the Zealous, to distinguish him from Simon Peter; and the other is called Judas the Traitor, in contrast with Judas who wrote the epistle. There yet remain other three, of which we know but little. These are Philip, Bartholomew, Thomas, and Matthew the Publican, and Iscariot who betrayed him. Bartholomew and Nathaniel of John i. 46., are supposed to be the same person, because in the apostolic rolls. John never mentions Bartholomew, and the other Apostles never mention Nathaniel. Again, as Philip and Bartholomew are associated in this, so Nathaniel and Philip came together to see Jesus. This is rendered more probable from the fact that among the Apostles to whom Christ appeared at the sea of Tiberias, Nathaniel is mentioned. Philip was a native of Bethsaida, but of his life and labors little is recorded in the sacred scriptures. Matthew the Publican is well known both as an Apostle and an Evangelist of Jesus Christ—a man of some learning, having been a public officer of the revenue.

Eliza. To whom were the names Thaddeus and Lebbeus applied? Olympas. To Jude.

William. Of the twelve Apostles three were cousins of our Lord; viz James, Jude, and Simon Zelotes; two were sons of Zebedee and Salome; and two others were brothers. Five of them seem to have no relationship to the others. They are Philip and Bartholomew, Thomas and Matthew, and Judas Iscariot.

Thomas. Aishkerioth in Hebrew means the city of Kerioth, a city of Judah.

Olympas. Iscariot means strangulation also. Hence Lightfoot and some others think that he was afterwards called by this name because he hung himself; of which there is as much at least to be doubted as to be believed.

Such was the apostolic family. These were chosen, called, and sent to introduce and establish Christianity.

Can you state to us the peculiarities that were the essential attributes of the Apostles?

Thomas. There seems to me to have been at least five essential qualifications, without which they could not have answered the high ends of their destiny:

1st. They must have been both eye and ear-witnesses of the Lord, and especially of his resurrection; that is, they must have had clear sensible signs and demonstrations of his resurrection from the dead.

2d. They must be called, commissioned, and sent by Jesus in person. 3d. They must have the power of working miracles in attestation of their mission.

4th. They must have, in contradistinction from all other workers of miracles, the power of imparting spiritual gifts to others.

5th. They must also be infallibly inspired with the perfect and complete knowledge of the Christian doctrine, and be able to speak fluently, definitely, and boldly in all the languages of all nations to whom they were sent.

Of all these points there are many proofs in the New Testament: hence they never had, and, in the nature of the case, could have no

successors.

A. C.

THE BIBLE SOCIETY AND THE REFORMATION.

r

"WHAT has the Reformation done in circulating the Bible at home or abroad?". This is an oft-repeated and a very pungent question. The Reformation has made one effort to arrest public attention to the importance of Bible-reading, and of a new and more modernized translation. But how has this effort been sustained! Amongst a population of at least 200,000 persons some 40,000 new versions have been printed; of these some 35,000 have been sold, and some 5,000 have been gratuitously distributed by two or three individuals. How much our brethren have given to Bible Societies I do not know. No report has appeared. I know two individuals who have given a few hundred dollars, and that is the whole amount of my personal knowledge. Some brethren are eloquent in denouncing sectarian dispensations of religion and morality. But it is only eloquence. While these narrow-minded sectaries have larger hearts than those who deelaim against them, their eloquence will not sustain them before Heaven, Earth, or Hell. One hundred dollars given by one sectary to send the Bible to Asia or to our Aborigines, will silence one hundred speeches against sectaries spoken by one who has never spent ten dol. lars in the Bible cause. These things ought not to exist. We should stand foremost in all good works. We are a Bible preaching, and ought to be a Bible-distributing people.

Our brethren, indeed, answer the question, How much have you given to circulate the Word of Life in the lands of darkness and moral death, by stating the fact, that we have got no institution, no cooperation system of sending off the Bible to heathen lands; and without co-operation, individuals cannot do any thing in this great and good cause. Again it is answered, We cannot in good conscience co-operate with a Bible Society that will send a grossly partizan version of the Bible abroad, and which inhibits a just and catholic 44*

VOL VI-N S

version of it. This, among the conscientious, I think, will be considered a valid objection. But why not send a new and better version!

Our Baptist brethren have, indeed, now removed this difficulty out of our way. They have disentangled themselves from an alliance at war with their grand differential principles, and are co-operating like one man in the great cause of distributing the Bible at home and abroad. And in the absence of any general organized co-operation amongst us, ought we not to cast our contributions into the same fund, and thus swell the current of Christian benevolence in one of the best causes in the world?

No one among us can object, as I conceive, to any measures of co-operation with them, incidental to an undertaking of so much promise. It may, indeed, convince them of the injustice they have inflicted upon us in reprobating our principles and repudiating us all over the land. Again, we should remember that but a small portion of the Baptists have participated in the actual work of slander. Amongst them are very many preachers and brethren that have just as much fellowship for us as they have for one another. The changes in their preaching and the tone of their feelings, and many innovations upon their former customs and proceedings, evince a very great approximation to the principles for which we have been laboring and suffering for more than twenty-five years. Let us, then, as congregations, take hold of this work. Let every church become, as it is indeed, a Bible Society; and let us have quarterly contributions for that noblest of causes, and forward our liberality to the Treasurer of the American and Foreign Bible Society, William Colgate, of New York, a gentleman and a Christian with whom I have had a little acquaintance for more than 25 years.

