 Chapter 3 of Unspoken Sermons, series 3. The mirrors of the Lord. But we all, with open face beholding as in a glass the glory of the Lord, are chained into the same image from glory to glory, even as by the spirit of the Lord. In Corinthians chapter 3, verse 18. We may see from this passage how the apostle Paul received the Lord, and how he understands his life to be the light of men, and so their life also. Of all writers I know, Paul seems to me the most plainly, the most determinedly practical in his writing. What has been called his mysticism is at one time the exercise of a power of seeing as by spiritual refraction truths that had not, perhaps have not yet, risen above the human horizon. At another the result of a wide-eyed habit of noting the analogies and correspondences between the concentric regions of creation. It is the working of a poetic imagination, divinely alive, whose part is to foresee and welcome approaching truth, to discover the same principle in things that look unalike, to embody things discovered in forms and symbols heretofore unused, and so presents to other minds the deeper truths to which those forms and symbols owe their being. I find in Paul's writing the same artistic fault with the same resulting difficulty that I find in Shakespeare's. A fault that, in each case, springs from the admirable fact that the man is much more than the artist. The fault of trying to say too much at once, of pouring out stintless the plethora of a soul swelling with life and its thought through the too narrow neck of human utterance. Since it comes that we are at times bewildered between two or more meanings equally good in themselves, but perplexing as to the right deduction as to the line of the thinker's reasoning, the uncertainty, however, lies always in the intellectual region, never in the practical. What Paul cares about is plain enough to the true heart, however far from plain to the man whose desire to understand goes ahead of his obedience, who starts with the notion that Paul's design was to teach a system to explain instead of help to see God, a God that can be revealed only to childlike insight, never to keenest intellect. The energy of the apostle, like that of his master, went forth to rouse men to seek the kingdom of God over them, his righteousness in them, to dismiss the lust of possession and passing pleasure, to look upon the glory of the God and Father, and turn to him from all that he hates, to recognize the brotherhood of men and the hideousness of what is unfair, unloving, and self-exalting. His design was not to teach any plan of salvation other than obedience to the Lord of Life. He knew nothing of the so-called Christian systems that changed the glory of the perfect God into the likeness of the low intellects and dull consciences of men, a worse corruption than the representing of him in human shape. What kind of soul is it that would not choose the Apollo of Light, the high walking Hyperion, to the notion of the dull, self-cherishing monarch, the law dispensing magistrate, or the cruel Martinette, generated in the pagan arrogance of Rome, and accepted by the world in the church as the portrait of its God? Jesus Christ is the only lightness of the living Father. Let us see then what Paul teaches us in this passage about the life which is the light of men. It is his form of bringing to bear upon men the truth announced by John. When Moses came out from speaking with God, his face was radiant. Its shining was a wonder to the people and a power upon them. But the radiance began at once to diminish and die away, as was natural, for it was not indigenous and Moses. Or Moses put a veil upon his face that they might not see it fade. As to whether this was right or wise, opinion may differ, it is not my business to discuss the question. When he went again into the tabernacle, he took off his veil, talked with God with open face, and again put on the veil when he came out. Paul says that the veil which obscured the face of Moses lies now upon the hearts of the Jews so that they cannot understand him, but that when they turn to God, go into the tabernacle with Moses, the veil shall be taken away, and they shall see God. Then they will understand that the glory is indeed faded upon the face of Moses, but by reason of the glory that excelseth, the glory of Jesus that overshines it. After all, I can hardly help asking, would not Moses have done better to let them see that the glory of their leader was altogether dependent on the glory within the veil, whether they were not worthy to enter? Did that veil hide Moses' face only? Did he not, however unintentionally, lay it on their hearts? Did it not cling there, and help to hide God from them, so that they could not perceive that the greater than Moses was come, and stormed at the idea that the glory of their prophet must yield? Might not the absence of that veil from his face have left them a little more able to realize that his glory was a glory that must pass? A glory whose glory was that it prepared the way for a glory that must extinguish it? Moses had put the veil forever from his face, but they clutched it to their hearts, and it blinded them, admirable symbol of the willful blindness of old Moses, or modern Wesleyan, admitting no light that his Moses or his Wesley did not see, and thus losing what of the light he saw and reflected. Paul says that the sight of the Lord will take that veil from their hearts, his light will burn it away, his presence gives liberty, where he is, there is no more heaviness, no more bondage, no more wilderness, or Mount Sinai. The sun makes free with sonship. And now comes the passage whose import I desire to make more clear. But we all, having this presence and this liberty, with open face beholding as in a glass the glory of the Lord are changed into the same image, that of the Lord, from glory to glory, even as of the Lord the Spirit. We need no Moses, no earthly mediator to come between us and the light, and bring out for us a little of the glory. We go into the presence of the sun revealing the father, into the presence of the light of men. Our mediator is the Lord himself, the Spirit of light, a mediator not sent by us to God to bring back his will, but come from God to bring us himself. We enter, like Moses, into the presence of the visible, radiant God. Only how much more visible, more radiant, as Moses stood with uncovered face receiving the glory of God full upon it, so with open, with uncovered face, full in the light of the glory of God, in the place of his presence, stand we, you and Icarin the ins. It is no reflected light we see, but the glory of God shining in, shining out of, shining in and from the face of Christ, the glory of the Father, one with the sun. Israel saw but the fading reflection of the glory of God on the face of Moses. We see the glory itself in the face of Jesus. But in what follows it seems to me that the revised version misses the meaning almost as much as the authorized, when instead of beholding as in a glass, it gives reflecting as a mirror. The former is wrong. The latter is far from right. The idea with the figure is that of a poet, not a man of science. The poet deals with the outer show of things, which outer show is infinitely deeper in its relation to truth as well as more practically useful than the analysis of the man of science. Paul never thought of the mirror as reflecting as throwing back the rays of light from its surface. He thought of it as receiving, taking into itself the things presented to it, here as filling its bosom with the glory it looks upon. When I see the face of my friend in the mirror, the mirror seems to hold it in itself, to surround the visage with its liquid embrace. The countenance is there, down there in the depth of the mirror. True, it shines radiant out of it. But it is not the shining out of it that Paul has in his thought. It is the fact, the visual fact, which, according to Wordsworth, the poet always seizes, of the mirror holding in it the face. That this is the way poet or prophet, Paul was both, would think of the thing, especially in the age of the apostle, I shall be able to make appear even more probable by directing your notice to the following passage from Dante, whose time, though so much farther from that of the apostle than our time from Dante's, was in many respects much like her Paul's than ours. The passage is this, Del Inferno, canto 23, 25 to 27. And he, if I were made of leaded glass, thine outward image I should not attract sooner to me than I imprint the inner. One by Henry Wadsworth Longvallon. Here Virgil, with reference to the power he had of reading the thoughts of his companion, says to Dante, if I were of leaded glass, meaning, if I were glass covered at the back with lead so that I was a mirror, I should not draw thy outward image to me more readily than I gain thy inner one, meaning, than now I know your thoughts. It seems then to me that the true simple word to represent the Greek and the most literal as well by which to translate it is the verb mirror, when the sentence so far would run like this, but we all with unveiled face mirroring the glory of the Lord. I must now go on to unfold the idea at work in the heart of the apostle. For the mere correctness of a translation is nothing, except it bring us something deeper, or at least some fresher insight. With him who cares for the words apart from what the writer meant them to convey, I have nothing to do. He must cease to pass for a man and begin to be a man indeed, on the way to be a live soul before I can desire his intercourse. The prophet apostle seems to me then to say, we all with clear vision of the Lord mirroring in our hearts his glory even as a mirror would take into itself his face, are thereby changed into his likeness, his glory working our glory by the present power in our inmost being of the Lord, the Spirit. Our mirroring of Christ then is one with the presence of his spirit in us. The idea, you see, is not the reflection, the radiating of the light of Christ on others, though that were a figure lawful enough, but the taking into and having in us him working to the changing of us. That the thing signified transcends the sign, outreaches the figure, is no discovery. The thing figured always belongs to a higher stratum, to which the simile serves but as a ladder. When the climber has reached it, he then unto the ladder turns his back. It is but according to the law of symbol, that the thing symbolized by the mirror should have properties far beyond those of leaded glass or polished metal. Seeing it is a live soul understanding that which it takes into its deeps, holding it and conscious of what it holds, it mirrors by its will to hold in its mirror. Like its symbol, it can hold not merely the outward visual resemblance, but the inward lightness of the person revealed by it. It is open to the influences of that which it embraces and is capable of active cooperation with them. The mirror and the thing mirrored are of one origin in nature and in closest relation to each other. Paul's idea is that when we take into our understanding, our heart, our conscious, our being, the glory of God, namely Jesus Christ as he shows himself to our eyes, our hearts, our consciences, he works upon us and will keep working till we are changed to the very likeness we have thus mirrored in us. For with his likeness he comes himself and dwells in us. He will work until the same likeness is wrought out and perfected in us, the image, namely, of the humanity of God in which image we were made at first, but which could never be developed in us except by the indwelling of the perfect likeness. By the power of Christ thus received and at home in us we are changed, the glory in him becoming glory in us, his glory changing us to glory. But we must beware of receiving this or any symbol after the flesh, beware of interpreting it in any fashion the partakes of the character of the mere physical, psychical, or spiritual mechanical. The symbol deals with things far beyond the deepest region when symbols can be drawn, the indwelling of Jesus in the soul of man who shall declare. But let us note this, that the dwelling of Jesus in us is the power of the Spirit of God upon us. For the Lord is that Spirit, and the Lord dwelling in us we are changed even as from the Lord the Spirit. When we think Christ, Christ comes. When we receive his image into our spiritual mirror he enters with it. Our thought is not cut off from his. Our open receiving thought is his door to come in. When our hearts turn to him that is opening the door to him. That is holding up our mirror to him. Then he comes in. Not by our thought only, not in our idea only, but he comes himself and of his own will. Comes in as we could not take him but as he can come and we receive him, enabled to receive by his very coming the one welcome guest of the whole universe. Thus the Lord, the Spirit, becomes the soul of our souls, becomes spiritually what he always was creatively and as our Spirit informs gives shape to our bodies, in like manner his soul informs gives shape to our souls. In this there is nothing unnatural, nothing at conflict with our being. It is but that the deeper soul that willed and wills our souls rises up, the infinite life into the self we call I and me, but which lives immediately from him and is his very own property and nature unspeakably more his than ours. This deeper creative soul working on and with his creation upon higher levels makes the I and me more and more his and himself more and more ours. Until at length the glory of our existence flashes upon us. We face full to the sun that enlightens what it sent forth and know ourselves alive with an infinite life, even the life of the Father. Know that our existence is not the moonlight of a mere consciousness of being, but the sun-glory of a life justified by having become one with its origin, thanking and feeling with the primal son of life, from whom it was dropped away that it might know and rethink itself and return to circle forever and exultant harmony around him. And indeed we are, then indeed we have life. The life of Jesus has through light become life in us. The glory of God in the face of Jesus mirrored in our hearts has made us alive. We are one with God forever and ever. What less than such a splendor of hope would be worthy the revelation of Jesus, filled with the soul of their Father. Men shall inherit the glory of their Father. Filled with themselves, they cast him out and rot. The company of the Lord, soul to soul, is that which saves with life, his life of God devotion, the souls of his brethren. No other saving can save them. They must receive the Son, and through the Son, the Father. What it cost the Son to get so near to us that we could say, Come in, is the story of his life. He stands at the door and knocks, and when we open to him, he comes in, and dwells with us, and we are transformed to the same image of truth and purity and heavenly childhood. For power dwells, there is no force. Where the Spirit Lord is, there is liberty. The Lord Jesus, by free potent communion with their inmost being, will change his obedient brethren till in every thought and impulse they are good like him, unselfish, neighborly, brotherly like him, loving the Father perfectly like him. Only to die for the truth, like him, caring like him, for nothing in the universe but the will of God, which is love, harmony, liberty, beauty, and joy. I do not know if we may call this having life in ourselves, but it is the waking up, the perfecting in us of the divine life inherited from our Father in heaven, who made us in his own image, whose nature remains in us and makes it the deepest reproach to a man that he has neither heard his voice at any time, nor seen his shape. He who would thus live must, as a mirror draws into its bosom and outward glory, receive into his heart of heart the inward glory of Jesus Christ, the truth. CHAPTER XIV When the man of the five senses talks of truth, he regards it but as a predicate of something historical or scientific proof to fact. Or if he allows that, for ought he knows, there may be higher truth. Yet, as he cannot obtain proof of it from without, he acts as if under no conceivable obligation to seek any other satisfaction concerning it. Whatever appeal be made to the highest region of his nature, each one behaves as if it were the part of a wise man to pay it no heed, because it does not come within the scope of the lower powers of that nature. According to the word of THE man, however, truth means more than fact, more than relation of facts or persons, more than loftiest abstraction of metaphysical entity, means being, and life, will, and action. For he says, I am the truth. I desire to help those whom I may to understand more of what is meant by the truth. Not for the sake of definition or logical discrimination, but that when they hear the word from the mouth of the Lord, the right idea may rise in their minds, that the word may neither be to them avoid sound nor call up either a vague or false notion of what he meant by it. If he says, I am the truth, it must, to say the least, be well to know what he means by the word with whose idea he identifies himself, and at once we may premise that he can mean nothing merely intellectual, such as may be set forth and left there. He means something vital. So vital that the whole of its necessary relations are subject to it. So vital that it includes everything else, which in any lower plane may go or have gone by the same name. Let us endeavor to arrive at his meaning by a gently ascending stare, a thing being so, the word that says it is so, is the truth. But the fact may be of no value in itself, and our knowledge of it of no value either. Of most facts it can be said that the truth concerning them is of no consequence. For instance, it cannot be in itself important whether on a certain morning I took one side of the street or the other. It may be of importance to some one to know what I took, but in itself it is of none. It would therefore be felt unfit if I said, it is a truth that I walked on the sunny side. The correct word would be a fact, not a truth. If the question arose whether a statement concerning the thing were correct, we should still be in the region of fact or no fact. But when we come to ask whether the statement was true or false, then we are concerned with the matter as the assertion of a human being and a sin to another plane of things. It may be of no consequence which Cider was upon, or it may be of consequence to someone to know which, but it is of vital importance to the witness and to any who loves him whether or not he believes the statement he makes, whether the man himself is true or false. Concerning the thing, it can be but a question of fact. It remains a question of fact even whether the man has or has not spoken the truth. But concerning the man it is a question of truth. He is either a pure soul, so far as this thing witnesses, or a false soul capable and guilty of a lie. In this relation it is of no consequence whether the man spoke the fact or not. If he meant to speak the fact he remains a true man. Here I would anticipate so far as to