The good news of Jesus was just the news of the thoughts and ways of the Father in the midst of his family. He told them that the way men thought for themselves and their children was not the way God thought for himself and his children; that the kingdom of heaven was founded, and must at length show itself founded on very different principles from those of the kingdoms and families of the world, meaning by the world that part of the Father's family which will not be ordered by him, will not even try to obey him. The world's man, its great, its successful, its honorable man, is he who may have and do what he pleases, whose strength lies in money and the praise of men; the greatest in the kingdom of heaven is the man who is humblest and serves his fellows the most. Multitudes of men, in no degree notable as ambitious or proud, hold the ambitious, the proud man in honour, and, for all deliverance, hope after some shadow of his prosperity. How many even of those who look for the world to come, seek to the powers of this world for deliverance from its evils, as if God were the God of the world to come only! The oppressed of the Lord's time looked for a Messiah to set their nation free, and make it rich and strong; the oppressed of our time believe in money, knowledge, and the will of a people which needs but power to be in its turn the oppressor. The first words of the Lord on this occasion were:—'Blessed are the poor in spirit, for theirs is the kingdom of heaven,'

It is not the proud, it is not the greedy of distinction, it is not those who gather and hoard, not those who lay down the law to their neighbours, not those that condescend, any more than those that shrug the shoulder and shoot out the lip, that have any share in the kingdom of the Father. That kingdom has no relation with or resemblance to the kingdoms of this world, deals with no one thing that distinguishes their rulers, except to repudiate it. The Son of God will favour no smallest ambition, be it in the heart of him who leans on his bosom. The kingdom of God, the refuge of the oppressed, the golden age of the new world, the real Utopia, the newest yet oldest Atlantis, the home of the children, will not open its gates to the most miserable who would rise above his equal in misery, who looks down on any one more miserable than himself. It is the home of perfect brotherhood. The poor, the beggars in spirit, the humble men of heart, the unambitious, the unselfish; those who never despise men, and never seek their praises; the lowly, who see nothing to admire in themselves, therefore cannot seek to be admired of others; the men who give themselves away—these are the freemen of the kingdom, these are the citizens of the new Jerusalem. The men who are aware of their own essential poverty; not the men who are poor in friends, poor in influence, poor in acquirements, poor in money, but those who are poor in spirit, who feel themselves poor creatures; who know nothing to be pleased with themselves for, and desire nothing to make them think well of themselves; who know that they need much to make their life worth living, to make their existence a good thing, to make them fit to live; these humble ones are the poor whom the Lord calls blessed. When a man says, I am low and worthless, then the gate of the kingdom begins to open to him, for there enter the true, and this man has begun to know the truth concerning himself. Whatever such a man has attained to, he straightway forgets; it is part of him and behind him; his business is with what he has not, with the things that lie above and before him. The man who is proud of anything he thinks he has reached, has not reached it. He is but proud of himself, and imagining a cause for his pride. If he had reached, he would already have begun to forget. He who delights in contemplating whereto he has attained, is not merely sliding back; he is already in the dirt of self-satisfaction. The gate of the kingdom is closed, and he outside. The child who, clinging to his Father, dares not think he has in any sense attained while as yet he is not as his Father—his Father's heart, his Father's heaven is his natural home. To find himself thinking of himself as above his fellows, would be to that child a shuddering terror; his universe would contract around him, his ideal wither on its throne. The least motion of self-satisfaction, the first thought of placing himself in the forefront of estimation, would be to him a flash from the nether abyss. God is his life and his lord. That his father should be content with him must be all his care. Among his relations with his neighbour, infinitely precious, comparison with his neighbour has no place. Which is the greater is of no account. He would not choose to be less than his neighbour; he would choose his neighbour to be greater than he. He looks up to every man. Otherwise gifted than he, his neighbour is more than he. All come from the one mighty father: shall he judge the live thoughts of God, which is greater and which is less? In thus denying, thus turning his back on himself, he has no thought of saintliness, no thought but of his father and his brethren. To such a child heaven's best secrets are open. He clambers about the throne of the Father unrebuked; his back is ready for the smallest heavenly playmate; his arms are an open refuge for any blackest little lost kid of the Father's flock; he will toil with it up the heavenly stair, up the very steps of the great white throne, to lay it on the Father's knees. For the glory of that Father is not in knowing himself God, but in giving himself away—in creating and redeeming and glorifying his children.

The man who does not house self, has room to be his real self—God's eternal idea of him. He lives eternally; in virtue of the creative power present in him with momently, unimpeded creation, he is. How should there be in him one thought of ruling or commanding or surpassing! He can imagine no bliss, no good in being greater than some one else. He is unable to wish himself other than he is, except more what God made him for, which is indeed the highest willing of the will of God. His brother's wellbeing is essential to his bliss. The thought of standing higher in the favour of God than his brother, would make him miserable. He would lift every brother to the embrace of the Father. Blessed are the poor in spirit, for they are of the same spirit as God, and of nature the kingdom of heaven is theirs.

'Blessed are the meek, for they shall inherit the earth,' expresses the same principle: the same law holds in the earth as in the kingdom of heaven. How should it be otherwise? Has the creator of the ends of the earth ceased to rule it after his fashion, because his rebellious children have so long, to their own hurt, vainly endeavoured to rule it after theirs? The kingdom of heaven belongs to the poor; the meek shall inherit the earth. The earth as God sees it, as those to whom the kingdom of heaven belongs also see it, is good, all good, very good, fit for the meek to inherit; and one day they shall inherit it—not indeed as men of the world count inheritance, but as the maker and owner of the world has from the first counted it. So different are the two ways of inheriting, that one of the meek may be heartily enjoying his possession, while one of the proud is selfishly walling him out from the spot in it he loves best.

The meek are those that do not assert themselves, do not defend themselves, never dream of avenging themselves, or of returning aught but good for evil. They do not imagine it their business to take care of themselves. The meek man may indeed take much thought, but it will not be for himself. He never builds an exclusive wall, shuts any honest neighbour out. He will not always serve the wish, but always the good of his neighbour. His service must be true service. Self shall be no umpire in affair of his. Man's consciousness of himself is but a shadow: the meek man's self always vanishes in the light of a real presence. His nature lies open to the Father of men, and to every good impulse is as it were empty. No bristling importance, no vain attendance of fancied rights and wrongs, guards his door, or crowds the passages of his house; they are for the angels to come and go. Abandoned thus to the truth, as the sparks from the gleaming river dip into the flowers of Dante's unperfected vision, so the many souls of the visible world, lights from the father of lights, enter his heart freely; and by them he inherits the earth he was created to inherit—possesses it as his father made him capable of possessing, and the earth of being possessed. Because the man is meek, his eye is single; he sees things as God sees them, as he would have his child see them: to confront creation with pure eyes is to possess it.

How little is the man able to make his own, who would ravish all! The man who, by the exclusion of others from the space he calls his, would grasp any portion of the earth as his own, befools himself in the attempt. The very bread he has swallowed cannot so in any real sense be his. There does not exist such a power of possessing as he would arrogate. There is not such a sense of having as that of which he has conceived the shadow in his degenerate and lapsing imagination. The real owner of his demesne is that pedlar passing his gate, into a divine soul receiving the sweetnesses which not all the greed of the so-counted possessor can keep within his walls: they overflow the cup-lip of the coping, to give themselves to the footfarer. The motions aerial, the sounds, the odours of those imprisoned spaces, are the earnest of a possession for which is ever growing his power of possessing. In no wise will such inheritance interfere with the claim of the man who calls them his. Each possessor has them his, as much as each in his own way is capable of possessing them. For possession is determined by the kind and the scope of the power of possessing; and the earth has a fourth dimension of which the mere owner of its soil knows nothing.

The child of the maker is naturally the inheritor. But if the child try to possess as a house the thing his father made an organ, will he succeed in so possessing it? Or if he do nestle in a corner of its case, will he oust thereby the Lord of its multiplex harmony, sitting regnant on the seat of sway, and drawing with 'volant touch' from the house of the child the liege homage of its rendered wealth? To the poverty of such a child are all those left, who think to have and to hold after the corrupt fancies of a greedy self.