In the first number of the Christian Baptist we affirmed that every church was of right a Bible Society, and that in her church capacity, and under the banners of no worldly alliance, ought she to give away the glory due to herself and her Master in the great work of reclaiming man from ignorance and error.

If our brethren in their church capacity would each contribute but 25 cents per quarter for this great work, we could, in such a ratio of co-operation, send out 50,000 Bibles per annum. We would eternally be 50,000 dollars per annum richer, and on earth feel not ourselves the poorer for it, if we would but take hold of the subject as we ought.— Will the brethren think deeply, prayerfully, and earnestly upon this topic, which has already attracted the attention and engrossed the affections of the wisest, greatest and best of mankind in this our day and generation. A. C.

FIVE ARGUMENTS FOR CHURCH ORGANIZATION.

Great need of a more rational and scriptural organization,

1. We can do comparatively nothing in distributing the Bible abroad without co-operation.

2. We can do comparatively but little in the great missionary field of the world either at home or abroad without co-operation.

3. We can do little or nothing to improve and elevate the Christian ministry without co-operation.

4. We can do but little to check, restrain, and remove the flood of imposture and fraud committed upon the benevolence of the brethren by irresponsible, plausible, and deceptious persons, without co-operation.

5. We cannot concentrate the action of the tens of thousands of Israel, in any great Christian effort, but by co-operation.

5. We can have no thorough co-operation without a more ample,

THE POWER OF PREJUDICE EXEMPLIFIED IN OUR FRIEND BROADDUS OF LEXINGTON, KY.

I PRESUME Elder Broaddus is a conscientious and clever Christian man in the esteem of his intimate friends and brethren, and I have much charity for him, notwithstanding his little charity for us. I quote the following oath of Elder William F. Broaddus as a fair exexemplification of partizan prejudice in a man of reputed good sense, good manners, and good feelings.

This testimony was elicited in a case pending in Mason county, involving the Baptists' and Disciples' right to a meeting-house.

"The deposition of William F. Broaddus, taken at the Mayor's office in the city of Lexington, on Friday, the 12th day of August, 1842, to be read as evidence upon the trial of a certain suit in chancery, now pending in the Mason Circuit Court; in which Edmund Long and others, Trustees of the Baptist Church, against Daniel Runyan and others, Trustees of the Reformed Church.,

The deponent being of lawful age, and first duly sworn, deposes and says:

Question by complainant:

State if you have not long been a preacher in the Baptist church as organized and recognized in Kentucky; and also state whether the seceders from the Baptist church, who are called by the different names

of Christians, Reformers, and Campbellites, do not hold and contend for principles and doctrines essentially different from those of the Baptist church.

Answer:

1. I was ordained a Minister of the Gospel in the Regular Baptist Church in Culpepper county, Vrginia, in the month of April, 1824; and have continued in said church without interruption to the present hour. In May, 1840, I joined the Baptist church of Lexington, Ky., of which church I am at present Pastor. This church is a member of the Elkhorn Baptist Association, and is thereby connected with the Regular Baptist denomination, sometimes called United Baptists.

2. The seceders from the Baptist church, who are called by the different names of Christians, Reformers, and Camphellites, have so great a variety of religious opinions among them, that they might claim to resemble almost any sect in Christendom. But between them and the Regular or United Baptists there is no fellowship for the following among other reasons:

1st. They, the Reformers, hold that no difference whatever in religious opinions ought to prevent a union of Christians upon the doctrine of "baptism for the remission of sins," which doctrine is univer. sally rejected by the Baptists as dangerously heretical.

2d. They tolerate in their churches individuals who entertain the following doctrines:-Universaliem, Pelagianism, Unitarianism, Socinianism; and even those who deny that the Spirit of God is the agent in converting the human soul, are permitted to enjoy the fellowship of the church.

3d. They condemn the Baptists as a sect, while they proclaim that they themselves are no sect, but the only church of Christ

4th. Whatever may be the nature of their own ecclesiastical organization, the Reformers have no ecclesiastical connexion with the Baptists; they have no representation in any distinct Baptist Association, or General Association, or State Convention, or in the Baptist Semiannual Convention of the United States, or in any other ecclesiastical association of the Baptist denomination on earth.

5. The strongest point of resemblance between the Reformers and the Baptists is found in the fact, that both practise the immersion of adult persons as the only scriptural baptism: but, although in form and fashion alike, their baptism, as to its nature and intention, is radically and essentially different-the Reformers baptizing men and women that their sins may be forgiven; and the Baptists baptizing only those who profess to have been previously forgiven. And further saith not. WM. F. BRoaddus.

FAYETTE COUNTY, Sct.

This day the Rev. Wm. F. Broaddus appeared before the undersigned, a Justice of the Peace for the county of Fayette, and gave, subscribed, and made oath to the foregoing deposition at the time and place mentioned in the caption.

Given under my hand this 12th August, 1842.

JAMES E. LANE, J. P.

STATE of KENTUCKY, MASON CIRCUIT, SCT,

I, John James Key, Clerk of the Court for said Circuit, certify, That the foregoing deposition of Rev. W. F. Broaddus is a true copy