approached Augustine; calling the church a twofold body of Christ,* of which the one part embraces the true Christians, the other the apparent.† In this, as also in acknowledging the validity of catholic baptism, Tychonius departed from the Donatists; while he adhered to their views on discipline and opposed the catholic mixture of the church and the world. But neither he, nor Augustine, pursued this distinction to any clearer development. Both were involved, at bottom, in the confusion of Christianity with the church, and of the church with a particular outward organization.

ART. II.-Modes of Evangelization.

IT has come to be a question of no small interest, and one the importance of which will increase as the activities of the church are aroused, What is the proper method of directing these activities, or in other words, what is the proper mode of evangelization? It is manifest that much of the efficiency of our efforts must depend on the manner in which they are carried on. It is not sufficient to attempt to do a thing-we must know how to do it. We may, with the best desires, take hold of any reform, and accomplish but little, simply from wrong plans, just as one might wish to heal a sick person, and labour with the best of motives, and yet be of no service. Knowledge

the fourth century. Comp. on him Tillemont, Memoires, tom. vi. p. 81, sq., and an article of A. Vogel, in Herzog's Real-Encyclopædie, vol. xvi. pp. 534— 536.

* "Corpus Domini bipartitum.” This was the second of his rules for the true understanding of the Scriptures.

† Augustine objects only to his mode of expression, De doctr. Christ. iii. 32, tom. iii. 58: "Secunda [regula Tichonii] est de Domini corpore bipartito: non enim revera Domini corpus est, quod cum illo non erit in æternum; sed dicendum fuit de Domine corpore vero atque permixto, aut vero atque simulato, vel quid aliud; quia non solum in æternum, verum etiam nunc hypocritæ non cum illo esse dicendi sunt, quamvis in ejus esse videantur ecclesia. Unde poterat ista regula et sic appellari, ut dicertur de permixta ecclesia." Comp. also Dr. Baur, K. G. vom 4-6 Jahr., p. 224.

is necessary as well as the disposition. In manual labour knowledge contrives the best method of expending its strength. A machine simplifies and magnifies the result. In mental and moral labour a plan is of the same advantage as a machine in physical labour. It sets the labour in motion in the right direction, and with the most advantage to secure the result. The advantage of some well-contrived plan is more manifest the larger the object to be secured. A sickle and a scythe did very well around the rocks and in the small farms of New England, but when prairies were to be reaped and armies fed, then the harvest needed to be more speedily gathered, and with less expenditure of human strength. So in ordinary cases the care of the sick can be left to individuals and families, but when a battle leaves its thousands on the field, then the hospital, and all the efficiency of directed and organized labour are needed. In efforts, likewise, for the good of others, individuals may do their part, but when long-continued and wide-extended efforts are necessary, there must be some combination to set the right agencies at work, and in the most efficient manner.

The three distinct methods, into one or the other of which all plans of evangelization may be classed, are, 1. Where the work is carried on by individuals; 2. By societies organized for the purpose; or 3. By the church under its own organization.

The first of these has the advantage of promptness and dispatch. There is no necessity of waiting for the movement of others. Its basis also is good, that every individual should be active, and seek to accomplish all he can for the benefit of others. And in no case, and under no plan, should the responsibility of individual exertion and influence be lost sight of. In many cases also, if a man is alone, it is necessary for him to act alone. If the church around him is dead, if those who should cooperate with him will not, then there is no other resort but to act single-handed. Perhaps this may account for those individual agencies in Germany, such as that of Wichern in his Rough House, and of Gossner in his foreign missionary efforts. The wonderful success which has attended these and similar efforts, shows what men single-handed may

do.* If the right sort of a man takes hold of an enterprise, it is often carried forward with earnestness and dispatch. There is uniformity of plan. The disadvantages, however, are serious. There is a lack of responsibility. One man may abuse the power and means put in his hands, as he could not do if his actions were reported and open to the scrutiny of others. Important plans, too, are made to hang upon the life of a single individual, and upon his death are liable to serious interruption, if not entirely broken up. The confidence reposed in the founder of some institution, which perhaps has been the fruit of a long and laborious life, is seldom transferred to a successor. But the most serious objection is, that it is not in harmony with the idea of an active church, which supposes fellow-labourers and a common share in the work of evangelization. These disadvantages are so great, that this method is seldom adopted in a work of any magnitude, except in isolated cases in other countries, where men, feeling certain wants deeply themselves, and not finding others ready to coöperate with them, have been obliged to go forward alone.

