There is reason to believe that they were of a very simple and unpretending kind, preferring as they did the supply of the necessities of the poor, to works of magnificence or extravagance. a like procedure. But we must be allowed to require a pooof of analogous circumstances. We admit that some of the apostles, as Peter and others, acted in this manner; and though Paul and Barnabas acted on a different principle, yet their conduct in this respect is perhaps to be regarded rather as a magnanimous exception, than as a rule to be followed in all cases. We admit all this, and yet after all this admission, our modern ministers have not advanced one step in the vindication of their financial position. They cannot prove analogous circumstances. On the subject of ministerial maintenance a wide diversity of opinion has prevailed. Some have asserted the unlawfulness of it in all cases-a position which cannot be reconciled with the New Testament. Yet of the various opinions that have been entertained upon this subject, I believe none to be equally repugnant to the spirit and genius of Christianity, as that existing generally among Protestants-I mean of making ministerial maintenance the great object, in numberless instances the sole object, the Alpha and the Omega, of the financial arrangement of Christi-out fear: still they are not apostles. anity. Such a state of things demonstrates an ignorance of the great design of true religion, which it is extremely painful to contemplate-an ignorance more dense in Protestant eyes and countries, than in any other Christian country or age whatever. Let any one investigate the financial position of the churches within the range of this observation-the amount expended on religious forms, ceremonies, and ministerial maintenance, and the amount expended in the infinitely more important work of kindness, mercy, and benevolence. Then let him compare the present practices of the church with those that are known to have obtained in its better and purer ages, and the dream of modern perfection will vanish from his eyes. We admit the assertion of the Saviour, that the labourer is worthy of his hire; and that when he sent forth the twelve and the seventy, he allowed them to receive the supply of their necessities from those to whom they proclaimed the word of salvation. We admit that persons placed in analogous circumstances, even in our own times, might scripturally adopt But we must endeavour to discover what is their real position. Apostles they are not. Although where the chief of the apostles hesitated and declined to proceed, they advance with To this office they lay no claim. Nor are they evangelizers or messengers, as Philip the deacon, proceeding from one place to another proclaiming the gospel of God. In the great majority of cases their labours are confined to one locality, and to one congregation. Where this may not be the case, at the present day, the difference is more apparent than real. Apostles, then, they are not-preachers they are in the modern, but not in the ancient scriptural sense of the word. To preach is to announce, to proclaim, make known something, of course, unknown before. If an individual had entered Paris three hours after the battle of Waterloo, he might have announced, made known to the Parisians, the rout of their army. If he had entered three weeks after, he could have done no such thing, for it was already known. Preachers of the word, then, in the scriptural sense, they are not, and we have no concern with any other sense. What, then, are they? They are presbyters. As this position is conceded by universal consent, that it is more blessed to give, than to receive." We remark, further, that the min yet the great importance of the subject will form my apology for the few words used in its confirmation. 1. Bishops and presbyters are re-isterial repugnance to labour-the garded by all Nonconformists as one notion so commonly held, that if it office; in fact, that bishops were pres- be not dishonorable and unholy, it is byters, and presbyters were bishops. at least inconsistent with the proper The most candid and learned of the exercise of ministerial work-is an Episcopalians have admitted the same erroneous, a highly injurious, and alposition, at least so far as the Scrip- together an unscriptural idea. Paul ture is concerned. That a change the apostle, was as really and as fully subsequently took place in the appli- separated to the gospel of God, as cation of these terms, is admitted by any human being ever was; and yet all parties. that separation never involved, in his apprehensions, a necessary renunciation of human employments. Nor would the character of the priesthood be in the slightest degree deteriorated by the addition of those virtues which seldom flourish out of connection with honest, persevering industry and application to the duties and engagements of life. 2. That bishops and presbyters constituted, after the apostolic time, the ministry of the church. This position will not admit of a moment's doubt, for Christian ministers were, throughout the globe, termed bishops and presbyters. We add, that the modern word priest is an abbreviation or corruption of the ancient term presbyter. Protestantism made no change in this respect, and the same ideas on the subject, with slight