We cannot see the world as God means it, save in proportion as our souls are meek. In meekness only are we its inheritors. Meekness alone makes the spiritual retina pure to receive God's things as they are, mingling with them neither imperfection nor impurity of its own. A thing so beheld that it conveys to me the divine thought issuing in its form, is mine; by nothing but its mediation between God and my life, can anything be mine. The man so dull as to insist that a thing is his because he has bought it and paid for it, had better bethink himself that not all the combined forces of law, justice, and goodwill, can keep it his; while even death cannot take the world from the man who possesses it as alone the maker of him and it cares that he should possess it. This man leaves it, but carries it with him; that man carries with him only its loss. He passes, unable to close hand or mouth upon any portion of it. Its ownness to him was but the changes he could make in it, and the nearness into which he could bring it to the body he lived in. That body the earth in its turn possesses now, and it lies very still, changing nothing, but being changed. Is this the fine of the great buyer of land, to have his fine pate full of fine dirt? In the soul of the meek, the earth remains an endless possession—his because he who made it is his—his as nothing but his maker could ever be the creature's. He has the earth by his divine relation to him who sent it forth from him as a tree sends out its leaves. To inherit the earth is to grow ever more alive to the presence, in it and in all its parts, of him who is the life of men. How far one may advance in such inheritance while yet in the body, will simply depend on the meekness he attains while yet in the body; but it may be, as Frederick Denison Maurice, the servant of God, thought while yet he was with us, that the new heavens and the new earth are the same in which we now live, righteously inhabited by the meek, with their deeper-opened eyes. What if the meek of the dead be thus possessing it even now! But I do not care to speculate. It is enough that the man who refuses to assert himself, seeking no recognition by men, leaving the care of his life to the Father, and occupying himself with the will of the Father, shall find himself, by and by, at home in the Father's house, with all the Father's property his.

Which is more the possessor of the world—he who has a thousand houses, or he who, without one house to call his own, has ten in which his knock at the door would rouse instant jubilation? Which is the richer—the man who, his large money spent, would have no refuge; or he for whose necessity a hundred would sacrifice comfort? Which of the two possessed the earth—king Agrippa or tent-maker Paul?

Which is the real possessor of a book—the man who has its original and every following edition, and shows, to many an admiring and envying visitor, now this, now that, in binding characteristic, with possessor-pride; yea, from secret shrine is able to draw forth and display the author's manuscript, with the very shapes in which his thoughts came forth to the light of day,—or the man who cherishes one little, hollow-backed, coverless, untitled, bethumbed copy, which he takes with him in his solitary walks and broods over in his silent chamber, always finding in it some beauty or excellence or aid he had not found before—which is to him in truth as a live companion?

For what makes the thing a book? Is it not that it has a soul—the mind in it of him who wrote the book? Therefore only can the book be possessed, for life alone can be the possession of life. The dead possess their dead only to bury them.

Does not he then, who loves and understands his book, possess it with such possession as is impossible to the other? Just so may the world itself be possessed—either as a volume unread, or as the wine of a soul, 'the precious life-blood of a master-spirit, embalmed and treasured up on purpose to a life beyond life.' It may be possessed as a book filled with words from the mouth of God, or but as the golden-clasped covers of that book; as an embodiment or incarnation of God himself; or but as a house built to sell. The Lord loved the world and the things of the world, not as the men of the world love them, but finding his father in everything that came from his father's heart.

The same spirit, then, is required for possessing the kingdom of heaven, and for inheriting the earth. How should it not be so, when the one Power is the informing life of both? If we are the Lord's, we possess the kingdom of heaven, and so inherit the earth. How many who call themselves by his name, would have it otherwise: they would possess the earth and inherit the kingdom! Such fill churches and chapels on Sundays: anywhere suits for the worship of Mammon.

Yet verily, earth as well as heaven may be largely possessed even now.

Two men are walking abroad together; to the one, the world yields thought after thought of delight; he sees heaven and earth embrace one another; he feels an indescribable presence over and in them; his joy will afterward, in the solitude of his chamber, break forth in song;—to the other, oppressed with the thought of his poverty, or ruminating how to make much into more, the glory of the Lord is but a warm summer day; it enters in at no window of his soul; it offers him no gift; for, in the very temple of God, he looks for no God in it. Nor must there needs be two men to think and feel thus differently. In what diverse fashion will any one subject to ever-changing mood see the same world of the same glad creator! Alas for men, if it changed as we change, if it grew meaningless when we grow faithless! Thought for a morrow that may never come, dread of the dividing death which works for endless companionship, anger with one we love, will cloud the radiant morning, and make the day dark with night. At evening, having bethought ourselves, and returned to him that feeds the ravens, and watches the dying sparrow, and says to his children 'Love one another,' the sunset splendour is glad over us, the western sky is refulgent as the court of the Father when the glad news is spread abroad that a sinner has repented. We have mourned in the twilight of our little faith, but, having sent away our sin, the glory of God's heaven over his darkening earth has comforted us.



SORROW THE PLEDGE OF JOY.

'Blessed are they that mourn, for they shall be comforted.'—Matthew v. 4.

Grief, then, sorrow, pain of heart, mourning, is no partition-wall between man and God. So far is it from opposing any obstacle to the passage of God's light into man's soul, that the Lord congratulates them that mourn. There is no evil in sorrow. True, it is not an essential good, a good in itself, like love; but it will mingle with any good thing, and is even so allied to good that it will open the door of the heart for any good. More of sorrowful than of joyful men are always standing about the everlasting doors that open into the presence of the Most High. It is true also that joy is in its nature more divine than sorrow; for, although man must sorrow, and God share in his sorrow, yet in himself God is not sorrowful, and the 'glad creator' never made man for sorrow: it is but a stormy strait through which he must pass to his ocean of peace. He 'makes the joy the last in every song.' Still, I repeat, a man in sorrow is in general far nearer God than a man in joy. Gladness may make a man forget his thanksgiving; misery drives him to his prayers. For we are not yet, we are only becoming. The endless day will at length dawn whose every throbbing moment will heave our hearts Godward; we shall scarce need to lift them up: now, there are two door-keepers to the house of prayer, and Sorrow is more on the alert to open than her grandson Joy.

The gladsome child runs farther afield; the wounded child turns to go home. The weeper sits down close to the gate; the lord of life draws nigh to him from within. God loves not sorrow, yet rejoices to see a man sorrowful, for in his sorrow man leaves his heavenward door on the latch, and God can enter to help him. He loves, I say, to see him sorrowful, for then he can come near to part him from that which makes his sorrow a welcome sight. When Ephraim bemoans himself, he is a pleasant child. So good a medicine is sorrow, so powerful to slay the moths that infest and devour the human heart, that the Lord is glad to see a man weep. He congratulates him on his sadness. Grief is an ill-favoured thing, but she is Love's own child, and her mother loves her.

The promise to them that mourn, is not the kingdom of heaven, but that their mourning shall be ended, that they shall be comforted. To mourn is not to fight with evil; it is only to miss that which is good. It is not an essential heavenly condition, like poorness of spirit or meekness. No man will carry his mourning with him into heaven—or, if he does, it will speedily be turned either into joy, or into what will result in joy, namely, redemptive action.

Mourning is a canker-bitten blossom on the rose-tree of love. Is there any mourning worthy the name that has not love for its root? Men mourn because they love. Love is the life out of which are fashioned all the natural feelings, every emotion of man. Love modelled by faith, is hope; love shaped by wrong, is anger—verily anger, though pure of sin; love invaded by loss, is grief.

The garment of mourning is oftenest a winding-sheet; the loss of the loved by death is the main cause of the mourning of the world. The Greek word here used to describe the blessed of the Lord, generally means those that mourn for the dead. It is not in the New Testament employed exclusively in this sense, neither do I imagine it stands here for such only: there are griefs than death sorer far, and harder far to comfort—harder even for God himself, with whom all things are possible; but it may give pleasure to know that the promise of comfort to those that mourn, may specially apply to those that mourn because their loved have gone out of their sight, and beyond the reach of their cry. Their sorrow, indeed, to the love divine, involves no difficulty; it is a small matter, easily met. The father, whose elder son is ever with him, but whose younger is in a far country, wasting his substance with riotous living, is unspeakably more to be pitied, and is harder to help, than that father both of whose sons lie in the sleep of death.