say that there are truths as well as facts, and lies against truths as well as against facts. When the Pharisees said Corbin, they lied against the truth that a man must honor his father and mother. Let us go up now from the reason of facts that seem casual to those facts that are invariable by us unchangeable, which therefore involve what we call law. It will be seen at once that the fact here is of more dignity and the truth or falsehood of a statement in this region of more consequence in itself. It is a small matter whether the water in my jug was frozen on such a morning, but it is a fact of great importance that at thirty-two degrees of Fahrenheit water always freezes. We rise a step here in the nature of the facts concerned. Are we come, therefore, into the region of truths? Is it a truth that water freezes at thirty-two degrees? I think not. There is no principle open to us involved in the changeless fact. The principle that lies at the root of it and the mind of God must be a truth, but to the human mind the fact is yet only a fact. The word truth ought to be kept for higher things. There are those that think such facts the highest that can be known. They put, therefore, the highest word they know to the highest thing they know, and call the facts of nature truths. But to me it seems that, however high you come in your generalization, however wide you make your law, including, for instance, all solidity under the law of freezing, you have not risen higher than the statement that such and such is an invariable fact. Call it a law, if you will, a law of nature if you choose that it always is so, but not a truth. It cannot be to us a truth until we describe the reason of its existence, its relation to mind and intent, yea, to self-existence. Tell us why it must be so, and you state a truth. When we come to see that a law is such because it is the embodiment of a certain eternal thought, beheld by us in it a fact of the being of God, the facts of which alone are truths, then indeed it will be to us not a law merely but an embodied truth. A law of God's nature is a way he would have us think of him. It is a necessary truth of all being. When a law of nature makes us see this, when we say, I understand that law, I see why it ought to be. It is just like God. Then it rises not to the dignity of a truth in itself, but to the truth of its own nature, namely a revelation of character, nature, and will in God. It is a picture of something in God, a word that tells a fact about God, and is therefore far nearer being called a truth than anything below it. It is a simple illustration. What notion should we have of the unchanging and unchangeable without the solidity of matter? If such as we are, we had nothing solid about us, where would be our thinking about God and truth and law? But there is a region perhaps not so high as this from the scientific point of view, where yet the word truth may begin to be rightly applied. I believe that every fact in nature is a revelation of God. Is there such as it is, because God is such as He is? And I suspect that all its facts impress us so that we learn God unconsciously. True, we cannot think of any one fact thus, except as we find to the soul of it, its fact of God. But from the moment when first we come into contact with the world, it is to us a revelation of God, His things seen by which we come to know the things unseen. How should we imagine what we may have God without the firmament over our heads, a visible sphere, yet a formless infinitude? What idea could we have of God without the sky? The truth of the sky is what it makes us feel of the God that sent it out to our eyes. If you say this guy could not but be so and such, I grant it, with God at the root of it. There is nothing for us to conceive in its stead, therefore indeed it must be so. In its discovered laws, light seems to me to be such because God is such. Its so-called laws are the waving of His garments, waving so because He is thinking and loving and walking inside them. We are here in a region far above that commonly claimed for science, open only to the heart of the child and the child's like man and woman, a region in which the poet is among his own things and to which he has often to go to fetch them. For things as they are, not as science deals with them, are the revelation of God to His children. I would not be misunderstood. There is no fact of science, not yet incorporated in a law, no law of science that has got beyond the hypothetical tentative, that has not in it the will of God, and therefore may not reveal God, but neither fact nor law is there for the sake of fact or law. Such is but a mean to an end. In the perfected end we find the intent, and there God, not in the laws themselves, save as His means. For that same reason human science cannot discover God. For human science is but the backward undoing of the tapestry web of God-science, works with its back to Him and is always leaving Him, His intent, that is, His perfected work, behind it, always going farther and farther away from the point where His work culminates in revelation. Doubtless it thus makes some small intellectual approach to Him. But at best it can come only to His back. Science will never find the face of God, while those who would reach His heart, those who, like Dante, are returning thither where they are, will find also the spring-head of His science. Analysis as well, as death as well, analysis as death, not life. It discovers a little of the way God walks to His ends, but in so doing it forgets and leaves the end itself behind. I do not say the man of science does so, but the very process of his work is such a leaving of God's ends behind. It is the following back of his footsteps, too often without appreciation of the result for which the feet took those steps. To rise from the perfected work is the swifter and loftier ascent. If the man could find out why God worked so, then he would be discovering God. But even then he would not be discovering the best and the deepest of God, for his means cannot be so great as his ends. I must make myself clearer. Ask a man of mere science what is the truth of a flower. He will pull it to pieces, show you its parts, explain how they operate, how they minister each to the life of the flower. He will tell you what changes are rots in it by scientific cultivation, where it lives originally, where it can live, the effects upon it of another climate, what parts the insects bear to its varieties, and doubtless many more facts about it. Ask the poet what is the truth of the flower, and he will answer. Why the flower itself, the perfect flower, and what it cannot help saying to him who has ears to hear it. The truth of the flower is not the facts about it, be they correct as ideal science itself. But the shining, glowing, gladdening, patient thing thrown on its stalk, the compeler of smile and tear from child and prophet. The man of science laughs at this, because he is only a man of science and does not know what it means. But the poets and the child care as little for his laughter as the birds of God, as Dante calls the angels, for his treaties on aerostation. The children of God must always be mocked by the children of the world, whether in the church or out of it, children with sharp ears and eyes, but dull hearts. Those that hold love the only good in the world, understand and smile at the world's children, and can do very well without anything they have got to tell them. In the higher state to which their love is leading them, they will speedily outstrip the men of science, for they have that which is at the root of science, that's for the revealing of which God's science exists. Which cell at profit a man to know all things and lose the bliss, the consciousness of well-being which alone can give value to his knowledge? God's science in the flower exists for the existence of the flower in its relation to his children. If we understand, if we are at one with, if we love the flower, we have that for which the science is there, that which alone can equip us for true search into the means and ways by which the divine idea of the flower was wrought out to be presented to us. The idea of God is the flower. His idea is not the botany of the flower, its botany is but a thing of ways and means, of canvassing color and brush in relation to the picture in the painter's brain. The mere intellect can never find out that which owes its being to the heart supreme. The relation of the intellect to that which is born of the heart is an unreal except it be a humble one. The idea of God, I repeat, is the flower. He thought it, invented its means, sent it a gift of himself to the eyes and hearts of his children. When we see how they are loved by the ignorant and degrade it, we may well believe the flowers have a place in the history of the world, as written for the archives of heaven, which we are yet a long way from understanding, and which science could not, to all eternity, understand or enable to understand. Watch that child. He has found one of his silent and motionless brothers, with God's clothing upon it, God's thought in its face, and what a smile breaks out of the divine understanding between them. Watch his mother when he takes it home to her, no nearer understanding it than he. It is no old association that brings those tears to her eyes, full in that way as are flowers and things far inferior to flowers. It is God's thought, unrecognized as such, holding communion with her. She weeps with a delight inexplicable. It is only a daisy, only a primrose, only a fizzant eye, only a lily of the