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If, with the Honorable Soam Jenyns, we place not patriotism among the Christian virtues because our Lord did not, being only social selfishness, we will not withhold that Book of books from any pupil of any school in any section of humanity, which places phi lanthropy before our eyes in its most attractive forms, and which, indeed, enthrones it in the heart of every well educated youth, as the queen of all the social virtues. If our humanity be limited, or circumscribed by political and social leagues and corporations, let us infuse into every youthful heart that spirit of universal benevolence, by the teachings of that Divine Spirit which makes our duty, our interest, our honor, and our happiness, to embrace in the bosom of Christian benevolence the frozen Icelander and the sun-burned Moor. In doing which, we practically imitate the Father of all mercies, and the God of all grace, who causes his sun to rise upon the good and the evil, and who bestows the early and the latter rain on the just and on the unjust.

To the professional teachers of the youth of our country, we would express an opinion which we have long cherished, and which we esteem it both a duty and a privilege on such occasions as the present to express-Gentlemen, from many years experience and observation -at least one quarter of a century of my life a professional teacher and familiar with many of the most reputable teachers in the Old World and in the New, for at least half a century, I have come to the conclusion that no class of men, in any department of society, have more of the good or evil destiny of the world in their hands and under their influence than the teachers

of our schools and colleges. In forming this opinion, I have taken into my premises that everywhere appreciated and highly respected and respectable class of men that occupy the pulpitsometimes called the sacred desk-on at least one day in every week. They have very promiscuous, and sometimes very unstable hearers, and they give them but one lesson, or at most two, in one week, and these are not protracted generally beyond the limits of a single hour, while most of you occupy the attention of your pupils more time in one month than they do in a whole year. In point of time and labor, one academic teacher is equal in this area to some ten or twelve religious instructors. Besides, you teach with a book in your hand, and the same book is in the hand of every pupil in your class. He takes a verse, and you take a page or a plurality of pages in a singlelesson. You have this advantage, your classes are children, or young men with good memories, not deeply inscribed with the cares and troubles of life. Of course, then, you have a power paramount in shaping the destinies of mankind, greatly superior to that of the priesthood and clergy of this age. You read the Holy Scriptures, too, in the vernacular, and sometimes in the original; hence, in truth, I must regard you as quite as influential upon the destinies of the world as are the clergy of the living age.

A word to the wise is enough. Cherish, then, a high estimate of your high calling, and estimate your responsibilities in the light of eternity, and accordingly act as high and most responsible functionaries, in planting in the heart, in the seed-time of life, the seeds of those high and holy principles which enlarge the understanding, which purify the heart, and which adorn with high and holy virtues, the life of man. A. C.

There is an eternal echo both to the evil and the good of our actions. The universe is as a gallery to take up the report, and send it back upon us, in music sweet as the celestial harmonies, or in crashing thunder of wrath upon the soul. Evil deeds, above all, have their echo.

The tools of labor are sceptres of higher empire than monarch ever swayed, that of dominion over the earth and elements. They are the weapons wherewith man achieves the most benignant of all conquests, the subjugation of the powers of material nature to the service of humanity.

NOTES ON PROFESSOR R. MILLIGAN'S "REPLY TO T. FANNING."*

BROTHER MILLIGAN,-It is a source of thankfulness to our Heavenly Fa ther, to think there is a prospect of examining a few grave questions in reference to which the brethren seem not to have come to the same conclusions, in a spirit becoming believers in Jesus Christ. The only serious objection to publishing the Gospel Advocate, as expressed to intimate friends, was a fear of coming in contact with dictatorial and otherwise disagreeable spirits among the brethren; but I am happy to say, that our writers generally have been courteous, and I am pleased to labor with good men to disentangle the truth from the very gross darkness which has long rested upon the religious world. Yet we have no ground for boasting we have done nothing more than our duty we may yet fall from our steadfastness, and should, therefore, keep under our bodies and all ambitious feelings, in deliberations of so momentous a character.