Much of what goes by the name of comfort, is merely worthless; and such as could be comforted by it, I should not care to comfort. Let time do what it may to bring the ease of oblivion; let change of scene do what in it lies to lead thought away from the vanished; let new loves bury grief in the grave of the old love: consolation of such sort could never have crossed the mind of Jesus. Would The Truth call a man blessed because his pain would sooner or later depart, leaving him at best no better than before, and certainly poorer—not only the beloved gone, but the sorrow for him too, and with the sorrow the love that had caused the sorrow? Blessed of God because restored to an absence of sorrow? Such a God were fitly adored only where not one heart worshipped in spirit and in truth.

'The Lord means of course,' some one may say, 'that the comfort of the mourners will be the restoration of that which they have lost. He means, "Blessed are ye although ye mourn, for your sorrow will be turned into joy."'

Happy are they whom nothing less than such restoration will comfort! But would such restoration be comfort enough for the heart of Jesus to give? Was ever love so deep, so pure, so perfect, as to be good enough for him? And suppose the love between the parted two had been such, would the mere restoration in the future of that which once he had, be ground enough for so emphatically proclaiming the man blessed now, blessed while yet in the midnight of his loss, and knowing nothing of the hour of his deliverance? To call a man blessed in his sorrow because of something to be given him, surely implies a something better than what he had before! True, the joy that is past may have been so great that the man might well feel blessed in the merest hope of its restoration; but would that be meaning enough for the word in the mouth of the Lord? That the interruption of his blessedness was but temporary, would hardly be fit ground for calling the man blessed in that interruption. Blessed is a strong word, and in the mouth of Jesus means all it can mean. Can his saying here mean less than—'Blessed are they that mourn, for they shall be comforted with a bliss well worth all the pain of the medicinal sorrow'? Besides, the benediction surely means that the man is blessed because of his condition of mourning, not in spite of it. His mourning is surely a part at least of the Lord's ground for congratulating him: is it not the present operative means whereby the consolation is growing possible? In a word, I do not think the Lord would be content to call a man blessed on the mere ground of his going to be restored to a former bliss by no means perfect; I think he congratulated the mourners upon the grief they were enduring, because he saw the excellent glory of the comfort that was drawing nigh; because he knew the immeasurably greater joy to which the sorrow was at once clearing the way and conducting the mourner. When I say greater, God forbid I should mean other! I mean the same bliss, divinely enlarged and divinely purified—passed again through the hands of the creative Perfection. The Lord knew all the history of love and loss; beheld throughout the universe the winged Love discrowning the skeleton Fear. God's comfort must ever be larger than man's grief, else were there gaps in his Godhood. Mere restoration would leave a hiatus, barren and growthless, in the development of his children.

But, alas, what a pinched hope, what miserable expectations, most who call themselves the Lord's disciples derive from their notions of his teaching! Well may they think of death as the one thing to be right zealously avoided, and for ever lamented! Who would forsake even the window-less hut of his sorrow for the poor mean place they imagine the Father's house! Why, many of them do not even expect to know their friends there! do not expect to distinguish one from another of all the holy assembly! They will look in many faces, but never to recognize old friends and lovers! A fine saviour of men is their Jesus! Glorious lights they shine in the world of our sorrow, holding forth a word of darkness, of dismallest death! Is the Lord such as they believe him? 'Good-bye, then, good Master!' cries the human heart. 'I thought thou couldst save me, but, alas, thou canst not. If thou savest the part of our being which can sin, thou lettest the part that can love sink into hopeless perdition: thou art not he that should come; I look for another! Thou wouldst destroy and not save me! Thy father is not my father; thy God is not my God! Ah, to whom shall we go? He has not the words of eternal life, this Jesus, and the universe is dark as chaos! O father, this thy son is good, but we need a greater son than he. Never will thy children love thee under the shadow of this new law, that they are not to love one another as thou lovest them!' How does that man love God—of what kind is the love he bears him—who is unable to believe that God loves every throb of every human heart toward another? Did not the Lord die that we should love one another, and be one with him and the Father, and is not the knowledge of difference essential to the deepest love? Can there be oneness without difference? harmony without distinction? Are all to have the same face? then why faces at all? If the plains of heaven are to be crowded with the same one face over and over for ever, but one moment will pass ere by monotony bliss shall have grown ghastly. Why not perfect spheres of featureless ivory rather than those multitudinous heads with one face! Or are we to start afresh with countenances all new, each beautiful, each lovable, each a revelation of the infinite father, each distinct from every other, and therefore all blending toward a full revealing—but never more the dear old precious faces, with its whole story in each, which seem, at the very thought of them, to draw our hearts out of our bosoms? Were they created only to become dear, and be destroyed? Is it in wine only that the old is better? Would such a new heaven be a thing to thank God for? Would this be a prospect on which the Son of Man would congratulate the mourner, or at which the mourner for the dead would count himself blessed? It is a shame that such a preposterous, monstrous unbelief should call for argument.

A heaven without human love it were inhuman, and yet more undivine to desire; it ought not to be desired by any being made in the image of God. The lord of life died that his father's children might grow perfect in love—might love their brothers and sisters as he loved them: is it to this end that they must cease to know one another? To annihilate the past of our earthly embodiment, would be to crush under the heel of an iron fate the very idea of tenderness, human or divine.

We shall all doubtless be changed, but in what direction?—to something less, or to something greater?—to something that is less we, which means degradation? to something that is not we, which means annihilation? or to something that is more we, which means a farther development of the original idea of us, the divine germ of us, holding in it all we ever were, all we ever can and must become? What is it constitutes this or that man? Is it what he himself thinks he is? Assuredly not. Is it what his friends at any given moment think him? Far from it. In which of his changing moods is he more himself? Loves any lover so little as to desire no change in the person loved—no something different to bring him or her closer to the indwelling ideal? In the loveliest is there not something not like her—something less lovely than she—some little thing in which a change would make her, not less, but more herself? Is it not of the very essence of the Christian hope, that we shall be changed from much bad to all good? If a wife so love that she would keep every opposition, every inconsistency in her husband's as yet but partially harmonious character, she does not love well enough for the kingdom of heaven. If its imperfections be essential to the individuality she loves, and to the repossession of her joy in it, she may be sure that, if he were restored to her as she would have him, she would soon come to love him less—perhaps to love him not at all; for no one who does not love perfection, will ever keep constant in loving. Fault is not lovable; it is only the good in which the alien fault dwells that causes it to seem capable of being loved. Neither is it any man's peculiarities that make him beloved; it is the essential humanity underlying those peculiarities. They may make him interesting, and, where not offensive, they may come to be loved for the sake of the man; but in themselves they are of smallest account.

We must not however confound peculiarity with diversity. Diversity is in and from God; peculiarity in and from man. The real man is the divine idea of him; the man God had in view when he began to send him forth out of thought into thinking; the man he is now working to perfect by casting out what is not he, and developing what is he. But in God's real men, that is, his ideal men, the diversity is infinite; he does not repeat his creations; every one of his children differs from every other, and in every one the diversity is lovable. God gives in his children an analysis of himself, an analysis that will never be exhausted. It is the original God-idea of the individual man that will at length be given, without spot or blemish, into the arms of love.

Such, surely, is the heart of the comfort the Lord will give those whose love is now making them mourn; and their present blessedness must be the expectation of the time when the true lover shall find the restored the same as the lost—with precious differences: the things that were not like the true self, gone or going; the things that were loveliest, lovelier still; the restored not merely more than the lost, but more the person lost than he or she that was lost. For the things which made him or her what he or she was, the things that rendered lovable, the things essential to the person, will be more present, because more developed.