field, only a snow drop, only a sweet pea, only a brave yellow crocus. But here to her is no mere fact, here is no law of nature, here is a truth of nature, the truth of a flower, a perfect thought from the heart of God, a truth of God, not an intellectual truth, but a divine fact, a dim revelation, a movement of the creative soul. Who but a father could think the flowers for his little ones? We are neither region now in which the Lord's word is at home. I am the truth. I will take an illustrative instance altogether to my mind in special purpose. What, I ask, is the truth of water? Is it that it is formed of hydrogen and oxygen? That the chemist has now another mode of stating the fact of water will not affect my illustration. His new mode will probably be one day yet more antiquated to than mine is now. Is it for the sake of the fact that hydrogen and oxygen combined form water, that the precious thing exists? Is oxygen and hydrogen the divine idea of water, or has God put the two together only that man might separate and find them out? He allows his child to pull his toys to pieces. But were they made that he might pull them to pieces? He were a child not to be envied for whom his inglorious father would make toys to such an end. A school examiner might see therein the best juice of atory, but not a father. Fine for us what in the constitution of the two gases makes them fit and capable to be thus honored in forming the lovely thing, and you will give us a revelation about more than water, namely about the God who made oxygen and hydrogen. There is no water in oxygen, no water in hydrogen. It comes bubbling fresh from the imagination of the living God, rushing from underneath the great white throne of the glacier. The very thought of it makes one gasp with an elemental joy no metaphysician can analyze. The water itself, the dances and sings and slakes the wonderful thirst symbol in picture of that draft for which the woman of Samaria made her prayer to Jesus. This lovely thing itself, whose very wetness is a delight to every inch of the human body in its embrace. This living thing which, if I might, I would have running through my room, yea, babbling along my table. This water is its own self, its own truth, and is therein a truth of God. Let him who would know the love of the maker, become sorely a thirst and drink of the brook, by the way. Then lift up his heart, not at that moment, to the maker of oxygen and hydrogen, but to the inventor and mediator of thirst and water. That man might foresee a little of what his soul might find in God. If he become not then as a heart panting for the water brooks, let him go back to his science and its husk. They will, at last, make him thirsty as the victim in the dust tower of the Persian. As well might a man think to describe the joy of drinking by giving thirst and water for its analysis, as imagine he has revealed anything about water by resolving it into its scientific elements. Let a man go to the hillside and let the brook sing to him till he loves it, and he will find himself far nearer the fountain of truth than the triumphal car of the chemist will ever lead the shouting crew of his half-comprehending followers. He will draw from the brook the water of joyous tears, and worship him that made heaven and earth and the sea and the fountains of the water. The truth of a thing then is the blossom of it, the thing it is made for, the topmost stone set upon with rejoicing. Truth in a man's imagination is the power to recognize this truth of a thing, and wherever, in anything that God has made, in the glory of it, be it sky or flower or human face, we see the glory of God, there a true imagination is beholding a truth of God. And now we must advance to yet a higher plane. We have seen that the moment whatever goes by the name of truth comes into connection with man, the moment that, instead of merely mirroring itself in his intellect as a thing outside of him, it comes into contact with him as a being of action. The moment the knowledge of it affects or ought to affect his sense of duty, it becomes a thing of far nobler import. The question of truth enters upon a higher phase, looks out of a loftier window. A fact which in itself is of no value, becomes at once a matter of life and death, moral life and death, when a man has the choice, the imperative choice of being true or false concerning it. Then the truth, the heart, the summit, the crown of a thing is perceived by a man. He approaches the fountain of truth once the thing came, and perceiving God by understanding what is, becomes more of a man, more of the being he was meant to be. In virtue of this truth perceived, he has relations with the universe undeveloped in him till then. But far higher, will the doing of the least, the most insignificant duty raise him. He begins thereby to be a true man. A man may delight in the vision and glory of a truth, and not himself be true. The man whose vision is weak, but who, as far as he sees, and desirous to see farther, does the thing he sees, is a true man. If a man knows what is, and says it is not, his knowing does not make him less than a liar. The man who recognizes the truth of any human relation, and neglects the duty involved, is not a true man. The man who knows the laws of nature and does not heed them, the more he teaches them to others, the less he is a true man. But he may obey them all and be the falsest of men, because a far higher and closer duty which he neglects. The man who takes good care of himself, and none of his brother and sister, is false. A man may be a poet, aware of the highest truth of a thing, of that beauty which is the final cause of his existence. He may draw offence a notion of the creative loveliness that thought it out. He may be a man who would not tell a lie, or steal, or slander, and yet he may not be a true man, in as much as the essentials of manhood are not his aim, having no wise come to the flower of his own being. No wise, in his higher decree, attain the truth of a thing, namely that for which he exists, the creational notion of him, neither is he striving after the same. There are relations closer than those of the facts around him, plainer than those that seem to bring the maker nigh to him, which he is failing to see, or seeing fails to acknowledge, or acknowledging fails to fulfill. Man is man only in the doing of the truth. Perfect man only in the doing of the highest truth, which is the fulfilling of his relation to his origin. But he has relations with his fellow man, closer infinitely than with any of the things around him, and to many a man far planer than his relations with God. Now the nearer is planer that he may step on it, and rise to the higher, till then the less plain. These relations make a large part of his being, are essential to his very existence, and spring from the very facts of the origination of his being. They are the relation of thought to thought, of being to being, of duty to duty. The very nature of a man depends upon, or is one with these relations. They are truths, and the man is a true man as he fulfills them. Fulfilling them perfectly, he is himself a truth, a living truth. As regarded merely by the intellect, these relations are facts of man's nature. But that they are of man's nature makes them truths, and the fulfillments of them are duties. He is so constituted as to understand them at first more than he can love them, with the resulting advantage of having thereby the opportunity of choosing them purely because they are true. So doing he chooses to love them, and is unable to love them in the doing, which alone can truly reveal them to him, and make the loving of them possible. Then they cease to show themselves in the form of duties, and appear as they more truly are. Absolute truths, essential realities, eternal delights. The man is a true man who chooses duty. He is a perfect man, who at length never thinks of duty, who forgets the name of it. The duty of Jesus was the doing in lower forms than the perfect, that which he loved perfectly, and did perfectly in the highest forms also. Thus he fulfilled all righteousness. One who went to the truth by mere impulse would be a holy animal, not a true man. Relations, truths, duties are shown to the man away beyond him, that he may choose them and be a child of God, choosing righteousness like him. Hence, the whole sad victorious human tell, and the glory to be revealed. The moral philosopher who regards duties only as facts of his system, nay, even the man who rewards them as truths, essential realities of his humanity, but goes no farther, is essentially a liar, a man of untruth. He is a man indeed, but not a true man. He is a man impossibility, but not a real man yet. The recognition of these things is the imperative obligation to fulfill them. Not fulfilling these relations, the man is undoing the right of his own existence, destroying his razor detra, making of himself a monster, a live reason why he should not live, for nothing on those terms could ever have begun to be. His presence is a claim upon his creator for destruction. The facts of human relation, then, are truths indeed and of awfulest import. Whosoever hadith his brother is a murderer, and ye know that no murderer hath eternal life abiding in him. The man who lives a hunter after pleasure, not a laborer in the fields of duty, who thinks of himself as if he were alone on the earth, is in himself a lie. Instead of being the man he looks, the man he was made to be, he lives as the beast seemed to live, with this difference I trust, that they are rising, while he, so far as he lies in