1. In reading Brother Milligan's es say, we understood him to approach very nearly the popular view of the times, in which it is assumed, that "if the motives are good, or the people are sincere, all will be well." Our authority for such a conclusion was drawn from the following statements, viz. :- "Did they (the deacons) regularly organize, by appointing a president, secretary, &c.? Can any man produce a'thus saith the Lord? With many this is the only rule of action in ecclesiastical affairs. From their conversation and writings the mere novice in Christianity would be apt to infer, that the New Testament is a code of the most specific precepts. But the diligent student of the New Institution finds very few such precepts. God has made the New Testament a book of motives he has enacted some very generic laws, and illustrated rules by authoritative examples." These statements induced us to ask Brother M. for his definitionsof generic and specific Christian laws. The answer seems to be, that there are some general and some special laws. We can scarcely appreciate the idea of a general or generic law, although we have con

* See page 597, last volume.

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sidered the matter in the light of the best authors. Brother M. gives two examples. "Honor thy father and mother," is the first. The command, as the Hebrew word plainly implies, simply signifies to reverence our father and mother. We know nothing more specific, and yet our reverence may be manifested in divers ways. Secondly, Whether, therefore, ye eat or drink, (these are specific) or whatsoever ye do, do all to the glory of God." We see nothing general or generic in doing any and every thing to the glory of God. The mode is thus specified-it is to be done to the glory of God. But from the burden of Brother M.'s remarks, we think we see a still worse feature. He says, in another place, Words have a secondary, as well as a primary meaning." If the idea is, that words have first a literal, specific meaning, and then a general or generic meaning, we disagree. We presume Brother M. does not mean to say, with our Pædobaptist brethren, that words-active verbs—as baptize, for instance, often express the effect, or the thing done, but the action is undefined. We can only say, we are acquainted with no such words. It is true, we can have a verb with a literal or primary meaning, and a secondary or metaphorical signification; but it must be remembered, that according to all the canons of criticism, the metaphorical or secondary meaning must conform to the primary.

But finally, Brother Milligan disposes of the matter, so far as Christian practice is concerned, entirely to our satisfaction. He says, "The idea that the government of the universe is like that of many families, in which there is no proper standard of right and wrong, of virtue and vice, of obedience and disobedience, in which all laws and principles are made to yield to the force of circumstances, and in which it is supposed motive may sanctify every action, is at once dishonorable to God and destructive to man.' Practically, we repeat, the conclusion is correct, notwithstanding our difficulty in reconciling it with the premises submitted."

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2.-Brother Milligan introduces new organizations to our ears. He asks, Why may not the evangelists unité

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together, elect a president and whatever other officers may be found necessary to the efficient discharge of the work of the ministry, censure or remove those officers if necessary, and transact all business connected with the general welfare of the church and the conversion of the world?" "If it is lawful for a board of deacons or elders to form an organization in harmony with the duties of their office, and transact their own official business, why may not evangelists form an association in harmony with their calling, and co-operate in all things pertaining to the Redeemer's kingdom? In our present independent, weak, and distracted condition, we can, as a church, do but little for the salvation of the world. If we want to supply our country with Bibles, or to send out a missionary to Jerusalem or Liberia, we cannot do it as a church. In this capacity we have no means of co-operating, but we must form a Bible Society and a Missionary Society, to deprive the church of the glory of converting the world. I ask no better proof of the necessity of such an evangelical organization as that for which we plead, than the creation of so many religious and semi-religious associations, for the accomplishment of certain specific ends. They are the creatures of necessity-I mean of a present necessity. They are the offspring of pious hearts, whose benevolence must and will flow, and for which the church, as it is now organized, furnishes no corresponding medium."