Whether or not the Lord was here thinking specially of the mourners for the dead, as I think he was, he surely does not limit the word of comfort to them, or wish us to believe less than that his father has perfect comfort for every human grief. Out upon such miserable theologians as, instead of receiving them into the good soil of a generous heart, to bring forth truth an hundred fold, so cut and pare the words of the Lord as to take the very life from them, quenching all their glory and colour in their own inability to believe, and still would have the dead letter of them accepted as the comfort of a creator to the sore hearts he made in his own image! Here, 'as if they were God's spies,' some such would tell us that the Lord proclaims the blessedness of those that mourn for their sins, and of them only. What mere honest man would make a promise which was all a reservation, except in one unmentioned point! Assuredly they who mourn for their sins will be gloriously comforted, but certainly such also as are bowed down with any grief. The Lord would have us know that sorrow is not a part of life; that it is but a wind blowing throughout it, to winnow and cleanse. Where shall the woman go whose child is at the point of death, or whom the husband of her youth has forsaken, but to her Father in heaven? Must she keep away until she knows herself sorry for her sins? How should that woman care to be delivered from her sins, how could she accept any comfort, who believed the child of her bosom lost to her for ever? Would the Lord have such a one be of good cheer, of merry heart, because her sins were forgiven her? Would such a mother be a woman of whom the saviour of men might have been born? If a woman forget the child she has borne and nourished, how shall she remember the father from whom she has herself come? The Lord came to heal the broken-hearted; therefore he said, 'Blessed are the mourners.' Hope in God, mother, for the deadest of thy children, even for him who died in his sins. Thou mayest have long to wait for him—but he will be found. It may be, thou thyself wilt one day be sent to seek him and find him. Rest thy hope on no excuse thy love would make for him, neither upon any quibble theological or sacerdotal; hope on in him who created him, and who loves him more than thou. God will excuse him better than thou, and his uncovenanted mercy is larger than that of his ministers. Shall not the Father do his best to find his prodigal? the good shepherd to find his lost sheep? The angels in his presence know the Father, and watch for the prodigal. Thou shalt be comforted.

There is one phase of our mourning for the dead which I must not leave unconsidered, seeing it is the pain within pain of all our mourning—the sorrow, namely, with its keen recurrent pangs because of things we have said or done, or omitted to say or do, while we companied with the departed. The very life that would give itself to the other, aches with the sense of having, this time and that, not given what it might. We cast ourselves at their feet, crying, Forgive me, my heart's own! but they are pale with distance, and do not seem to hear. It may be that they are longing in like agony of love after us, but know better, or perhaps only are more assured than we, that we shall be comforted together by and by.

Bethink thee, brother, sister, I say; bethink thee of the splendour of God, and answer—Would he be perfect if in his restitution of all things there were no opportunity for declaring our bitter grief and shame for the past? no moment in which to sob—Sister, brother, I am thy slave? no room for making amends? At the same time, when the desired moment comes, one look in the eyes may be enough, and we shall know one another even as God knows us. Like the purposed words of the prodigal in the parable, it may be that the words of our confession will hardly find place. Heart may so speak to heart as to forget there were such things. Mourner, hope in God, and comfort where thou canst, and the lord of mourners will be able to comfort thee the sooner. It may be thy very severity with thyself, has already moved the Lord to take thy part.

Such as mourn the loss of love, such from whom the friend, the brother, the lover, has turned away—what shall I cry to them?—You too shall be comforted—only hearken: Whatever selfishness clouds the love that mourns the loss of love, that selfishness must be taken out of it—burned out of it even by pain extreme, if such be needful. By cause of that in thy love which was not love, it may be thy loss has come; anyhow, because of thy love's defect, thou must suffer that it may be supplied. God will not, like the unjust judge, avenge thee to escape the cry that troubles him. No crying will make him comfort thy selfishness. He will not render thee incapable of loving truly. He despises neither thy love though mingled with selfishness, nor thy suffering that springs from both; he will disentangle thy selfishness from thy love, and cast it into the fire. His cure for thy selfishness at once and thy suffering, is to make thee love more—and more truly; not with the love of love, but with the love of the person whose lost love thou bemoanest. For the love of love is the love of thyself. Begin to love as God loves, and thy grief will assuage; but for comfort wait his time. What he will do for thee, he only knows. It may be thou wilt never know what he will do, but only what he has done: it was too good for thee to know save by receiving it. The moment thou art capable of it, thine it will be.

One thing is clear in regard to every trouble—that the natural way with it is straight to the Father's knee. The Father is father for his children, else why did he make himself their father? Wouldst thou not, mourner, be comforted rather after the one eternal fashion—the child by the father—than in such poor temporary way as would but leave thee the more exposed to thy worst enemy, thine own unreclaimed self?—an enemy who has but this one good thing in him—that he will always bring thee to sorrow!

The Lord has come to wipe away our tears. He is doing it; he will have it done as soon as he can; and until he can, he would have them flow without bitterness; to which end he tells us it is a blessed thing to mourn, because of the comfort on its way. Accept his comfort now, and so prepare for the comfort at hand. He is getting you ready for it, but you must be a fellow worker with him, or he will never have done. He must have you pure in heart, eager after righteousness, a very child of his father in heaven.



GOD'S FAMILY.

'Blessed are the pure in heart, for they shall see God.' 'Blessed are they which do hunger and thirst after righteousness, for they shall be filled.' 'Blessed are the peace-makers, for they shall be called the children of God.'—Matthew v. 8, 6, 9.

The cry of the deepest in man has always been, to see God. It was the cry of Moses and the cry of Job, the cry of psalmist and of prophet; and to the cry, there has ever been faintly heard a far approach of coming answer. In the fullness of time the Son appears with the proclamation that a certain class of men shall behold the Father: 'Blessed are the pure in heart,' he cries, 'for they shall see God.' He who saw God, who sees him now, who always did and always will see him, says, 'Be pure, and you also shall see him.' To see God was the Lord's own, eternal, one happiness; therefore he knew that the essential bliss of the creature is to behold the face of the creator. In that face lies the mystery of a man's own nature, the history of a man's own being. He who can read no line of it, can know neither himself nor his fellow; he only who knows God a little, can at all understand man. The blessed in Dante's Paradise ever and always read each other's thoughts in God. Looking to him, they find their neighbour. All that the creature needs to see or know, all that the creature can see or know, is the face of him from whom he came. Not seeing and knowing it, he will never be at rest; seeing and knowing it, his existence will yet indeed be a mystery to him and an awe, but no more a dismay. To know that it is, and that it has power neither to continue nor to cease, must to any soul alive enough to appreciate the fact, be merest terror, save also it knows one with it the Power by which it exists. From the man who comes to know and feel that Power in him and one with him, loneliness, anxiety, and fear vanish; he is no more an orphan without a home, a little one astray on the cold waste of a helpless consciousness. 'Father,' he cries, 'hold me fast to thy creating will, that I may know myself one with it, know myself its outcome, its willed embodiment, and rejoice without trembling. Be this the delight of my being, that thou hast willed, hast loved me forth; let me know that I am thy child, born to obey thee. Dost thou not justify thy deed to thyself by thy tenderness toward me? dost thou not justify it to thy child by revealing to him his claim on thee because of thy disparture of him from thyself, because of his utter dependence on thee? Father, thou art in me, else I could not be in thee, could have no house for my soul to dwell in, or any world in which to walk abroad,'

These truths are, I believe, the very necessities of fact, but a man does not therefore, at a given moment, necessarily know them. It is absolutely necessary, none the less, to his real being, that he should know these spiritual relations in which he stands to his Origin; yea, that they should be always present and potent with him, and become the heart and sphere and all-pervading substance of his consciousness, of which they are the ground and foundation. Once to have seen them, is not always to see them. There are times, and those times many, when the cares of this world—with no right to any part in our thought, seeing either they are unreasonable or God imperfect—so blind the eyes of the soul to the radiance of the eternally true, that they see it only as if it ought to be true, not as if it must be true; as if it might be true in the region of thought, but could not be true in the region of fact. Our very senses, filled with the things of our passing sojourn, combine to cast discredit upon the existence of any world for the sake of which we are furnished with an inner eye, an eternal ear. But had we once seen God face to face, should we not be always and for ever sure of him? we have had but glimpses of the Father. Yet, if we had seen God face to face, but had again become impure of heart—if such a fearful thought be a possible idea—we should then no more believe that we had ever beheld him. A sin-beclouded soul could never recall the vision whose essential verity was its only possible proof. None but the pure in heart see God; only the growing-pure hope to see him. Even those who saw the Lord, the express image of his person, did not see God. They only saw Jesus—and then but the outside Jesus, or a little more. They were not pure in heart; they saw him and did not see him. They saw him with their eyes, but not with those eyes which alone can see God. Those were not born in them yet. Neither the eyes of the resurrection-body, nor the eyes of unembodied spirits can see God; only the eyes of that eternal something that is of the very essence of God, the thought-eyes, the truth-eyes, the love-eyes, can see him. It is not because we are created and he uncreated, it is not because of any difference involved in that difference of all differences, that we cannot see him. If he pleased to take a shape, and that shape were presented to us, and we saw that shape, we should not therefore be seeing God. Even if we knew it was a shape of God—call it even God himself our eyes rested upon; if we had been told the fact and believed the report; yet, if we did not see the Godness, were not capable of recognizing him, so as without the report to know the vision him, we should not be seeing God, we should only be seeing the tabernacle in which for the moment he dwelt. In other words, not seeing what in the form made it a form fit for him to take, we should not be seeing a presence which could only be God.

