similar testimony. All this may be discounted by unbelief, though admitting the spiritual force of Christianity in the world. But this concession is a great gain, since it gives common standing-ground from which we may advance to the proof of such power being in the world as the direct result of Christ's exaltation to the right hand of God, which Peter declared on the day of Pentecost as the fulfilment of the explicit voice of prophecy. His great sermon reached its climax in the declaration, "Therefore, being by the right hand of God exalted, . . . he hath shed forth this which ye now see and hear." Peter's "therefore" is the watershed between Judaism and Christianity-the golden hinge of the ever-widening door of biblical truth,-the transition from a mechanical to an expanding spiritual religion. Pentecost was the sequence of Old-Testament anticipation, and in turn it became a forecast of the evolution of the New Testament. It was the mountain summit, tipped with a rising sun, whose light shall one day flood the deepest valleys of the whole earth, as the waters of a shoreless sea. It is the cable link which unites historical evidence with Christian experience. The spiritual birth and growth of Christianity are the logical (therefore) results of divine prophecy.

The average Christian experience may be a weak evidence of Christ's spiritual power, as dispensed from his throne on high; but taking together the millions on earth who are conscious of the power of his personal presence, it becomes a cumulative proof. A yet more conclusive evidence of such exaltation is the succession of great spiritual awakenings and revivals of Christian history, by which the world has been lifted to higher planes of moral power and blessing. The working of spiritual forces at such times has always been along the line of a supernatural, new birth, by which Christ is born into the human soul, as an abiding and transforming presence. Such special displays of spiritual power have always been overwhelmingly convincing; and all

that is wanting to break down the unbelief of the whole world is to make such special seasons the constant and normal forms of the church. The evolution of Christianity will be along that line. Christ will prove himself Lord and Saviour by clearer and larger revelations of himself to his disciples, and through them to the world. Christian experience will be a conclusive proof of Christ's exaltation, and, therefore, of his righteousness. Jesus will be enthroned in man, because he is enthroned in heaven. In obedience to his sceptre of love, human nature can be transformed into divine nature; duplicating Jesus' life on earth of Glory to God in the highest, and peace, good-will to men.

ARTICLE V.

THE INSTITUTIONAL CHURCH.

BY THE REV. CHARLES S. MILLS, CLEVELAND, OHIO.

THE phrase "Institutional Church" is only a few years. of age. Its genealogy is shrouded in the mist which so often gathers about the children of our modern philology, but behind its coining lies a movement pregnant with help for the solution of the most serious problem of to-day. That problem is the correction of the acknowledged defects of our modern social life. To this the best thought of this generation has been given. Many present-day tendencies have been deplored. Their menacing import has been clearly shown. Relief is eagerly sought. The church is asked to help, and the inquiry is earnestly made, whether it should limit its function, as it has so largely in the past, to the provision of public worship and the ministry to the spiritual

nature.

The Christian heart responds to this appeal. It catches with eager welcome such words as those of Canon Freemantle describing the church as "a moral and social power, present, universal, capable of transforming the whole life of mankind, and destined to accomplish that transformation." We, as followers of Christ, accept this definition as voicing our hope and faith. But when, in the spirit of this hope, we investigate present social needs, we find ourselves facing a thorough readjustment of our ideas as to the sphere of the church and its equipment for work. Nothing makes

the necessity of this change more apparent than the direct, practical examination of the conditions of life for the aver

age young man in our great cities, where, it is well known, these social needs centre. This average young man we find living in an unattractive home or a cheap boarding-house, where there is little or no provision for pleasant society and recreation. It is evident that the strong young life has a natural and justifiable desire for these things. We cannot expect him to repress it. But where has he an opportunity to gratify it? He will not stay in his little room, hot in summer, unheated in winter. He has no talisman by which he may open the doors of some beautiful home, and, even if he had, he would not feel in place there. He sees many churches, but their doors are locked. He cannot enter if he would; or if, perchance, he finds one open, it is for the religious service, which does not attract him. He wants fun, not preaching or prayers. The library, the Central Christian Association Building are too far away for him to walk to them, and he cannot afford to ride. But at every turn he meets the invitation of the evil one. Here is the low theatre, with its blazing lights, its brass band, its exciting plays, its merry-making crowd. There is the saloon. Many of his own age are entering it. It is warmed and lighted, and within he hears the laughter of those who play at fascinating games. Here are places which want him, and enforce their invitation by providing what he is looking for. Nothing better offers. For the sake of the society and fun which he craves, he enters the doors which lead to ruin.

These are the facts-sad, simple facts in thousands of young lives. This condition of society the church, with its hope of redeeming men, is facing. This is the "world" into which she must "go.". It is as clear a call as the cry of Japan or Africa. She cannot dabble in impurities because men love them, for then she would sunder her connection with Christ and become barren; but, without in any sense sullying her purity or lowering her standard, she may, she can, she must keep in close touch with men, not ideal men,

but living, tempted, sinning men, such as swarm the streets of our cities and manufacturing towns. To keep in touch with them she must enter their "world.” Until she does this, she cannot fulfil her commission. Her main business is not to amuse or entertain, but if there are men whom the devil entraps because she does not provide for the recreative and social side of life, her duty is clear. She has been giving the evil one too much of a monopoly of the social nature of those who cannot provide their own means of recreation. She will no longer allow him this advantage in the fierce battle for the souls of men. She, too, will minister, in pure and wholesome and uplifting surroundings, to the social needs. She will always keep her doors open. She will provide a counter-attraction to the saloon and the gambling den, believing that God bids her lay her hand on anything, in itself sinless, by which she can foil her enemy and reach men with her blessed influence. She is able to see no reason for doubting that, if the evil one can lead men to slavery by providing social delights, she can win them to freedom by the loving, sympathetic, attractive ministry to the same part of their nature. She will entertain that she may save.

It is well to note, also, that the success of evangelistic effort and the answer to the petitions of the church bring her face to face with the necessity for this larger ministry. God is asked to bless his Word, to lead men from darkness to light. Suppose that prayer is answered. A man who has been for ten years in the depths of vice is brought within the sanctuary. He hears the good tidings of the gospel. He is touched by the story of the cross. Dimly he sees the light, feebly he reaches out for the great salvation. What is the church to do with him? Is she to turn him into the streets, telling him to trust in God's grace to keep him, and to come around a week later for more preaching? Remember what he is. In his soul is the vivid memory