Thus writes Brother Milligan, and as in these extracts I presume we have his whole ecclesiastical philosophy, I must say, that we differ across the whole

heavens. In them we find the following organizations, for which there is no authority in the Bible:-1st, An organization of deacons; 2nd, one of elders; 3rd, one of evangelists; 4th, a Bible Society; and 5th, a Missionary Society, all to perform labor "for which the church has no corresponding medium." A few other organizations, such as a Freemason Society, to take care of orphans and widows a Temperance Society, to inculcate sobriety-an organization with a good president, secretary, &c. to educate men for the ministry, and anti-organizations to meet all the evils of society, might and would enable their advocates to repudiate "a

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weak and distracted church," which can do but little for the salvation of the world." The advocacy of these organizations of necessity, is, to our mind, a plain abandonment of the church as the body of Christ for the amelioration of man morally and the salvation of the world. Indeed, with such views, we see not how any one can respect the church, or even become a nominal member of it. If organizations of necessity are to accomplish all the work, which seems to be the tendency, the sooner we renounce the work the better. I regret the necessity of speaking so plainly, but this is very much the tendency of things in the present crisis.

I am, however, most happy to know that some of our more thoughtful and successful brethren, seem to entertain a good degree of confidence in the ability of the church to accomplish much good. It is a little singular, that in the same Harbinger which brings to our ears such things as we have noticed, we find an antidote in a letter from the brethren at Louisville, Ky. (signed D. P. Henderson, A. S. Shotwell, James Trabue) in the following words, viz. :—

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"Beloved brethren in Christ, - By the authority of the members of the Christian church meeting on the corner of Fourth and Walnut Streets, in the city of Louisville, Ky. the undersigned have engaged our beloved brother, Elder William Thompson, evangelist and agent for the congregation, to travel and labor among our sister congregations in the United fund, to sustain two or more evangeStates, and assist in raising a necessary lists, whom we shall send on a mission to England, Scotland, and Ireland.

Taking the primitive churches as congregation is a missionary society in our model, we feel satisfied that each itself; and if unable by itself to raise means enough for any projected mission, to make an appeal to the brotherhood for and. This we now do by sending will be placed in the treasury of the Brother Thompson to you. The funds church, and sacredly set apart and used for this mission by the congregation we represent."

Thank the Lord, that at least the members of one congregation regard the church as a missionary society, and they appeal to the churches for co

operation in this good work. If I could bring myself to the sad conclusion, that the church of Christ, even in her "weak and distracted" state, is not the best Missionary, Masonic, Temperance, Educational-ministerial especially-Bible and Revision Society on earth, it seems to me I could have no respect for her claims. Were I, in such circumstances, disposed to labor for the moral improvement of my fellow-men, of course I could have no alternative but to use such organizations of necessity as might present themselves. But I must forbear, and I most sincerely regret to hear such things from Brother Milligan. Surely upon the "second sober thought" he will abandon his whole scheme. I have noticed but a single point out of nine that I had marked for examination; but with Brother Milligan's teaching in regard to the inefficiency of the church, and her utter incapacity to do but little for the salvation of the world, I see no use in attempting an investigation of the internal regulations, as the meaning of elder, bishop, evange

list, their appointment or support. They all amount to nothing upon Bro. M.'s plan, and we feel not disposed to proceed further till the church can occupy her true position. She must do everything for us, morally and spiritually, or I wish to have nothing to do with her. I suggest, however, with a good deal of respect for Professor Milligan, that I find not a single scriptural position maintained by him. He writes fluently and well, but, like many others, he writes, to my mind, as if he felt himself destitute of all religious authority, and hence he can see no impropriety in calling Timothy a bishop. Whilst, however, Brother M. manifests the Christian courtesy he has done so far, I can but hope our interchange of sentiments will result beneficially to the cause of Christ. Should Brother M. change his teaching regarding the church, I will rejoice, but more for the present seems to me unnecessary. With the most kindly feelings, I am,

T. FANNING.

THE CHURCH OF CHRIST.-No. IX.

THE WORSHIP OF THE SAINTS.

In the church of Christ alone can the worship of God be correctly performed; and, consequently, the statement that men can as acceptably serve God out of the church as in it, is most pernicious teaching. The Saviour represents the kingdom as "A man who went out early to hire laborers into his vineyard, and when he saw one standing idle, he said, go into my vineyard and work, and whatsoever is right I will give you. He went out also, the sixth, the ninth, and eleventh hours, and did likewise.' The first step of the hired was to go into the vineyard, and although they might have toiled assiduously all the day in the streets, they would have performed unauthorized service, and, therefore, no reward could have been claimed from the owner of the vineyard. Our Lord spoke to the same effect when he said," Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly of heart, and you shall find rest

to

souls." your The weary are invited to come, secondly, to take the yoke, and thirdly, the promise is, rest to their souls.

