us. the world should be taxed." Acts xvi. as in Rom. xii. 7, "He that teacheth, 4, "They delivered to them the decrees (let him wait) on teaching." In chap. (dogmas) to keep which were ordained xv. 4, it is translated objectively by of the apostles. Eph. ii. 15, “Having "learning" "things written for our abolished in his flesh the enmity, even learning," or, more accurately, our inthe law of commandments contained instruction. See, also, 1 Tim. v. 17, vi. ordinances," (dogmas.) And again in Col. ii. 14, "Blotting out the handwriting of ordinances (dogmas) which was against us, which was contrary to The word oocurs but once more in the New Testament, (Acts xvii. 7,) "All do contrary to the decrees (dogmas) of Cæsar." As tenets, indeed, in modern times, are matters decreed by some ecclesiastical authority, they are of course dogmas in the sense of conclusions, decisions, or enactments of a tribunal; but there is this important difference, that in Theology these decisions or enactments have respect to things to be believed, while in the Scriptures they have, in every instance, reference to things that are to be done. Thus the proper and primitive application of the word to matters connected with conduct, has been wholly lost in its modern use, where it has exclusive reference to mental or doctrinal views. In the Scripture, it is used in its ordinary, but in Theology, in its philosophic sense. In the word of God, dogmas were rules of behaviour; in modern usage, they are rules of thought. It is a change very similar to this which has been made in the meaning and application of the word "doctrine." Such a thing as doctrine," in the modern and theological sense of the word, seems never to have entered into the conception of the writers of the New Testament. Upon their use of the word doctrine, we would now make two remarks. The first is, that with them the word is commonly used in its general sense of teaching or instructing. The second is, that when applied to the things taught, its relation is to rules of conduct or the principles and duties of practical life, and never to tenets to be believed. In proof of the correctness of these assertions, I must, of course, refer the reader to the numerous passages in which the word occurs. He will find that, in many of them, it has respect simply to the act or mode of teaching, and that one of the words employed in the original (didaskalia) is sometimes rendered by the English word teaching, 1-3. In many cases, didaskalia applies to the things taught. Thus we have "sound doctrine," (1 Tim. i. 10, and 2 Tim. iv. 3) "good doctrine," (1 Tim. iv. 6) "God's doctrine," (1 Tim. vi. 1, Titus ii. 10.) The other original word for doctrine (didakee) is similarly applied both to the act of teaching and to the things taught. Thus, "The people were astonished at his doctrine," or mode of teaching, so different from that of the scribes (Matthew xxii. 33; Mark i. 27.) Again, we have in Acts xiii. 12, "Astonished at the doctrine of the Lord"-i. e. his way of teaching by miracles; also, in 1 Cor. xiv. 6, "By prophesying or by doctrine," i. e. teaching. As referring to the thing taught, we have, "The doctrine of Christ" (2 John ix.) "This doctrine" (2 John 10.) The doctrine of Balaam" (Rev. ii. 14.) "The doctrine of the Nicolaitanes" (Rev. xi. 15, &c.) 66 66 66 Of course, we cannot find the modern idea of doctrine in any of those passages where the above words denote the act or mode of teaching. If it is to be found at all, it will be in those places where these words are applied to the things taught. We have, then, only to ascertain what were the things taught, in order to determine the important question before us, viz.: whether anything denominated doctrine," or a doctrine," in the Holy Scriptures, answers to what is now considered “doctrine," or a doctrine," in the religious world? We know perfectly well, that when we speak of the doctrine or doctrines of Arminius, of Calvin, or of Luther, we refer to certain points of systematic theology-to intellectual views of revealed truth to theoretic opinions respecting the divine nature-the decrees of God the plan of salvation, or some other religious theme. But, when mention is made in Scripture of "the doctrine of Christ," of" sound doctrine," "good doctrine," " the apostles' doctrine," &c. is the reference here to any set of tenets or theological dogmas, which are any where presented by Christ and his apostles as articles of faith? Most assuredly, we shall search the Scriptures in vain for such formulas of belief; such expositions of orthodox opinionism, or such theories of the divine nature and purposes. We shall find there nothing that resembles them, either in character or object; nothing that corresponds to them in nature or effect. And since they are not to be found there, it follows that the Scripture phrase, "the doctrine of Christ," can have no reference to such "tenets." This oft-recurring scriptural expression, "the doctrine of Christ," or the "doctrine of the Lord," refers, indeed, to something very different from abstract propositions. "The doctrine of Christ" is, really and simply, the teaching of Christ, and we have, then, only to turn to his discourses, to see how different in its scope, its nature, and design, was his teaching from anything now styled doctrine. Consider the Sermon on the Mount, in which we are told, he taught his disciples, and which, nevertheless, does not contain one of the "tenets" of modern theology.