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3: echo of the Sermon on the Mount. Who will deny that these utterances freed the slaves on British and on American soil and emancipated the Russian serfs? The literature of every social reform movement to-day is permeated with the spirit of these teachings attributed to the Nazarene. Wherever these teachings have gone society as been humanized and the spirit of democracy stirs, and modern progress is not found where these teachings have not gone. Th9y have amply verified the prophetic declaration: "I came to cast tire on the earth" "I came not to send peace, but a sword." If I have spoken truly so far, then these utterances are of the gravest im- portance to every one, no matter what may be his views as to the dogmas of the church, and why, then, shall we continue to conceal these teachings by our quarrels over their authorship? These teachings are true or false in themselves, no matter who uttered them. Truth cannot be more than truth though uttered by a God; nor less that truth though spoken by a fiend. The meaning and the rational char acter of these ideas must be the same whether Jesus of Nazareth was God, a man, or a myth. Let us then ignore for the present all disputes as to the personality of the reputed author of these utterances while we endeavor to comprehend the full meaning and bear ing of the utterances themselves. First The first discovery we shall make will be that these teachings were put forth for a purpose; or, if you please, that Christ had some object in view in preaching and in sending others to preach. This sounds. like a very superfluous statement, but it is not. The Christian creed assumes that Christ was not here to do anything, but only to be killed; and it regards what lie did while waiting to be killed as im- ?ortant only as tending to prove that Ie was the proper person to be killed the Son of God. His miracles, His death, and Hisreserruction are the only events in His career important to theol ogy, excepting His birth. With His teachings, theology has nothing what ever to do; and the gospel of the pulpit is not the gospel Christ Himself preached, but a system of dogmas which men have affirmed concerning Christ Himself. But if we read these narratives, we shall discover that Christ took a very different view as to the im portance of His preaching. When the people urged Him to tarry at Caper naum, He replied: "I must preach the gospel of the kingdom of God to the other cities also; for therefor was I sent;" and He accordingly "went about through cities and villages, preaching and bringing the gospel of the king dom of God." He was a zealous and indefatigable agitator. These narra tives give us glimpses of a most active career. He could not cover the whole field of Judea rapidly enough to satisfy His eagerness, and, lamenting that the laborers were so few, He sent His dis ciples on preaching tours. To get this gospel of His "preached in all the world" was His chief purpose and anxiety. What did He mean should come of all this preaching? What was His object? What did He set out tcr accomplish? Lawyers mase speecnes to win verdicts; political orators to win votes; with what aim did Christ speak and send others to speak? What was to be accomplished by this incessant campaigning? You may say His ob ject was to get men to reform. True, but the 6ame question recurs Why did He urge men to reform? His moral precepts are even now very hard to obey. We Christians do not even at tempt to obey most of them. To the war-like Boinans and the rebellious Jews of that time, how pusillanimous must have sounded the precept as to turning the other cheek! He must have given some reason why men should observe His precepts. He did give a reason; only one reason; and an altogether this-world reason "For I say unto you that except your right eousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven." He did not urge the practice of the new morality for its own sake. He did not repeat the cant of the philosophers of antiquity that "virtue is its own reward." lie said, '.Tieform, because that is the only manner in which you can enter into the kingdom of heaven." Second These narratives reveal that Christ's object wis to inaugurate a great movement having for its aim the actual realization of the ideal state of society which socialism and anarchism seek to realize to-day however mis taken these may be as to the proper means to employ for the attainment of that end. That this was Christ's object is per fectly clear. The phrase oftenest upon His lips was, "The kingdom of hea ven" or "The kingdom of God." His first public utterance was, "The king dom of heaven is at hand;" every para ble is prefaced with, "The kingdom of heaven is like unto;" the one prayer He taught His disciples breathes the petition, "Thy kingdom come." is it not obvious that if we would under stand Christ's utterances at all we must know what He meant by "the kingdom of heaven?" Is not the meaning of that phrase the key to all He said ? Yet this is never explained by the pulpit, never taught in Sunday schools; and here at the close of the nineteenth cen tury of the Christian era' I find myself oougeu 10 expiaiii iu peupie ruiseu uji in the Christian church trie phrase so frequently employed by Christ and constituting the indispensible key to all He taught! It is as if in lecturing on evolution betore an audience of pro fessed evolutionists, one should find it necessary to devote half his time to an explanation of the word "evolution." Christ did not define the expression. His hearers knew what he meant. "Kingdom of heaven" meant to them precisely what "millennium" means to us; indeed, millennium is only another name for the same thing. Says Mor rison, in his work, "The Jews Under Itoman llule:" "In the expectation of the Jews the messianic era corre sponded in many particulars to the golden age of which the poets of an tiquity loved to sing. The rule which the Messiah was to inaugurate should be the reign of God on earth, and the kingdom should be known as the king dom of (Jod, or in other words, as the kincdom of heaven." Gibbon tells us that "the assurance of such a millen nium was carefully inculcated by a succession or lathers Irom J ustm Mar tyr, and Iremeus, who conversed with the immediate disciples of the apostles, down to Lactantius, who was precep tor to the son of Constantine;" and in Chambers's Encyclopedia we read The unanimity which the early Christ ian teachers exhibit in regard to mil lenniarism, proves how strongly it had laid hold 01 the imagination or the church. Not only the heretic Cerin thus, but even the orthodox doctors such as l'apias, bishop of Ilierapolis, Irenaus, Justin Martyr, etc. de lighted themselves with dreams of the glory and magnificence of the millen nial kingdom." But what explanation do we need other than the necessary effect of Christ's own teachings ? Sup pose His precepts should be universally obeyed - w hat would be the effect upon society? Sellishness would be gone, ambition to rule would be unknown, aud abandoning the clannishness now deemed a virtue every one would be a citizen of the world; monopoly would all would be brethren and all would work for all; none would seek his own, but each his neighbor's good; instead of rights, duties would occupy the thoughts of mankind; there could be no war, for no one would bear arms; prisons would be empty, for no one would keep them; as no one would go to law, the courts would die ot man ition; as no one would resist evil, but all injuries would be forgiven, penal law machinery would fall into disuse; as no one would consent to "lord it over others, being mindful of the con versation which ensued upon the am bitious request of the mother of the Zebedees, all government by force must come to an end and give place to per suasionto the power of reason and of love. Now, this is the very state of things which Nationalists, Socialists and Anarchists aim to bring about; the chief difference between them being that Socialists would reach that con dition by changing penal government to mere machinery of administration and then trust subsequent arrange ments to the people thus freed from economic bondage, while Anarchists insist upon abolishing government en tirely and leaving society to take its place and develop right arrangements. All aim at the same end; they differ as to programme; and their aim is iden tical with that of the movement Christ inaugurated. As proof of this, permit me to read from an article published sometime ago in the Contemporary Review, and written by Llisee Kecius, the eminent French geographer, who is a pronounced Anarchist, Please, keep your seats, my mends. I assure you that the article is harmless. Here is the passage: "We, frightful Anarch ists as we are. know only one way of establishing peace and good will among men the suppression of privilege and the recognition of right. Our ideal, as we have said, is that of the fraternal equity for which all yearn, but almost always as a dream; with us it takes form and becomes a . concrete reality. It pleases us not to live if the enjoy ments of life are to be for us alone; we protest against our good fortune if we may not share it with others; it is sweeter for us to wander with the wretched and the outcast than to sit crowned with roses at the banquets of the rich. We are weary of these in equalities which make us the enemies of each other; we would put an end to the furies which are ever bringing us into hostile collision, and all of which arise from the bondage of the weak to the strong under the form of slavery, serfage and service. After so much hatred we long to love each other, and for this reason are we enemies of pri vate property anddespisersof the law." What was it but this dream become "a concrete reality" which gave "Looking Backward" so remarkable a hold upon the imagination of the people and en abled it to arouse such enthusiasm everywhere? I have said that Christ's object was to inaugurate a great movement for the realization of this dream of the ages. See whether this statement is not true. He called his doctrine "the gospel of the kingdom." Gospel means "good news" a happy message; hence lie preached some happy message or doctrine concerning the milleuium. What was it ? "The Kingdom of heaven is at hand." That is precisely what lie told His discinles to rreacn pre cisely what He preached Himself. He did not mean that the millenium had already come, for He foretold the course of its future coming. lie did not mean it was coming speedily; tor He ex pressly stated that this good news must first "be preached in all the world." What then did He mean by "at hand?" What could He have meant but "within reach" "attainable?" The millenium is no foolish dream, but a state of things that can be brought about; this was the good news He preached, andlle taught the people how this ravishing hope could actually be realized. His gospel consisted in taking this state of society out of the realm of poetic dreams and making its realiza tion the practical object of human en deavor. 