It is to me an especially glad thought that the Lord came so near us as to be angry with us. The more we think of Jesus being angry with us, the more we feel that we must get nearer and nearer to him—get within the circle of his wrath, out of the sin that makes him angry, and near to him where sin cannot come. There is no quenching of his love in the anger of Jesus. The anger of Jesus is his recognition that we are to blame; if we were not to blame, Jesus could never be angry with us; we should not be of his kind, therefore not subject to his blame. To recognize that we are to blame, is to say that we ought to be better, that we are able to do right if we will. We are able to turn our faces to the light, and come out of the darkness; the Lord will see to our growth.

It is a serious thought that the disobedience of the men he had set free from blindness and leprosy should be able to hamper him in his work for his father. But his best friends, his lovers did the same. That he should be crucified was a horror to them; they would have made him a king, and ruined his father's work. He preferred the cruelty of his enemies to the kindness of his friends. The former with evil intent wrought his father's will; the latter with good intent would have frustrated it. His disciples troubled him with their unbelieving expostulations. Let us know that the poverty of our idea of Jesus—how much more our disobedience to him!—thwarts his progress to victory, delays the coming of the kingdom of heaven. Many a man valiant for Christ, but not understanding him, and laying on himself and his fellows burdens against nature, has therein done will-worship and would-be service for which Christ will give him little thanks, which indeed may now be moving his holy anger. Where we do that we ought not, and could have helped it, be moved to anger against us, O Christ! do not treat us as if we were not worth being displeased with; let not our faults pass as if they were of no weight. Be angry with us, holy brother, wherein we are to blame; where we do not understand, have patience with us, and open our eyes, and give us strength to obey, until at length we are the children of the Father even as thou. For though thou art lord and master and saviour of them that are growing, thou art perfect lord only of the true and the safe and the free, who live in thy light and are divinely glad: we keep thee back from thy perfect lordship. Make us able to be angry and not sin; to be angry nor seek revenge the smallest; to be angry and full of forgiveness. We will not be content till our very anger is love.

The Lord did not call the leprosy to return and seize again upon the man who disobeyed him. He may have deserved it, but the Lord did not do it. He did not wrap the self-confident seeing men in the cloud of their old darkness because they wrapped themselves in the cloud of disobedience. He let them go. Of course they failed of their well-being by it; for to say a man might disobey and be none the worse, would be to say that no may be yes, and light sometimes darkness; it would be to say that the will of God is not man's bliss. But the Lord did not directly punish them, any more than he does tens of thousands of wrongs in the world. Many wrongs punish themselves against the bosses of armed law; many wrong-doers cut themselves, like the priests of Baal, with the knives of their own injustice; and it is his will it should be so; but, whether he punish directly or indirectly, he is always working to deliver. I think sometimes his anger is followed, yea, accompanied by an astounding gift, fresh from his heart of grace. He knows what to do, for he is love. He is love when he gives, and love when he withholds; love when he heals, and love when he slays. Lord, if thus thou lookest upon men in thine anger, what must a full gaze be from thine eyes of love!

Let us now look at the last case in which this word [Greek: embrimaomai] is used in the story of our Lord—that form of it, at least, which we have down here, for sure they have a fuller gospel in the Father's house, and without spot of blunder in it: let us so use that we have that we be allowed at length to look within the leaves of the other!

In the authorized version of the gospel of John, the eleventh chapter, the thirty-third verse, we have the words: 'When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit and was troubled;'—according to the margin of the revised version, 'he was moved with indignation in the spirit, and troubled himself.' Also in the thirty-eighth verse we read, according to the margin of the revised version, 'Jesus therefore again being moved with indignation in himself cometh to the tomb.'

Indignation—anger at the very tomb! in the presence of hearts torn by the loss of a brother four days dead, whom also he loved! Yes, verily, friends! such indignation, such anger as, at such a time, in such a place, it was eternally right the heart of Jesus should be moved withal. I can hardly doubt that he is in like manner moved by what he sees now at the death-beds and graves of not a few who are not his enemies, and yet in the presence of death seem no better than pagans. What have such gained by being the Christians they say they are? They fix their eyes on a grisly phantasm they call Death, and never lift them to the radiant Christ standing by bed or grave! For them Christ has not conquered Death:

Thou art our king, O Death! to thee we groan!

They would shudder at the thought of saying so in words; they say it in the bitterness of their tears, in their eyes of despair, in their black garments, in their instant retreat from the light of day to burrow in the bosom of darkness? 'What, would you have us not weep?' Weep freely, friends; but let your tears be those of expectant Christians, not hopeless pagans. Let us look at the story.

The Lord had all this time been trying to teach his friends about his father—what a blessed and perfect father he was, who had sent him that men might look on his very likeness, and know him greater than any likeness could show him; and all they had gained by it seemed not to amount to an atom of consolation when the touch of death came. He had said hundreds of things to Martha and Mary that are not down in the few pages of our earthly gospel; but the fact that God loves them, and that God has Lazarus, seems nothing to them because they have not Lazarus! The Lord himself, for all he has been to them, cannot console them, even with his bodily presence, for the bodily absence of their brother. I do not mean that God would have even his closest presence make us forget or cease to desire that of our friend. God forbid! The love of God is the perfecting of every love. He is not the God of oblivion, but of eternal remembrance. There is no past with him. So far is he from such jealousy as we have all heard imputed to him, his determination is that his sons and daughters shall love each other perfectly. He gave us to each other to belong to each other for ever. He does not give to take away; with him is no variableness or shadow of turning. But if my son or daughter be gone from me for a season, should not the coming of their mother comfort me? Is it nothing that he who is the life should be present, assuring the well-being of the life that has vanished, and the well-being of the love that misses it? Why should the Lord have come to the world at all, if these his friends were to take no more good of him than this? Having the elder brother, could they not do for a little while without the younger? Must they be absolutely miserable without him? All their cry was, 'Lord, if thou hadst been here, my brother had not died!' You may say they did not know Christ well enough yet. That is plain—but Christ had expected more of them, and was disappointed. You may say, 'How could that be, seeing he knew what was in man?' I doubt if you think rightly how much the Lord gave up in coming to us. Perhaps you have a poor idea of how much the Son was able to part with, or rather could let the Father take from him, without his sonship, the eternal to the eternal, being touched by it, save to show it deeper and deeper, closer and closer. That he did not in this world know everything, is plain from his own words, and from signs as well: I should scorn to imagine that ignorance touching his Godhead, that his Godhead could be hurt by what enhances his devotion. It enhances in my eyes the idea of his Godhead. Here, I repeat, I cannot but think that he was disappointed with his friends Martha and Mary. Had he done no more for them than this? Was his father and their father no comfort to them? Was this the way his best friends treated his father, who was doing everything for them possible for a father to do for his children! He cared so dearly for their hearts that he could not endure to see them weeping so that they shut out his father. His love was vexed with them that they would sit in ashes when they ought to be out in his father's sun and wind. And all for a lie!—since the feeling in their hearts that made them so weep, was a false one. Remember, it was not their love, but a false notion of loss. Were they no nearer the light of life than that? To think they should believe in death and the grave, not in him, the Life! Why should death trouble them? Why grudge the friendly elements their grasp on the body, restoring it whence it came, because Lazarus was gone home to God, and needed it no more? I suspect that, looking into their hearts, he saw them feeling and acting just as if Lazarus had ceased to exist.

'Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.'

'Thy brother shall rise again.'

'I know that he shall rise again in the resurrection at the last day.'

'I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me, shall never die.'

I will not now endeavour to disclose anything of the depth of this word of the Lord. It will suffice for my present object to say that the sisters must surely have known that he raised up the daughter of Jairus and the son of the widow of Nain; and if the words he had just spoken, 'Thy brother shall rise again,' seemed to Martha too good to be true in the sense that he was going to raise him now, both she and Mary believing he could raise him if he would, might at least have known that if he did not, it must be for reasons as lovely as any for which he might have done it. If he could, and did not, must it not be as well as, yes, better than if he did?