But when men 'prostrate themselves in the very dust and implore heaven to comfort them while yet in the kingdom of this world, and without the most distant idea of submitting to Christ's authority, the supposition must be, that there is no kingdom of safety.

But so confused are the views of many regarding the church and its objects, that we wonder not at the insignificant value placed upon church relations, or any authorized obedience. Wishing, however, to treat in the present number, mainly of the worship of the disciples of Christ, and above all things, to render becoming service in the cause of truth, we are inclined, in obedience to our custom, to call attention to such distinct points, as will embody some of the most important practical features of religion; and we shall begin with

1ST.--THE FEELING OF PERSONAL RE

SPONSIBILITY WHICH SHOULD REST talent lost all. It might have been

UPON CHRISTIANS.

The great Webster, in one of his happiest moods, declared that his feelings of personal responsibility to God, were the most important in all his eventful experience.

said of him, "He was a harmless man ;" sufficient. All human associations fail but it will be observed again, this is not very soon, unless the members have much work to do. Labor, indeed, is the mainspring and life-giving power of all human associations, and we must these suggestions, that religious and ever keep in mind, if we profit from all other successful labor is, in fact, the result of anxious feeling.

2ND. THE MEETINGS OF THE

DISCIPLES.

But judging from the general indifference of church members in reference to practical obligations, we might infer the heart is not in the matter. No man can accomplish much in business, whether in a popular profession, in trade, or even in politics, whose heart is not thoroughly imbued with the When we form societies we give up feeling incident to his labor. We sup; what the world calls freedom. We say, pose the noble Greek, who declared "We are not our own, we are the that eloquence was the result of "ac- Lord's," and our brethren have rights tion, action, action," would have been over us to keep us in the path of duty. much nearer the mark if he had said, But Christians are bound by the most eloquence is the direct outburst of deep solemn obligations to assemble toemotion. Never did we listen to an gether, as circumstances may suggest, earnest prayer, though delivered by the for mutual protection and defence. The poorest African, that we were not satis- Apostle exhorts the disciples, “Not to fied that deep feeling is the only condi- forsake the assembling of themselves tion of genuine eloquence. The earnest together, as the manner of some is, but farmer or mechanic is sure of success to exhort one another, and so much the and we can call to mind no one who more as ye see the day approaching." has struggled feelingly in any good" For," says he, "if we sin wilfully, pursuit, that success did not attend the effort. An old actor said of a new player who afterwards became distinguished, when he first appeared before the public, "He is in terrible earnest." But our blessed Saviour on this point said, “The violent take the kingdom by force." The language most strongly indicates the state of earnest Christian minds. The Jews said our Lord spake as one having authority, and not as the Scribes. Peter was a very son of thunder in his preaching; Paul made Felix tremble and exclaim," I will hear thee again of this matter," and the primitive disciples did much more by their earnestness than their logic.

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con

after we have received the knowledge
of the truth, there remains no more
sacrifice for sin." The connection
shows, that this "wilful sinning
sists in a failure to assemble and per-
form the service of the Lord. Absence
from the house of prayer and the society
of the beloved ones, is generally evi-
dence of apostacy. The idea of meet-
ing to hear preaching, we think cannot
be found amongst the first Christians.
The world should go to preaching to
learn the way into the kingdom of
favor; but the converted should meet
for self-culture, and to qualify them-
selves to bring others into the fold.

Romanists and Protestants have sub-
stituted, to a great extent, speeches
called sermons, for the worship of the
congregations, and hence the general
practice of religionists listening often
to speculating and empty declamation,
with the view that this is the worship
of God. The results are ignorance and
sin, and a very wide departure from
spiritual simplicity. In conclusion on
this point, we must say we have never
known a people grow in the spirit, who
failed to assemble together for the ser-
vice of God.

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