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that ought not to be, that has no claim but to cease? The Lord himself would not live save with an existence absolutely good.

      It may be my reader will desire me to say how the Lord will deliver him from his sins. That is like the lawyer's 'Who is my neighbour?' The spirit of such a mode of receiving the offer of the Lord's deliverance, is the root of all the horrors of a corrupt theology, so acceptable to those who love weak and beggarly hornbooks of religion. Such questions spring from the passion for the fruit of the tree of knowledge, not the fruit of the tree of life. Men would understand: they do not care to obey,—understand where it is impossible they should understand save by obeying. They would search into the work of the Lord instead of doing their part in it—thus making it impossible both for the Lord to go on with his work, and for themselves to become capable of seeing and understanding what he does. Instead of immediately obeying the Lord of life, the one condition upon which he can help them, and in itself the beginning of their deliverance, they set themselves to question their unenlightened intellects as to his plans for their deliverance—and not merely how he means to effect it, but how he can be able to effect it. They would bind their Samson until they have scanned his limbs and thews. Incapable of understanding the first motions of freedom in themselves, they proceed to interpret the riches of his divine soul in terms of their own beggarly notions, to paraphrase his glorious verse into their own paltry commercial prose; and then, in the growing presumption of imagined success, to insist upon their neighbours' acceptance of their distorted shadows of 'the plan of salvation' as the truth of him in whom is no darkness, and the one condition of their acceptance with him. They delay setting their foot on the stair which alone can lead them to the house of wisdom, until they shall have determined the material and mode of its construction. For the sake of knowing, they postpone that which alone can enable them to know, and substitute for the true understanding which lies beyond, a false persuasion that they already understand. They will not accept, that is, act upon, their highest privilege, that of obeying the Son of God. It is on them that do his will, that the day dawns; to them the day-star arises in their hearts. Obedience is the soul of knowledge.

      By obedience, I intend no kind of obedience to man, or submission to authority claimed by man or community of men. I mean obedience to the will of the Father, however revealed in our conscience.

      God forbid I should seem to despise understanding. The New Testament is full of urgings to understand. Our whole life, to be life at all, must be a growth in understanding. What I cry out upon is the misunderstanding that comes of man's endeavour to understand while not obeying. Upon obedience our energy must be spent; understanding will follow. Not anxious to know our duty, or knowing it and not doing it, how shall we understand that which only a true heart and a clean soul can ever understand? The power in us that would understand were it free, lies in the bonds of imperfection and impurity, and is therefore incapable of judging the divine. It cannot see the truth. If it could see it, it would not know it, and would not have it. Until a man begins to obey, the light that is in him is darkness.

      Any honest soul may understand this much, however—for it is a thing we may of ourselves judge to be right—that the Lord cannot save a man from his sins while he holds to his sins. An omnipotence that could do and not do the same thing at the same moment, were an idea too absurd for mockery; an omnipotence that could at once make a man a free man, and leave him a self-degraded slave—make him the very likeness of God, and good only because he could not help being good, would be an idea of the same character—equally absurd, equally self-contradictory.

      But the Lord is not unreasonable; he requires no high motives where such could not yet exist. He does not say, 'You must be sorry for your sins, or you need not come to me:' to be sorry for his sins a man must love God and man, and love is the very thing that has to be developed in him. It is but common sense that a man, longing to be freed from suffering, or made able to bear it, should betake himself to the Power by whom he is. Equally is it common sense that, if a man would be delivered from the evil in him, he must himself begin to cast it out, himself begin to disobey it, and work righteousness. As much as either is it common sense that a man should look for and expect the help of his Father in the endeavour. Alone, he might labour to all eternity and not succeed. He who has not made himself, cannot set himself right without him who made him. But his maker is in him, and is his strength. The man, however, who, instead of doing what he is told, broods speculating on the metaphysics of him who calls him to his work, stands leaning his back against the door by which the Lord would enter to help him. The moment he sets about putting straight the thing that is crooked—I mean doing right where he has been doing wrong, he withdraws from the entrance, gives way for the Master to come in. He cannot make himself pure, but he can leave that which is impure; he can spread out the 'defiled, discoloured web' of his life before the bleaching sun of righteousness; he cannot save himself, but he can let the Lord save him. The struggle of his weakness is as essential to the coming victory as the strength of Him who resisted unto death, striving against sin.

      The sum of the whole matter is this:—The Son has come from the Father to set the children free from their sins; the children must hear and obey him, that he may send forth judgment unto victory.

      Son of our Father, help us to do what thou sayest, and so with thee die unto sin, that we may rise to the sonship for which we were created. Help us to repent even to the sending away of our sins.

      THE REMISSION OF SINS

      John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.—Mark i. 4.

      God and man must combine for salvation from sin, and the same word, here and elsewhere translated remission, seems to be employed in the New Testament for the share of either in the great deliverance.

      But first let me say something concerning the word here and everywhere translated repentance. I would not even suggest a mistranslation; but the idea intended by the word has been so misunderstood and therefore mistaught, that it requires some consideration of the word itself to get at a right recognition of the moral fact it represents.

      The Greek word then, of which the word repentance is the accepted synonym and fundamentally the accurate rendering, is made up of two words, the conjoint meaning of which is, a change of mind or thought. There is in it no intent of, or hint at sorrow or shame, or any other of the mental conditions that, not unfrequently accompanying repentance, have been taken for essential parts of it, sometimes for its very essence. Here, the last of the prophets, or the evangelist who records his doings, qualifies the word, as if he held it insufficient in itself to convey the Baptist's meaning, with the three words that follow it—[Greek: eis aPhesin amartiôn:—kaerussôn Baptisma metauoias eis aphesin amartiôn]—'preaching a baptism of repentance—unto a sending away of sins'. I do not say the phrase [Greek: aphesis amartiôn] never means forgiveness, one form at least of God's sending away of sins; neither do I say that the taking of the phrase to mean repentance for the remission of sins, namely, repentance in order to obtain the pardon of God, involves any inconsistency; but I say that the word [Greek: eis] rather unto than for; that the word [Greek: aphesis], translated remission, means, fundamentally, a sending away, a dismissal; and that the writer seems to use the added phrase to make certain what he means by repentance; a repentance, namely, that reaches to the sending away, or abjurement of sins. I do not think a change of mind unto the remission or pardon of sin would be nearly so logical a phrase as a change of mind unto the dismission of sinning. The revised version refuses the word for and chooses unto, though it retains remission, which word, now, conveys no meaning except the forgiveness of God. I think that here the same word is used for man's dismission of his sins, as is elsewhere used for God's dismission or remission of them. In both uses, it is a sending away of sins, with the difference of meaning that comes from the differing sources of the action. Both God and man send away sins, but in the one case God sends away the sins of the man, and in the other the man sends away his own sins. I do not enter into the question whether God's aphesis may or may not mean as well the sending of his sins out of a man, as the pardon of them; whether it may not sometimes mean dismission, and sometimes remission: I am sure the one deed cannot be separated from the other.

      That the phrase

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