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you, it is the duty of the community to provide him with that opportunity, for if he were on Crusoe's island he could work, he could till the soil and reap the fruits; but just because we are so closely and complexly organised here, you have taken away from him the opportunity of so doing.

Again, the State-by which I mean you-is entitled to the full value of every citizen it rears. I am a poorer man to-day, and so are you, by virtue of every idle worker that tramps the streets; we are entitled to what he could do. You say, "But then, he has done enough, there is no work to do; over-production has settled that." There never is over-production; there is over-proportionate production. Supposing that every man who can turn out boots and shoes could double his capacity to-morrow-would that be over-production? Yes, if he took the time from making coats. But if I can have a new pair of boots every morning, all the better, provided it does not rob me of my coat. It means that over-proportionate production is possible. Therefore what is wanted is the State organisation of labour. That does not mean that the State will take out of the hands of private individuals the duty and the opportunity of giving employment; but it does mean that when honest men, and there are plenty of them, are deprived of the opportunity of honest labour the State should find it without pauperising them.

(III.) So soon as an industry becomes a necessity for the life of a nation-shall I say even for the high prosperity of a nation-that belongs to the nation. Let me illustrate. In the coal strike in America, of which we have recently been hearing so much, a point was reached when the community felt the dread of

coming winter and no coal. President Roosevelt, the mouthpiece of the citizenship of America, spoke out clearly, and said, "While you, Capital, and you, Labour, are quarrelling, we are shivering with cold. The nation can't stand still for you. Patch up your differences quick, or we'll mine the coal." Why should not that be applied to every such question when it arises? Supposing that, in Lord Penrhyn's case, instead of slate it was coal, and supposing instead of his quarry in the particular district where he is master, he owned all the coal; you would very soon see whether we should settle that question which has been dragging on so long.

(IV.) Up to a certain point the State is responsible for the physical and moral well-being of its individual members. That is a very trite observation, but we will keep on saying it until it is attended to. We do it already in certain directions. We vaccinate the whole community, whether it likes it or not. We are quarrelling about educating them; we don't leave it to individual initiative to see whether a child is having an opportunity of learning to read. Why is it, then, that we take it for granted that the State has no duty in relation to the question of feeding the father? But it has some day you will wonder that anybody ever questioned it at all-it has a duty. You have no right to bring up your citizen, and then leave him to sink or swim when it comes to a question of daily bread. If he will not work he should be made to; and if he will work it is your duty to see to it that he has the means of substance-which means that he is entitled to the produce of his labour. Whatever that man's value to the State, get it all; he is entitled to his place in the

State, his return from the State, because of what he gives to the State. These principles are the very body and blood of Christianity. No matter how difficult they are to put in practice, they should be declared, and as power rests with the community now, as it did not when the Gospel of Jesus Christ was first preached, we must thrust upon the community, and not upon individual churches, the duty of applying such moral principles in all their grandeur and effectiveness to the ordinary issues of human life.

I close by recalling your attention to the Author of our salvation and to the words of Jesus Himself. That is the way in which that great ministry began which has shaken the world. Our Lord's first duty was to His own. He went to Nazareth, where He had been brought up, and opened the book, and read:

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'The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And He closed the book, and He gave it again to the minister and sat down. And the eyes of all them that were in the synagogue were fastened on Him. And He began to say unto them, 'This day is this scripture fulfilled in your ears."

Christ is the deliverer. Don't you leave these problems to any demagogue who repudiates the Christ. Christ is the King in the kingdom that is coming. Christ is the Master of our soul, the Redeemer of our life, and there is no corner of that life which is to be left unredeemed. This is the Gospel of Jesus Christ, and this is the glad tidings of the kingdom of God.

IX

THE DIVINE IDEAL OF MANHOOD*

J

Love is the fulfilling of the law.-Rom. xiii. 10.

OHN the Divine is usually thought of as the
Apostle of Love, and rightly so; for he who

wrote the Fourth Gospel and the Epistles, which stand in the name of the same writer, had a wonderfully sweet and beautiful message to mankind from the inner mind of his Master. But I often think that the description, the Apostle of Love, belongs just as much to the great apostle of the Gentiles. I think Paul gives us in this epistle and in his other theological letters teaching as helpful, majestic, and tender as that of John the Divine himself, and on that very subject where John the Divine is considered to be master I should place St. Paul by his side. Let any man read I Cor. xiii., written, as it must have been, from a rich and ripe experience, written with tender feeling, with marvellous spiritual insight; and I think he will not refuse the title, the Apostle of Love, to St. Paul. Nor is this very wonderful; for the Gospel which they had preached was a Gospel in which love was placed as the guide of the virtues, the inspiration and the fulfilment of them all. Christianity is the revelation of the love of God and the inculcation of love of man. * Preached in Union Chapel, Brighton, Sunday morning, January 18, 1903.

Its watchword is "Glory to God in the highest, on earth peace, goodwill amongst men."

There are three words in the Greek language, each of which has to be translated into English by the word "love." In the New Testament that which is translated "love," in the sense of Christian love, is the agapee. The first word, which is not mentioned, describes sexual love, the second is family affection, and the third this Christian love of which I have spoken, and which might exist in a man who did not know Christ, though it could not exist in its fulness. This word implies a reverent goodwill, in which the will of the man who loves plays the principal part. The love that we have before us here, and which the writers of the New Testament set before us on every occasion when they teach about the inner principle of Christianity, is a reverent goodwill, not only from man to God, but from man to man. Do not, I beseech you, lose sight of the point I am trying to make. The very same word which describes love to God, love from men to God, is the word which is invariably used by New Testament teachers, by the great apostle of the Gentiles, and by John the Divine, to describe the relations which should exist between man and man. Are we wrong, then, in drawing this deduction-that the same quality in reverent affection which is due from man to God is due from man to man? He that loveth another-what other?-the other who stands near him, between man and man; the other who may be God, the Friend who sticketh closer than a brother-he who loveth another hath fulfilled the law, for love is the fulfilling of the law.

In connection with this great principle, I wish to set

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