himself, is sinking. But he cannot be allowed to sink beyond God's reach. Hence, all the holy, that is, healing, miseries that come upon him, of which he complains so hard and unfair, they are for the compelling of the truth he will not yield, a painful swasion to be himself, to be a truth. But suppose, for the sake of my progressive unfolding, that a man did everything required of him, fulfilled all the relations to his fellows of which I have been speaking, was toward them at least a true man. He would yet feel, doubtless would feel it the more, that something was lacking to him, lacking to his necessary well-being, like a live flower he would feel that he had not yet blossomed, and could not tell what the blossom ought to be. In this direction the words of the Lord point when he says to the youth, if thou wouldst be perfect, the man whom I suppose would feel that his existence was not yet justified to itself, that the truth of his being and nature was not yet revealed to his consciousness, he would remain unsatisfied, and the cause would be that there was in him a relation, and that the deepest, closest, and strongest, which had not yet come into live fact, which had not yet become a truth in him, towards which he was not true, whereby his being remained untrue. He was not himself, was not ripened into the divine idea which alone can content itself. A child with a child's heart, who does not even know that he has a father, yet misses him with his whole nature, even if not with his consciousness. This relation has not yet so far begun to be fulfilled in him, as that the coming blossom should send before it patience and hope enough to enable him to live by faith without sight. When the flower begins to come, the human plant begins to rejoice in the glory of God not yet revealed, the inheritance of the saints in light. With uplifted stem and forward leaning bud expects the hour when the lily of God's field shall know itself alive, with God himself for its heart and its atmosphere, the hour when God and the man shall be one, and all that God cares for shall be the man's. But again I forget my progression. The highest truth to the intellect, the abstract truth, is the relation in which man stands to the source of his being, his will to the will whence it became a will, his love to the love that kindled his power to love, his intellect to the intellect that lighted his. If a man deal with these things only as things to be dealt with, as objects of thought, as ideas to be analyzed and arranged in their due order and right relation, he treats them as facts and not as truths, and is no better, probably much the worse for his converse with them, for he knows in a measure and is false to all that is most worthy of his faithfulness. But when the body, or heart, or spirit, or what you please to call that which is in the man himself and not his body, sooner or later becomes aware that he needs someone above him whom to obey, in whom to rest, from whom to seek deliverance from what in himself is despicable, disappointing, unworthy even of his own interest, when he is aware of an opposition in him which is not harmony, that while he hates it there is yet present with him and seeming to be himself what sometimes he calls the old Adam, sometimes the flesh, sometimes his lower nature, sometimes his evil self, and sometimes recognizes as simply that part of his being where God is not, then indeed is the man in the region of truth and beginning to become true in himself, nor will it be long ere he discover that there is no part in him with which he would be at strife, so God were there, so that it were true what it ought to be in right relation to the whole. For by whatever name called the old Adam, or antecedent horse, or dog, or tiger, it would then fulfill its part wholeily, intruding upon nothing, subject utterly to the rule of the higher, horse, or dog, or tiger, it would be good horse, good dog, good tiger, when the man bows down before a power that can account for him, a power to whom he is no mystery as he is to himself, a power that knows whence he came and whether he is going, who knows why he loves this and hates that, why and where he began to go wrong, who can set him right, longs indeed to set him right, making of him a creature to look up to himself without shadow of doubt, anxiety, or fear, confident as a child whom his father is leading by the hand to the heights of happy making truth, knowing that where he is wrong, the father is right, and will set him right. When the man feels his whole being in the embrace of self-responsible paternity, then the man is bursting into his flower, then the truth of his being, the eternal fact at the root of his new name, his real nature, his idea, born in God at first and responsive to the truth, the being of God, his origin begins to show itself. Then his nature is almost in harmony with itself. For obeying the will that is, the cause of his being, the cause of that which demands of itself to be true, and that will being righteousness and love and truth, he begins to stand on the apex of his being, to know himself divine. He begins to fill himself free. The truth, not as known to his intellect, but as revealed in his own sense of being true, known by his essential consciousness of his divine condition, without which his nature is neither his own nor God's, trueness has made him free. Not any abstract truth, not all abstract truth, not truth in its very metaphysical self, held by purest insight into can make any man free. But the truth done, the truth loved, the truth lived by the man, the truth of and not merely in the man himself, the honesty that makes the man himself a child of the honest God. When a man is, with his whole nature, loving and willing the truth, he is then a live truth. But this he has not originated in himself. He has seen it and striven for it, but not originated it. The one originating living visible truth, embracing all truths in all relations is Jesus Christ. He is true. He is the live truth. His truth, chosen and willed by him, the rightness of his being, the flower of his sonship which is his nature, the crown of his one top most perfect relation acknowledged and gloried in, is his absolute obedience to his father. The obedient Jesus is Jesus the truth. He is true and the root of all truth and development of truth in men. Their very being, however far from the true human, is the undeveloped Christ in them. And his likeness to Christ is the truth of a man, even as the perfect meaning of a flower is the truth of the flower. Every man, according to the divine idea of him, must come to the truth of that idea and under every form of Christ is the Christ. The truth of every man, I say, is the perfected Christ in him. As Christ is the blossom of humanity, so the blossom of every man is the Christ perfected in him. The vital force of humanity working in him is Christ. He is his root, the generator and perfecter of his individuality. The stronger the pure will of the man to be true, the freer and more active his choice, the more definite his individuality. Ever the more is the man and all that is his Christ. Without him he could not have been. Being, he could not have become capable of truth. Capable of truth, he could never have loved it. Loving and desiring it, he could not have attained to it. Nothing, nothing but the heart presence, the humanist sympathy and whatever deeper else may be betwixt the creating truth and the responding soul could make a man go on hoping until it last he forget himself and keep open house for God to come and go. He gives us the will wherewith to will and the power to use it and the help needed to supplement the power, whatever in any case the need may be. But we ourselves must will the truth and for that the Lord is waiting for the victory of God his father in the heart of his child. And this alone can he see the travail of his soul and this alone be satisfied. The work is his but we must take our willing share when the blossom breaks forth in us and the more it is ours the more it is his for the highest creation of the father and that preeminently through the son is the being that can like the father and the son of his own self will what is right. The groaning and travailing the blossom and the joy are the fathers and the sons and ours the will the power of willing may be created but the willing is begotten because God wills first man wills also when my being is consciously and willedly in the hands of him who called it to live and think and suffer and be glad given back to him by a perfect obedience I fence forth breathe the breath share the life of God himself then I am free and that I am true which means one with the father and freedom knows itself to be freedom when a man is true if he were in hell he could not be miserable he is right with himself because right with him when he came to be right with God is to be right with the universe one with the power the love the will of the mighty father the cherisher of joy the lord of laughter whose are all glories all hopes who loves everything and hates nothing but selfishness which he will not have in his kingdom Christ then is the lord of life his life is the light of men the light mirrored in them changes them into the image of him the truth and thus the truth who is the son makes them free end of chapter four series three chapter five of unspoken sermons series three this liber Vox recording is in the public domain recording by David Baldwin unspoken sermons by George McDonald freedom the truth shall make you free whosoever committed the sin is the servant of sin and the servant