* 66 66 perse *This Sermon on the Mount is his first and principally recorded discourse, and we perceive that he did not, like modern theologians, commence his religious teachings by laying down definitions and prescribing articles of faith. He does not begin by saying that God is a being "without body or parts,' neither does he deliver propositions concerning “original sin,” nor“ free-will," nor set himself to regulate "rites, ceremonies, and sacraments." On the contrary, he begins by pronouncing a blessing upon the "poor in spirit," upon the "mourner," and upon the "meek," upon those who "hunger and thirst for righteousness," upon the " merciful," the "pure in heart," the "peace-makers," and the " cuted." He instructs his disciples to "let their light so shine before men, that they may see their good works and glorify their Father in heaven." He teaches them to act like children of God, in loving their enemies, doing good to those that hated them, and in praying for their persecutors. He delivers throughout rules of life and conduct-heart-teachings heart-exhortations-soul-saving principles of action, and closes with the expressive words, "Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man which built his house upon a rock;" "And every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man who built his house upon the sand." Christ's "sayings," then, had respect to things that were to be done, and not to matters of opinion and questions in theology. 66 66 or Listen to his voice as "he taught the people," and among those all-important lessons which all were urged to hear who had " ears to hear," say what modern formula of essential doctrines" he presented! Search those incomparable parables, through which he loved to communicate divine wisdom, and state in which of them we shall find a modern religious_dogma expressed or illustrated! And yet it was to those very teachings our Lord himself referred the high-priest, when he, after the style of modern orthodoxy, "asked him of his disciples and of his doctrine." He presented, in reply, no "syllabus of cardinal doctrines "body of divinity," but directed him to inquire of those who had heard his teachings. The only confession which he really made, was that good confession" witnessed before the Jewish Sanhedrim and Pontius Pilate, viz. : That he was "the Messiah, the Son of God"-the confession for which he died -the acknowledgment for which the early martyrs suffered-the rock on which he himself had declared that he would build his church. And yet, mark it well, this was the very confession which he himself, during his ministry, for special reasons, in all his discourses had studiously withheld from the peomake known! Most assuredly, if he ple, and strictly forbade his disciples to reserved it to himself to declare this fundamental fact of Christianity at that last eventful hour, when, in harmony with the Mosaic law, which required the sinner to lay his hand upon the head of the offering, both Jews and Gentiles, by their legal representatives, were assembled to lay their hands upon the victim Lamb of God, and he was about to be slain for the sin of the world, we shall vainly expect to find, amongst his previous teachings, those remote and far-fetched speculations which modern theology has evolved and dignified with the title, "doctrines of Christianity." Alas! it is a sad mistake to suppose that Christianity is a theory, or that it consists essentially in accuracy of intellectual conceptions. Christianity is not a theory. It is a life-an inner and an outer life. Christ came to implant this inner life in the soul, that the outer life might be fruitful in good works. Hence, his teachings are not | theological disquisitions. They address themselves to the conscience and to the heart. They reveal, indeed, sublime truths, but these are as simple as they are sublime, and as practical as they are simple. He labored to make the tree good, that the fruit might be good. He sought to correct errors of the heart and conduct, and to furnish rules of life, rather than directly to expose mistakes of reason, or deliver rules of thought. This is the doctrine that is truly divine -the wisdom which descended from heaven, and which alone can take