Martha had gone away, for the moment at least, a little comforted; and now came Mary, who knew the Lord better than her sister—alas, with the same bitter tears flowing from her eyes, and the same hopeless words, almost of reproach, falling from her lips! Then it was—at the sight of her and the Jews with her weeping, that the spirit of the Lord was moved with indignation. They wept as those who believe in death, not in life. Mary wept as if she had never seen with her eyes, never handled with her hands the Word of life! He was troubled with their unbelief, and troubled with their trouble. What was to be done with his brothers and sisters who would be miserable, who would not believe in his father! What a life of pain was theirs! How was he to comfort them? They would not be comforted! What a world was it that would go on thus—that would not free itself from the clutch of death, even after death was dead, but would weep and weep for thousands of years to come, clasped to the bosom of dead Death! Was existence, the glorious out-gift of his father, to be the most terrible of miseries, because some must go home before others? It was all so sad!—and all because they would not know his father! Then came the reaction from his indignation, and the labouring heart of the Lord found relief in tears.

The Lord was standing, as it were, on the watershed of life. On one side of him lay what Martha and Mary called the world of life, on the other what he and his father and Lazarus called more abundant life. The Lord saw into both worlds—saw Martha and Mary on the one side weeping, on the other Lazarus waiting for them in peace. He would do his best for them—for the sisters—not for Lazarus! It was hard on Lazarus to be called back into the winding-sheet of the body, a sacrifice to their faithlessness, but it should be done! Lazarus should suffer for his sisters! Through him they should be compelled to believe in the Father, and so be delivered from bondage! Death should have no more dominion over them!

He was vexed with them, I have said, for not believing in God, his and their father; and at the same time was troubled with their trouble. The cloud of his loving anger and disappointed sympathy broke in tears; and the tears eased his heart of the weight of its divine grief. He turned, not to them, not to punish them for their unbelief, not even to chide them for their sorrow; he turned to his father to thank him.

He thanks him for hearing a prayer he had made—whether a moment before, or ere he left the other side of the Jordan, I cannot tell. What was the prayer for having heard which he now thanks his father? Surely he had spoken about bringing Lazarus back, and his father had shown himself of one mind with him. 'And I knew that thou hearest me always, but because of the multitude which standeth around I said it, that they may believe that thou didst send me.' 'I said it:' said what? He had said something for the sake of the multitude; what was it? The thanksgiving he had just uttered. He was not in the way of thanking his father in formal words; and now would not naturally have spoken his thanks aloud; for he was always speaking to the Father, and the Father was always hearing him; but he had a reason for doing so, and was now going to give his reason. He had done the unusual thing for the sake of being heard do it, and for holy honesty-sake he tells the fact, speaking to his father so as the people about him may hear, and there be no shadow of undisclosed doubleness in the action—nothing covert, however perfect in honesty. His design in thus thanking aloud must be made patent! 'I thank thee, father, for hearing me; and I say it, not as if I had had any doubt of thy hearing me, but that the people may understand that I am not doing this thing of myself, but as thy messenger. It is thou, father, art going to do it; I am doing it as thy right hand.—Lazarus, come forth.'

I have said the trouble of the Lord was that his friends would not trust his father. He did not want any reception of himself that was not a reception of his father. It was his father, not he, that did the works! From this disappointment came, it seems to me, that sorrowful sigh, 'Nevertheless, when the son of man cometh, shall he find faith on the earth?'

The thought of the Lord in uttering this prayer is not his own justification, but his father's reception by his children. If ever the Lord claims to be received as a true man, it is for the sake of his father and his brethren, that in the receiving of him, he may be received who sent him. Had he now desired the justification of his own claim, the thing he was about to do would have been powerful to that end; but he must have them understand clearly that the Father was one with him in it—that they were doing it together—that it was the will of the Father—that he had sent him.

Lazarus must come and help him with these sisters whom he could not get to believe! Lazarus had tasted of death, and knew what it was: he must come and give his testimony! 'They have lost sight of you, Lazarus, and fancy you gone to the nowhere of their unbelief. Come forth; come out of the unseen. We will set them at rest.' It was hard, I repeat, upon Lazarus; he was better where he was; but he must come and bear the Lord company a little longer, and then be left behind with his sisters, that they and millions more like them might know that God is the God of the living, and not of the dead.

The Jews said, 'Behold how he loved him!' but can any Christian believe it was from love to Lazarus that Jesus wept? It was from love to God, and to Martha and Mary. He had not lost Lazarus; but Martha and Mary were astray from their father in heaven. 'Come, my brother; witness!' he cried; and Lazarus came forth, bound hand and foot. 'Loose him and let him go,' he said—a live truth walking about the world: he had never been dead, and was come forth; he had not been lost, and was restored! It was a strange door he came through, back to his own—a door seldom used, known only to one—but there he was! Oh, the hearts of Martha and Mary! Surely the Lord had some recompense for his trouble, beholding their joy!

Any Christian woman who has read thus far, I now beg to reflect on what I am going to put before her.

Lazarus had to die again, and thanked God, we may be sure, for the glad fact. Did his sisters, supposing them again left behind him in the world, make the same lamentations over him as the former time he went? If they did, if they fell again into that passion of grief, lamenting and moaning and refusing to be comforted, what would you say of them? I imagine something to this effect: 'It was most unworthy of them to be no better for such a favour shown them. It was to behave like the naughtiest of faithless children. Did they not know that he was not lost?—that he was with the Master, who had himself seemed lost for a few days, but came again? He was no more lost now than the time he went before! Could they not trust that he who brought him back once would take care they should have him for ever at last!' Would you not speak after some such fashion? Would you not remember that he who is the shepherd of the sheep will see that the sheep that love one another shall have their own again, in whatever different pastures they may feed for a time? Would it not be hard to persuade you that they ever did so behave? They must have felt that he was but 'gone for a minute ... from this room into the next;' and that, however they might miss him, it would be a shame not to be patient when they knew there was nothing to fear. It was all right with him, and would soon be all right with them also!

'Yes,' I imagine you saying, 'that is just how they would feel!'

'Then,' I return, 'why are you so miserable? Or why is it but the cold frost of use and forgetting that makes you less miserable than you were a year ago?'

'Ah,' you answer, 'but I had no such miracle wrought for me! Ah, if I had such a miracle wrought for me, you should see then!'

'You mean that if your husband, your son, your father, your brother, your lover, had been taken from you once and given to you again, you would not, when the time came that he must go once more, dream of calling him a second time from the good heaven? You would not be cruel enough for that! You would not bemoan or lament! You would not make the heart of the Lord sad with your hopeless tears! Ah, how little you know yourself! Do you not see that, so far as truth and reason are concerned, you are now in precisely the position supposed—the position of those sisters after Lazarus was taken from them the second time? You know now all they knew then. They had no more of a revelation by the recall of Lazarus than you have. For you profess to believe the story, though you make that doubtful enough by your disregard of the very soul of it. Is it possible that, so far as you are concerned, Lazarus might as well not have risen? What difference is there between your position now and theirs? Lazarus was with God, and they knew he had gone, come back, and gone again. You know that he went, came, and went again. Your friend is gone as Lazarus went twice, and you behave as if you knew nothing of Lazarus. You make a lamentable ado, vexing Jesus that you will not be reasonable and trust his father! When Martha and Mary behaved as you are doing, they had not had Lazarus raised; you have had Lazarus raised, yet you go on as they did then!

'You give too good reason to think that, if the same thing were done for you, you would say he was only in a cataleptic fit, and in truth was never raised from the dead. Or is there another way of understanding your behaviour: you do not believe that God is unchangeable, but think he acts one way one time and another way another time just from caprice? He might give back a brother to sisters who were favourites with him, but no such gift is to be counted upon? Why then, I ask, do you worship such a God?'

'But you know he does not do it! That was a mere exceptional case.'

'If it was, it is worthless indeed—as worthless as your behaviour would make it. But you are dull of heart, as were Martha and Mary. Do you not see that he is as continually restoring as taking away—that every bereavement is a restoration—that when you are weeping with void arms, others, who love as well as you, are clasping in ecstasy of reunion?'

'Alas, we know nothing about that!'

'If you have learned no more I must leave you, having no ground in you upon which my words may fall. You deceived me; you called yourself a Christian. You cannot have been doing the will of the Father, or you would not be as you are.'