exceptions, have continued to the present time. Having established this position, we further remark, that the original presbytery, in a church, did not consist, as it generally does at present, of one, but of several; in fact, of many individuals, and that this plurality throws a strong doubt, if not an insuperable obstacle to their being maintained by the Christian congregation. But if more directly conclusive evidence on this subject be required, as we possess it we shall not withhold it. Paul, during his last journey to Jerusalem, sent for the elders (presbuteroi) of the Ephesian church to Miletus, when these words form his last direction to them"I have coveted no man's silver, or gold, or apparel; yea, ye yourselves know that these hands have ministered to my necessities, and to them that were with me. I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, We remark, in conclusion, that the apostle who laboured with his own hands, laboured "more abundantly" than all the other apostles, and left behind him far more extended and enduring monuments of his labours. From the facts above mentioned, we may conclude with the concurrent testimony of the New Testament, that by far the greater part of the funds raised in the primitive churches, was devoted to the relief of the poor and afflicted in their communities. All antiquity confirms the statement. Long as the church retained these holy practices —and it long retained them its unity was maintained, its faith was vigorously efficacious, and it had a rare propagative energy. It could diffuse itself throughout entire cities, provinces, kingdoms, completely displacing the opposing systems of superstition, not only without the concurrence, but in spite of every kind of opposition, from the ruling powers. Modern Christianity has not the same power. Isolated instances of conversion it may, indeed, lay claim to, in every part of the world; but one instance of complete prevalence and eradication of the contrary superstition, has scarcely occurred in any country whatever. Certain it is that no such instance has occurred on any of the continents into which the earth is divided. The ancient church held up the word of life. So do the modern churches; but in the latter case it is the mere word — it is, in a majority of instances, the word onlyan intellectual, verbal inculcation of certain principles; and a vague expectation, continually entertained, though continually disappointed, that a divine power will work miraculously through them to the conversion of the world. They consider not how human nature is constituted, and how perfectly the Christianity of the New Testament is adapted to it; they consider not that one sincere act of kindness, one deed of love, has more power to spread religion, than all the mere words of all the ministers of Christendom. Notwithstanding the progressing degeneracy of the church, it never altogether lost this principle of vitality and action. In the consummation of its corruption under the Papal reign, when its temporalities had grown to a prodigious extent, we find that about one-third of their amount was devoted to the erection and maintenance of their religious edifices; onethird to the support of ecclesiastics, and one-third to the support of the poor and the benevolence practiced to the latter is fully admitted by historians of the strongest Protestant tendencies. ed, to the appropriation of the whole of the ecclesiastical funds; and circumstances so far operated in their favour, that it was very generally conceded by the people. We are forbidden (very frequently) by man, but commanded by God, to try the pretensions of those who would guide us in spiritual matters— to try them by their fruits. “Know ye not that the friendship of the world is enmity with God. Whosoever, therefore, will be the friend of the world, must be the enemy of God. Ye cannot serve God and mammon." Such a ministry clearly and undeniably manifests its origin : it is of the earth, earthy. Nor are they, as they vainly imagine, the instrumentality by which God will carry on his work in the world, but the great obstruction which must be removed out of the way of its prevalence and establishment. If it should be thought that this conclusion is rather too strong, then I ask by what other means within their power to perform, could they have given more decisive evidence to the same effect? In addition to the above, it may be stated, that funds, to a large extent, bequeathed to charitable purposes, have been diverted from these legitimate purposes by positive infidelity and fraud, in too many instances by the connivance and participation of the clergy. This subject, in due time, must become matter of public interest and inquiry; and any able and enlightened individual who would turn his inquiries into that channel, for the above object, would confer a benefit on his country, and perhaps give a most important stimulus to the great cause of justice, benevolence, and humanity. J. N. S. The Protestant Reformation, in this respect, strange to tell, was not an onward, but a retrograde movement. In some countries, the passing religious and political changes were turned to the advantage of the aristocracy-in others, to the clergy—in all, to the detriment of the just claims of the people. A prescriptive right vinity-a good life the best philosophy—a clear was set up on the part of the clergy, conscience the best law-honesty the best poNonconforming as well as Establish-licy-and temperance the best physic. (To be continued.) FIVE FACTS.