intimately related, but never to be blended. And this is just what the political Messiah, the Priest-king, could not have conceived. The outlines of his church may serve as the model of a free church to-day. There was no political motive to enter it. It had no officer who could exercise political power. There was no authority but in the congregation. It was amenable to no political head. Its fundamental truths were the equal relation of all men with God as his children, and the common relation of all men with one another as brethren. The only end of his church was the moral and spiritual development of its members and of all men; the only condition of membership, the recognition of this end; and, with it, of the providential gift of truth and life given in Jesus Christ's consciousness of God, and an appropriating and co-operative sympathy with his character and purpose. Its method was free conference and prayer in the spirit of unity, and in devotion to the regeneration of the human family; a method, the results of which, he assured them, would be the reaching of decisions which would be in essential harmony with his own spirit, the Spirit of God. He drew more from the synagogue than from the temple. Worship might ascend anywhere from the heart. One need not go to Jerusalem. No political Messiah could have thought of any centre of the restored Theocracy but the holy city, to which the tribes should repair with their sacrifices, and the converted heathen bring their votive offerings to Jehovah, the God of Jews; but the temple must be destroyed, and not one stone of it left upon another, according to Jesus, in order to prepare for that worship of the Father by men in spirit and in truth, which he, as the Christ, would inaugurate. [Footnote 33: See "The Index," Toledo, Jan. 1 and Jan. 8, 1870.]