'Ah, you little know my loss!'

'Indeed it is great! it seems to include God! If you knew what he knows about death you would clap your listless hands. But why should I seek in vain to comfort you? You must be made miserable, that you may wake from your sleep to know that you need God. If you do not find him, endless life with the living whom you bemoan would become and remain to you unendurable. The knowledge of your own heart will teach you this— not the knowledge you have, but the knowledge that is on its way to you through suffering. Then you will feel that existence itself is the prime of evils, without the righteousness which is of God by faith.'



RIGHTEOUSNESS.

—that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith.—Ep. to the Philippians iii. 8, 9.

What does the apostle mean by the righteousness that is of God by faith? He means the same righteousness Christ had by his faith in God, the same righteousness God himself has.

In his second epistle to the Corinthians he says, 'He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him;'—'He gave him to be treated like a sinner, killed and cast out of his own vineyard by his husbandmen, that we might in him be made righteous like God.' As the antithesis stands it is rhetorically correct. But if the former half means, 'he made him to be treated as if he were a sinner,' then the latter half should, in logical precision, mean, 'that we might be treated as if we were righteous.'

'That is just what Paul does mean,' insist not a few. 'He means that Jesus was treated by God as if he were a sinner, our sins being imputed to him, in order that we might be treated as if we were righteous, his righteousness being imputed to us.'

That is, that, by a sort of legal fiction, Jesus was treated as what he was not, in order that we might be treated as what we are not. This is the best device, according to the prevailing theology, that the God of truth, the God of mercy, whose glory is that he is just to men by forgiving their sins, could fall upon for saving his creatures!

I had thought that this most contemptible of false doctrines had nigh ceased to be presented, though I knew it must be long before it ceased to exercise baneful influence; but, to my astonishment, I came upon it lately in quite a modern commentary which I happened to look into in a friend's house. I say, to my astonishment, for the commentary was the work of one of the most liberal and lovely of Christians, a dignitary high in the church of England, a man whom I knew and love, and hope ere long to meet where there are no churches. In the comment that came under my eye, he refers to the doctrine of imputed righteousness as the possible explanation of a certain passage—refers to it as to a doctrine concerning whose truth was no question.

It seems to me that, seeing much duplicity exists in the body of Christ, every honest member of it should protest against any word tending to imply the existence of falsehood in the indwelling spirit of that body. I now protest against this so-called doctrine, counting it the rightful prey of the foolishest wind in the limbo of vanities, whither I would gladly do my best to send it. It is a mean, nauseous invention, false, and productive of falsehood. Say it is a figure, I answer it is not only a false figure but an embodiment of untruth; say it expresses a reality, and I say it teaches the worst of lies; say there is a shadow of truth in it, and I answer it may be so, but there is no truth touched in it that could not be taught infinitely better without it. It is the meagre misshapen offspring of the legalism of a poverty-stricken mechanical fancy, unlighted by a gleam of divine imagination. No one who knows his New Testament will dare to say that the figure is once used in it.

I have dealt already with the source of it. They say first, God must punish the sinner, for justice requires it; then they say he does not punish the sinner, but punishes a perfectly righteous man instead, attributes his righteousness to the sinner, and so continues just. Was there ever such a confusion, such an inversion of right and wrong! Justice could not treat a righteous man as an unrighteous; neither, if justice required the punishment of sin, could justice let the sinner go unpunished. To lay the pain upon the righteous in the name of justice is simply monstrous. No wonder unbelief is rampant. Believe in Moloch if you will, but call him Moloch, not Justice. Be sure that the thing that God gives, the righteousness that is of God, is a real thing, and not a contemptible legalism. Pray God I have no righteousness imputed to me. Let me be regarded as the sinner I am; for nothing will serve my need but to be made a righteous man, one that will no more sin.

We have the word imputed just once in the New Testament. Whether the evil doctrine may have sprung from any possible misunderstanding of the passage where it occurs, I hardly care to inquire. The word as Paul uses it, and the whole of the thought whence his use of it springs, appeals to my sense of right and justice as much as the common use of it arouses my abhorrence. The apostle says that a certain thing was imputed to Abraham for righteousness; or, as the revised version has it, 'reckoned unto him:' what was it that was thus imputed to Abraham? The righteousness of another? God forbid! It was his own faith. The faith of Abraham is reckoned to him for righteousness. To impute the righteousness of one to another, is simply to act a falsehood; to call the faith of a man his righteousness is simply to speak the truth. Was it not righteous in Abraham to obey God? The Jews placed righteousness in keeping all the particulars of the law of Moses: Paul says faith in God was counted righteousness before Moses was born. You may answer, Abraham was unjust in many things, and by no means a righteous man. True; he was not a righteous man in any complete sense; his righteousness would never have satisfied Paul; neither, you may be sure, did it satisfy Abraham; but his faith was nevertheless righteousness, and if it had not been counted to him for righteousness, there would have been falsehood somewhere, for such faith as Abraham's is righteousness. It was no mere intellectual recognition of the existence of a God, which is consistent with the deepest atheism; it was that faith which is one with action: 'He went out, not knowing whither he went.' The very act of believing in God after such fashion that, when the time of action comes, the man will obey God, is the highest act, the deepest, loftiest righteousness of which man is capable, is at the root of all other righteousness, and the spirit of it will work till the man is perfect. If you define righteousness in the common-sense, that is, in the divine fashion—for religion is nothing if it be not the deepest common-sense—as a giving to everyone his due, then certainly the first due is to him who makes us capable of owing, that is, makes us responsible creatures. You may say this is not one's first feeling of duty. True; but the first in reality is seldom the first perceived. The first duty is too high and too deep to come first into consciousness. If any one were born perfect, which I count an eternal impossibility, then the highest duty would come first into the consciousness. As we are born, it is the doing of, or at least the honest trying to do many another duty, that will at length lead a man to see that his duty to God is the first and deepest and highest of all, including and requiring the performance of all other duties whatever. A man might live a thousand years in neglect of duty, and never come to see that any obligation was upon him to put faith in God and do what he told him—never have a glimpse of the fact that he owed him something. I will allow that if God were what he thinks him he would indeed owe him little; but he thinks him such in consequence of not doing what he knows he ought to do. He has not come to the light. He has deadened, dulled, hardened his nature. He has not been a man without guile, has not been true and fair.

But while faith in God is the first duty, and may therefore well be called righteousness in the man in whom it is operative, even though it be imperfect, there is more reason than this why it should be counted to a man for righteousness. It is the one spiritual act which brings the man into contact with the original creative power, able to help him in every endeavour after righteousness, and ensure his progress to perfection. The man who exercises it may therefore also well be called a righteous man, however far from complete in righteousness. We may call a woman beautiful who is not perfect in beauty; in the Bible men are constantly recognized as righteous men who are far from perfectly righteous. The Bible never deals with impossibilities, never demands of any man at any given moment a righteousness of which at that moment he is incapable; neither does it lay upon any man any other law than that of perfect righteousness. It demands of him righteousness; when he yields that righteousness of which he is capable, content for the moment, it goes on to demand more: the common-sense of the Bible is lovely.

