Once more, suppose, after the world had been in existence for two or three hundred thousand years, God comes down, incarnates himself, wears a human body, and does what he can to save men. If it is true, in the economy of the divine government, that human souls could be saved in no other way, is that good news? Would we think of it as a gospel to proclaim to mankind, that God himself must suffer, must be outcast, be spit upon, be reviled, be put to death, and that only so could he forgive one of his wandering children, and bring him back to himself?

Then, once more, suppose all this to be true, and suppose that, as the outcome of it all, the countless millions of men and women and children that have walked the earth during the last three hundred thousand years, until the Jews received their first light from heaven, suppose that they have been lost: that is a part of this gospel. Suppose that since that time all the nations outside of Christendom have been lost: that is a part of this gospel. Suppose that not only this be true, but that all people in Christendom who have not been members of churches have been lost. Suppose even, as I used to hear it preached when I was a boy, that large numbers of those who were church members were not really children of God, and would be lost. Suppose this most horrible doctrine be true. Is it good news? Could we proclaim it with any heart of courage as a part of the gospel of God?

It seems to me, then, that I am bringing no railing accusation when I say that those Churches that claim to be Evangelical are not proclaiming a gospel to the world. But, though this be literally true, they may claim that they are delivering the message of Jesus the Christ, and that, from their point of view, this is relatively a piece of good news, good news, at any rate, to the few who are going to be saved. So I ask you now to turn, while I examine with you for a few moments the essence of the gospel which Jesus proclaimed. Note its terms. Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying: "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel;" that is, this proclamation of good news, the coming of God's kingdom. Was this the essential thing in the gospel of Christ?

Let me ask you now to look with me for a few moments. You are perfectly well aware of the fact that the Jews cherished a belief in the coming of a Messiah and the establishment of God's kingdom here on earth and among men. You are not so well aware, perhaps, unless you have made a study of it, that a belief like this has not been confined to the Jews. In many other nations a similar expectation has been cherished. We find it, for example, among some of the tribes of our North American Indians. It is world-wide, in other words, in its range. It is no peculiarity of the Jews. But let us confine ourselves a moment to their particular hope. It is a perfectly natural belief. It required no revelation in order for it to grow up. They believed that the God of the world, of the universe, was their God; that they were his chosen people. Do you not see what a necessary corollary would be a belief in their ultimate prosperity and triumph? God would certainly bless and give the kingdom to that people which he had specially selected for his own. And so, as the coming of the kingdom was postponed, they believed that it was because they had not complied with the divine conditions, they had not kept the law or they had not been good, they had not obeyed him. Somehow, they had done wrong; and that was the reason the kingdom so long delayed.

Remember another thing. We have come, in this modern time, to place the kingdom away off in another world after the close of this life. The Jews had no such belief about it. They expected it to come right here on this poor little planet of ours; and they expected that a kingdom was to be set up which was not only to place them at the head of humanity, but through them was to bless all mankind. Different thinkers among them held different views, but this in substance was the belief; and they were constantly looking for signs of this imminent revolution which was to make the kingdoms of this world the kingdoms of our God and of his Christ, that is, his Anointed One.

John the Baptist preached that this kingdom was coming. But he was imprisoned and beheaded, having come into conflict with the civil authority. Jesus, then, having come from Nazareth, where he had studied and thought and brooded over the divine will, takes up this broken work of John, and begins a proclamation of the gospel; and the one thing which constituted that gospel was: The kingdom of God is at hand, repent and believe; accept this statement. And note that "repent" on the lips of Jesus did not mean what we have been accustomed to associate with it. The New Testament word translated "repent" means change your purpose, change your method of life. You have not been in accord with the truth, you have not been obedient to God; turn about, come into accord with the divine law, become obedient to the divine message.

Jesus taught no kingdom in any other world. He believed that the kingdom was to be here. For, even after he had disappeared from the sight of men, and this reflects in the clearest possible way the burden of his message, his disciples expected, not that they were to be transferred to some other planet or into an invisible world to find the kingdom, but that Jesus was to come back, to return in the clouds of heaven, and establish the kingdom here.

The kingdom, then, that Jesus preached was a kingdom of righteousness here on this earth, among just the kind of people that we are. And, note, he said, This kingdom of God does not come by observation. You are not to say, Lo here, Lo there, look for wonders. He says, The kingdom of God is within you, or among you. It is translated both ways; and, I suppose, nobody knows which way it ought to be. I believe both. The kingdom of God that Jesus preached is essentially in us. It is also, after it is in a few of us, among us, right here already, so far as it extends, and reaching out its limits and growing as rapidly as men discern it and become obedient to its laws.

