The Birmingham age-herald. [volume] (Birmingham, Ala.) 1902-1950, 1924-10-05


of the Great Healer as he walked calmly
toward the place where the crowd had
gathered.
He first picked his way in and out
through the crowd, laying a hnno on
feyered brow here, and speaking % an
afflicted person there, in healing an
sorts of diseases. Next he walked PACK
10 the open space and sat down. a.
was unnecessary for him even to nj
his hand or make any suggestion IN
order to gain attentive silence.
He begins to speak, and the great
heterogeneous crowd stands with open
cared and wide-eyed wonder, hanging
spellbound upon his words.
This sermon ON the mount, having
for its text, human character IN its re-
lation to God is beyond any ciassifica.
ton by any of rhetoric or principles OF
expression by mereman. In Its rich
variety of simple Instructions, I'M
answerable argument and sweeping APP
neal. there is no discourse in all litera-
ture worthy of being spoken OF in the
same breath.
History tells of q number OF great
single addresses that were epochai IN
character; great discourages which vat
ally affect the whole course OF thought
of mankind. But these famous orations
can only illustrate. They cannot be
brought forth for comparison. The
whole truth being that the Sermon on
the Mount was not merely q human
production.
Sermon On Mount
Speaking of the character of the Ser
mon on the Mount, DIR. Grenunge says
that it lis not code or digest of
specific commands, nor is II though in
deed in imperative form. manifesto,
summarizing those intentions OF the
King which mere outside authority is
adequate to enforce. 1t proposes a kind
and degree of obedience which only the
free and loving impulse of the human
heart can make good. Meeting us on
the threshold of the kingdom Of God,
it determines for us our status, as free
and loyal subjects in the sight of our
creator"
Bishop Gore speaking of this match
| less discourse said THE Sermon on
1.-The AIounts Is tfie moral law of the
Kingdom Of Christ. 1t occupies in the
New Testament. the place which in the
Old Testament is occupied by the Ten
Commandments. The Sermon on the
Mount compared with the summaries
of moral duty belonging to other relig-
IONS is comprehensive while they are
Ifragmentary. No moral code can be pro-
duced which approaches this in COM
pletness or depth. The Sermon on the
Mount is to other moral codes as the
pure is'to the mixed. In Plato is found
much that is noble about divine love
but there is found this noble element
mixed with dross, that is, with acquiesc-
ence in some of the foulest practices
of Greek life. The same is true of the
sacred books of Buddhism. 1t is as
teaching for grown men, who are also
free, compared to teaching for children
and slaves. 1t teaches, not by negative
enactmentS or by literal enactments, bat
by principles which are positive. Lastly,
it differs from other codes by the auth
Oritative sanction which is given to the
words by the person of the speaker. All
the weight of his mysterious person, all
the majesty of his tone, his demeanor,
his authority, go to give sanction to
this law which he uttered"
Youth Go Pray
Here 1t was that the Master taught
men how to establish a line of COM
munication with the divine. 1t is strik-
ing now often the records show that
the master himself engaged in prayer.
prayer was very real to him. 1t has
been said that it was his vital breath"