Christian community, that we are prompted-nay, impelled to look into the whole matter with all possible discrimination. A learned and intelligent brother in one of the most respectable branches of the Christian profession, has very opportunely invited a discussion on so much of the subject as concerns the Christian ministry; and this involves the whole question of constitutional organization. I am therefore providentially constrained to investigate this subject with candour, assiduity, and all possible dispatch.

True, indeed, that the Christian facts, the Christian doctrine, and the Christian character, standing as they do in the most intimate relation to our individual and personal salvation from sin and ruin, are always first in order, as they are first in importance in whatever concerns the honour and happiness of man. The organization and government of the Christian church are indeed very intimately connected with all the precepts and the promises of the Christian gospel, and whatever essentially affects the one must more or less involve the other. Still the question of organization and administration is not first, but second, both in the order of time and of importance. The first being amongst the senior departments of the current reformation, is much canvassed and pretty well understood, the second now calls for an impartial and full development.

Regarding the latter rather as the politics of Christianity than as of its essence or of its soul-redeeming power, I fear nothing from any apparent or real division of views or theories on the subject amongst our brethren. We are not disposed to schism, division, or even strife on any theoretical views of church organization or church government. The strong amongst us do not despise the weak: nor do the weak condemn the strong; but the strong wait on the weak, and bear with the weak, and do not seek to please themselves, but to maintain unity of spirit in the bonds of peace.

The three great denominations of Protestants, so unreasonably and so ardently differ on the politics of Christianity, as to inflame each other into a paroxism of discord. insomuch that each of them left the arena of conflict under the banners of his own theory of Christian politics. Hence the names Episcopalian, Presbyterian, and Independent, or Congregationalist are severally inscribed on the partisan flags of these three great schisms of Protestants, and regarded as ensign armorials of their respective families. We doubtless have learned neither to love nor to hate each other

on account of the mere politics of the Protestant families, and to discuss any question with moderation, Christian affection, and zeal.

Without further ceremony I here introduce to the attention of our readers the following essays from a correspondent of high standing and respectability; and though not one of us, is to be heard with all respect-indeed, with more attention than if he were one of us, inasmuch as his views are not biased by any predilections for our peculiarities, nor are they, perhaps, at all tinctured with any special antipathy towards our tenets or ourselves.* Our motto is, " Prove all things, and hold fast that which is good."

REVIEW

A. C.

"Of several articles in late numbers of the Millennial Harbinger on The Nature of Christian Organization.” "A DISCUSSION more interesting in itself, or more eventful in its results than the one referred to in the above heading, has nowhere, perhaps, of late been commenced. Its practical influence over the opinions and practices of scores of thousands of intensely interested and active Christian people invest it with absolute solemnity.

"The advocates of reformation in Kentucky alone, have been estimated, and perhaps without exaggeration, at forty thousand church members, ministered to by hundreds of clerical or lay teachers, of more or less intelligence, and comprehending an amount of wealth, information, influence, and highly concentrated activity and energy, rarely placed in the providence of God, in a similar position. Their first awakened and giant energies were directed against the FATALISM and ANTINOMIANISM of the old fashioned Baptists. Their great battle related to doctrines, to religious experience, and to the details of pastoral duty. Insensibly to themselves, and by a growth which elicits astonishment nowhere more than amongst the brotherhood itself, they have acquired a sort of separate denominational existence, and a kind of church character, without concert, without dependence, without consistency.

"Is it wonderful, then, that the question has arisen, in

* The correspondent here alluded to, who signs himself A. C--N, we know for a certainty to be an Episcopalian. He is evidently a learned and talented man. As the discussion between him and A. Campbell has now terminated, we shall, if possible, in succeeding numbers, present it to our readers, verbatim.

J. W.

full1-grown energy and strength-'Is this accidental church character the truest, and the best ?' Or, to put the question more generally,- What is, or ought to be, THE CHRISTIAN ORGANIZATION?'

"Additional interest and point must have attached themselves to the inquiry by reason of the growing intelligence and more extensive reading of many of the advocates of the reformation; and, no doubt, reflexly also, by means of various discussions in England and in this country radically involving the great question of ecclesiastical organization. Indeed, a common and mighty movement in the general Protestant mind may plainly be observed in this very direction. What it purports, and to what it tends, is known only to the King of saints.

"We return then, with redoubled interest to the review of the remarkable articles in late numbers of the Millennial

Harbinger, on this great subject. And in one respect we are by no means disappointed. Admission with regard to the actual state of things, and the working of the no system, are very candid and ample. They may, thus, very summarily be stated :

"I. Small, not very well informed, and irresponsible churches, too often take upon themselves to set apart ministers.