abideth not in the house forever but the son abideth ever if the son therefore shall make you free ye shall be free indeed john chapter eight versus thirty two and thirty four through thirty six as this passage stands i have not been able to make sense of it no man could be in the house of the father in virtue of being the servant of sin yet this man is in the house as a servant and the house in which he serves is not the house of sin but the house of the father the utterance is confused at best and the reasoning faulty he must be in the house of the father on some other ground than sin this had no help come would have been sufficient cause for leaving the passage alone as one where perhaps the words of the lord were misrepresented where at least perceiving more than one fundamental truth involved in the passage i felt to follow the argument i do not see that i could ever have suggested where the corruption if any lay most difficulties of similar nature have originated like this i can hardly doubt with some scribe who desiring to explain what he did not understand wrote his worthless gloss on the margin the next copier took the words for an omission that ought to be replaced in the body of the text and inserting them falsified the utterance and greatly obscured its intention what do we not owe to the critics who have searched the scriptures and found what really was written in the present case doctor westcott's notation gives us to understand that there is another with a reasonable probability of being the true reading the difference is indeed small to the i but is great enough to give us fine gold instead of questionable or in an alternative of the kind i must hope in what seems logical against what seems illogical in what is radiant against what seems trite what i take for the true reading then follows in english thus everyone committing sin is a slave but the slave does not remain in the house forever the sun remaineth forever if then the sun shall make you free you shall in reality be free the authorized diversion gives whosoever committed sin is the servant of sin the revised version gives everyone that committed sin is the bond servant of sin both accepting the reading that has the words of sin the statement is certainly in itself true but appears to me useless for the argument that follows and i think it may have been what i take to be the true reading that suggested to the apostle paul what he says in the beginning of the fourth chapter of his epistle to the galatians words of spirit and life from which has been mistakenly drawn the doctrine of adoption merest poison to the child heart the words of the lord here are not that he who sins is the slave of sin true utterly as that is but that he is a slave and the argument shows that he means a slave to god the two are perfectly consistent no amount of slavery to sin can keep a man from being as much the slave of god as god chooses in his mercy to make him it is his sin that makes him a slave instead of a child his slavery to sin is his ruin his slavery to god is his only hope god indeed does not love slavery he hates it he will have children not slaves but he may keep a slave in his house a long time in the hope of waking up the poor slavish nature to aspire to the sonship which belongs to him which is his birthright but the slave is not to be in the house forever the father is not bound to keep his son a slave because the foolish child prefers it whoever will not do what god desires of him is a slave whom god can compel to do it however he may bear with him he who knowing this or fearing punishment obeys god is still a slave but a slave who comes within hearing of the voice of his master there are however far higher than he who yet are but slaves those to whom god is not all in all are slaves they may not commit great sins they may be trying to do right but so long as they serve god as they call it from duty and do not know him as their father the joy of their being they are slaves good slaves but slaves if they did not try to do their duty they would be bad slaves they are by no means so slavish as those that serve from fear but they are slaves and because they are but slaves they can fulfill no righteousness can do no duty perfectly but must ever be trying after it wearily and in pain knowing well that if they stop trying they are lost they are slaves indeed for they would be glad to be adopted by one who is their own father where then are the sons i know none i answer who are yet utterly and entirely sons or daughters there may be such god knows i have not known them or knowing them have not been myself such as to be able to recognize them but i do know some who are enough sons and daughters to be at war with the slave in them who are not content to be slaves to their father nothing i have seen or known of sonship comes near the glory of the thing but there are thousands of sons and daughters though their number be yet only a remnant who are siding with the father of their spirits against themselves against all that divides them from him from whom they have come but out of whom they have never come seeing that in him they live and move and have their being such are not slaves they are true though not perfect children they are fighting along with god against the evil separation they are breaking at the middle wall of partition only the rings of their fetters are left and they are struggling to take them off they are children with more or less of the dying slave in them they know it is there and what it is and hate the slavery in them and try to slay it the real slave is he who does not seek to be a child who does not desire to end his slavery who looks upon the claim of the child as presumption who cleaves to the traditional authorized service of forms and ceremonies and does not know the will of him who made the seven stars and Orion much less cares to obey it who never lifts up his heart to cry father what would thou hath me do such are continually betraying their slavery by their complaints do we not well to be angry they cry with Jonah and truly being slaves i do not know how they are to help it when they are sons and daughters they will no longer complain of the hardships and miseries and troubles of life no longer grumble at their aches and pains at the pinching of their poverty at the hunger that assails them no longer be indignant at the rejection by what is called society those who believe in their own perfect father can ill blame him for anything they do not like ah friend it may be you and i are slaves but there are such sons and daughters as i speak of the slaves of sin rarely grumble at that slavery it is their slavery to god they grumble at of that alone they complain of the painful messengers he sends to deliver them from their slavery both to sin and to himself they must be sons or slaves they cannot rid themselves of their owner whether they deny god or mock him by acknowledging and not hating him or treat him as an arbitrary formal monarch whether taking no trouble to find out what pleases him they do dull things for his service he cares nothing about or try to propitiate him by assuming with strenuous effort some yoke the sun never wore and never called on them to wear they are slaves and not the less slaves that they are slaves to god they are so thoroughly slaves that they do not care to get out of their slavery by becoming sons and daughters by finding the good of life where alone it can or could lie could a creator make a creature whose well-being should not depend on himself and if he could would the creature be greater for that which the creature he made more or the creature he made less dependent on himself would be the greater the slave in heart would immediately with milton satan reply that the farthest from him who made him must be the freest thus acknowledging his very existence of slavery and but two kinds in being a creator and as many slaves as he pleases to make whose refusal to obey is their unknown protest against their own essence being itself must for what they call liberty be repudiated creation itself to go by their lines of life is an injustice god had no right to create beings less than himself and as he could not create equal he ought not to have created but they do not complain of having been created they complain of being required to do justice they will not obey but his own handy work ravish from his work every advantage they can they desire to be free with another kind of freedom than that with which god is free unknowing they seek a more complete slavery there is in truth no midway between absolute harmony with the father and the condition of slaves submissive or rebellious if the latter their very rebellion is by the strength of the father in them of divine essence they thrust their existence in the face of their essence their own nature yet is their very rebellion in some sense but the rising in them of his spirit against their false notion of him against the lies they hold concerning him they do not see that if his work namely they themselves are the chief joy to themselves much more might the life that works them be a glory and joy to them who are the work in as much as it is nearer to them than they to themselves causing them to be and extends without breach of relation so infinitely above and beyond them for nothing can come so close as that which creates the nearest strongest dearest relation possible is between creator and created where this is denied the schism is the widest where it is acknowledged and fulfilled the closeness is unspeakable but ever remains what cannot be said and i sink defeated