Now I have been asked a great many times how I can be sure, or practically sure, as to what sayings in the Gospels are really those of Jesus and what are traditional in their authority, what are doubtfully his. I cannot go into a long explanation this morning; but I want to suggest one line of thought. And I do this because I wish it to be the basis of a statement that Jesus has not made any of these things that are to-day labelled "Evangelical" any essential part of his gospel at all. Jesus, for example, does not preach any Garden of Eden or any Fall of Man. Jesus says nothing about any infallible book. Jesus says not a word about any Trinity. He nowhere makes any claim to be God. His doctrine concerning the future is doubtful. But one thing which I wish to insist upon is perfectly clear: the conditions of citizenship in the kingdom of God are the simplest conceivable. He says, Not those that say, Lord, Lord, not those that multiply their services and ceremonies, but those that do the will of my Father shall enter the kingdom. The only condition that Jesus ever established for membership in the kingdom of heaven is simple human goodness, never anything else.

I am perfectly well aware that somebody may quote to me, "He that believeth and is baptized shall be saved; and he that believeth not shall be damned." But the reply to that would be, The acknowledged statement to-day on the part of all competent scholars is that Jesus never uttered those words. They are left out of the Revised Version of the New Testament: they are no authentic part of the story of his life or his teaching.

How can we find his words? In the first place there are the great central, luminous truths which Jesus uttered, the fatherhood of God, the brotherhood of men, goodness as the condition of acceptance on the part of God. And, on the theory that he did not contradict himself, we are at liberty to waive one side those statements which grew up under the influence of later tradition, popish or ecclesiastical, and which plainly contradict these. But the main point I have in mind is one which scholars have wrought out under the name of the Triple Tradition. It takes for its central thought, "In the mouth of two or three witnesses every word shall be established." We know that the Gospels grew up through a long process of accretion after a good many years. They were not written or planned by any one person; and, so far as we know, they may not have been written by anybody whose name is traditionally connected with them to-day. If, however, we find that three of the four witnesses agree in reporting that he said or did a certain thing, we feel surer about it than when only one witness reports it. And if two report, why, even then we feel a little more certain than we do when the report is from only one. And yet, of course, the three may have omitted that which only one has recorded, and which is true. But scholars have wrought out along this line what is called the Triple Tradition; that is, they have constructed a complete story of the life and the teaching and the death of Jesus out of the words which are common to three of the gospel writers. All of them tell this same story; and this story of the Triple Tradition has no miraculous conception, it has no resurrection of the body, no ascension into heaven. The miracles are reduced to the very lowest terms, becoming almost natural and easy to be accounted for. In this story Jesus teaches none of the things of which I have been speaking.

I say, then, that along the lines of the very best critical scholarship, coming as near to the teaching of Jesus as we possibly can to-day, we are warranted in saying that this which has usurped the name of the gospel of Christ is not only not good news, but it is not the news which Jesus brought and preached. As has been said a good many times, it is a gospel about Christ instead of being the gospel of Christ.

I am ready now to make the claim that we liberals of the modern world are the ones who come nearer to preaching the gospel of Christ than any other part of the so-called Christian Church. For what is it that we preach? We preach that the kingdom of God is at hand. We preach that there is not a spot on the face of the earth where we are not at the foot of a ladder like that which Jacob saw in his dream, and which leads up to the very throne of the Almighty. Jesus taught that the kingdom of God might begin anywhere and at any time in any human heart. Note what Matthew Arnold has called the secret and the method of Jesus. He says, The secret of Jesus is that he who selfishly seeks his life shall lose it: he who throws it away for good and God finds it. Do we need to go very deeply into human life to discover the profound truth of that saying? Seek all over the world for good and happiness, and forget to look within, and you do not find it. The kingdom of heaven is within. It is in the spirit, the temper of the heart, the disposition, the life. And the secret of it is in cultivating love and truth and tenderness and care, those things which bring us into intimate connection with which we mean when we say, Be unselfish, and that in doing this we find our own souls. For the man who gives out of himself love and tenderness and care, of necessity cultivates the qualities of love and tenderness and care; and those are the ones which are the essence of all soul-building. And he who looks outside for the greatest things of life misses them; while he who looks within, and cultivates the spirit, finds God and happiness and truth.

This gospel, then, that the kingdom of God is at hand, is always ready to come, is the gospel which we proclaim. And now I wish to extend that idea a little. The form in which Jesus held his dream of human good has changed in the process of the centuries. We no longer expect a miraculous revelation of a kingdom coming out of the heavens to abide on earth. The form of it is changed; but the essence of it we hold still, the same perfect condition of men here on earth and in the future which Jesus held and proclaimed.

Now let me hint to you a few of the elements that make up this hope for man which we liberals proclaim everywhere as the gospel, the good news of the coming kingdom of God.

In the first place, we proclaim the possibility of human conquest over this earth. What do I mean by that? I mean that man is able and he is showing that ability ultimately to control the forces of this planet, and make them his servants. Within the last seventy-five years this increasing conquest has changed the face of the planet. We now use water power not only, but steam, electricity, magnetism. All these secret forces that thrill from planet to planet and sun to sun we use as our household and factory drudges, our every-day servants. And it needs only a little imagination, looking along the lines of past progress, to see the day when man shall stand king of the earth. He shall make all these forces serve him. I believe that we have only just begun this conquest. Already the wonders about us eclipse the wonders of novelist and dreamer; and yet we have only begun to develop them. What follows from this? When we have completed the conquest of the earth, when we have discovered God's laws of matter and force and are able to keep them, it means the abolition of all unnecessary pain, unnecessary pain, I say; for all that pain which is not beneficent, which is not inherent in the nature of things, is remedial. And we preach the gospel, the coming of God's kingdom when pain shall be abolished, and shall pass away.

