It was a little

that the world has ever seen. band of idealists against the whole Roman Empire. But the facts show that it has steadily made head against all opposition. It has had in it the power from time to time to throw off its own abuses, to correct its own faults, to recur again constantly to its central organizing principle, and having taken a fresh draught of truth from the spring which rests within itself, it has gone out again refreshed to its battle against the world of evil. All hostile organizations have gone down before it. All false churches one after another disappear. The gates of hell really have not prevailed against it. Now, why? It is feeble, relatively. Its weapons are not striking, and its organization is apparently of the very simplest. It has succeeded because it has for its adversary a power which always has traitors in its own camp. The devil can never count on the loyalty of his own forces. His kingdom is organized around the principle of individual selfishness, and where that principle is recognized, the individual always seeks his own. However he may declare that he is working for the good of the devil's kingdom, he is really working for himself. He will throw the devil overboard without scruple if he can win by it.

The ordinary experience and observation of life bears out this fundamental truth of Christ. We say, "When rogues fall out honest men will

get their due." We say it because we expect confidently that rogues will fall out. It is impossible in the nature of the case that their league shall be abiding. The Psalmist observed long ago that "the wicked man does not live out half his days." In any community, in any city community, at any rate, there is probably a majority of persons who individually would prefer license and lawlessness to law and the administration of justice. That is, each of them would prefer it for himself. Those who really love righteousness for its own sake, in any community, are but an insignificant minority. Nevertheless, their idea of life prevails, and the majority submits and even pretends that its own mind and intent goes with that of the minority. It submits because evil is incapable of permanent organization. The schemes of venal men in the long run break down. The plans of unscrupulous and avaricious corporations and societies always in the end bring defeat to themselves. Of course, they can do unmeasured evil before their defeat comes, but God has much time before Him, and is infinitely patient. "Though the mills of God grind slowly, yet they grind exceeding small."

Now Jesus' definition of "faith" is simply the willingness of an individual to trust his personal fortunes to the right rather than to the wrong. He declares that such an action is wise and prudent. It looks unwise and imprudent in the face of the surface facts of life. But Jesus points out

that the kingdom of evil contains within it the necessity of its own destruction. All persons and things who are in any way entangled with it, He declares, must either work themselves free from it or perish with it. Its rule is that of a monarch who is impotent to protect his subjects. The process is long and the waiting is weary, but in the ages of ages only good can be. At long last Satan, like a snake ringed by fire, will strike himself and die.

XXIII.

THREE TYPES OF FAITH.

"bow bear we every man in our own tongue, wherein we were born?"-ACTS ii. 8.

THERE are dialects of thought as well as speech -natural differences of temperament and character to which the Gospel adapts itself. In a rough way, men may be grouped into three great classes upon which the spirit of Christ may fall, and each of them, when touched and awakened, utters the "wonderful works of God" in a language peculiar to itself.

The first is one which is so common in our day and land that it is hard to characterize. No one word so well fits it as the word "upright." This class is distinguished by a mind calm, level, and clear, "chiefly intent upon a well-colored life." Such a man is chiefly concerned with living rightly. He recognizes with an intense keenness the sacred authority of all human duties and affections. He is honest-so honest that dishonesty has no temptation for him. He reveres honor, veracity, and good faith so much that he expects them like the daylight, and he hears of or sees

their violation with a feeling of scorn. His word is as good as his bond, and he expects that you will not go back from yours. Foreign missions do not interest him, but he esteems it a personal disgrace if his own parish is in debt. He gives more than he promises; he does more than he says; he obeys all the requirements of morality, for he would despise himself if he did not.

Now, when religion comes to speak to this man, what shall it say? If it comes as subtle theological distinctions he listens bewildered or goes asleep. If it comes as a sweeping emotion it only disturbs him and makes him uncomfortable. Sometimes he stops short of any avowal of conscious religion at all. This is not often the case, however. These men as a rule take kindly to religion. They form very noticeably the rank and file of the Church. They are her mainstay and her safest support. But the Gospel must and does speak to them in a language they can understand. The one word for them is law. They carry forward their character as men, and make it the basis of their Christian structure. Here is a summing up of their Gospel. Obedience to duty is the rule of their life in any case. God reveals the right, gives an example of the right, tells the reward of the right and declares the punishment of wrong, and offers a conditional pardon for failure. This is the religion of most men. It is not the highest nor the deepest, but it is true. It has no delectable mountains, but