To the man who has no faith in God, faith in God cannot look like righteousness; neither can he know that it is creative of all other righteousness toward equal and inferior lives: he cannot know that it is not merely the beginning of righteousness, but the germ of life, the active potency whence life-righteousness grows. It is not like some single separate act of righteousness; it is the action of the whole man, turning to good from evil—turning his back on all that is opposed to righteousness, and starting on a road on which he cannot stop, in which he must go on growing more and more righteous, discovering more and more what righteousness is, and more and more what is unrighteous in himself. In the one act of believing in God—that is, of giving himself to do what he tells him—he abjures evil, both what he knows and what he does not yet know in himself. A man may indeed have turned to obey God, and yet be capable of many an injustice to his neighbour which he has not yet discovered to be an injustice; but as he goes on obeying, he will go on discovering. Not only will he grow more and more determined to be just, but he will grow more and more sensitive to the idea of injustice—I do not mean in others, but in himself. A man who continues capable of a known injustice to his neighbour, cannot be believed to have turned to God. At all events, a man cannot be near God, so as to be learning what is just toward God, and not be near his neighbour, so as to be learning what is unfair to him; for his will, which is the man, lays hold of righteousness, chooses to be righteous. If a man is to be blamed for not choosing righteousness, for not turning to the light, for not coming out of the darkness, then the man who does choose and turn and come out, is to be justified in his deed, and declared to be righteous. He is not yet thoroughly righteous, but is growing in and toward righteousness. He needs creative God, and time for will and effort. Not yet quite righteous, he cannot yet act quite righteously, for only the man in whom the image of God is perfected can live perfectly. Born into the world without righteousness, he cannot see, he cannot know, he is not in touch with perfect righteousness, and it would be the deepest injustice to demand of him, with a penalty, at any given moment, more than he knows how to yield; but it is the highest lore constantly to demand of him perfect righteousness as what he must attain to. With what life and possibility is in him, he must keep turning to righteousness and abjuring iniquity, ever aiming at the perfection of God. Such an obedient faith is most justly and fairly, being all that God himself can require of the man, called by God righteousness in the man. It would not be enough for the righteousness of God, or Jesus, or any perfected saint, because they are capable of perfect righteousness, and, knowing what is perfect righteousness, choose to be perfectly righteous; but, in virtue of the life and growth in it, it is enough at a given moment for the disciple of the Perfect. The righteousness of Abraham was not to compare with the righteousness of Paul. He did not fight with himself for righteousness, as did Paul—not because he was better than Paul and therefore did not need to fight, but because his idea of what was required of him was not within sight of that of Paul; yet was he righteous in the same way as Paul was righteous: he had begun to be righteous, and God called his righteousness righteousness, for faith is righteousness. His faith was an act recognizing God as his law, and that is not a partial act, but an all-embracing and all-determining action. A single righteous deed toward one's fellow could hardly be imputed to a man as righteousness. A man who is not trying after righteousness may yet do many a righteous act: they will not be forgotten to him, neither will they be imputed to him as righteousness. Abraham's action of obedient faith was righteousness none the less that his righteousness was far behind Paul's. Abraham started at the beginning of the long, slow, disappointing preparation of the Jewish people; Paul started at its close, with the story of Jesus behind him. Both believed, obeying God, and therefore both were righteous. They were righteous because they gave themselves up to God to make them righteous; and not to call such men righteous, not to impute their faith to them for righteousness, would be unjust. But God is utterly just, and nowise resembles a legal-minded Roman emperor, or a bad pope formulating the doctrine of vicarious sacrifice.

What, then, is the righteousness which is of God by faith? It is simply the thing that God wants every man to be, wrought out in him by constant obedient contact with God himself. It is not an attribute either of God or man, but a fact of character in God and in man. It is God's righteousness wrought out in us, so that as he is righteous we too are righteous. It does not consist in obeying this or that law; not even the keeping of every law, so that no hair's-breadth did we run counter to one of them, would be righteousness. To be righteous is to be such a heart, soul, mind, and will, as, without regard to law, would recoil with horror from the lightest possible breach of any law. It is to be so in love with what is fair and right as to make it impossible for a man to do anything that is less than absolutely righteous. It is not the love of righteousness in the abstract that makes anyone righteous, but such a love of fairplay toward everyone with whom we come into contact, that anything less than the fulfilling, with a clear joy, of our divine relation to him or her, is impossible. For the righteousness of God goes far beyond mere deeds, and requires of us love and helping mercy as our highest obligation and justice to our fellow men—those of them too who have done nothing for us, those even who have done us wrong. Our relations with others, God first and then our neighbour in order and degree, must one day become, as in true nature they are, the gladness of our being; and nothing then will ever appear good for us, that is not in harmony with those blessed relations. Every thought will not merely be just, but will be just because it is something more, because it is live and true. What heart in the kingdom of heaven would ever dream of constructing a metaphysical system of what we owed to God and why we owed it? The light of our life, our sole, eternal, and infinite joy, is simply God—God—God—nothing but God, and all his creatures in him. He is all and in all, and the children of the kingdom know it. He includes all things; not to be true to anything he has made is to be untrue to him. God is truth, is life; to be in God is to know him and need no law. Existence will be eternal Godness.

You would not like that way of it? There is, there can be, no other; but before you can judge of it, you must know at least a little of God as he is, not as you imagine him. I say as you imagine him, because it cannot be that any creature should know him as he is and not desire him. In proportion as we know him we must desire him, until at length we live in and for him with all our conscious heart. That is why the Jews did not like the Lord: he cared so simply for his father's will, and not for anything they called his will.

The righteousness which is of God by faith in the source, the prime of that righteousness, is then just the same kind of thing as God's righteousness, differing only as the created differs from the creating. The righteousness of him who does the will of his father in heaven, is the righteousness of Jesus Christ, is God's own righteousness. The righteousness which is of God by faith in God, is God's righteousness. The man who has this righteousness, thinks about things as God thinks about them, loves the things that God loves, cares for nothing that God does not care about. Even while this righteousness is being born in him, the man will say to himself, 'Why should I be troubled about this thing or that? Does God care about it? No. Then why should I care? I must not care. I will not care! 'If he does not know whether God cares about it or not, he will say, 'If God cares I should have my desire, he will give it me; if he does not care I should have it, neither will I care. In the meantime I will do my work.' The man with God's righteousness does not love a thing merely because it is right, but loves the very rightness in it. He not only loves a thought, but he loves the man in his thinking that thought; he loves the thought alive in the man. He does not take his joy from himself. He feels joy in himself, but it comes to him from others, not from himself—from God first, and from somebody, anybody, everybody next. He would rather, in the fulness of his content, pass out of being, rather himself cease to exist, than that another should. He could do without knowing himself, but he could not know himself and spare one of the brothers or sisters God had given him. The man who really knows God, is, and always will be, content with what God, who is the very self of his self, shall choose for him; he is entirely God's, and not at all his own. His consciousness of himself is the reflex from those about him, not the result of his own turning in of his regard upon himself. It is not the contemplation of what God has made him, it is the being what God has made him, and the contemplation of what God himself is, and what he has made his fellows, that gives him his joy. He wants nothing, and feels that he has all things, for he is in the bosom of his father, and the thoughts of his father come to him. He knows that if he needs anything, it is his before he asks it; for his father has willed him, in the might and truth of his fatherhood, to be one with himself.

This then, or something like this, for words are poor to tell the best things, is the righteousness which is of God by faith—so far from being a thing built on the rubbish heap of legal fiction called vicarious sacrifice, or its shadow called imputed righteousness, that only the child with the child-heart, so far ahead of and so different from the wise and prudent, can understand it. The wise and prudent interprets God by himself, and does not understand him; the child interprets God by himself, and does understand him. The wise and prudent must make a system and arrange things to his mind before he can say, I believe. The child sees, believes, obeys—and knows he must be perfect as his father in heaven is perfect. If an angel, seeming to come from heaven, told him that God had let him off, that he did not require so much of him as that, but would be content with less; that he could not indeed allow him to be wicked, but would pass by a great deal, modifying his demands because it was so hard for him to be quite good, and he loved him so dearly, the child of God would at once recognize, woven with the angel's starry brilliancy, the flicker of the flames of hell, and would say to the shining one, 'Get thee behind me, Satan.' Nor would there be the slightest wonder or merit in his doing so, for at the words of the deceiver, if but for briefest moment imagined true, the shadow of a rising hell would gloom over the face of creation; hope would vanish; the eternal would be as the carcase of a dead man; the glory would die out of the face of God—until the groan of a thunderous no burst from the caverns of the universe, and the truth, flashing on his child's soul from the heart of the Eternal, Immortal, Invisible, withered up the lie of the messenger of darkness.

'But how can God bring this about in me?'

