"Church," "State," "Culture," "Science," "Art," Civilization." But Jesus spoke precisely of all these, of these and all other toliu. Not only Jesus, but all the Hebrew prophets, John the Baptist, all the true sages of the world denounced the Church and Statejind culture and civilization of their times as sources of man's perdition.

Imagine an architect who says to a house-owner, " Your house is good for nothing; you must rebuild it," and then describes how the supports are to be cut and fastened. The proprietor turns a deaf ear to the words, "Your house is good for nothing," and only listens respectfully when the architect begins to discuss the arrangement of the rooms. Evidently, in this case, all the subsequent advice of the architect will seem to be impracticable; less respectful proprietors would regard it as nonsen sical. But it is precisely in this way that we treat the doctrine of Jesus. I give this illustration for want of a better. I remember now that Jesus in teaching his doctrine made use of the same com parison. " Destroy this temple," he said, and in three days I will raise it up." It was for this they put him on the cross, and for this they now crucify his doctrine.

The least that can be asked of those who pass judgment upon any doctrine is that they shall judge of it with the same understanding as that with which it was propounded. Jesus understood his doctrine, not as a vague and distant ideal impossible of attainment, not as a collection of fantastic and