A second method is to organize societies. A necessity is felt for a given reform, or to carry on some scheme of benevolence, and individuals associate themselves together for that purpose. This seems a simple and obvious method, and has often been resorted to with abundant success. It may indeed be questioned whether so great a degree of activity could, in the early stages of Christian zeal, have been imparted to the church on any other plan. Certain it is, that it has been almost universally adopted. Whether it is or ought to be outgrown and superseded, is a question which we wish to consider. This will be determined by the character of the objections, and by the fact whether there is any better plan. One obvious objection to this plan is, that the machinery of evangelization becomes multiplied and complicated. A society for every reform and project makes their number endless. Another more important objection is, that it connects the idea of Christian activity, not with the body to which it properly belongs,

* Those interested in evangelistic work in Germany, as it has been carried on by individuals, will be well repaid by reading "Praying and Working," by Stevenson of Dublin, and republished by the Carters.

but with some other organization. Our interest and affection naturally flow out for the object for which we labour; and the society-room and its work often take the place of the church. Persons are active not as members of some church, but as members of some society. It is not felt as an indispensable part of our connection with Christ's visible body, that we are to be zealous for him, but as something which we may take up or not, as it suits us, by uniting with some other organization.

A full consideration of this objection involves, however, a consideration of the third method of evangelization. This considers the church as organized with this object, among others, to direct and control the activities of its members. The great object or design for which the church exists, is the work of evangelization. It was intended, of course, to embrace the body of believers; but the object of their being united together is not merely to observe the ordinances and hear the word, but also to teach and disciple others—to be the light of the world, the salt of the earth. The Old Testament church was intended to preserve and keep alive the truth in the Jewish nation, until, in the fulness of time, Christ should come in the flesh. Then, and after that, the great object of the New Testament church, according to Christ's great commission, was to scatter the truth abroad, to proclaim the glad tidings to every creature. The primary object of the special outpouring of the Holy Spirit was to endue them with power from on high, that they might be witnesses for Christ in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth. That this is the work of the church may not be questioned, but a doubt may exist in the minds of some, whether it was intended that it should be done by the church in its organized capacity. This is precisely the point which we wish to present, that the church was organized for the work of evangelization, and that its Divine Head intended that it should act through its own organization for this purpose.

In attempting to establish this position, we may learn a lesson from God's dealings with the church under the old dispensation. The children of Israel came up out of the land of Egypt an undisciplined multitude. They went out in haste, very much, we may suppose, as the inhabitants would rush out

of a city when suddenly attacked, without any order, each one seeking to secure his own person and goods. This motley host was to be reduced into an army of invasion. The very first step towards such an end was organization. A year was spent in its accomplishment at the foot of Mount Sinai. The centre of that organization was the church, or the tabernacle and its worship. This, and the temple afterwards, or Jerusalem, was the centre of the old economy, showing the place which the church should occupy in the world and among the nations, as the centre of attraction and influence. In this organization, the worship and the service to be performed were not left to the discretion and choice of each individual or family; but a tabernacle was set up, which was to be made after the pattern shown in the mount. Particular persons were assigned to take charge of the sacrifices and ceremonial ritual. While the main service was to be performed by the priests, yet the Levites were to assist; and when they came to go forward in their journeys, the carrying of the tabernacle and its furniture was assigned to different heads of families, or elders, in which work the princes of the tribes assisted by their offerings of wagons, and the whole nation, now an organized host, instead of a promiscuous crowd, marched as they encamped, with reference to their position about the tabernacle.

These facts, which are given with great minuteness, are evidently written for our instruction. They teach that organization was necessary; that the centre of it was the church; that its duties were to be performed by its own officers, and not left to the choice or plan of men; that there was a complete division of labour, so that the work, as well as the honour, was shared by one whole tribe, and through them by the whole nation. It is important to notice that this Divine method was to be adhered to; not only was this positively enjoined, but departure from it was punished. Thus David, in the reëstablishment of the old economy, found that the prescribed plan was to be strictly followed. When he first attempted to bring up the ark to Jerusalem, it was not carried by the Levites, but put into a cart, as the Philistines had done; and when the oxen stumbled, and Uzzah put forth his hand to hold it, God smote him that he died. On the second attempt, David called