Let him do it, and perhaps you will know; if you never know, yet there it will be. Help him to do it, or he cannot do it. He originates the possibility of your being his son, his daughter; he makes you able to will it, but you must will it. If he is not doing it in you—that is, if you have as yet prevented him from beginning, why should I tell you, even if I knew the process, how he would do what you will not let him do? Why should you know? What claim have you to know? But indeed how should you be able to know? For it must deal with deeper and higher things than you can know anything of till the work is at least begun. Perhaps if you approved of the plans of the glad creator, you would allow him to make of you something divine! To teach your intellect what has to be learned by your whole being, what cannot be understood without the whole being, what it would do you no good to understand save you understood it in your whole being—if this be the province of any man, it is not mine. Let the dead bury their dead, and the dead teach their dead; for me, I will try to wake them. To those who are awake, I cry, 'For the sake of your father and the first-born among many brethren to whom we belong, for the sake of those he has given us to love the most dearly, let patience have her perfect work. Statue under the chisel of the sculptor, stand steady to the blows of his mallet. Clay on the wheel, let the fingers of the divine potter model you at their will. Obey the Father's lightest word; hear the Brother who knows you, and died for you; beat down your sin, and trample it to death.

Brother, when thou sittest at home in thy house, which is the temple of the Lord, open all thy windows to breathe the air of his approach; set the watcher on thy turret, that he may listen out into the dark for the sound of his coming, and thy hand be on the latch to open the door at his first knock. Shouldst thou open the door and not see him, do not say he did not knock, but understand that he is there, and wants thee to go out to him. It may be he has something for thee to do for him. Go and do it, and perhaps thou wilt return with a new prayer, to find a new window in thy soul.

Never wait for fitter time or place to talk to him. To wait till thou go to church, or to thy closet, is to make him wait. He will listen as thou walkest in the lane or the crowded street, on the common or in the place of shining concourse.

Remember, if indeed thou art able to know it, that not in any church is the service done that he requires. He will say to no man, 'You never went to church: depart from me; I do not know you;' but, 'Inasmuch as you never helped one of my father's children, you have done nothing for me.' Church or chapel is not the place for divine service. It is a place of prayer, a place of praise, a place to feed upon good things, a place to learn of God, as what place is not? It is a place to look in the eyes of your neighbour, and love God along with him. But the world in which you move, the place of your living and loving and labour, not the church you go to on your holiday, is the place of divine service. Serve your neighbour, and you serve him.

Do not heed much if men mock you and speak lies of you, or in goodwill defend you unworthily. Heed not much if even the righteous turn their backs upon you. Only take heed that you turn not from them. Take courage in the fact that there is nothing covered, that shall not be revealed; and hid, that shall not be known.



THE FINAL UNMASKING.

For there is nothing covered, that shall not be revealed; and hid, that shall not be known.—Matthew x. 26; Luke xii. 2.

God is not a God that hides, but a God that reveals. His whole work in relation to the creatures he has made—and where else can lie his work?—is revelation—the giving them truth, the showing of himself to them, that they may know him, and come nearer and nearer to him, and so he have his children more and more of companions to him. That we are in the dark about anything is never because he hides it, but because we are not yet such that he is able to reveal that thing to us.

That God could not do the thing at once which he takes time to do, we may surely say without irreverence. His will cannot finally be thwarted; where it is thwarted for a time, the very thwarting subserves the working out of a higher part of his will. He gave man the power to thwart his will, that, by means of that same power, he might come at last to do his will in a higher kind and way than would otherwise have been possible to him. God sacrifices his will to man that man may become such as himself, and give all to the truth; he makes man able to do wrong, that he may choose and love righteousness.

The fact that all things are slowly coming into the light of the knowledge of men—so far as this may be possible to the created—is used in three different ways by the Lord, as reported by his evangelist. In one case, with which we will not now occupy ourselves—Mark iv. 22; Luke viii. 16—he uses it to enforce the duty of those who have received light to let it shine: they must do their part to bring all things out. In Luke xii. 2, is recorded how he brought it to bear on hypocrisy, showing its uselessness; and, in the case recorded in Matthew x. 25, he uses the fact to enforce fearlessness as to the misinterpretation of our words and actions.

In whatever mode the Lord may intend that it shall be wrought out, he gives us to understand, as an unalterable principle in the government of the universe, that all such things as the unrighteous desire to conceal, and such things as it is a pain to the righteous to have concealed, shall come out into the light.

'Beware of hypocrisy,' the Lord says, 'for there is nothing covered, that shall not be revealed, neither hid, that shall not be known,' What is hypocrisy? The desire to look better than you are; the hiding of things you do, because you would not be supposed to do them, because you would be ashamed to have them known where you are known. The doing of them is foul; the hiding of them, in order to appear better than you are, is fouler still. The man who does not live in his own consciousness as in the open heavens, is a hypocrite—and for most of us the question is, are we growing less or more of such hypocrites? Are we ashamed of not having been open and clear? Are we fighting the evil thing which is our temptation to hypocrisy? The Lord has not a thought in him to be ashamed of before God and his universe, and he will not be content until he has us in the same liberty. For our encouragement to fight on, he tells us that those that hunger and thirst after righteousness shall be filled, that they shall become as righteous as the spirit of the Father and the Son in them can make them desire.

The Lord says also, 'If they have called the master of the house Beelzebub, how much more shall they call them of his household! Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.' To a man who loves righteousness and his fellow men, it must always be painful to be misunderstood; and misunderstanding is specially inevitable where he acts upon principles beyond the recognition of those around him, who, being but half-hearted Christians, count themselves the law-givers of righteousness, and charge him with the very things it is the aim of his life to destroy. The Lord himself was accused of being a drunkard and a keeper of bad company—and perhaps would in the present day be so regarded by not a few calling themselves by his name, and teaching temperance and virtue. He lived upon a higher spiritual platform than they understand, acted from a height of the virtues they would inculcate, loftier than their eyes can scale. His Himalays are not visible from their sand-heaps. The Lord bore with their evil tongues, and was neither dismayed nor troubled; but from this experience of his own, comforts those who, being his messengers, must fare as he. 'If they have called the master of the house Beelzebub, how much more shall they call them of his household!'—'If they insult a man, how much more will they not insult his servants!' While men count themselves Christians on any other ground than that they are slaves of Jesus Christ, the children of God, and free from themselves, so long will they use the servants of the Master despitefully. 'Do not hesitate,' says the Lord, 'to speak the truth that is in you; never mind what they call you; proclaim from the housetop; fear nobody.'

He spoke the words to the men to whom he looked first to spread the news of the kingdom of heaven; but they apply to all who obey him. Few who have endeavoured to do their duty, have not been annoyed, disappointed, enraged perhaps, by the antagonism, misunderstanding, and false representation to which they have been subjected therein—issuing mainly from those and the friends of those who have benefited by their efforts to be neighbours to all. The tales of heartlessness and ingratitude one must come across, compel one to see more and more clearly that humanity, without willed effort after righteousness, is mean enough to sink to any depth of disgrace. The judgments also of imagined superiority are hard to bear. The rich man who will screw his workmen to the lowest penny, will read his poor relation a solemn lecture on extravagance, because of some humblest little act of generosity! He takes the end of the beam sticking out of his eye to pick the mote from the eye of his brother withal! If, in the endeavour to lead a truer life, a man merely lives otherwise than his neighbours, strange motives will be invented to account for it. To the honest soul it is a comfort to believe that the truth will one day be known, that it will cease to be supposed that he was and did as dull heads and hearts reported of him. Still more satisfactory will be the unveiling where a man is misunderstood by those who ought to know him better—who, not even understanding the point at issue, take it for granted he is about to do the wrong thing, while he is crying for courage to heed neither himself nor his friends, but only the Lord. How many hear and accept the words, 'Be not conformed to this world,' without once perceiving that what they call Society and bow to as supreme, is the World and nothing else, or that those who mind what people think, and what people will say, are conformed to—that is, take the shape of—the world. The true man feels he has nothing to do with Society as judge or lawgiver: he is under the law of Jesus Christ, and it sets him free from the law of the World. Let a man do right, nor trouble himself about worthless opinion; the less he heeds tongues, the less difficult will he find it to love men. Let him comfort himself with the thought that the truth must out. He will not have to pass through eternity with the brand of ignorant or malicious judgment upon him. He shall find his peers and be judged of them.

