for the salvation of humanity. In this sense, and to this extent, it is as true and as reasonable to regard Christ as the founder of the church that is known by his name as it is to call George Fox the founder of the Society of Friends, or to say that John Harvard was the founder of the ancient University at Cambridge. He brought together and moulded the material of which it was first composed, he taught the inspiring truths which gave it life, he imparted to it the spirit of love to God and man which was its distinguishing characteristic, he set in motion the activities which made its existence possible and which clothed it with mighty power as a redemptive agency in the world of man according to the plan of God. Its more formal and complete organization, its more specific methods of operation, its more adequate equipment for its heaven-commissioned work in the years and ages ahead were left to the care of the Apostles, whom he appointed to represent him and his cause, to preach his Gospel, and to advance the interests of his kingdom after he should pass away from earth, and to that eternal divine Providence which has all fortunes and destinies in its keeping and which evermore sees to it that agencies and instrumentalities shall never be wanting for carrying forward the great work of human regeneration, and for fulfilling to the utmost the grandly beneficent purpose of the Infinite One.

It is the special purpose of the present discourse to show that Jesus Christ was himself the projector and founder of the Christian Church, even as he

was said to have been the author and finisher of our Christian faith. This I shall endeavor to do, partly by rational and fair-minded inference and partly by more direct and well-authenticated testimony, presenting my argument in the form of several definite propositions which I will state and discuss in their proper order respectively.

I. The constitution of human nature rendered it necessary for Jesus to establish a church — that is, to bring his disciples together in a more or less. closely related body, separate from the world at large in order to the successful prosecution of the work that he felt to be given him of God to do while in the flesh.

Christianity, whether regarded as a theory of divine living on the part of individuals and in all possible social relations, or as a great providential movement in human history, has a basis in the constitution of man, and in its practical aspects and bearings must have been built up on that constitution and in accordance with its inherent impulses and demands, or it would have come at an early day to disastrous and irretrievable failure. No philosopher ever lived who understood this better than Jesus himself, as was clearly shown in the immediately preceding volume. And no one ever labored in any department of the field of human culture and improvement who kept that fact more distinctively in mind, and acted more consistently in respect to it than did Jesus, during the entire period of his earthly ministry. He took human nature as it is in its inherent capacities and

possibilities, and therefrom sought to evolve by the co-operative aid of the Holy Spirit an individual and social life in harmony with the all-perfect life of God. He took that same human nature and marshalled its indwelling forces into his service as agencies for the diffusion of his Gospel and the promotion of his kingdom in the world.

Among those forces recognized and employed by him was the social instinct, or element, a constituent part of the being of man. Human nature is intrinsically social as well as individual. Its individuality, giving self-poise and dignity no less than variety to character and to life, is not to be ignored, destroyed, or impaired. The same is true of its sociality. Absolute, personal independence is an impossibility among men. The perfection of the individual isolated from the great brotherhood of humanity is a delusion and a snare. It was a divine utterance, howsoever spoken, which declared that "it is not good for man to be alone." Therefore God created the race male and female. fore "He set the solitary in families." Therefore, under His providential rule, men have been correlated and grouped according to some definite, although, mayhap, inapprehensible law of association and affiliation, into neighborhoods, communities, municipalities, provinces, states, and nations.

"Heaven forming each on other to depend,

A master, or a servant, or a friend,

Bids each on other for assistance call,

There

Till one man's weakness grows the strength of all."

No one person possesses the full complement of human capabilities in full exercise and development. All need the sympathy, help, support of their fellowbeings, and there is no absolute good of one separate from the universal good. The native-born instincts, affections, longings of the mind and heart of man, prompt to companionship, co-operation, unity. And this is especially so when, under the inspiration of a common faith, hope, and love, a truly great, good, glorious work is to be accomplished, a sublime mission to be carried forward to its fulfillment. Christ was not ignorant of these obvious facts. His entire ministry proves that "he knew what was in man," and that he was watchful and eager to employ the inborn human energies which he found awaiting the summons to noble and holy activity for the furtherance of his beneficent work. And it is not reasonable to suppose that he overlooked or neglected in his search. for ways and means of action, the social attributes of man's nature among the most central, commanding, and efficient forces dwelling therein. There are good grounds therefore for believing that Jesus not only assented to and approved the grouping of his early followers together in his name as a testimonial of their allegiance to him, and for the advancement of his cause, but that he counseled, encouraged, and aided them in their course — that they acted in this, as in so many other respects, under his more or less open and formal guidance and leadership. Moreover,

The religious sentiments, faculties, capabilities of mankind are pre-eminently social in their nature, and when called into vigorous activity, tend spontaneously and inevitably to unity, friendliness, reciprocity of thought and conduct, mutual helpfulness, fraternization, in practical life.

This is fully demonstrated in the experience and history of men under all forms of faith, in all ages of the world. Wherever we find the votaries of any assumed object of worship, real or imagined; the believers in any creed, true or false; the followers of any prophet, as man of God or a pretender; there we find also associated activity, for purposes of personal advantage or of ecclesiastical support and propagandism. Where vital religious sentiment exists, there are churches, sects, denominations, hierarchies, in multifarious form; of more or less closely related unitary life. This is not simply natural, it is indispensable to healthful existence. and to ultimate success. When linked with sincerity of purpose, fidelity to principle, and a desire to benefit and bless mankind, it is highly commendable. For deep religious convictions and a profoundly religious spirit draw people together, awaken a feeling of brotherhood, combine forces and agencies for effective service, and so strengthen the common cause and promote the universal good. Jesus therefore, by addressing the religious nature of those about him, by arousing their spiritual energies, by calling them from self and sin to the worship and service of God in the way of duty and of sacrifice, virtually summoned them to and prepared