the very protest of the rebel against slavery comes at once of the truth of god in him which he cannot all cast from him and of a slavery too low to love truth a meanness that will take all and acknowledge nothing as if his very being was a disgrace to him the liberty of god that would have his creature free is in contest with the slavery of the creature who would cut his own stem from his root that he might call it his own and love it who rejoices in his own consciousness instead of the life of that consciousness who poises himself on the tottering wall of his own being instead of the rock on which that being is built such a one regards his own dominion over himself the rule of the greater by the less in as much as the conscious self is less than the self as a freedom infinitely greater than the range of the universe of god's being if he says at least i have it my own way i answer you do not know what is your way and what is not you know nothing of whence your impulses your desires your tendencies your likings come they may spring now from some chance as of nerves diseased now from some roar of a wandering bodyless devil now from some infant hate in your heart now from the greed of lawlessness or some ancestor you would be ashamed of if you knew him or it may be now from some far piercing cord of a heavenly orchestra the moment it comes up into your consciousness you call it your own way and glory in it two devils amusing themselves with the duet of inspiration one at each ear might soon make that lordly me you are so in love with rejoice in the freedom of willing the opposite each alternate moment and at length drive you mad at finding that you could not will as you would make choice of a way and its opposite simultaneously the whole question rest and turns on the relation of creative and created of which relation few seem to have the consciousness yet developed to live without the eternal creative life is an impossibility freedom from god can only mean an incapacity for seeing the facts of existence an incapability of understanding the glory of the creature who makes common cause with his creator in his creation of him who wills that the lovely will calling him into life and giving him choice should finish making him should draw him into the circle of the creative heart to joy that he lives by no poor power of his own will but is one with the causing life of his life in closest breathing and willing vital and claiming oneness with the life of all life such a creature knows the life of the infinite father as the very flame of his life and joys that nothing is done or will be done in the universe in which the father will not make him all of a sharer that it is possible for perfect generosity to make him if you say this is irreverent i doubt if you have seen the god manifest in jesus but all will be well for the little god of your poor content will starve your soul to misery and the terror of the eternal death creeping upon you will compel you to seek a perfect father oh ye hide bound christians the lord is not straightened but ye are straightened in your narrow unwilling souls some of you need to be shamed before yourselves some of you need the fire but one who reads may call out in the agony and thirst of a child waking from a dream of endless seeking and no finding i am bound like lazarus in his grave clothes what am i to do here is the answer drawn from this parable of our lord for the saying is much like a parable teaching more than it utters appealing to the conscience and heart not to the understanding you are a slave the slave has no hold on the house only the sons and daughters have an abiding rest in the home of their father god cannot have slaves about him always you must give up your slavery and be set free from it that is what i am here for if i make you free you shall be free indeed for i can make you free only by making you what you were meant to be sons like myself that is how alone the sun can work but it is you who must become sons you must will it and i am here to help you it is as if he said you shall have the freedom of my father's universe for free from yourselves you will be free of his heart yourselves are your slavery that is the darkness which you have loved rather than the light you have given honor to yourselves and not to the father you have sought honor from men and not from the father therefore even in the house of your father you have been but so journeying slaves we in his family are all one we have no party spirit we have no self seeking fallen with us and you shall be free as we are free if then the poor starved child cry how lord the answer will depend on what he means by that how if he means what plan will thou adopt what is thy scheme for cutting my bonds and setting me free the answer may be a deepening of the darkness a tightening of the bonds but if he means lord what would thou have me do the answer will not tarry give yourself to me to do what i tell you to understand what i say to be my good obedient little brother and i will wake in you the heart that my father put in you the same kind of heart that i have and it will grow to love the father altogether and absolutely as mine does till you are ready to be torn to pieces for him then you will know that you are at the heart of the universe at the heart of every secret at the heart of the father not till then will you be free then free indeed christ died to save us not from suffering but from ourselves not from injustice far less from justice but from being unjust he died that we might live but live as he lives by dying as he died who died to himself that he might live unto god if we do not die to ourselves we cannot live to god and he that does not live to god is dead ye shall know the truth the lord says and the truth shall make you free i am the truth and you shall be free as i am free to be free you must be sons like me to be free you must be that what you have to be that which you are created to be free you must give the answer of sons to the father who calls you to be free you must fear nothing but evil care for nothing but the will of the father hold to him in absolute confidence and infinite expectation he alone is to be trusted he has shown us the father not only by doing what the father does not only by loving his father's children even as the father loves them but by his perfect satisfaction with him his joy in him his utter obedience to him he has shown us the father by the absolute devotion of a perfect son he is the son of god because the father and he are one have one thought one mind one heart upon this truth i do not mean the dogma but the truth of jesus to his father hangs the universe and upon the recognition of this truth that is upon their becoming thus true hangs the freedom of the children the redemption of their whole world i and the father are one is the center truth of the universe and the circumferring truth is that they also may be one in us the only free man then is he who is a child of the father he is a servant of all but can be made the slave of none he is a son of the lord of the universe he is in himself in virtue of his truth free he is in himself a king for the son rest his claim to royalty on this that he was born and came into the world to bear witness to the truth end of chapter five series three chapter six of unspoken sermons series three this libra vox recording is in the public domain recording by david baltwin unspoken sermons by george mcdonald kingship art thou a king then jesus answered thou sayest that i am a king to this end was i born and for this cause came i into the world that i should bear witness unto the truth everyone that is of the truth here at my voice john chapter 18 verse 37 pilot asked jesus if he is a king the question is called forth by what the lord had just said concerning his kingdom closing with the statement that it was not of this world he now answers pilots that he is a king indeed but shows him that his kingdom is of a very different kind from what is called the kingdom in this world the rank and rule of this world are uninteresting to him he might have had them calling his disciples to follow him and his 12 legions of angels to help them he might soon have driven the romans into the abyss piling them on the heap of nations they had tumbled there before what easier for him than thus to have cleared the way and over the tributary world reigned the just monarch that was the dream of the jews never seen in israel or elsewhere but haunting the hopes and longings of the poor and their helpers he might from jerusalem have ruled the world not merely dispensing what men call justice but compelling atonement he did not care for government no such kingdom would serve the ends of his father in heaven or comfort his own soul what was perfect empire to the son of god while he might teach one human being to love his neighbor and be good like his father to be love helper to one heart for its joy and the glory of his father was the beginning of true kingship the lord would rather wash the feet of his weary brothers than be the one only perfect monarch that ever ruled in the world it was empire he rejected when he ordered satan behind him like a dog to his heel government i repeat was to him flat stale unprofitable what then is the kingdom over which the lord cares to reign for he says he came into the world to be a king i answer a kingdom of kings and no other where every man is a king there and there only does the lord care to reign in the name of his father as no king in europe would care to reign over a cannibal a savage or an animal race so the lord cares for