But, thou who lookest for the justification of the light, art thou verily prepared for thyself to encounter such exposure as the general unveiling of things must bring? Art thou willing for the truth whatever it be? I nowise mean to ask, Have you a conscience so void of offence, have you a heart so pure and clean, that you fear no fullest exposure of what is in you to the gaze of men and angels?—as to God, he knows it all now! What I mean to ask is, Do you so love the truth and the right, that you welcome, or at least submit willingly to the idea of an exposure of what in you is yet unknown to yourself—an exposure that may redound to the glory of the truth by making you ashamed and humble? It may be, for instance, that you were wrong in regard to those, for the righting of whose wrongs to you, the great judgment of God is now by you waited for with desire: will you welcome any discovery, even if it work for the excuse of others, that will make you more true, by revealing what in you was false? Are you willing to be made glad that you were wrong when you thought others were wrong? If you can with such submission face the revelation of things hid, then you are of the truth, and need not be afraid; for, whatever comes, it will and can only make you more true and humble and pure.

Does the Lord mean that everything a man has ever done or thought must be laid bare to the universe?

So far, I think, as is necessary to the understanding of the man by those who have known, or are concerned to know him. For the time to come, and for those who are yet to know him, the man will henceforth, if he is a true man, be transparent to all that are capable of reading him. A man may not then, any more than now, be intelligible to those beneath him, but all things will be working toward revelation, nothing toward concealment or misunderstanding. Who in the kingdom will desire concealment, or be willing to misunderstand? Concealment is darkness; misunderstanding is a fog. A man will hold the door open for anyone to walk into his house, for it is a temple of the living God—with some things worth looking at, and nothing to hide. The glory of the true world is, that there is nothing in it that needs to be covered, while ever and ever there will be things uncovered. Every man's light will shine for the good and glory of his neighbour.

'Will all my weaknesses, all my evil habits, all my pettinesses, all the wrong thoughts which I cannot help—will all be set out before the universe?'

Yes, if they so prevail as to constitute your character—that is, if they are you. But if you have come out of the darkness, if you are fighting it, if you are honestly trying to walk in the light, you may hope in God your father that what he has cured, what he is curing, what he has forgiven, will be heard of no more, not now being a constituent part of you. Or if indeed some of your evil things must yet be seen, the truth of them will be seen—that they are things you are at strife with, not things you are cherishing and brooding over. God will be fair to you—so fair!—fair with the fairness of a father loving his own—who will have you clean, who will neither spare you any needful shame, nor leave you exposed to any that is not needful. The thing we have risen above, is dead and forgotten, or if remembered, there is God to comfort us. 'If any man sin, we have a comforter with the Father.' We may trust God with our past as heartily as with our future. It will not hurt us so long as we do not try to hide things, so long as we are ready to bow our heads in hearty shame where it is fit we should be ashamed. For to be ashamed is a holy and blessed thing. Shame is a thing to shame only those who want to appear, not those who want to be. Shame is to shame those who want to pass their examination, not those who would get into the heart of things. In the name of God let us henceforth have nothing to be ashamed of, and be ready to meet any shame on its way to meet us. For to be humbly ashamed is to be plunged in the cleansing bath of the truth.

As to the revelation of the ways of God, I need not speak; he has been always, from the first, revealing them to his prophet, to his child, and will go on doing so for ever. But let me say a word about another kind of revelation—that of their own evil to the evil.

The only terrible, or at least the supremely terrible revelation is that of a man to himself. What a horror will it not be to a vile man—more than all to a man whose pleasure has been enhanced by the suffering of others—a man that knew himself such as men of ordinary morals would turn from with disgust, but who has hitherto had no insight into what he is—what a horror will it not be to him when his eyes are opened to see himself as the pure see him, as God sees him! Imagine such a man waking all at once, not only to see the eyes of the universe fixed upon him with loathing astonishment, but to see himself at the same moment as those eyes see him! What a waking!—into the full blaze of fact and consciousness, of truth and violation!

To know my deed, 'twere best not know myself!

Or think what it must be for a man counting himself religious, orthodox, exemplary, to perceive suddenly that there was no religion in him, only love of self; no love of the right, only a great love of being in the right! What a discovery—that he was simply a hypocrite—one who loved to appear, and was not! The rich seem to be those among whom will occur hereafter the sharpest reverses, if I understand aright the parable of the rich man and Lazarus. Who has not known the insolence of their meanness toward the poor, all the time counting themselves of the very elect! What riches and fancied religion, with the self-sufficiency they generate between them, can make man or woman capable of, is appalling. Mammon, the most contemptible of deities, is the most worshipped, both outside and in the house of God: to many of the religious rich in that day, the great damning revelation will be their behaviour to the poor to whom they thought themselves very kind. 'He flattereth himself in his own eyes until his iniquity is found to be hateful.' A man may loathe a thing in the abstract for years, and find at last that all the time he has been, in his own person, guilty of it. To carry a thing under our cloak caressingly, hides from us its identity with something that stands before us on the public pillory. Many a man might read this and assent to it, who cages in his own bosom a carrion-bird that he never knows for what it is, because there are points of difference in its plumage from that of the bird he calls by an ugly name.

Of all who will one day stand in dismay and sickness of heart, with the consciousness that their very existence is a shame, those will fare the worst who have been consciously false to their fellows; who, pretending friendship, have used their neighbour to their own ends; and especially those who, pretending friendship, have divided friends. To such Dante has given the lowest hell. If there be one thing God hates, it must be treachery. Do not imagine Judas the only man of whom the Lord would say, 'Better were it for that man if he had never been born!' Did the Lord speak out of personal indignation, or did he utter a spiritual fact, a live principle? Did he speak in anger at the treachery of his apostle to himself, or in pity for the man that had better not have been born? Did the word spring from his knowledge of some fearful punishment awaiting Judas, or from his sense of the horror it was to be such a man? Beyond all things pitiful is it that a man should carry about with him the consciousness of being such a person—should know himself and not another that false one! 'O God,' we think, 'how terrible if it were I!' Just so terrible is it that it should be Judas! And have I not done things with the same germ in them, a germ which, brought to its evil perfection, would have shown itself the canker-worm, treachery? Except I love my neighbour as myself, I may one day betray him! Let us therefore be compassionate and humble, and hope for every man.

A man may sink by such slow degrees that, long after he is a devil, he may go on being a good churchman or a good dissenter, and thinking himself a good Christian. Continuously repeated sin against the poorest consciousness of evil must have a dread rousing. There are men who never wake to know how wicked they are, till, lo, the gaze of the multitude is upon them!—the multitude staring with self-righteous eyes, doing like things themselves, but not yet found out; sinning after another pattern, therefore the hardest judges, thinking by condemnation to escape judgment. But there is nothing covered that shall not be revealed. What if the only thing to wake the treacherous, money-loving thief, Judas, to a knowledge of himself, was to let the thing go on to the end, and his kiss betray the Master? Judas did not hate the Master when he kissed him, but not being a true man, his very love betrayed him.

The good man, conscious of his own evil, and desiring no refuge but the purifying light, will chiefly rejoice that the exposure of evil makes for the victory of the truth, the kingdom of God and his Christ. He sees in the unmasking of the hypocrite, in the unveiling of the covered, in the exposure of the hidden, God's interference, for him and all the race, between them and the lie.

The only triumph the truth can ever have is its recognition by the heart of the liar. Its victory is in the man who, not content with saying, 'I was blind and now I see,' cries out, 'Lord God, just and true, let me perish, but endure thou! Let me live because thou livest, because thou savest me from the death in myself, the untruth I have nourished in me, and even called righteousness! Hallowed be thy name, for thou only art true; thou only lovest; thou only art holy, for thou only art humble! Thou only art unselfish; thou only hast never sought thine own, but the things of thy children! Yea, O father, be thou true, and every man a liar!'