-A firm faith is the best di CORRESPONDENCE. EMIGRATION AND CHRISTIANITY. NO. III. OUR plan is to form an emigration society, under the auspices and management of the church of Christ, with a view to ameliorate the condition of our toiling brethren; and by the formation of those who emigrate into small colonies, act as missionaries on the outskirts of civilization in the far west of the American continent, and in all the British colonies, as soon as practicable. We would accomplish our object by an appeal, in the first place, to the zeal, love, and liberality of the whole brotherhood, being persuaded that there is no better way of exercising these Christian graces than according to the method here proposed. But in order to preserve, unbroken, the noble spirit of independence, we would make it indispensable, on the part of the intending emigrants, to pay a small weekly sum into a fund got up for the purpose; and that each member should have the chance of being sent out by ballot, according to the amount of his subscriptions. But let all matters of detail be settled by the committee of management, which we hope will yet be elected. How desirable the accomplishment of this scheme! By hope we see with joy the colonies founded and flourishing! The pale artizan, no longer "in populous city pent," stalks abroad at liberty among his own green fields, viewing with boundless delight the Divine goodness crowning with success the labours of his hands, while in the reclaiming wilderness the voice of praise and thanksgiving accompanies the proclamation of the unsearchable riches of Christ. The physical and the moral wilderness feels the civilizing influences of the cross, and the ancient prediction is realized which reads, "The wilderness and the solitary place shall be glad for them" (the disciples and principles of Christ), "the desert shall rejoice and blossom as the rose-it shall blossom abundantly, and rejoice even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon; they shall see the glory of the Lord, and the excellency of our God." But the plan is utopian, impracticable, cannot be realized. We meet this objection by observing, that the plan, in its general features, has been realized again and again, and is realizing by others even while we write and read. Every existing missionary station declares that the scheme is not utopian; for missionary societies only differ from the society we propose in matters of detail, and that in which we differ has been advocated by the most learned, judicious, and practical brethren in the present Reformation. Come, then, brethren, and let us to the work. The state of our poor brethren at home, and the state of society abroad, call loudly upon us to do something in their behalf-cries importunately, do it, do it, do it. Let the brethren who approve of our plan in its general features--for we are ready to embrace any modification of it acceptable to the majority of the brethren-send in their adhesion to Brother Wallis. We should like to know if our labours are likely to produce fruit. D. L. Workington, August 11, 1849. DEAR SIR-In the close of my last letter I adverted to the common opinion that farming ought to be the occupation of emigrants. I will now proceed to show reasons for advising that, where practicable, each should follow his usual vocation. I have been reminded by a brother here that the early Christians, when driven by persecution into other cities, followed their "crafts," as is shown in the book of Acts; but I do not think that their practice in this constituted an example to be implicitly followed on every occasion. The demand for their labour in the cities whither they were driven would necessarily control them much in this respect. So now, should the project be worked out, of sending a colony of brethren abroad, reference must be made to the resources of the land chosen. I am of opinion that farming is a pursuit in which immigrants will attain wealth sooner than by labour at a craft; but in considering the subject in this light, I think we are shutting out of view the higher point, viz. the claims of the church to have her work done. And, therefore, I am cautious in receiving this cry of farming, because it is possible that, like all untried things, its advantages are over-rated, and its difficulties under-rated. One thing is certain, that a great increase of anxiety is his, who begins a new occupation in a strange land. Again, in the disposition of lots, those men may be separated whose combined labours are necessary for the development of the church's plan. And again, as farmers they will have fewer opportunities of mixing among the world, and thus weaken their powers as heralds of the cross. Contrast with this the same men set down in some town where there is a demand for their labour. The anxiety above alluded to is banished: they are near enough to commune with each other after the hours of labour. And lastly, the variety of their occupations opens up intercourse with many different classes in society, on whom a word spoken in season may have great weight. Let no man think lightly of this last consideration: were we even without the example of Paul, as detailed in Acts xxviii. 