has been once set up on earth; on it I stand." Saying which he is a blasphemer and a liar. His property is not his own, but to use in service for his fellow-man. Unless capital obey the law of God and men, and lay down its life in service in order to save its life, then it will perish off the face of the earth.

Likewise against this coming unity in the industrial world is the workman, who, folding his arms in his pride, says, "I will not call my employer my brother. My strength and skill are my own, to use or not as I please. I too claim liberty, the watchword of four centuries." Saying which he too blasphemes and lies. He has no strength or skill that are his own; except he use them in service of his fellow-men, they too will miserably perish.

These two defiantly facing each other, standing on individual liberty which refuses to lose itself into unity, are standing in God's way. They are brothers, however long they put off recognition of their relationship. The Kingdom cannot come in the industrial world till these two come down off their pride and see and tell the truth of and to each other, the truth of their brotherhood.

Against the coming unity is the merchant who thinks his main affair is to get a living and make money, instead of recognizing the divine function of providing for the race. His business so treated is as divine as preaching the gospel. Ruskin ought long ago to have taught us that. Ruskin will get a better hearing for some of his words in the twentieth century than his own generation has given him.

Against the unity is the statesman who shows any less insistence on the rights of Englishman, Chinaman, and African than on the rights of his constituents. Indeed in the light of what Jesus taught about who our neighbor is, who are the true statesman's constituents? Whence has it come about that the word "diplomacy," which stands for relations and transactions between the nations, has so far degenerated as to stand by common usage for careful lying? So every man in every place and way must feel the same obligation to be to the full measure of his power a savior with Christ of the whole race. Such is the unity that is coming or the Kingdom cannot be.

But more things are making for this unity than against it. Men are hungry for a profounder brotherhood. Often when even in their acts and words they repudiate the larger faith real heart

hunger is there. Down deep men know that they are brothers and must act like it some time. Wild, grasping hands are groping blindly after brotherhood. Shrieking voices are calling for it. Even by diabolic methods do men try to establish it. But underneath all the unrest and sin is a hunger for unity of life in the unity of man and God: Men will kill each other rather than give it up. A quarter century ago inestimable wealth and a million lives were poured out rather than that a denial of our national brotherhood should be permitted. The paradox stands that a man with his hand to his neighbor's throat will say, "You shall be my brother or I'll kill you." Ay, and he will do it.

Associations for some sort of mutual helpfulness of literally thousands of sorts increase more rapidly than the days. They outnumber the hours. Underneath all sorts of insurance business is the tacit recognition of essential brotherhood. Steel rails and copper wires binding mankind ever more closely together are verily ministers of God to show men that they must be brothers whether they will or not.

The race may go beyond unity, but not by overleaping it. Only via unity lies the path to a divine humanity. Never did a coming age have more or clearer-voiced prophets. We may read and hear them everywhere. These prophets may as heretofore be blamed, perhaps crucified, accused of bringing about by their words the very calamities they have given their lives to avert. This next great idea crowds upon us hard pressing. Call it unity, call it brotherhood, socialism, collectivism, democracy, what we will, it will "either find or make a way." God grant it may find it, not have to make it. It is the refusal of the race to rise upon the next plane that has made the tragedies of human history. Unobeyed, that is disobeyed, visions are divine curses which obedience instantly turns into benedictions. "Half our troubles are God dragging us." In unity is fulfilled what has gone before. Here is the realization of monotheism, right come to fruition, love become universal, liberty's mission attained.

Unity then is clearly in the line of the organic evolution of history. Liberty cannot be complete till unity shall supervene. Liberty, too, must lose its life that it may save itself. This last most glorious eminence already attained must be buried down among the foundation-stones, in order that the structure can rise higher. Individualism was a gigantic step forward. But civil

ization is in danger of being crushed under a curse of individualism, unless a higher individualism resolve itself into a fulfilling unity. Individualism has taught man his rights, not yet adequately his duties. There is no dualism here. The highest right is identical with the highest duty. The highest right is the right to do one's duty. When men learn to clamor for that right as they do for others, that voice will usher in a better day.

Every new age of the world has its fresh inspiration in a new gospel. It is of course only a newly-emphasized phase of the old gospel of God's care for man. For that age whose characteristic mark is the sweeping away of old barriers between men and nations and peoples, the binding together into commercial, political, and social relationships all men that dwell upon the earth, the kingdom of God is the new watchword. The twentieth century can hardly fail to show long steps toward this end. "The kingdom of God," "the kingdom of heaven," are terms never used in the New Testament to describe a post-mortem existence. They without exception refer to that which Jesus came to set up on this earth. The trend of human affairs, most of all the great movements in the thoughts of men, bring well within range of vision the possibility of such a consummation, rather the very necessity of it. Men are discovering the power of unity. Monopolies, combines, syndicates, trusts, trades unions, are God's forces, which have somewhat fallen into the hands of the devil. If the children of light could take the hint there offered, these forms of power would be redeemed unto ministers of divine love.