To see God is to stand on the highest point of created being. Not until we see God—no partial and passing embodiment of him, but the abiding presence—do we stand upon our own mountain-top, the height of the existence God has given us, and up to which he is leading us. That there we should stand, is the end of our creation. This truth is at the heart of everything, means all kinds of completions, may be uttered in many ways; but language will never compass it, for form will never contain it. Nor shall we ever see, that is know God perfectly. We shall indeed never absolutely know man or woman or child; but we may know God as we never can know human being—as we never can know ourselves. We not only may, but we must so know him, and it can never be until we are pure in heart. Then shall we know him with the infinitude of an ever-growing knowledge.

'What is it, then, to be pure in heart?'

I answer, It is not necessary to define this purity, or to have in the mind any clear form of it. For even to know perfectly, were that possible, what purity of heart is, would not be to be pure in heart.

'How then am I to try after it? can I do so without knowing what it is?'

Though you do not know any definition of purity, you know enough to begin to be pure. You do not know what a man is, but you know how to make his acquaintance—perhaps even how to gain his friendship. Your brain does not know what purity is; your heart has some acquaintance with purity itself. Your brain in seeking to know what it is, may even obstruct your heart in bettering its friendship with it. To know what purity is, a man must already be pure; but he who can put the question, already knows enough of purity, I repeat, to begin to become pure. If this moment you determine to start for purity, your conscience will at once tell you where to begin. If you reply, 'My conscience says nothing definite'; I answer, 'You are but playing with your conscience. Determine, and it will speak.'

If you care to see God, be pure. If you will not be pure, you will grow more and more impure; and instead of seeing God, will at length find yourself face to face with a vast inane—a vast inane, yet filled full of one inhabitant, that devouring monster, your own false self. If for this neither do you care, I tell you there is a Power that will not have it so; a Love that will make you care by the consequences of not caring.

You who seek purity, and would have your fellow-men also seek it, spend not your labour on the stony ground of their intellect, endeavouring to explain what purity is; give their imagination the one pure man; call up their conscience to witness against their own deeds; urge upon them the grand resolve to be pure. With the first endeavour of a soul toward her, Purity will begin to draw nigh, calling for admittance; and never will a man have to pause in the divine toil, asking what next is required of him; the demands of the indwelling Purity will ever be in front of his slow-labouring obedience.

If one should say, 'Alas, I am shut out from this blessing! I am not pure in heart: never shall I see God!' here is another word from the same eternal heart to comfort him, making his grief its own consolation. For this man also there is blessing with the messenger of the Father. Unhappy men were we, if God were the God of the perfected only, and not of the growing, the becoming! 'Blessed are they,' says the Lord, concerning the not yet pure, 'which do hunger and thirst after righteousness, for they shall be filled.' Filled with righteousness, they are pure; pure, they shall see God.

Long ere the Lord appeared, ever since man was on the earth, nay, surely, from the very beginning, was his spirit at work in it for righteousness; in the fullness of time he came in his own human person, to fulfil all righteousness. He came to his own of the same mind with himself, who hungered and thirsted after righteousness. They should be fulfilled of righteousness!

To hunger and thirst after anything, implies a sore personal need, a strong desire, a passion for that thing. Those that hunger and thirst after righteousness, seek with their whole nature the design of that nature. Nothing less will give them satisfaction; that alone will set them at ease. They long to be delivered from their sins, to send them away, to be clean and blessed by their absence—in a word to become men, God's men; for, sin gone, all the rest is good. It was not in such hearts, it was not in any heart that the revolting legal fiction of imputed righteousness arose. Righteousness itself, God's righteousness, rightness in their own being, in heart and brain and hands, is what they desire. Of such men was Nathanael, in whom was no guile; such, perhaps, was Nicodemus too, although he did come to Jesus by night; such was Zacchaeus. The temple could do nothing to deliver them; but, by their very futility, its observances had done their work, developing the desires they could not meet, making the men hunger and thirst the more after genuine righteousness: the Lord must bring them this bread from heaven. With him, the live, original rightness, in their hearts, they must speedily become righteous. With that Love their friend, who is at once both the root and the flower of things, they would strive vigorously as well as hunger eagerly after righteousness. Love is the father of righteousness. It could not be, and could not be hungered after, but for love. The lord of righteousness himself could not live without Love, without the Father in him. Every heart was created for, and can live no otherwise than in and upon love eternal, perfect, pure, unchanging; and love necessitates righteousness. In how many souls has not the very thought of a real God waked a longing to be different, to be pure, to be right! The fact that this feeling is possible, that a soul can become dissatisfied with itself, and desire a change in itself, reveals God as an essential part of its being; for in itself the soul is aware that it cannot be what it would, what it ought—that it cannot set itself right: a need has been generated in the soul for which the soul can generate no supply; a presence higher than itself must have caused that need; a power greater than itself must supply it, for the soul knows its very need, its very lack, is of something greater than itself.

But the primal need of the human soul is yet greater than this; the longing after righteousness is only one of the manifestations of it; the need itself is that of existence not self-existent for the consciousness of the presence of the causing Self-existent. It is the man's need of God. A moral, that is, a human, a spiritual being, must either be God, or one with God. This truth begins to reveal itself when the man begins to feel that he cannot cast out the thing he hates, cannot be the thing he loves. That he hates thus, that he loves thus, is because God is in him, but he finds he has not enough of God. His awaking strength manifests itself in his sense of weakness, for only strength can know itself weak. The negative cannot know itself at all. Weakness cannot know itself weak. It is a little strength that longs for more; it is infant righteousness that hungers after righteousness.

To every soul dissatisfied with itself, comes this word, at once rousing and consoling, from the Power that lives and makes him live—that in his hungering and thirsting he is blessed, for he shall be filled. His hungering and thirsting is the divine pledge of the divine meal. The more he hungers and thirsts the more blessed is he; the more room is there in him to receive that which God is yet more eager to give than he to have. It is the miserable emptiness that makes a man hunger and thirst; and, as the body, so the soul hungers after what belongs to its nature. A man hungers and thirsts after righteousness because his nature needs it—needs it because it was made for it; his soul desires its own. His nature is good, and desires more good. Therefore, that he is empty of good, needs discourage no one; for what is emptiness but room to be filled? Emptiness is need of good; the emptiness that desires good, is itself good. Even if the hunger after righteousness should in part spring from a desire after self-respect, it is not therefore all false. A man could not even be ashamed of himself, without some 'feeling sense' of the beauty of rightness. By divine degrees the man will at length grow sick of himself, and desire righteousness with a pure hunger—just as a man longs to eat that which is good, nor thinks of the strength it will restore.

To be filled with righteousness, will be to forget even righteousness itself in the bliss of being righteous, that is, a child of God. The thought of righteousness will vanish in the fact of righteousness. When a creature is just what he is meant to be, what only he is fit to be; when, therefore, he is truly himself, he never thinks what he is. He is that thing; why think about it? It is no longer outside of him that he should contemplate or desire it.