30-31, and elsewhere, and without proofs of its efficacy in our own day, the conversational mode of making known the gospel would recommend itself as superior to the didactic, inasmuch as it gives opportunities to the party addressed to lodge and receive answers to objections. for longer than a few months. A dissolution of the contract would soon be required, as canof attainments in knowledge, family connec not but be obvious if we regard the difference tions, &c. A deed of settlement might be drawn up for a given number of men who entirely reject the Bible and its institutions as a I may here point out as an example, a brother in the church here, who labours hard during the week, and who has for 3 years journeyed (oftenest on foot) hither 6 miles every Lord's day. Possessed of no shining talents, with few attractions as a speaker in the meeting-house, he yet, by faithfully follow-bond of union, which might, perhaps, hold them ing his duty to make Christ known, has been in God's hands the instrument of bringing 3 members into the church, who now journey with him, rejoicing to drink of the same healing waters. These, besides a man whom God removed before he had time to ratify his confession by putting on the Lord Jesus, are the seen fruits of his conversations: but who shall estimate the, as yet unseen good, born of God's message faithfully delivered? How seldom, when walking on a road, do we consider that in every one we meet or pass there is an undying soul, and that no fear should deter us from asking, in the love of Christ, “Is it well with thee?" And here (although not strictly belonging to the subject at the head of this letter) allow me, for lack of a better opportunity, to glance at an almost universal fallacy. It is this, that in giving advice in regard to the soul, we almost invariably select as its objects those who are beneath us in the world. This is a fault, for in selecting men meaner than ourselves as the| objects of our teaching, we open a door for pride in our own hearts; and in failing to warn those above us, we display un-Christian fear. Are we afraid those above us will not listen to us? We can easily test this, thus-would we listen to the exhortations of those beneath us? If so, we may conclude that those above us would do likewise; if we would not listen, then let us refrain from advising others, for depend upon it, pride, and not Christ's love, opens our lips. I hope to give some attention, next month, to the means whereby the plan proposed by your correspondent may be worked out, and am, your's truly, P. GILMOUR. [We have yet to learn who would undertake the office, and the settlement in worldly matters in some distant part of the earth, of a colony of disciples of Jesus Christ, for the twofold purpose of missionary labour and worldly gain. The qualifications of such a class of officers are nowhere recorded, and we believe them to be unrecordable, if not uncreated in this present imperfect state of being. Almost as impossible would it be to find any given number-more than perhaps two or three-of such disciples, who would submit to each other, and to an arrangement like the one contemplated, in fidelity to each other and to their engagement, for a longer or shorter period of time; but not so with the disciples of Christ, who, when making the good confession, very properly reject all laws and creeds, receiving the New Testament as their bond of union to the brethren both in religious and civil affairs. The members of all families, as they arrive at years of maturity, incur personal responsibilities, spiritual and temporal, that may not, with impurity, be restrained by deeds of settlement executed by their predecessors. Every man must give an account of himself to God." Every man must help himself, if he be solicitous that God should, through the ordinary channels, assist him. At the same time, it is right and proper to do good to the poor, the needy, the widow, and the fatherless, among the human family. All who may wish to send in their adhesion to the proposed emigration scheme of Brother D. L. we shall be happy to convey their names, contributions, and wishes to him.-J. W.] LETTER FROM CANADA. DEAR BROTHER WALLIS-A few months ago I received from your office some two or three numbers of the BRITISH MILLENNIAL minded me of a religious vow I had previously HARBINGER; and the reception of these remade in reference to communicating with you by letter. Though unknown to you, and though you are personally a stranger to me, yet the wide-spread labours of the press have familiarized your name, revealed to me your operations in England, and given me some idea of your Christian character. Having often visited you in spirit, and having taken a lively interest in all that was doing for the cause of the Atlantic, so far as my knowledge permitted the Divine Master on the European side of me to take an interest, I now avail myself of another medium of acquaintance, and will forthwith send a part of myself to Nottingham in writing. Will Brother Wallis reciprocate by return of mail? In looking over a number of your periodical, incidentally packed up last autumn while abroad, I was pleased to find a greater number of churches and members reported than I had |