Another step: We preach the gospel of the abolition of disease. We have already, in the few civilized centres of the world, made the old epidemics simply impossible. They are easily controlled. Nearly every one of those that rise to threaten Europe and America to-day come from the religious, ignorant, wild fanaticism of Asia, beyond the range of our civilized control. The conditions of disease are discoverable; and the day will come when, barring accidents here and there, well-born people may calmly expect to live out their natural term of years. We preach this gospel, then, of the kingdom of God in which disease shall no more exist.

We preach a gospel that promises a time when war shall be no more. At present wars are now and then inevitable; but they are brutal, they are unspeakably horrible. And how any one who uses the sympathetic imagination can rejoice, not over the victory, but over the destruction of life and property which the victory entails, I cannot understand. We have reached a time when civilized man no longer thinks he must right his wrong with his fists or a club or a knife or a pistol. On the part of individuals we call this a reversion to barbarism. The time will come, and we are advancing towards it, when it will be considered just as much a reversion to barbarism on the part of families, states, nations, and when we shall substitute hearts and brains for bruises and bullets in the settlement of the world's misunderstandings. We preach, then, a gospel of the coming of the kingdom in which there shall be no more war. And then life under the fair heavens will be sweet.

There shall be no more hunger in that kingdom. To-day see what confronts us, bread riots in Spain and in Italy, thousands of people hungry for food. And yet, if we would give ourselves to the development of the resources of this planet instead of to their destruction, this fair earth could support a hundred times its present population in plenty and in peace. There shall be no more famine in that kingdom the gospel of which we preach.

Then, when men have lived out their lives, learned their lessons, and stand where the shadow grows thicker, so that we try in vain to see beyond, what then? We preach a gospel of life, of an eternal hope. We believe that death, instead of being the end, is only a transition, the beginning really of the higher and the grander life. We cannot look through the gateway of the shadow; but we catch a gleam of light beyond that means an eternal day, when the sun shall no more go down. This we believe.

And we do not partition that world off into two parts, the immense majority down where the smoke of their torment ascendeth forever, and only a few in a city gold-paved and filled with the light of peace. Rather we believe it is a human life there just as here, that we are under the law of cause and effect, that salvation is not a magical thing, that we are saved only in so far as we come into accord with the divine law and the divine life. And, if anybody says we preach an easy gospel because we eliminate an arbitrary hell, let him remember we preach a harder gospel, a more difficult salvation, not a salvation that can be purchased by a wave of emotion or by the touch of priestly fingers, a salvation that must be wrought out through co-working with God in the building of human character, a salvation that is being right.

This is our gospel; but it is a gospel of eternal and universal hope, because we believe that every single soul is under doom to be saved sometime, somewhere. We preach the inevitable results of law-breaking, are they to last one year, five, a hundred, a thousand, a million, ten millions? There is no possibility of heaven except as people are in perfect accord with the divine law and the divine life; for that is what heaven means. You can no more get heaven out of a disordered character than you can get music out of a disordered piano. This salvation which we preach is the constituent element of life. You cannot have a circle if you break the conditions of a circle. You cannot have a river if you break the conditions the very existence of which constitutes a river. So of anything in God's natural world. There are certain essential things that go to make these what they are. So heaven, righteousness, happiness, the constituent elements of these are right thinking, right feeling, right acting, obedience to the laws of God, which make them possible.

We believe that God, through pain, through suffering, down through the winding ways of darkness and ignorance, one year, a million years, must pursue the soul of any one of his children until that child learns that suffering follows wrong, and must follow it, and that God himself cannot help it, and so, learning the lesson, by and by turns, comes back, and says: Father, I have sinned against heaven and before thee, and am not worthy to be thy son: make me at least as one of thy hired servants. And then the love that has pursued all the way, that has been in the light and that has been in the dark, shall go out to meet him, and fall on his neck in loving embrace, and rejoice that he who was dead is alive again, and he who was lost is found.

This is the gospel we preach, a gospel of God's eternal, boundless love, the good news that every human being is God's child; that here on earth, co-operating with God and discovering his laws, we may begin the creation of his kingdom now; that we may broaden and enlarge it until it encloses the world; and that it reaches out into the limitless ages of the future. And this, as I said, is the gospel of the Christ, changed in its form, if you please, but one in its essence; for he came, preaching the gospel of the kingdom of God, and saying: The time is fulfilled, and the kingdom of God is at hand. Change your purpose, accept the message, and come into accord with the divine life. This is the gospel that the Christ preached: this is the gospel we preach to-day.

Do I make, then, an extraordinary claim when I say that we are the Evangelical Church, that the church which preaches the gospel is here?

THE END