measured by earthly accidents, but by heavenly standards. This we
understand to be "Christian equality." Of course it consists with
inequalities of condition, with subordination, discipline, obedience; to
obey and serve is as honorable as to command and to be served.

If the religion of Christ should ever be acclimated on earth, the result
would not be the removal of hardships and suffering, or of the necessity
of self-sacrifice; but the bitterness and discontent at unequal
conditions would measurably disappear. At the bar of Christianity the
poor man is the equal of the rich, and the learned of the unlearned,
since intellectual acquisition is no guarantee of moral worth. The
content that Christianity would bring to our perturbed society would come
from the practical recognition of the truth that all conditions may be
equally honorable. The assertion of the dignity of man and of labor is,
we imagine, the sum and substance of the equality and communism of the
New Testament. But we are to remember that this is not merely a "gospel
for the poor."

Whatever the theories of the ancient world were, the development of
democratic ideas is sufficiently marked in the fifteenth century, and
even in the fourteenth, to rob the eighteenth of the credit of
originating the doctrine of equality. To mention only one of the early
writers,--[For copious references to authorities on the spread of
communistic and socialistic ideas and libertine community of goods and
women in four periods of the world's history--namely, at the time of the
decline of Greece, in the degeneration of the Roman republic, among the
moderns in the age of the Reformation, and again in our own day--see
Roscher's Political Economy, notes to Section LXXIX., et seq.]
--Marsilio, a physician of Padua, in 1324, said that the laws ought to be
made by all the citizens; and he based this sovereignty of the people