any one to heaven. "My doctrine is not mine," said Jesus, "but His that sent me. If any man will Do his will, he shall know of the doctrine, whether it be of God or whether I speak of myself." It is the plan of divine wisdom to correct the errors of reason by regulating the affections. It is the method of human folly to attempt to remedy the errors of the heart, by prescribing religious opinions which address the intellect. Oh! to set the heart right first, saves the head a world of useless trouble, for it is truly through the heart alone that any one can comprehend the "doctrine of God." As well might one attempt to hear sounds by the eye, as to understand Christianity by mere intellectual ability. It was by the seeming wisdom of the head that the world "knew not God." It is by the same wisdom that they know not Christ. But it is by "the foolishness of preaching" by the simplicity of the gospel, which addresses itself to the heart, that He is pleased to save "them that believe." It may be asked here, If the ministry of Christ does not furnish us with doctrinal " tenets," what of the apostolic ministry? Have we not "the apostles' doctrine?" And is it not here that we shall find that "sound doctrine" and that " form of sound words" for which theologians have been so long contending? To this inquiry, then, let us address ourselves; but, lest the reader should be wearied, we will at this convenient point in our subject, make a momentary pause. THE CHRISTIAN'S TRUST. THE great principle of the Christian | life is trust in God, through Jesus his Anointed Son. There is no such thing as living the Christian life, without trust in God. The very foundation of all our joy, love, and strength, is that we rely upon God. He sent his Son to die for us, not because we had power or ability to save ourselves, but because we had it not. If there had been strength in man, he would have needed no help from above. But being a poor, destitute, and utterly helpless being, Christ came as a deliverer. For him He suffered the bitterest and deepest sorrows of mortality, and being made perfect through suffering, ascended to heaven and offered himself as a sacrifice for our sins. Now exalted by His Father as both Priest and King, to Him every knee in heaven and on earth, and under the earth, must bow, and every tongue must confess that He is Lord, to the glory of God the Father. Being made partakers of his grace through adoption into the family of God, all our strength to master the trials and sorrows of this life, and all our hope of that better life promised in the gospel, are by firm and unshaken trust in Christ as the Son of God. The faith of the gospel is trust in Him, the great personal fact of the gospel. To talk of believing in Christ without trusting Him, is the sheerest mockery and deception; and a deception, too, which daily leads myriads of our fellow-beings to destruction. 66 All our hope is from trust in Jesus as our Saviour. Without confidence that he is both able and willing to bring us from the grave by his Spirit that dwelleth in us," we are utterly hopeless, and "of all men most miserable." The hope which is set before us-the sure and steadfast anchor of the soul-we lay hold upon through trust in our risen and ascended Lord. Finally, He is the source of all our love. His life of sacrifice, of self-denial, suffering and death, was all a manifestation of his love for us. Unregenerate man knows no such love. The best precepts of the wisest men of earth are cold, lifeless, calculating selfishness, compared with the ceaseless streams of living love gushing forth in every act and word of our blessed Redeemer. Oh, what a fount of undying freshness and gladness to the weary pilgrim's heart! By it we are strengthened to "endure hardness as good soldiers of Jesus Christ"--to bless them that persecute us to feed our enemy when he hungers, and to give him drink when he thirsts-to be forbearing, long-suffering, gentle, patient, good, tenderhearted, and to be ready at all times to administer relief to our erring and sorrowing fellow-beings of this earth. To think of such pure and disinterested love being the out-growth or develop 66 ment of poor, wayward, selfish humanity, is an infidelity of the vilest cast the world ever saw. Christ Jesus is the centre and source of all. "Love is of God," says John, and he that loveth is born of God." God first loved us, and we ought to love Him and to love one another. Such is the motive presented, and such the requirements made of us. Jesus Christ stands forth, then, the only object of Christian confidence the centre of all our faith, our hope, and our love. O let us delight in him, and in his laws. He is worthy of all our faith, hope, and love. W. L. THE CHURCH OF CHRIST.