God made man, and woke in him the hunger for righteousness; the Lord came to enlarge and rouse this hunger. The first and lasting effect of his words must be to make the hungering and thirsting long yet more. If their passion grow to a despairing sense of the unattainable, a hopelessness of ever gaining that without which life were worthless, let them remember that the Lord congratulates the hungry and thirsty, so sure does he know them of being one day satisfied. Their hunger is a precious thing to have, none the less that it were a bad thing to retain unappeased. It springs from the lack but also from the love of good, and its presence makes it possible to supply the lack. Happy, then, ye pining souls! The food you would have, is the one thing the Lord would have you have, the very thing he came to bring you! Fear not, ye hungering and thirsting; you shall have righteousness enough, though none to spare—none to spare, yet enough to overflow upon every man. See how the Lord goes on filling his disciples, John and Peter and James and Paul, with righteousness from within! What honest soul, interpreting the servant by the master, and unbiassed by the tradition of them that would shut the kingdom of heaven against men, can doubt what Paul means by 'the righteousness which is of God by faith'? He was taught of Jesus Christ through the words he had spoken; and the man who does not understand Jesus Christ, will never understand his apostles. What righteousness could St Paul have meant but the same the Lord would have men hunger and thirst after—the very righteousness wherewith God is righteous! They that hunger and thirst after such only righteousness, shall become pure in heart, and shall see God.

If your hunger seems long in being filled, it is well it should seem long. But what if your righteousness tarry, because your hunger after it is not eager? There are who sit long at the table because their desire is slow; they eat as who should say, We need no food. In things spiritual, increasing desire is the sign that satisfaction is drawing nearer. But it were better to hunger after righteousness for ever than to dull the sense of lack with the husks of the Christian scribes and lawyers: he who trusts in the atonement instead of in the father of Jesus Christ, fills his fancy with the chimeras of a vulgar legalism, not his heart with the righteousness of God.

Hear another like word of the Lord. He assures us that the Father hears the cries of his elect—of those whom he seeks to worship him because they worship in spirit and in truth. 'Shall not God avenge his own elect,' he says, 'which cry day and night unto him?' Now what can God's elect have to keep on crying for, night and day, but righteousness? He allows that God seems to put off answering them, but assures us he will answer them speedily. Even now he must be busy answering their prayers; increasing hunger is the best possible indication that he is doing so. For some divine reason it is well they should not yet know in themselves that he is answering their prayers; but the day must come when we shall be righteous even as he is righteous; when no word of his will miss being understood because of our lack of righteousness; when no unrighteousness shall hide from our eyes the face of the Father.

These two promises, of seeing God, and being filled with righteousness, have place between the individual man and his father in heaven directly; the promise I now come to, has place between a man and his God as the God of other men also, as the father of the whole family in heaven and earth: 'Blessed are the peace-makers, for they shall be called the children of God.'

Those that are on their way to see God, those who are growing pure in heart through hunger and thirst after righteousness, are indeed the children of God; but specially the Lord calls those his children who, on their way home, are peace-makers in the travelling company; for, surely, those in any family are specially the children, who make peace with and among the rest. The true idea of the universe is the whole family in heaven and earth. All the children in this part of it, the earth, at least, are not good children; but however far, therefore, the earth is from being a true portion of a real family, the life-germ at the root of the world, that by and for which it exists, is its relation to God the father of men. For the development of this germ in the consciousness of the children, the church—whose idea is the purer family within the more mixed, ever growing as leaven within the meal by absorption, but which itself is, alas! not easily distinguishable from the world it would change—is one of the passing means. For the same purpose, the whole divine family is made up of numberless human families, that in these, men may learn and begin to love one another. God, then, would make of the world a true, divine family. Now the primary necessity to the very existence of a family is peace. Many a human family is no family, and the world is no family yet, for the lack of peace. Wherever peace is growing, there of course is the live peace, counteracting disruption and disintegration, and helping the development of the true essential family. The one question, therefore, as to any family is, whether peace or strife be on the increase in it; for peace alone makes it possible for the binding grass-roots of life—love, namely, and justice—to spread throughout what were else but a wind-blown heap of still drifting sand. The peace-makers quiet the winds of the world ever ready to be up and blowing; they tend and cherish the interlacing roots of the ministering grass; they spin and twist many uniting cords, and they weave many supporting bands; they are the servants, for the truth's sake, of the individual, of the family, of the world, of the great universal family of heaven and earth. They are the true children of that family, the allies and ministers of every clasping and consolidating force in it; fellow-workers they are with God in the creation of the family; they help him to get it to his mind, to perfect his father-idea. Ever radiating peace, they welcome love, but do not seek it; they provoke no jealousy. They are the children of God, for like him they would be one with his creatures. His eldest son, his very likeness, was the first of the family-peace-makers. Preaching peace to them that were afar off and them that were nigh, he stood undefended in the turbulent crowd of his fellows, and it was only over his dead body that his brothers began to come together in the peace that will not be broken. He rose again from the dead; his peace-making brothers, like himself, are dying unto sin; and not yet have the evil children made their father hate, or their elder brother flinch.

On the other hand, those whose influence is to divide and separate, causing the hearts of men to lean away from each other, make themselves the children of the evil one: born of God and not of the devil, they turn from God, and adopt the devil their father. They set their God-born life against God, against the whole creative, redemptive purpose of his unifying will, ever obstructing the one prayer of the first-born—that the children may be one with him in the Father. Against the heart-end of creation, against that for which the Son yielded himself utterly, the sowers of strife, the fomenters of discord, contend ceaseless. They do their part with all the other powers of evil to make the world which the love of God holds together—a world at least, though not yet a family—one heaving mass of dissolution. But they labour in vain. Through the mass and through it, that it may cohere, this way and that, guided in dance inexplicable of prophetic harmony, move the children of God, the lights of the world, the lovers of men, the fellow-workers with God, the peace-makers—ever weaving, after a pattern devised by, and known only to him who orders their ways, the web of the world's history. But for them the world would have no history; it would vanish, a cloud of windborne dust. As in his labour, so shall these share in the joy of God, in the divine fruition of victorious endeavour. Blessed are the peace-makers, for they shall be called the children of God—the children because they set the Father on the throne of the Family.

The main practical difficulty, with some at least of the peace-makers, is, how to carry themselves toward the undoers of peace, the disuniters of souls. Perhaps the most potent of these are not those powers of the church visible who care for canon and dogma more than for truth, and for the church more than for Christ; who take uniformity for unity; who strain at a gnat and swallow a camel, nor knowing what spirit they are of; such men, I say, are perhaps neither the most active nor the most potent force working for the disintegration of the body of Christ. I imagine also that neither are the party-liars of politics the worst foes to divine unity, ungenerous, and often knowingly false as they are to their opponents, to whom they seem to have no desire to be honest and fair. I think, rather, they must be the babbling liars of the social circle, and the faithless brothers and unloving sisters of disunited human families. But why inquire? Every self-assertion, every form of self-seeking however small or poor, world-noble or grotesque, is a separating and scattering force. And these forces are multitudinous, these points of radial repulsion are innumerable, because of the prevailing passion of mean souls to seem great, and feel important. If such cannot hope to attract the attention of the great-little world, if they cannot even become 'the cynosure of neighbouring eyes,' they will, in what sphere they may call their own, however small it be, try to make a party for themselves; each, revolving on his or her own axis, will attempt to self-centre a private whirlpool of human monads. To draw such a surrounding, the partisan of self will sometimes gnaw asunder the most precious of bonds, poison whole broods of infant loves. Such real schismatics go about, where not inventing evil, yet rejoicing in iniquity; mishearing; misrepresenting; paralyzing affection; separating hearts. Their chosen calling is that of the strife-maker, the child of the dividing devil. They belong to the class of the perfidious, whom Dante places in the lowest infernal gulf as their proper home. Many a woman who now imagines herself standing well in morals and religion, will find herself at last just such a child of the devil; and her misery will be the hope of her redemption.