"2. Some of these, too many perhaps, are not very well trained for their work, and are sometimes heady, dogmatical, uncourteous, disputatious, and neither very popular nor very useful.

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3. They are not chosen by men competent to judge of their qualification, as they are not sent by those who are in authority, and as they go forth with no adequate instructions, they, like the churches which first sent them forth, become wholly independent and irresponsible. As there is no established mode of correspondence between the churches, so neither is there any mutual dependence, counsel, or aid amongst the ministers.

"The want of restraint, responsibility, and discipline, are not the only evils which ensue. There is no concerted action; there is no common movement; there is neither the majesty, nor the might of the corps.

"These admissions, and the inferences which naturally flow from them, form, in fact, the main staple of the articles before us. The mind and the heart of the writer are evidently full of this great theme, the importance of a wise,

comprehensive, safe, and efficient general church organization, and of a painful sense of the exceedingly great evils which flow naturally from the lack of it, or defects in it. Few passages more convincing or more eloquent than the following have ever been written:If the new covenant made no provision for the induction of its agents—if it has given to them no public care for one another-if it has allowed every community to do what seems right in its own eyes-if it has given to its public functionaries to go and come, to operate when, where, and as they please-and if they are only amenable, directly or indirectly, to the particular community from which they take their departure; then, indeed, the great Prophet and Lawgiver of the church has been more negligent of the interests of his kingdom, more inattentive to the connection between cause and effect, between means and ends, than any other author of a new order of society that ever lived; or his apostles and prime ministers have been less attentive to his instructions, and less faithful to their Master and his cause than the common functionaries of our present corrupt systems of human prudence and authority.-Millennial Harbinger vol. vi., p. 64.*

"A diapason key-note of such truth and power as this, if sustained, and met with a like response, will indeed make the welkin ring, and arouse a great, an enthusiastic, and a mighty community to a harmony of action which will tell upon the destinies of the church for a long time to come.

REVIEW.-NO. II.

A. C

"THAT the exigency amongst the friends of reformation, calling for some more wise and comprehensive church government is real and not imaginary, is well attested in these emphatic words of our author: As we advance in this discussion many voices from all corners of the land call for a thorough investigation of the subject, and importune a reconsideration of the state of things amongst us. * * ALL feel the want of a more systematic union, co-operation, and effort in the great cause.'

But we must confess a painful sense of disappointment, when we look for the distinctness, the grasp, the energy, and comprehensiveness to which the solemn magnitude of the subject should, as it seems to us, have elevated the writer. When he speaks of existing evils there is no want of defi* See Christian Messenger, vol. vi. page 162.

niteness, or burning sarcasm; when he portrays the need of a better state of things, the tones he utters are those of truth and power; but when he seriously addresses himself to the main subject to which his heading refers, and which in fact the exigency requires-what remedy can be applied-what is the Christian organization? It seems to us as if the writer faltered, either because his own ideas were not perfectly well defined; or as if it had some misgivings whither his great principles, if carried out, might conduct him; or, as if cautiously feeling the pulse of his readers to ascertain how far they were prepared to follow him in his discussion.

"In one place, indeed, he distinctly and boldly avows the conviction that the great principles of his inductive philosophy are as truly applicable to this question as to any other, either in nature, in ethics, or in theology. And yet it has seemed to us, as if the method of his present inquiry, in most cases, is anything rather than inductive. He starts with general positions instead of arriving at them by a rigid induction. He takes for granted the sources of evidence, or the fields upon which are to be gathered the facts for his induction, and he deals far too much in opinions and affirmations to suit the taste of a stern friend of rigid induction.

"In theology, strictly so called, in the great doctrines of the new covenant, the writer is often very happy in the application of the inductive principle. We conceive that, in his polemics, particularly where he differs from the fatalism, antinomianism, and immediateism of his chief opponents, the majesty of his strength, and the secret of his success depend mainly upon the right use of the inductive method applied to the words and facts of Holy Writ.

"But here he seems to have correctly asked himself, and truly to have answered the previous question, What are the sources of evidence, and what the field from which are to be gathered the facts for a wise and safe induction?' And here he stands with the strength of a giant upon the great principle, The Bible, the Bible alone is the religion of Protestants.'

"Has he, with equal deliberation, clearness, and truth, set himself down to the previous question, What are the sources of evidence from which a knowledge may be derived of THE CHRISTIAN ORGANIZATION? What is the field upon which are to be abundantly reaped or carefully gleaned the facts which are to be made the basis of a safe induction upon this great subject?'