his death.

Christ, therefore, had in his mind, as the direct object of his coming, to cause God's kingdom to come, and his will to be done on earth as in heaven. It was not his direct purpose to teach the truth in abstract forms, like the philosophers; nor to make atonement by his death for human sins; nor to set an example of a holy life; nor to make a revelation of God and immortality; nor to communicate new life to the world. These he did; but they came as a part of the kingdom of heaven. They were included in this great idea. His kingdom was a kingdom of truth, in which his word was to be the judge. He was to reconcile the world to God by He was to show what man was made to be and could become. He was to reveal God as a Father to his human children. He was to set in motion a tide of new spiritual life. But the METHOD by which all this was to be done was the method of a community of disciples and brethren, who should be his apostles and missionaries. They were to be an outward, visible association with the symbols of baptism and the supper. They were also to be an influence in the world, a current of religious life. We find that such was the result. We see the disciples embodied and united in a visible community, which spread through all the Roman empire, which soon had its teachers, officers, its meetings, its worship, its sacred books, its sacred days. But we find also the larger and deeper current of life, which constitutes the invisible Church, flowing, like a great river, down through the centuries. All Christians in all Christian lands drink from this stream, and all their ideas of God, man, duty,

of glory, the future revelation of Christ. Origen alone, in his book on Prayer, takes a more exact view of the subject. In like manner Calvin, in his Commentary on the Harmony. So Luther, in his fine Sermon on the Kingdom of God. Our own fundamental view we express thus: A community in which God reigns, not by force, but by being obeyed freely from love, and which is therefore necessarily united in itself by mutual love.' The Saviour came upon the earth to found such a community, and since it can only be completely established after he has conquered all his enemies, this kingdom of Christ belongs in its perfection to the other world."

immortality, are colored and tinged by it. We read the Bible by the light of the convictions we absorbed at our mother's knee in our infancy. We carry on our churches in the power of the holy traditions which have become a part of our nature. There is a Christian consciousness which grows up in every child who is born in Christendom, and is the best part of his nature. This makes him a member of the invisible Church before he outwardly becomes a member of the visible Christian community.

§ 5. Church of the Leaven, or the Invisible Church. — There are two parables of Christ which apply to the Church visible and invisible. The Church Visible is the Church of the Mustard-seed; the Church Invisible is the Church of the Leaven. The former is an organization, the latter an influence; the one is body, and the other spirit. The Visible

Church is limited by certain boundaries; defined by its worship, creeds, officers, assemblies, forms. It has its holy days, holy places, holy men, holy books. But the Invisible Church is not limited by any such boundaries; it exists wherever goodness exists. The Church of the Leaven is to be found inside and outside of Orthodoxy; inside and outside of professing Christianity; among Jews, Mohammedans, Heathen; among Deists and unbelievers of all sorts, who build better than they know. For says Jesus, "The wind bloweth where it listeth, and we hear the sound thereof. . . . So is every one who is born of the Spirit." A locomotive must run on a track, a wagon on a road. But there is no track laid through the sky for the south wind; there is no time-table to determine the starting and arriving of the soft breeze which comes from the far prairies, laden with the sweet fragrance of ten thousand flowers.

...

"So is every one who is born of the Spirit." Get out your Catechism, my Orthodox friend; establish, dear Methodist brother, your experience to determine whether one is converted or no.

Settle for yourself, excellent formalist, the

signs of the true Church, out of which there is no salvation; and when you have got all your fences arranged, and your gates built to your satisfaction, you are obliged to throw them all down with your own hands, to let THE CHURCH OF THE LEAVEN pass through. "Nobody can be saved,” says Dogmatic Christianity, "who does not believe in the Trinity and the Atonement." 66 Nobody can be saved," says Sentimental Christianity, "who has not had a conscious change of heart." "Nobody can be saved," says Formal Christianity," who is out of the true Church and its sacraments." Here are the three fences of the Church of the Mustard-seed. But see! here comes an innumerable multitude of little children, who have never believed in Trinity or Atonement; have never been baptized at all; have never been converted. Yet neither Dogmatist, Sentimentalist, nor Formalist dares to exclude them from heaven. Logic steps aside; good feeling opens the three gates; and the little ones all walk quietly to the good Shepherd, who says, "Let them come to me, and forbid them not; " gathering the lambs in his arms, carrying them in his bosom, and tenderly leading them in the green pastures beside the still

waters.