But it is not for her sake that I write these things: would such a woman recognize her own likeness, were I to set it down as close as words could draw it? I am rather as one groping after some light on the true behaviour toward her kind. Are we to treat persons known for liars and strife-makers as the children of the devil or not? Are we to turn away from them, and refuse to acknowledge them, rousing an ignorant strife of tongues concerning our conduct? Are we guilty of connivance, when silent as to the ambush whence we know the wicked arrow privily shot? Are we to call the traitor to account? or are we to give warning of any sort? I have no answer. Each must carry the question that perplexes to the Light of the World. To what purpose is the spirit of God promised to them that ask it, if not to help them order their way aright?

One thing is plain—that we must love the strife-maker; another is nearly as plain—that, if we do not love him, we must leave him alone; for without love there can be no peace-making, and words will but occasion more strife. To be kind neither hurts nor compromises. Kindness has many phases, and the fitting form of it may avoid offence, and must avoid untruth.

We must not fear what man can do to us, but commit our way to the Father of the Family. We must be nowise anxious to defend ourselves; and if not ourselves because God is our defence, then why our friends? is he not their defence as much as ours? Commit thy friend's cause also to him who judgeth righteously. Be ready to bear testimony for thy friend, as thou wouldst to receive the blow struck at him; but do not plunge into a nest of scorpions to rescue his handkerchief. Be true to him thyself, nor spare to show thou lovest and honourest him; but defence may dishonour: men may say, What! is thy friend's esteem then so small? He is unwise who drags a rich veil from a cactus-bush.

Whatever our relation, then, with any peace-breaker, our mercy must ever be within call; and it may help us against an indignation too strong to be pure, to remember that when any man is reviled for righteousness-sake, then is he blessed.



THE REWARD OF OBEDIENCE.

'Blessed are the merciful, for they shall obtain mercy.' 'Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.'—Matthew, v. 7, 10 11, 12.

Mercy cannot get in where mercy goes not out. The outgoing makes way for the incoming. God takes the part of humanity against the man. The man must treat men as he would have God treat him. 'If ye forgive men their trespasses,' the Lord says, 'your heavenly father will also forgive you; but if ye forgive not men their trespasses, neither will your father forgive your trespasses. And in the prophecy of the judgment of the Son of man, he represents himself as saying, 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.'

But the demand for mercy is far from being for the sake only of the man who needs his neighbour's mercy; it is greatly more for the sake of the man who must show the mercy. It is a small thing to a man whether or not his neighbour be merciful to him; it is life or death to him whether or not he be merciful to his neighbour. The greatest mercy that can be shown to man, is to make him merciful; therefore, if he will not be merciful, the mercy of God must compel him thereto. In the parable of the king taking account of his servants, he delivers the unmerciful debtor to the tormentors, 'till he should pay all that was due unto him.' The king had forgiven his debtor, but as the debtor refuses to pass on the forgiveness to his neighbour—the only way to make a return in kind—the king withdraws his forgiveness. If we forgive not men their trespasses, our trespasses remain. For how can God in any sense forgive, remit, or send away the sin which a man insists on retaining? Unmerciful, we must be given up to the tormentors until we learn to be merciful. God is merciful: we must be merciful. There is no blessedness except in being such as God; it would be altogether unmerciful to leave us unmerciful. The reward of the merciful is, that by their mercy they are rendered capable of receiving the mercy of God—yea, God himself, who is Mercy.

That men may be drawn to taste and see and understand, the Lord associates reward with righteousness. The Lord would have men love righteousness, but how are they to love it without being acquainted with it? How are they to go on loving it without a growing knowledge of it? To draw them toward it that they may begin to know it, and to encourage them when assailed by the disappointments that accompany endeavour, he tells them simply a truth concerning it—that in the doing of it, there is great reward. Let no one start with dismay at the idea of a reward of righteousness, saying virtue is its own reward. Is not virtue then a reward? Is any other imaginable reward worth mentioning beside it? True, the man may, after this mode or that, mistake the reward promised; not the less must he have it, or perish. Who will count himself deceived by overfulfilment? Would a parent be deceiving his child in saying, 'My boy, you will have a great reward if you learn Greek,' foreseeing his son's delight in Homer and Plato—now but a valueless waste in his eyes? When his reward comes, will the youth feel aggrieved that it is Greek, and not bank-notes?

The nature indeed of the Lord's promised rewards is hardly to be mistaken; yet the foolish remarks one sometimes hears, make me wish to point out that neither is the Lord proclaiming an ethical system, nor does he make the blunder of representing as righteousness the doing of a good thing because of some advantage to be thereby gained. When he promises, he only states some fact that will encourage his disciples—that is, all who learn of him—to meet the difficulties in the way of doing right and so learning righteousness, his object being to make men righteous, not to teach them philosophy. I doubt if those who would, on the ground of mentioned reward, set aside the teaching of the Lord, are as anxious to be righteous as they are to prove him unrighteous. If they were, they would, I think, take more care to represent him truly; they would make farther search into the thing, nor be willing that he whom the world confesses its best man, and whom they themselves, perhaps, confess their superior in conduct, should be found less pure in theory than they. Must the Lord hide from his friends that they will have cause to rejoice that they have been obedient? Must he give them no help to counterbalance the load with which they start on their race? Is he to tell them the horrors of the persecutions that await them, and not the sweet sympathies that will help them through? Was it wrong to assure them that where he was going they should go also? The Lord could not demand of them more righteousness than he does: 'Be ye therefore perfect as your father in heaven is perfect;' but not to help them by word of love, deed of power, and promise of good, would have shown him far less of a brother and a saviour. It is the part of the enemy of righteousness to increase the difficulties in the way of becoming righteous, and to diminish those in the way of seeming righteous. Jesus desires no righteousness for the pride of being righteous, any more than for advantage to be gained by it; therefore, while requiring such purity as the man, beforehand, is unable to imagine, he gives him all the encouragement he can. He will not enhance his victory by difficulties—of them there are enough—but by completeness. He will not demand the loftiest motives in the yet far from loftiest soul: to those the soul must grow. He will hearten the child with promises, and fulfil them to the contentment of the man.

Men cannot be righteous without love; to love a righteous man is the best, the only way to learn righteousness: the Lord gives us himself to love, and promises his closest friendship to them that overcome.

God's rewards are always in kind. 'I am your father; be my children, and I will be your father.' Every obedience is the opening of another door into the boundless universe of life. So long as the constitution of that universe remains, so long as the world continues to be made by God, righteousness can never fail of perfect reward. Before it could be otherwise, the government must have passed into other hands.

The idea of merit is nowise essential to that of reward. Jesus tells us that the lord who finds his servant faithful, will make him sit down to meat, and come forth and serve him; he says likewise, 'When ye have done all, say we are unprofitable servants; we have done only that which it was our duty to do.' Reward is the rebound of Virtue's well-served ball from the hand of Love; a sense of merit is the most sneaking shape that self-satisfaction can assume. God's reward lies closed in all well-doing: the doer of right grows better and humbler, and comes nearer to God's heart as nearer to his likeness; grows more capable of God's own blessedness, and of inheriting the kingdoms of heaven and earth. To be made greater than one's fellows is the offered reward of hell, and involves no greatness; to be made greater than one's self, is the divine reward, and involves a real greatness. A man might be set above all his fellows, to be but so much less than he was before; a man cannot be raised a hair's-breadth above himself, without rising nearer to God. The reward itself, then, is righteousness; and the man who was righteous for the sake of such reward, knowing what it was, would be righteous for the sake of righteousness,—which yet, however, would not be perfection. But I must distinguish and divide no farther now.

The reward of mercy is not often of this world; the merciful do not often receive mercy in return from their fellows; perhaps they do not often receive much gratitude. None the less, being the children of their father in heaven, will they go on to show mercy, even to their enemies. They must give like God, and like God be blessed in giving.