Toward this end what is the church doing? Well, it will soon do immeasurably more than it is doing now or there may be nothing left for it to do but get out of the way of the kingdom of God. It is too much interested to build itself up to do the divine work of bringing about the kingdom of God. It does not seem very anxious to lay down its life by flinging itself with divine prodigality on the world. It seems more concerned about its crown of power than its cross of sacrifice. It has not yet fairly begun at Jerusalem, i.e., begun to practice unity itself.

There needs to come a new discovery of what might be called "the gospel of the kingdom." There is wanting a new vision of the actual kingdom of God, not gathered out of the world, but poured into the world not withdrawn from the world, coldly judging it, but permeating all human institutions. Not separation,

but permeation. The great law of sacrifice holds here too, that only that which loses itself can live. With perfect reverence we may say, God is only because he forever gives himself. He would cease to be God else. He has no law for us that isn't a law for himself too. For the church to become the Kingdom, it too must lose its life, that it may find its life again in the larger life of the kingdom of God. There must arise schools of the Kingdom, a theology of the Kingdom, institutions and constitutions of the Kingdom.

These are the foundations of the kingdom of God: God and reverence constitute the philosophical foundation; right, duty, and obedience are the ethical foundation; love and loyalty are the dynamic foundation; liberty, individualism, freedom, and responsibility are the personal foundation; unity and brotherhood are the universal social foundation. When "at the long last" the Kingdom shall have fully come, there will be, however many beliefs or diverse forms of worship or countless activities, one faith, one people, one God, one kingdom in the Unity of Life.

THE PRESIDENT: Dear friends, we have been together now, some of us, for more than a week. We have come to this busy town full of the confusion of its great success, but a few of us have gathered day by day and have listened to these inspiring, helpful thoughts, and have gained some new lessons of life and some new hopes for the future. Able men, earnest men, successful men from all parts of the world have come to us and told us of work and duty. And now we are going away. What shall be the result of these meetings? We have not attempted or thought of criticising the church of God, but suggestions have been made as to the possibilities of a development of the united. church of God which I know have sunk deeply into our hearts. As I have sat here this morning my imagination has gone back to the upper room where Christ first met his disciples together after the crucifixion, and it has seemed to me that if those of us who are together here this morning, and who have been inspired and helped and strengthened by all that we have heard of new conditions and new possibilities and new duties can go away with a new and fuller consecration, with a more intense belief in the duty which God has given to each one of us to do, with a sweeter and fuller idea of what the church of Christ is, then these meet

ings will not have been in vain. We have a few moments which I am sure we can spend together this morning, and I want to ask three or four of those gentlemen who have been associated with us and who understand our work to say just a few closing words of cheer and encouragement and strength before we go away, that we may carry with us as an inspiration and help to what I believe God has given us here. I will ask the Rev. Mr. Tomkins, the rector of St. James' Church, if he will kindly come forward and just say a word to us.

REMARKS OF REV. FLOYD W. TOMKINS, D.D., OF CHICAGO.

DEAR BRETHREN: I am very glad indeed of this opportunity, at the closing meeting of the Alliance, to say not only how much I personally have been helped, but how heartily I have come to believe more and more that this Alliance is on the right lines. It stands, of course, for the one great object that we have in viewChristian unity; and that is bound to come; but it seeks for it by the method of work, and that is the only way in which it possibly can come. It is because it works on those lines that my whole heart and all my prayers are for it, and my interest always shall be in it. Dear brethren, let us go away with this truth which has been emphasized so nobly this morning, particularly by Dr. Gates-this one truth, that it is all nonsense and wickedness for us to think that we can go on in our denominational lines. And let us go away at the same time with this great conviction, that we can bring about that unity only by two things: first, by prayer unceasing and constant ; and secondly, by work. We cannot bring it in any other way. God (I speak with all reverence) cannot bring it in other way, because those are two bases on which he ever works-the supplication and the endeavor. Now those two things, dear brethren, it seems to me we can do as we go away, and that is the message I will bring to you as we close. Cannot we, every one of us, make up our minds now, in this meeting which we have held in the bustling city of Chicago, that we will every one of us, as we say every day the Lord's Prayer, think of that unity for which Christ prayed eighteen hundred years ago, but which has not come yet? Shall we not