There is no satisfaction of revenge possible to the injured. The severest punishment that can be inflicted upon the wrong-doer is simply to let him know what he is; for his nature is of God, and the deepest in him is the divine. Neither can any other punishment than the sinner's being made to see the enormity of his injury, give satisfaction to the injured. While the wronger will admit no wrong, while he mocks at the idea of amends, or while, admitting the wrong, he rejoices in having done it, no suffering could satisfy revenge, far less justice. Both would continually know themselves foiled. Therefore, while a satisfied justice is an unavoidable eternal event, a satisfied revenge is an eternal impossibility. For the moment that the sole adequate punishment, a vision of himself, begins to take true effect upon the sinner, that moment the sinner has begun to grow a righteous man, and the brother human whom he has offended has no choice, has nothing left him but to take the offender to his bosom—the more tenderly that his brother is a repentant brother, that he was dead and is alive again, that he was lost and is found. Behold the meeting of the divine extremes—the extreme of punishment, the embrace of heaven! They run together; 'the wheel is come full circle.' For, I venture to think, there can be no such agony for created soul, as to see itself vile—vile by its own action and choice. Also I venture to think there can be no delight for created soul—short, that is, of being one with the Father—so deep as that of seeing the heaven of forgiveness open, and disclose the shining stair that leads to its own natural home, where the eternal father has been all the time awaiting this return of his child.

So, friends, how ever indignant we may be, however intensely and however justly we may feel our wrongs, there is no revenge possible for us in the universe of the Father. I may say to myself with heartiest vengeance, 'I should just like to let that man see what a wretch he is—what all honest men at this moment think of him!' but, the moment come, the man will loathe himself tenfold more than any other man could, and that moment my heart will bury his sin. Its own ocean of pity will rush from the divine depths of its God-origin to overwhelm it. Let us try to forethink, to antedate our forgiveness. Dares any man suppose that Jesus would have him hate the traitor through whom he came to the cross? Has he been pleased through all these ages with the manner in which those calling themselves by his name have treated, and are still treating his nation? We have not yet sounded the depths of forgiveness that are and will be required of such as would be his disciples!

Our friends will know us then: for their joy, will it be, or their sorrow? Will their hearts sink within them when they look on the real likeness of us? Or will they rejoice to find that we were not so much to be blamed as they thought, in this thing or that which gave them trouble?

Let us remember, however, that not evil only will be unveiled; that many a masking misconception will uncover a face radiant with the loveliness of the truth. And whatever disappointments may fall, there is consolation for every true heart in the one sufficing joy—that it stands on the border of the kingdom, about to enter into ever fuller, ever-growing possession of the inheritance of the saints in light.



THE INHERITANCE.

Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light.—Ep. to the Colossians i. 12.

To have a share in any earthly inheritance, is to diminish the share of the other inheritors. In the inheritance of the saints, that which each has, goes to increase the possession of the rest. Hear what Dante puts in the mouth of his guide, as they pass through Purgatory:—

Perche s'appuntano i vostri desiri Dove per compagnia parte si scema, Invidia muove il mantaco a' sospiri. Ma se l'amor della spera suprema Torcesse 'n suso 'l desiderio vostro, Non vi sarebbe al petto quella tema; Che per quanto si dice piu li nostro, Tanto possiede piu di ben ciascuno, E piu di caritade arde in quel chiostro.

Because you point and fix your longing eyes On things where sharing lessens every share, The human bellows heave with envious sighs. But if the loftiest love that dwelleth there Up to the heaven of heavens your longing turn, Then from your heart will pass this fearing care: The oftener there the word our they discern, The more of good doth everyone possess, The more of love doth in that cloister burn.

Dante desires to know how it can be that a distributed good should make the receivers the richer the more of them there are; and Virgil answers—

Perocche tu rificchi La mente pure alle cose terrene, Di vera luce tenebre dispicchi. Quello 'nfinito ed ineffabil bene, Che lassu e, cosi corre ad amore, Com' a lucido corpo raggio viene. Tanto si da, quanto trova d' ardore: Si che quantunque carita si stende, Cresce sovr' essa l' eterno valore. E quanta gente pin lassu s' intende, Piu v' e da bene amare, e pin vi s' ama, E come specchio, l' uno all' altro rende.

Because thy mind doth stick To earthly things, and on them only brood, From the true light thou dost but darkness pick. That same ineffable and infinite Good, Which dwells up there, to Love doth run as fleet As sunrays to bright things, for sisterhood. It gives itself proportionate to the heat: So that, wherever Love doth spread its reign, The growing wealth of God makes that its seat. And the more people that up thither strain, The more there are to love, the more they love, And like a mirror each doth give and gain.

In this inheritance then a man may desire and endeavour to obtain his share without selfish prejudice to others; nay, to fail of our share in it, would be to deprive others of a portion of theirs. Let us look a little nearer, and see in what the inheritance of the saints consists.

It might perhaps be to commit some small logical violence on the terms of the passage to say that 'the inheritance of the saints in light' must mean purely and only 'the possession of light which is the inheritance of the saints.' At the same time the phrase is literally 'the inheritance of the saints in the light;' and this perhaps makes it the more likely that, as I take it, Paul had in his mind the light as itself the inheritance of the saints—that he held the very substance of the inheritance to be the light. And if we remember that God is light; also that the highest prayer of the Lord for his friends was that they might be one in him and his father; and recall what the apostle said to the Ephesians, that 'in him we live and move and have our being,' we may be prepared to agree that, although he may not mean to include all possible phases of the inheritance of the saints in the one word light, as I think he does, yet the idea is perfectly consistent with his teaching. For the one only thing to make existence a good, the one thing to make it worth having, is just that there should be no film of separation between our life and the life of which ours is an outcome; that we should not only know that God is our life, but be aware, in some grand consciousness beyond anything imagination can present to us, of the presence of the making God, in the very process of continuing us the live things he has made us. This is only another way of saying that the very inheritance upon which, as the twice-born sons of our father, we have a claim—which claim his sole desire for us is that we should, so to say, enforce—that this inheritance is simply the light, God himself, the Light. If you think of ten thousand things that are good and worth having, what is it that makes them good or worth having but the God in them? That the loveliness of the world has its origin in the making will of God, would not content me; I say, the very loveliness of it is the loveliness of God, for its loveliness is his own lovely thought, and must be a revelation of that which dwells and moves in himself. Nor is this all: my interest in its loveliness would vanish, I should feel that the soul was out of it, if you could persuade me that God had ceased to care for the daisy, and now cared for something else instead. The faces of some flowers lead me back to the heart of God; and, as his child, I hope I feel, in my lowly degree, what he felt when, brooding over them, he said, 'They are good;' that is, 'They are what I mean.'

The thing I am reasoning toward is this: that, if everything were thus seen in its derivation from God, then the inheritance of the saints, whatever the form of their possession, would be seen to be light. All things are God's, not as being in his power—that of course—but as coming from him. The darkness itself becomes light around him when we think that verily he hath created the darkness, for there could have been no darkness but for the light Without God there would not even have been nothing; there would not have existed the idea of nothing, any more than any reality of nothing, but that he exists and called something into being.

Nothingness owes its very name and nature to the being and reality of God. There is no word to represent that which is not God, no word for the where without God in it; for it is not, could not be. So I think we may say that the inheritance of the saints is the share each has in the Light.

But how can any share exist where all is open?

The true share, in the heavenly kingdom throughout, is not what you have to keep, but what you have to give away. The thing that is mine is the thing I have with the power to give it. The thing I have no power to give a share in, is nowise mine; the thing I cannot share with everyone, cannot be essentially my own. The cry of the thousand splendours which Dante, in the fifth canto of the 'Paradiso,' tells us he saw gliding toward them in the planet Mercury, was—

Ecco chi crescera li nostri amori!

Lo, here comes one who will increase our loves!

