Some twenty years ago I turned back to the sixth verse of the ninth
chapter of Isaiah to refresh my memory on the titles bestowed on the
Messiah whose coming the prophet foretold. After reading verse six, my
eyes fell on verse seven and it impressed me as it had not on former
readings. This was probably because I had recently been giving attention
to governmental problems and had occasionally heard advanced a very
gloomy philosophy, namely, that a government, being the work of
man, must, like man, pass through certain changes that mark a human
life--that is, be born, grow strong, and then, after a period of
maturity, decline and die. It is a repulsive doctrine and my heart
rebelled against it. It offends one's patriotism, too, to be compelled
to admit that, in spite of all that can be done, our government _must
some day perish_. In verse seven we read of a government that _will not
die_:

"Of the increase of his government and peace there shall be no end, ...
to establish it with judgment and with justice from henceforth even
forever."

The fault in the philosophy to which I have referred lies in the fact
that while government is each day in control of those then living,
it really belongs to generations rather than to individuals. As one
generation passes off the stage another comes on; therefore, there is no
reason why this government should ever be weaker or worse than it is now
unless our people decline in virtue, intelligence and patriotism. It
should grow better as the people improve.

In the verse quoted we find that the enduring government--the government
of Christ--is to rest on justice. And so, our government must rest on
justice if it is to endure. But what is justice? We are familiar with
this word but how shall it be interpreted in governmental terms? Christ
furnished the solution--He presented a scheme of Universal Brotherhood
in which justice will be possible.

To show how important this doctrine of brotherhood is, let us consider
for a moment the alternative relationship. There are but two attitudes
that one can assume in regard to his fellowmen--the attitude of brother
and the attitude of the brute; there is no middle ground.

This is the choice that each human being must make--a choice as distinct
and fundamental as the choice between God and Baal; and it is a choice
not unlike that.

One may be a very weak brother or a very feeble brute, but each person
is, consciously or unconsciously, cont