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Rh While the Church teaches you to pray, "Thy Kingdom come," she strikes with mercenary venom at the first principle of that kingdom, namely, elementary equality in citizen privilege. Better silence than falsehood; better no religion at all—if such lack be possible—than one which concedes equal rights beyond the grave, and denies them here.

I wish you to face the truth frankly (continued the pipe), for, heaven knows, it faces you frankly enough. Ecclesiastical Christianity vies with the effete Judaism of olden time as a failure of the first magnitude. Passing over what was purely local and contemporaneous, there is not one count in the long impeachment of that doomed Eastern city but may be repeated, with sickening exactitude, and added emphasis, over any pseudo-Christian community now festering on earth. Chorasin and Bethsaida have no lack of antitypes amongst you. Again has man overruled his Creator's design. The mustard seed has become a great tree, but the unclean fowls lodge in its branches. The symbol of deepest ignominy has become the proudest insignia of Court-moths and professional assassins, but it is no longer the cross of Christ. Eighteen-and-a-half centuries of purblind groping for the Kingdom of God finds an idealised Messiah shrined in the modern Pantheon, and yourselves "a chosen generation," leprous with the sin of usury; "a royal priesthood," paralysed with the cant of hireling clergy; "a holy nation," rotten with the luxury of wealth, or embittered by the sting of poverty; "a peculiar people," deformed to Lucifer's own pleasure by the curse of caste; while, in this pandemonium of Individualism, the weak, the diffident, the scrupulous, and the afflicted, are thrust aside or trampled down.

And whilst the world's most urgent need is a mission of sternest counsel and warning, from the oppressed to the oppressor, I witness the unspeakable insolence of a Gospel of Thrift, preached by order of the rich man to Lazarus at his gate—a deliberate laying on the shoulders of Lazarus a burden grievous to be borne, a burden which Dives (or Davis, or Smith, or Johnson; anything— —but Christ's brutal "rich man") hungry for the promised penalty, will not touch with one of his fingers. The Church quibbles well, and palters well, and, in her own pusillanimous way, means well, by her silky loyalty to the law and the profits, and by her steady hostility to some unresisting personification known as the Common Enemy. But because of that pernicious loyalty, she has reason to complain that the working man is too rational to imbibe her teachings on the blessedness of slavery and starvation. Meanwhile, as no magnanimous sinner can live down to the pseudo-Christian standard, unprogressive Agnosticism takes the place of demoralised belief, and the Kingdom of God fades into a myth.

Yet there is nothing Utopian (pleaded the pipe) in the charter of that kingdom—in the sunshiny Sermon on the Mount. It is no fanciful conception of an intangible order of things, but a practical, workable code of daily life, adapted to any stage of civilisation, and delivered to men and women who, even according to the showing of hopeless pessimists, or strenuous advocates for Individualistic force and cunning, were in all respects like ourselves—delivered, moreover, by One who knew exactly the