There is a mercy that lies in the endeavour to share with others the best things God has given: they who do so will be persecuted, and reviled, and slandered, as well as thanked and loved and befriended. The Lord not only promises the greatest possible reward; he tells his disciples the worst they have to expect. He not only shows them the fair countries to which they are bound; he tells them the truth of the rough weather and the hardships of the way. He will not have them choose in ignorance. At the same time he strengthens them to meet coming difficulty, by instructing them in its real nature. All this is part of his preparation of them for his work, for taking his yoke upon them, and becoming fellow-labourers with him in his father's vineyard. They must not imagine, because they are the servants of his father, that therefore they shall find their work easy; they shall only find the reward great. Neither will he have them fancy, when evil comes upon them, that something unforeseen, unprovided for, has befallen them. It is just then, on the contrary, that their reward comes nigh: when men revile them and persecute them, then they may know that they are blessed. Their suffering is ground for rejoicing, for exceeding gladness. The ignominy cast upon them leaves the name of the Lord's Father written upon their foreheads, the mark of the true among the false, of the children among the slaves. With all who suffer for the world, persecution is the seal of their patent, a sign that they were sent: they fill up that which is behind of the afflictions of Christ for his body's sake.

Let us look at the similar words the Lord spoke in a later address to his disciples, in the presence of thousands, on the plain,—supplemented with lamentation over such as have what they desire: St Luke vi. 20—26.

'Blessed be ye poor, for yours is the kingdom of God. Blessed are ye that hunger now, for ye shall be filled. Blessed are ye that weep now, for ye shall laugh. Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake. Rejoice ye in that day, and leap for joy, for behold your reward is great in heaven; for in the like manner did their fathers unto the prophets.

'But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and weep. Woe unto you when all men shall speak well of you; for so did their fathers to the false prophets.'

On this occasion he uses the word hunger without limitation. Every true want, every genuine need, every God-created hunger, is a thing provided for in the idea of the universe; but no attempt to fill a void otherwise than the Heart of the Universe intended and intends, is or can be anything but a woe. God forgets none of his children—the naughty ones any more than the good. Love and reward is for the good: love and correction for the bad. The bad ones will trouble the good, but shall do them no hurt. The evil a man does to his neighbour, shall do his neighbour no harm, shall work indeed for his good; but he himself will have to mourn for his doing. A sore injury to himself, it is to his neighbour a cause of jubilation—not for the evil the man does to himself—over that there is sorrow in heaven—but for the good it occasions his neighbour. The poor, the hungry, the weeping, the hated, may lament their lot as if God had forgotten them; but God is all the time caring for them. Blessed in his sight now, they shall soon know themselves blessed. 'Blessed are ye that weep now, for ye shall laugh.'—Welcome words from the glad heart of the Saviour! Do they not make our hearts burn within us?—They shall be comforted even to laughter! The poor, the hungry, the weeping, the hated, the persecuted, are the powerful, the opulent, the merry, the loved, the victorious of God's kingdom,—to be filled with good things, to laugh for very delight, to be honoured and sought and cherished!

But such as have their poor consolation in this life—alas for them!—for those who have yet to learn what hunger is! for those whose laughter is as the crackling of thorns! for those who have loved and gathered the praises of men! for the rich, the jocund, the full-fed! Silent-footed evil is on its way to seize them. Dives must go without; Lazarus must have. God's education makes use of terrible extremes. There are last that shall be first, and first that shall be last.

The Lord knew what trials, what tortures even awaited his disciples after his death; he knew they would need every encouragement he could give them to keep their hearts strong, lest in some moment of dismay they should deny him. If they had denied him, where would our gospel be? If there are none able and ready to be crucified for him now, alas for the age to come! What a poor travesty of the good news of God will arrive at their doors!

Those whom our Lord felicitates are all the children of one family; and everything that can be called blessed or blessing comes of the same righteousness. If a disciple be blessed because of any one thing, every other blessing is either his, or on the way to become his; for he is on the way to receive the very righteousness of God. Each good thing opens the door to the one next it, so to all the rest. But as if these his assurances and promises and comfortings were not large enough; as if the mention of any condition whatever might discourage some humble man of heart with a sense of unfitness, with the fear, perhaps conviction that the promise was not for him; as if some one might say, 'Alas, I am proud, and neither poor in spirit nor meek; I am at times not at all hungry after righteousness; I am not half merciful, and am very ready to feel hurt and indignant: I am shut out from every blessing!' the Lord, knowing the multitudes that can urge nothing in their own favour, and sorely feel they are not blessed, looks abroad over the wide world of his brothers and sisters, and calls aloud, including in the boundless invitation every living soul with but the one qualification of unrest or discomfort, 'Come unto me all ye that labour and are heavy laden, and I will give you rest.'



THE YOKE OF JESUS.

At that time Jesus answered and said,—according to Luke, In that hour Jesus rejoiced in spirit, and said,—'I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight.

'All things are delivered unto me of my father; and no man knoweth the son,'—according to Luke, 'who the son is,'—'but the father; neither knoweth any man the father,'—according to Luke, 'who the father is,'—'save the son, and he to whomsoever the son will reveal him.'—Matthew xi. 25—27; Luke x. 21, 22.

'Come unto me, all ye that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.' Matthew xi. 28—30.

The words of the Lord in the former two of these paragraphs, are represented, both by Matthew and by Luke, as spoken after the denunciation of the cities of Chorazin, Bethsaida, and Capernaum; only in Luke's narrative, the return of the seventy is mentioned between; and there the rejoicing of the Lord over the Father's revelation of himself to babes, appears to have reference to the seventy. The fact that the return of the seventy is not mentioned elsewhere, leaves us free to suppose that the words were indeed spoken on that occasion. The circumstances, however, as circumstances, are to us of little importance, not being necessary to the understanding of the words.

The Lord makes no complaint against the wise and prudent; he but recognizes that they are not those to whom his father reveals his best things; for which fact and the reasons of it, he thanks, or praises his father. 'I bless thy will: I see that thou art right: I am of one mind with thee:' something of each of these phases of meaning seems to belong to the Greek word.

'But why not reveal true things first to the wise? Are they not the fittest to receive them?' Yes, if these things and their wisdom lie in the same region—not otherwise. No amount of knowledge or skill in physical science, will make a man the fitter to argue a metaphysical question; and the wisdom of this world, meaning by the term, the philosophy of prudence, self-protection, precaution, specially unfits a man for receiving what the Father has to reveal: in proportion to our care about our own well being, is our incapability of understanding and welcoming the care of the Father. The wise and the prudent, with all their energy of thought, could never see the things of the Father sufficiently to recognize them as true. Their sagacity labours in earthly things, and so fills their minds with their own questions and conclusions, that they cannot see the eternal foundations God has laid in man, or the consequent necessities of their own nature. They are proud of finding out things, but the things they find out are all less than themselves. Because, however, they have discovered them, they imagine such things the goal of the human intellect. If they grant there may be things beyond those, they either count them beyond their reach, or declare themselves uninterested in them: for the wise and prudent, they do not exist. They work only to gather by the senses, and deduce from what they have so gathered, the prudential, the probable, the expedient, the protective. They never think of the essential, of what in itself must be. They are cautious, wary, discreet, judicious, circumspect, provident, temporizing. They have no enthusiasm, and are shy of all forms of it—a clever, hard, thin people, who take things for the universe, and love of facts for love of truth. They know nothing deeper in man than mere surface mental facts and their relations. They do not perceive, or they turn away from any truth which the intellect cannot formulate. Zeal for God will never eat them up: why should it? he is not interesting to them: theology may be; to such men religion means theology. How should the treasure of the Father be open to such? In their hands his rubies would draw in their fire, and cease to glow. The roses of paradise in their gardens would blow withered. They never go beyond the porch of the temple; they are not sure whether there be any adytum, and they do not care to go in and see: why indeed should they? it would but be to turn and come out again. Even when they know their duty, they must take it to pieces, and consider the grounds of its claim before they will render it obedience. All those evil doctrines about God that work misery and madness, have their origin in the brains of the wise and prudent, not in the hearts of the children. These wise and prudent, careful to make the words of his messengers rime with their conclusions, interpret the great heart of God, not by their own hearts, but by their miserable intellects; and, postponing the obedience which alone can give power to the understanding, press upon men's minds their wretched interpretations of the will of the Father, instead of the doing of that will upon their hearts. They call their philosophy the truth of God, and say men must hold it, or stand outside. They are the slaves of the letter in all its weakness and imperfection,—and will be until the spirit of the Word, the spirit of obedience shall set them free.