1 1 is followers were to live as He urged for the purpose of aiding in the consummation of this sublime achievement; He aimed to have this gospel "preached in all the world" in order to get such followers everywhere on earth, and the one object to be sought by all his followers was the realization of the millenium through out the world. Is it not clear that the object of all his vigorous campaigning there in Judea eighteen hundred years ago was the inauguration of the iden tical movement of which modern so cialism is the revival? His program his plan of campaign was not the same in all particulars as that of socialism, but the movement itself was the very same. Not only so, but this modern agitation was substantially predicted by Him, and is the very result He ex pected to follow sooner or later His preaching in Judea. How can any Chistian read the gospel and stand aloof from this great movement of to day? Third Christ relied upon the enthu siasm which the conviction that the new social state could 1e realized would evoke, to make His disciples willing and able to adopt and live the life this movement required as the in dispensible condition of success. In this respect, said He, "the kingdom of heaven is like unto a treasure hidden in the field, which a man found and hid; and in his joy he goeth and selleth all that he hath and buyeth that field." Philosophers objected that it was im possible to thus transform human char acter. "It is manifest to every one' said Celsus, "that those who are dis posed by nature to vice, and are accus-1 Mrs. S. A. Lefeber Rosamoyne, Ohio. TerribleMisery Helpless Vlth Rheumatism and Without Appetite Tired Feeling and Pains Dispelled by Hood's Sarsaparilla. i " I was In terrible misery with rheumatism In my hips and lower limbs. I read so much about Hood's Sarsaparilla that I thought X would try It and see If It would relieve me. When I commenced I could not sit up cor even turn over In bed without help. One bottls of Hood's Relieved K3e ( so ranch that I was soon out of bed and could walk. I had also felt weak and tired all the time ; could cot sleep, and obtained so little rest at night that I felt all worn out in the morning. I had no appetite to eat anything, but Hood's HoorfsCures Sarsaparilla restored my appetite so that Z could eat without any distress, and I bare gained rapidly In strength. I have taken frra bottles ot Hood's Sarsaparilla and I am as well as ever." lias. S. Lefebek, Eossmoyne, O. Hood's Pills cure liver Ills, constipation, biliousness, jaundice, sick headache, Indigestion. tomed to it, cannot be transformed by punishment, much less by mercy: for to transform nature is a matter of ex treme difllculty." Cyprian confesses that so, before he joined the move ment, it looked to him. He says he reasoned, "How can there be so great a transformation, that a man should all at once lay aside what is either inate from his very organization, or through habit, has become a second nature? How should a man learn frugality who has been accustomed to luxuries? How should he who has been clad in gold and tire purple condescend to simpler at- appealed to facts which could not be gainsaid. "When," said he, "we see the doctrine which Celsus calls foolish, operate with magical power when we see how it brings a multitude of men at once from a life of lawless excesses to a well-regulated one, from unright eousness to goodness, from timidity to such a strength of principle that for its sake they despise death, have we not good reason for admiring the power of this doctrine?" No great movement is possible without such enthusiasm; et cold-blooded men are astonished hat the multitude do not follow mere intellect's chilly lead. Says Herbert Spencer: "Ideas do not govern and overthrow the world; the world is gov erned or overthrown by feelings to which ideas serve only as guides.' Said Emerson: "I see that the reason of the distrust of the practical man in all theory is his inability to perceive the means whereby we work. Look," he say 8, "at the tools with which this world of yours is 'to be built. As wo cannot make a planet, with atmos phere, rivers and forests, by means of the best carpenters' or engineers' tools, with chemists' laboratory and smiths' forge to boot, so neither can we ever construct that heavenly society you prate of out of foolish, sick, selfish men and women, such as we know them to be. But the believer not only beholds his heaven to be possible, but already to begin to exist not by the men or materials the statesman uses, but by uieu uaiisugureu auu raiseu auove themselves by the power of principles. iu principles suineining eise is possioi 5 that transcends all the power of ex pedients. Every great and command ing moment in the annals of the world . . (bnHnut&cn pasts.