-No. X. BY T. FANNING. for Christian endurance. But to the ALTHOUGH in our various essays relative to the Church, and on "First Principles," we have made many incidental remarks in regard to Evangelists, we deem the subject of such practical moment that we are disposed to devote at least one article exclusively to it. It is, indeed, not only the most important subject for deliberation, but clear views touching preachers and preaching will enable the candid enquirer after truth to examine other questions with much greater confidence. We are the more anxious also from the fact, that not a few, especially amongst the brethren of the ministry, seem not to see clearly our true position in regard to preachers. Our purpose is to treat the whole subject in a manner that will leave no doubt as to our teaching. We beg permission to suggest very respectfully, that we profess to have discovered no new light on the Scriptures of truth, and especially in reference to the gospel ministry; but we most conscientiously believe that many have erred, and are even still disposed to err, on ques-devoutly desire the prosperity of Zion. tions connected with it, and therefore we feel that there is a positive necessity for maturely considering the whole matter. If the denominations and many of the brethren of "This Reformation inculcate theoretically or practically the truth on this subject, we will be forced to begin all our investigations of sacred literature ab initio; but if we are right, the evils arising from current views and practices are too enormous With these prefatory thoughts we submit our teaching, fervently desiring all to read with care, and compare every conclusion with the sacred oracles. 1. THE TERM EVANGELIST. The word evangelist signifies a gospel preacher. There are two classes of evangelists described in the New Testament-extraordinary and ordinary. An extraordinary evangelist was an in divine Hence This call was no matter of impression or doubt, for calls calls-were always in word. the Spirit said to Peter, go with the messengers; and Philip was directed to join himself to the chariot. The angel said, Come over into Macedonia and help us. But after the completion of the Christian system, no special or extraordinary messenger has been needed, and hence there has been no special call. spired man, as Peter, Paul, John, &c. | ria. Ordinary evangelists were "faithful men," to whom the Apostles committed the revelations with which they alone were favored, and were to study the word of life to enable them to teach the lost. From the close of the first century to the present, all that men have known of God, the resurrection, the judgment, and eternity, they have learned by patient research; and during the existence, we repeat, of the present dispensation, we must necessarily look through the Apostles and extraordinary evangelists to Christ and to God for all light. 2. THE CALL TO THE MINISTRY. Special messengers were needed for the perfection of the Christian institution, and as they were wanted, the Lord specially called them. Hence all the Apostles were called. Peter was called to go to the house of Cornelius, Paul was called to go to the Gentiles, and Philip was called to go down to Sama All, however, who enter the body of Christ are required to labor according to the ability of each, and hence the demands of Christianity are equivalent to a call for all the saints to exert their influence to spread the truth of God. Such as suppose there is no requirement resting upon them, have poor conceptions of Christ's government. In a very short time after the planting of a church, if the members are taught to exercise these gifts, it will be seen that some are qualified to perform one part of the service, and others are better fitted for other departments. Some can exhort, some can teach, and others are capable of overlooking the flock. Whenever the different members give demonstrable evidence of usefulness in the different departments, the Spirit substantially says, " Separate the members to their various labors." With this view not only are some, in the language of Paul, made "overseers by the Spirit," but they are also made exhorters and preachers by the Spirit. Our conclusion then, is, that the Spirit calls not specially, but generally, yet the call is as binding upon us to act well our part as if he were to call us each by name to our different departments of labor. It is the duty of the church to call all her members into active exercise, and to see that each labors in his proper department; but no man should be consecrated to a work, who has not given practical evidence of ability to discharge the duties with credit to himself and honor to the church. 3. THE EDUCATION OF PREACHERS. There is, perhaps, no subject connected with the Christian institution in regard to which men differ more widely, than ministerial education; and in our investigations of the matter we shall take the liberty of noticing some |