All the light is ours. God is all ours. Even that in God which we cannot understand is ours. If there were anything in God that was not ours, then God would not be one God. I do not say we must, or can ever know all in God; not throughout eternity shall we ever comprehend God, but he is our father, and must think of us with every part of him—so to speak in our poor speech; he must know us, and that in himself which we cannot know, with the same thought, for he is one. We and that which we do not or cannot know, come together in his thought. And this helps us to see how, claiming all things, we have yet shares. For the infinitude of God can only begin and only go on to be revealed, through his infinitely differing creatures—all capable of wondering at, admiring, and loving each other, and so bound all in one in him, each to the others revealing him. For every human being is like a facet cut in the great diamond to which I may dare liken the father of him who likens his kingdom to a pearl. Every man, woman, child—for the incomplete also is his, and in its very incompleteness reveals him as a progressive worker in his creation—is a revealer of God. I have my message of my great Lord, you have yours. Your dog, your horse tells you about him who cares for all his creatures. None of them came from his hands. Perhaps the precious things of the earth, the coal and the diamonds, the iron and clay and gold, may be said to have come from his hands; but the live things come from his heart—from near the same region whence ourselves we came. How much my horse may, in his own fashion—that is, God's equine way—know of him, I cannot tell, because he cannot tell. Also, we do not know what the horses know, because they are horses, and we are at best, in relation to them, only horsemen. The ways of God go down into microscopic depths, as well as up into telescopic heights—and with more marvel, for there lie the beginnings of life: the immensities of stars and worlds all exist for the sake of less things than they. So with mind; the ways of God go into the depths yet unrevealed to us; he knows his horses and dogs as we cannot know them, because we are not yet pure sons of God. When through our sonship, as Paul teaches, the redemption of these lower brothers and sisters shall have come, then we shall understand each other better. But now the lord of life has to look on at the wilful torture of multitudes of his creatures. It must be that offences come, but woe unto that man by whom they come! The Lord may seem not to heed, but he sees and knows.

I say, then, that every one of us is something that the other is not, and therefore knows some thing—it may be without knowing that he knows it—which no one else knows; and that it is every one's business, as one of the kingdom of light, and inheritor in it all, to give his portion to the rest; for we are one family, with God at the head and the heart of it, and Jesus Christ, our elder brother, teaching us of the Father, whom he only knows.

We may say, then, that whatever is the source of joy or love, whatever is pure and strong, whatever wakes aspiration, whatever lifts us out of selfishness, whatever is beautiful or admirable—in a word, whatever is of the light—-must make a part, however small it may then prove to be in its proportion, of the inheritance of the saints in the light; for, as in the epistle of James, 'Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning.'

Children fear heaven, because of the dismal notions the unchildlike give them of it, who, without imagination, receive unquestioning what others, as void of imagination as themselves, represent concerning it. I do not see that one should care to present an agreeable picture of it; for, suppose I could persuade a man that heaven was the perfection of all he could desire around him, what would the man or the truth gain by it? If he knows the Lord, he will not trouble himself about heaven; if he does not know him, he will not be drawn to him by it. I would not care to persuade the feeble Christian that heaven was a place worth going to; I would rather persuade him that no spot in space, no hour in eternity is worth anything to one who remains such as he is. But would that none presumed to teach the little ones what they know nothing of themselves! What have not children suffered from strong endeavour to desire the things they could not love! Well do I remember the pain of the prospect—no, the trouble at not being pleased with the prospect—of being made a pillar in the house of God, and going no more out! Those words were not spoken to the little ones. Yet are they, literally taken, a blessed promise compared with the notion of a continuous church-going! Perhaps no one teaches such a thing; but somehow the children get the dreary fancy: there are ways of involuntary teaching more potent than words. What boy, however fain to be a disciple of Christ and a child of God, would prefer a sermon to his glorious kite, that divinest of toys, with God himself for his playmate, in the blue wind that tossed it hither and thither in the golden void! He might be ready to part with kite and wind and sun, and go down to the grave for his brothers—but surely not that they might be admitted to an everlasting prayer-meeting! For my own part, I rejoice to think that there will be neither church nor chapel in the high countries; yea, that there will be nothing there called religion, and no law but the perfect law of liberty. For how should there be law or religion where every throb of the heart says God! where every song-throat is eager with thanksgiving! where such a tumult of glad waters is for ever bursting from beneath the throne of God, the tears of the gladness of the universe! Religion? Where will be the room for it, when the essence of every thought must be God? Law? What room will there be for law, when everything upon which law could lay a shalt not will be too loathsome to think of? What room for honesty, where love fills full the law to overflowing—where a man would rather drop sheer into the abyss, than wrong his neighbour one hair's-breadth?

Heaven will be continuous touch with God. The very sense of being will in itself be bliss. For the sense of true life, there must be actual, conscious contact with the source of the life; therefore mere life—in itself, in its very essence good—good as the life of God which is our life—must be such bliss as, I think, will need the mitigation of the loftiest joys of communion with our blessed fellows; the mitigation of art in every shape, and of all combinations of arts; the mitigation of countless services to the incomplete, and hard toil for those who do not yet know their neighbour or their Father. The bliss of pure being will, I say, need these mitigations to render the intensity of it endurable by heart and brain.

To those who care only for things, and not for the souls of them, for the truth, the reality of them, the prospect of inheriting light can have nothing attractive, and for their comfort—how false a comfort!—they may rest assured there is no danger of their being required to take up their inheritance at present. Perhaps they will be left to go on sucking things dry, constantly missing the loveliness of them, until they come at last to loathe the lovely husks, turned to ugliness in their false imaginations. Loving but the body of Truth, even here they come to call it a lie, and break out in maudlin moaning over the illusions of life. The soul of Truth they have lost, because they never loved her. What may they not have to pass through, what purifying fires, before they can even behold her!

The notions of Christians, so called, concerning the state into which they suppose their friends to have entered, and which they speak of as a place of blessedness, are yet such as to justify the bitterness of their lamentation over them, and the heathenish doubt whether they shall know them again. Verily it were a wonder if they did! After a year or two of such a fate, they might well be unrecognizable! One is almost ashamed of writing about such follies. The nirvana is grandeur contrasted with their heaven. The early Christians might now and then plague Paul with a foolish question, the answer to which plagues us to this day; but was there ever one of them doubted he was going to find his friends again? It is a mere form of Protean unbelief. They believe, they say, that God is love; but they cannot quite believe that he does not make the love in which we are most like him, either a mockery or a torture. Little would any promise of heaven be to me if I might not hope to say, 'I am sorry; forgive me; let what I did in anger or in coldness be nothing, in the name of God and Jesus!' Many such words will pass, many a self-humiliation have place. The man or woman who is not ready to confess, who is not ready to pour out a heartful of regrets—can such a one be an inheritor of the light? It is the joy of a true heart of an heir of light, of a child of that God who loves an open soul—the joy of any man who hates the wrong the more because he has done it, to say, 'I was wrong; I am sorry.' Oh, the sweet winds of repentance and reconciliation and atonement, that will blow from garden to garden of God, in the tender twilights of his kingdom! Whatever the place be like, one thing is certain, that there will be endless, infinite atonement, ever-growing love. Certain too it is that whatever the divinely human heart desires, it shall not desire in vain. The light which is God, and which is our inheritance because we are the children of God, insures these things. For the heart which desires is made thus to desire. God is; let the earth be glad, and the heaven, and the heaven of heavens! Whatever a father can do to make his children blessed, that will God do for his children. Let us, then, live in continual expectation, looking for the good things that God will give to men, being their father and their everlasting saviour. If the things I have here come from him, and are so plainly but a beginning, shall I not take them as an earnest of the better to follow? How else can I regard them? For never, in the midst of the good things of this lovely world, have I felt quite at home in it. Never has it shown me things lovely or grand enough to satisfy me. It is not all I should like for a place to live in. It may be that my unsatisfaction comes from not having eyes open enough, or keen enough, to see and understand what he has given; but it matters little whether the cause lie in the world or in myself, both being incomplete: God is, and all is well. All that is needed to set the world right enough for me—and no empyrean heaven could be right for me without it—is, that I care for God as he cares for me; that my will and desires keep time and harmony with his music; that I have no thought that springs from myself apart from him; that my individuality have the freedom that belongs to it as born of his individuality, and be in no slavery to my body, or my ancestry, or my prejudices, or any impulse whatever from region unknown; that I be free by obedience to the law of my being, the live and live-making will by which life is life, and my life is myself. What springs from myself and not from God, is evil; it is a perversion of something of God's. Whatever is not of faith is sin; it is a stream cut off—a stream that cuts itself off from its source, and thinks to run on without it. But light is my inheritance through him whose life is the light of men, to wake in them the life of their father in heaven. Loved be the Lord who in himself generated that life which is the light of men!

END OF THE THIRD SERIES.