LITMIR.BIZ

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his sin, would be so terrible that life would never more be endurable, and the kindest thing God could do would be to put such a man out of being, because it had been a better thing for him never to have been born. But he who could make such a man repent, could make him so sorrowful and lowly, and so glad that he had repented, that he would wish to live ever that he might ever repent and ever worship the glory he now beheld. When a man gives up self, his past sins will no longer oppress him. It is enough for the good of life that God lives, that the All-perfect exists, and that we can behold him.

      "Father, forgive them, for they know not what they do," said the Divine, making excuse for his murderers, not after it was all over, but at the very moment when he was dying by their hands. Then Jesus had forgiven them already. His prayer the Father must have heard, for he and the Son are one. When the Father succeeded in answering his prayer, then his forgiveness in the hearts of the murderers broke out in sorrow, repentance, and faith. Here was a sin dreadful enough surely— but easy for our Lord to forgive. All that excuse for the misled populace! Lord Christ be thanked for that! That was like thee! But must we believe that Judas, who repented even to agony, who repented so that his high-prized life, self, soul, became worthless in his eyes and met with no mercy at his own hand,—must we believe that he could find no mercy in such a God? I think, when Judas fled from his hanged and fallen body, he fled to the tender help of Jesus, and found it—I say not how. He was in a more hopeful condition now than during any moment of his past life, for he had never repented before. But I believe that Jesus loved Judas even when he was kissing him with the traitor's kiss; and I believe that he was his Saviour still. And if any man remind me of his words, "It had been good for that man if he had not been born," I had not forgotten them, though I know that I now offer nothing beyond a conjectural explanation of them when I say: Judas had got none of the good of the world into which he had been born. He had not inherited the earth. He had lived an evil life, out of harmony with the world and its God. Its love had been lost upon him. He had been brought to the very Son of God, and had lived with him as his own familiar friend; and he had not loved him more, but less than himself. Therefore it had been all useless. "It had been good for that man if he had not been born;" for it was all to try over again, in some other way—inferior perhaps, in some other world, in a lower school. He had to be sent down the scale of creation which is ever ascending towards its Maker. But I will not, cannot believe, O my Lord, that thou wouldst not forgive thy enemy, even when he repented, and did thee right. Nor will I believe that thy holy death was powerless to save thy foe—that it could not reach to Judas. Have we not heard of those, thine own, taught of thee, who could easily forgive their betrayers in thy name? And if thou forgivest, will not thy forgiveness find its way at last in redemption and purification?

      Look for a moment at the clause preceding my text: "He that denieth me before men shall be denied before the angels of God." What does it mean? Does it mean—"Ah! you are mine, but not of my sort. You denied me. Away to the outer darkness"? Not so. "It shall be forgiven to him that speaketh against the Son of man;" for He may be but the truth revealed without him. Only he must have shame before the universe of the loving God, and may need the fire that burneth and consumeth not.

      But for him that speaketh against the Spirit of Truth, against the Son of God revealed within him, he is beyond the teaching of that Spirit now. For how shall he be forgiven? The forgiveness would touch him no more than a wall of stone. Let him know what it is to be without the God he hath denied. Away with him to the Outer Darkness! Perhaps that will make him repent.

      My friends, I offer this as only a contribution towards the understanding of our Lord's words. But if we ask him, he will lead us into all truth. And let us not be afraid to think, for he will not take it ill.

      But what I have said must be at least a part of the truth.

      No amount of discovery in his words can tell us more than we have discovered, more than we have seen and known to be true. For all the help the best of his disciples can give us is only to discover, to see for ourselves. And beyond all our discoveries in his words and being, there lie depths within depths of truth that we cannot understand, and yet shall be ever going on to understand. Yea, even now sometimes we seem to have dim glimpses into regions from which we receive no word to bring away.

      The fact that some things have become to us so much more simple than they were, and that great truths have come out of what once looked common, is ground enough for hope that such will go on to be our experience through the ages to come. Our advance from our former ignorance can measure but a small portion of the distance that lies, and must ever lie, between our childishness and his manhood, between our love and his love, between our dimness and his mighty vision. To him ere long may we all come, all children, still children, more children than ever, to receive from his hand the white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

      THE NEW NAME

      To him that overcometh, I will give a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.– REV. ii. 17.

      Whether the Book of the Revelation be written by the same man who wrote the Gospel according to St John or not, there is, at least, one element common to the two—the mysticism.

      I use the word mysticism as representing a certain mode of embodying truth, common, in various degrees, to almost all, if not all, the writers of the New Testament. The attempt to define it thoroughly would require an essay. I will hazard but one suggestion towards it: A mystical mind is one which, having perceived that the highest expression of which the truth admits, lies in the symbolism of nature and the human customs that result from human necessities, prosecutes thought about truth so embodied by dealing with the symbols themselves after logical forms. This is the highest mode of conveying the deepest truth; and the Lord himself often employed it, as, for instance, in the whole passage ending with the words, "If therefore the light that is in thee be darkness, how great is the darkness!"

      The mysticism in the Gospel of St John is of the simplest, and, therefore, noblest nature. No dweller in this planet can imagine a method of embodying truth that shall be purer, loftier, truer to the truth embodied. There may be higher modes in other worlds, or there may not—I cannot tell; but of all our modes these forms are best illustrations of the highest. Apparently the mysticism of St John's own nature enabled him to remember and report with sufficient accuracy the words of our Lord, always, it seems to me, of a recognizably different kind from those of any of the writers of the New Testament—chiefly, perhaps, in the simplicity of their poetical mysticism.

      But the mysticism in the Book of the Revelation is more complicated, more gorgeous, less poetic, and occasionally, I think, perhaps arbitrary, or approaching the arbitrary; reminding one, in a word, of the mysticism of Swedenborg. Putting aside both historical and literary criticism, in neither of which with regard to the authorship of these two books have I a right even to an opinion, I would venture to suggest that possibly their difference in tone is just what one might expect when the historian of a mystical teacher and the recorder of his mystical sayings, proceeds to embody his own thoughts, feelings, and inspirations; that is, when the revelation flows no longer from the lips of the Master, but through the disciple's own heart, soul, and brain. For surely not the most idolatrous of our Bible-worshipping brothers and sisters will venture to assert that the Spirit of God could speak as freely by the lips of the wind-swayed, reed-like, rebukable Peter, or of the Thomas who could believe his own eyes, but neither the word of his brethren, nor the nature of his Master, as by the lips of Him who was blind and deaf to everything but the will of him that sent him.

      Truth is truth, whether from the lips of Jesus or Balaam. But, in its deepest sense, the truth is a condition of heart, soul, mind, and strength towards God and towards our fellow—not an utterance, not even a right form of words; and therefore such truth coming forth in words is, in a sense, the person that speaks. And many of the utterances of truth in the Revelation, commonly called of St John, are not merely lofty in form, but carry with them the conviction that the writer was no mere "trumpet of a prophecy," but spoke that he did know, and testified that he had seen.

      In this passage about the gift of the white stone, I think we find the essence of religion.

      What the notion in the mind of the

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