The little children must be allowed to go through; consistency requires them to be damned; but consistency must take care of itself; so much the worse for consistency. But who comes next? Here are all the heathen, who have not heard of Christ. Must they be damned? According to the creeds, yes; but modern Orthodoxy has its doubts; its heart has grown tender. Somehow or other we think that we shall have to let them pass, before a great while. Then here are all the people whom we have known and loved. They did not believe as they should. They were never converted, so far as we know; they were not members of any Church, true or false. But we loved them. Cannot the three fences be put aside again, just to let these friends of

ours pass by. What kind-hearted Orthodox man or woman was ever wanting in an excuse for letting his heretical friends into heaven. "He changed his views very essentially before he died. He used very Orthodox language, to my certain knowledge. He said he relied on the merits of Christ; or, at least, he said he believed in Christ." And so all the good and kind dead people must follow all the little children, and pass the triple fence. They do not belong to the Church of the Mustard-seed; but they belong to the Church of the Leaven. These fences are like the flaming wall in Tasso; they seem impassable, but as soon as one comes up to them they are found to be nothing. Blessed be God that common sense is stronger than logic; that humanity is stronger thar forms; and that large, kind Christian hearts are more than a match for the somewhat narrow Christian head.

§ 6. The Church of the Mustard-seed. — This is not the spirit, but the body; not the life, but the organization of that life. There is no doubt that we need a Church visible as well as a Church invisible; need a body as well as a soul; and it is a very important question what sort of a body we shall have. Soul, no doubt, is infinitely more important than body; still we do not wish our body to be lame, blind, or dyspeptic. Because soul is better than body, we do not like rheumatism or neuralgia. Our visible Church, the body of Christ, is sometimes a little dyspeptic, and goes about looking very gloomy and miserable, when it ought to be as gay as a lark. Sometimes also it seems to be rheumatic; at any rate, it cannot go and attend to its work. It is very subject to fever and ague; plenty of meetings to-day, all alive with zeal and heat, but to-morrow it is cold and shivering. It has its pulmonary disease too; its lungs are not strong enough to speak when it ought; to cry out for truth and right in the day of trial. And as we find that hygienics are better than therapeutics for physical diseases, so, perhaps, it will be better for us to prevent the diseases of the Church by

wise arrangements, which shall give it air, exercise, and a wholesome diet, than to cure it, when sick, by the usual medicine of rebuke, reproof, and ascetic mortification.

The visible Church may be looked at in three points of view. We may consider it as,

1. The Primitive Church, or Church as it was.

2. The Church Actual, or Church as it is.

3. The Ideal Church, or Church as it ought to be. 4. The Possible Church, or Church as it can be.

§ 7. Primitive and Apostolic Church, or Church as it was. -If we study the nature, organization, and character of the primitive Christian Church, as it appears in the book of Acts and in the Epistles, we recognize easily the warm, loving life which was in its spring time, when all buds were swelling, and all flowers opening. It was far from being a perfect Church. It had many errors, and included many vices. Some persons in the Church did not believe in the resurrection of the dead. (1 Cor. 15:12.) Some disciples had not heard there was a Holy Ghost. (Acts 19:2.) Some even became intoxicated at the Lord's Supper. (1 Cor. 11:21, ôs de μεover.) Some Christians had to be told not to steal (Eph. 4:28); nor to lie, (Col. 3:9); nor to commit other immoralities. Peter (supposed to be the infallible head of the Church) was rebuked by Paul for dissimulation. Paul and Barnabas could not get along together, but quarrelled, and had to separate. Part of the Church Judaized, and denounced Paul as a false apostle. Another part Paganized, and carried Pauline liberty into license. And yet, though there was so little of completed Christian character, there was a great amount of spiritual life in the apostolic Church. They are styled saints, but never was anything less saintly than the state of things in the beginning. But they were looking the right way, and going in the right direction. They were full of faith, zeal, enthusiasm, and inspiration; so they had in themselves the promise and expectation of saintship, if not its reality.