no kingdom over anything this world calls a nation a king must rule over his own kind jesus is a king in virtue of no conquest inheritance or election but in right of essential being and he cares for no subjects but such as are his subjects in the same right his subjects must be of his own kind in their very nature and essence kings to understand his answer to pilot see wherein consist his kingship what it is that makes him a king what manifestation of his essential being gives him a claim to be king the lords is a kingdom in which no man seeks to be above another ambition is of the dirt of this world's kingdoms he says i am a king for i was born for the purpose i came into the world with the object of bearing witness to the truth everyone that is of my kind that is of the truth here's my voice he is a king like me and makes one of my subjects pilot there upon as would most christians nowadays instead of sitting about being true request a definition of truth a presentation to his intellect and set terms of what the word truth means but instantly whether confident of the uselessness of the inquiry or intending to resume it when he has set the lord at liberty goes out to the people to tell them he finds no fault in him whatever interpretation we put on his action here he must be far less worthy of blame than those christians who instead of setting themselves to be pure even as he is pure to be their brother and sister's keeper and to serve god by being honorable in shop and counting house and labor market proceed to serve him some by going to church or chapel some by condemning the opinions of their neighbors some by teaching others what they do not themselves heed neither pilots nor they ask the one true question how am i to be a true man how am i to become a man worth being a man the lord is a king because his life the life of his thoughts of his imagination of his will of every smallest action is true true first god in that he is all together his true to himself and that he forgets himself all together and true to his fellows in that he will endure anything they do to him nor cease declaring himself the son and messenger and likeness of god they will kill him but it matters not the truth is as he says jesus is a king because his business is to bear witness to the truth what truth all truth all verity of relation throughout the universe first of all that his father is good perfectly good and that the crown and joy of life is to desire and do the will of the eternal source of will and of all life he deals thus the death blow to the power of hell for the one principle of hell is i am my own i am my own king and to my own subject i am the center from which go out my thoughts i am the object and end of my thoughts back upon me as the alpha and omega of life my thoughts return my own glory is and ought to be my chief care my ambition together the regards of men to the one center myself my pleasure is my pleasure my kingdom is as many as i can bring to acknowledge my greatness over them my judgment is the faultless rule of things my right is what i desire the more i am all in all to myself the greater i am the less i acknowledge debt or obligation to another the more i close my eyes to the fact that i did not make myself the more self-sufficing i feel or imagine myself the greater i am i will be free with the freedom that consists in doing whatever i am inclined to do from whatever quarter may come the inclination to do my own will so long as i feel anything to be my will is to be free is to live to all these principles of hell or of this world they are the same thing and it matters nothing whether they are asserted or defended so long as they are acted upon the lord the king gives the direct lie it is if he said i ought to know what i say for i have been from all eternity the son of him from whom you issue and whom you call your father but whom you will not have your father i know all he thinks and is and i say this that's my perfect freedom my pure individuality rest on the fact that i have not another will than his my will is all for his will for his will is right he is righteousness itself his very being is love and equity and self devotion and he will have his children such as himself creatures of love of fairness of self devotion to him and their fellows i was born to bear witness to the truth in my own person to be the truth visible the very likeness and manifestation of the god who is true my very being is his witness every fact of me witnesses him he is the truth and i am the truth kill me but while i live i say such as i am he is if i said i do not know him i should be a liar i fear nothing you can do to me show the king who comes to say what is true turn his back for fear of men my father is like me i know it and i say it you do not like to hear it because you are not like him i am low in your eyes which measure things by their show therefore you say i blaspheme i should blaspheme if i said he was such as anything you are capable of imagining him for you love show and power and the praise of men i do not and god is like me i came into the world to show him i am a king because he sent me to bear witness to his truth and i bear it kill me and i will rise again you can kill me but you cannot hold me dead death is my servant you are the slaves of death because you will not be true and let the truth make you free bound and in your hands i am free as god for god is my father i know i shall suffer suffer unto death but if you knew my father you would not wonder that i am ready you would be ready to he is my strength my father is greater than i remember friends i said it is as if he said i am daring to present a shadow of the lord's witnessing a shadow surely cast by his deeds and his very words if i mistake he will forgive me i do not fear him i fear only lest able to see and write to these things i should fail of witnessing and myself be after all a cast away no king but a talker no disciple of jesus ready to go with him to the death but an arguer about the truth a hater of the lies men speak for god and myself a truth speaking liar not a doer of the word we see then that the lord bore his witness to the truth to the one god by standing just what he was before the eyes and the lies of men the true king is the man who stands up a true man and speaks the truth and will die but not lie the robes of such a king may be rags or purple it matters neither way the rags are the more likely but neither better nor worse than the robes then was the lord dressed most royally when his robes were a jest a mockery a laughter of the men who before christ bear witness to the truth some were saunasunder some subdued kingdoms it mattered nothing which they witnessed the truth is god the witness to the truth is jesus the kingdom of the truth is the hearts of men the bliss of men is the true god the thought of god is the truth of everything all well-being lies in true relation to god the man who responds to this with his whole being is of the truth the man who knows these things and but knows them the man who sees them to be true and does not order his life in action judgment and love by them is of the worst of lying with hand and foot and face he cast scorn upon that which his tongue confesses little thought the sons of zebedee and their ambitious mother what the earthly throne of christ glory was which they and she begged they might share for the king crowned by his witnessing witness then to the height of his utter most argument when he hung upon the cross like a sand as paul in his boldness expresses it when his witness is treated as a lie then most he witnesses for he gives it still high and lifted up on the throne of his witness on the cross of his torture he holds to it i and the father are one every mockery born in witnessing is a witnessing afresh infinitely more than had he set on the throne of the whole earth did jesus witness to the truth when pilots brought him out for the last time and perhaps made him sit on the judgment seat in his mockery of kingly garment and royal insignia saying behold your king just because of those robes and that crown that scepter and that throne of ridicule he was the only real king that ever set on any throne is every christian expected to bear witness a man content to bear no witness to the truth is not in the kingdom of heaven one who believes must bear witness one who sees the truth must live witnessing to it is our life then a witnessing to the truth do we carry ourselves in bank on farm in house or shop in study or chamber or workshop as the lord would or as the lord would not are we careful to be true do we endeavor to live to the height of our ideas or are we mean self-serving world flattering fawning slaves when contempt is cast on the truth do we smile wronged in our presence do we make no sign that we hold by it i do not say that we are called upon to dispute and defend with logic and argument but we are called upon to show that we are on the other side but when i say truth i do not mean opinion to treat opinion as if that were truth is grievously to wrong the truth the soul that loves the truth and tries to be true will know when to speak and when to be silent but the true man will never look as if he did not care we are not bound to say all we think but we are bound not even to look what we do not think the girl who said before a company of mocking companions i believe in jesus bore true witness to her master the truth david bore witness to god the truth when he said unto thee oh lord belongeth mercy for thou renderest to every man according to his work end of chapter six series three