaries. The parable of the Talents, as well as that of the Pounds, intimate the came view.

3. The Acts of the Apostles, from the establishment of the Jerusalem church, is one continuous scene of co-operation among all the churches, and of the necessity of a general understanding of this sort, as well as of the amenability of all public functionaries to the whole Christian community. Passing over minor instances, we have a most striking instance of this sort in the ready subordination of the Apostle

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Peter to all the congregations in Judea, Samaria, Galilee-indeed to all the churches of the circumcision, then the catholic church, on the imputation of departure from authority and precedent in making himself too familiar with certain Gentile families. In no wise complain. ing of over scrupulosity on the part of the brotherhood, nor pleading his high authority as the oldest and chief of the Apostles, he submits to an investigation of his conduct before the brethren in Jerusalem immediately on his return from his tour from Joppa to Cesarea. The discussion of his ministerial impr priety arose from certain reports that had preceded his return to the city, asserting his unlawful intimacy and fellowship with certain Gentiles to whom he had preached the word of life.

Peter with the greatest equanimity and composure listened to the accusation and complaint, and no questioning for a moment the right of the church, with the consent and advice of its own elders, to investigate his conduct, to accuse, absol, or censure, as the evidence should authorize, went into his own justification. He made a full narrative of the whole affair, calling upon the six brethren who accompanied him from Joppa to Cesarea, and from Cesarea to Jerusalem, in proof of his statements. He was tried, and found fully justified and approbated in the whole transaction. He admitted it was a special case, and that it ought not to have been undertaken upon his own views of expediency or propriety. He rests his defence upon a divine mandate, specially to him addressed; and in proof that God had so ordered it, he pleads the gifts which were bestowed upon the Gentiles by his instrumentality.

When we reflect upon this first case of ministerial inculpation, trial, and acquittal, in a portion of the Jerusalem church, after that churches had been planted in all Judea, Samaria, Galilee, and elsewhere, and contemplate the distinguished person and subject of investigation, we rather wonder that a case so illustrious, so replete with instruction, and so much in the character of a grand precedent, should have been so little considered and of so little use to these who found their church polity on the New Testament. What minister of the gospel after Peter would refuse to give account of himself to the community from which he has gone out, even if that community should have been of his own creation?

The next incident that occurs in this admirable treatise, replete with much instruction to us on the subject of Christian organization, is that of the infant church at Antioch. Certain Cyprian and Cyrenian brethren, members of the Jerusalem church, dispersed by the storm of per secution about the time of Stephen's martyrdom, repaired to Antioch