it.

"When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation." "Ye may all prophesy one by one, that all may learn, and all may be comforted." It is evidenced in the fact that the apostle found it necessary to lay restraints upon them, on account of tendencies to disorder which could only grow out of such spontaneity. It is found in the example of such families as that of Stephanas consecrating themselves to the ministry of the saints. Living and walking in the Spirit, and filled with the Spirit, and thrilled with the joys of salvation, their lives were the free outflowing of inspired hearts. They realized that "where the Spirit of the Lord is, there is liberty." This was unquestionably liable to abuse, and did in fact run into serious disorder which called for apostolic correction. But in its true manifestation, how infinitely superior to the measured, mechanical, stately, frigid formalism of modern times!

There was no tinge of asceticism in this life. Christianity did not take its subjects "out of the world," but taught them to live in it without being of it. They engaged in traffic, worked at trades, engaged in the service of the State, were found even in "Cæsar's household" (Phil. iv. 22). They shared in social festivities even with their heathen neighbors (I. Cor. x. 27), and enjoyed with thankfulness all the good things of this life (I. Tim. iv. 3-5). It was a sturdy virtue that was taught them-a brave hand-tohand contest with evil in every-day life, and a victory won in open fight with "the world, the flesh, and the devil."

The proselyting zeal of the early church was one

of its chief characteristics. From Jerusalem through Judæa, Samaria, and Galilee, to Cæsarea, Damascus, Antioch, the chief cities of Asia Minor, over into Europe, and throughout the bounds of the Roman empire, the gospel was carried by the disciples. Those who were driven from home by persecution "went everywhere preaching the word." Churches sent out preachers. When there was no church to send, those who were capable went forth voluntarily for the name's sake of Christ, "taking nothing of the Gentiles," trusting in God and their brethren to provide for their wants. Even where men preached Christ from unworthy motives, there was still joy that Christ was preached. This overmastering enthusiasm for Christ was the grand secret of the invincible might and matchless victories of the primitive church.

One thing more needs to be said to make this outline complete: the early Christians were deeply inspired with the hope of eternal life. The resurrection of Jesus had to them all the power of an actual demonstration of immortality. The light of life from the heavenly world, penetrating the Cimmerian darkness of the grave, banished despair, kindled hope, and caused them to "rejoice with joy unspeakable and full of glory." They looked for the second coming of their Lord from heaven, to release his people from the sorrows of earth and the helplessness of death, and take them home with himself to reign in everlasting bliss. As the time of his second advent was carefully concealed, they thought it might be in their own day, and in all their sorrows and tribulations looked up to the heavens from which they hoped to witness his descent, and daily cried, "Come, Lord Jesus,

come quickly." They confessed that they were strangers and pilgrims in the earth, and its pleasures and excitements gained but little hold on their attention or sympathy. The church, like a bride, waited the return of her Lord, and preserved the posture of expectancy. Living thus on the border of eternity, "looking for and hastening unto the coming of the day of God," their citizenship, their hearts, their prayers, their dreams, their hopes, all entered "within the vail," and, anchored to the everlasting throne, they outrode the storms of Time, and watched through its dark, tempestuous night, until the day should dawn and the day-star arise in their hearts.

CONCLUSION.

From all that has been set forth in previous essays, we conclude that God in Christ and Christ in man is the only hope for the regeneration of our race. Christ in the individual heart and life-Christ in the Family -Christ in the Church-Christ in Society: this is the divine order.

I. CHRIST IN THE INDIVIDUAL.

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Here the work of saving the world begins. failure here is a failure all the way through. For the Family, the Church and the State are but aggregations of individuals, and can only combine what is found in their individual members. Everything depends on success in uniting Christ and individual men. Conversion, therefore, is strictly and severely a personal affair-the surrender of the individual heart and life to Christ, and the entrance into covenant with God, through Christ, of the individual soul, for itself alone and in virtue of its own personal choice. Federal holiness and hereditary covenant relations are not known in Christianity. "Think not to say within yourselves, We have Abraham to our Father." The ax is laid at the root of that tree. "Except a man-any man, every man-be born again, he can not see the kingdom of God." We repeat, that all other successes in achieving the high purposes of Christianity

depend on success in the matter of personal regeneration. We often witness efforts, by means of organization, to increase Christian benevolence; and when we fail, we are apt to seek the cause of the failure in the defects of the organization. Unquestionably, there is wisdom in economizing forces; there is need of order and system to prevent a waste of resources. But when there are no resources, of what avail are systems of economy or of coöperation? Organization can never put Christ in the heart, nor can it ever be effective when Christ is not in the heart. The real failure is personal-a failure to bring each individual heart into fellowship with Christ. Conversions should be thorough. And the aim in laboring for conversions should be high. It should be understood that "Christ in us, the hope of glory "-the oneness of the believer with Christ in spirit, in thought, purpose, affection, aim and interest is the end to be gained. "He that is joined unto the Lord is one spirit." "I in them, and thou in me, that they may be made perfect in one." This is the grand object.

But conversion does not perfect this union; it only initiates it. In one sense, "as many as have been baptized into Christ have put on Christ;" yet these are still exhorted to "put on the Lord Jesus Christ" (Rom. xiii. 14). They put him on in desire, in purpose, in profession, and in covenant obligation, in their baptism; but they put him on actually in their subsequent life. So, we are made one with Christ, in conversion, in sentiment, in feeling, in principle, as well as in covenant interest; but even these are as yet in the germ, and the convert is but "a babe in Christ." "My little children," said Paul, "of whom I travail