Expositions of Holy Scripture Volume III Part 2

The standards of length are kept at Greenwich, the standards of capacity are kept in the Tower; but there are local standards distributed throughout the land to which men may go and have their measures corrected. And so besides all these lofty thoughts about the grace and the glory which measures His gift, we can turn within, if we are Christian people, and say, 'According to the power that worketh in us.'

Ah, brethren! there are few things that we want more than to revive and deepen the conviction that in every Christian man, by virtue of his faith, and in proportion to his faith, there is in operation an actual, superhuman, divine power moulding his nature, guiding, quickening, enn.o.bling, lifting, confirming, and hallowing and shaping him into conformity with Jesus Christ. I would that we all believed not as a dogma, but realised as a personal experience, that irrefragable truth, 'Know ye not that the Spirit of Christ dwelleth in you, except ye be reprobate?' The life of self is evil; the life of Christ in self is good, and only good. And if you are Christian men, and in the proportion, as I have said, in which you are living by faith, you have working in your spirits the very Spirit of Christ Himself.

And that power is the measure of your possibilities. Obviously 'the power that worketh in us' is able to do a great deal more than it is doing in any of us. And so with deep significance the Apostle, side by side with his adducing of this power as being the measure of our possible attainments, speaks about G.o.d as being 'able to do for us, exceeding abundantly above all that we can ask or think.' 'The power that works in us' transcends in its possibilities our present experience, it transcends our conceptions, it transcends our desires. It is able to do everything; it actually does--well, you know what it does in you. And the responsibility of hampering and hindering that power from working out its only adequately corresponding results lies at our own doors. 'A rushing, mighty wind'--yes; and in myself a scarcely perceptible breathing, and often a dead calm, stagnant as in the lat.i.tudes on either side of the Equator, where, for long, dreary days, no freshening motion in the atmosphere is perceptible. 'A fire?'--yes; then why is my grate full of grey, cold ashes, and one little spark in the corner? 'A fountain springing into everlasting life?'--yes; then why in my basin is there so much sc.u.m and ooze, mud and defilement, and so little of the flashing and brilliant water? 'The power that works in us'

is sorely hindered by the weakness in which it works.

III. In the third place another form of this measure is stated by the Apostle, 'According to the measure of the gift of Christ.'

That means, of course, the gift which Christ bestows. It is substantially the same idea as I have just been dealing with, only looked at from rather a different point of view. Therefore, I need not dwell upon its parallelism with what has just been occupying our attention, but rather ask you simply to consider one point in reference to it, and that is that, side by side with the reference to the gift of Christ as being the measure of our possible attainments, the Apostle enlarges on the Infinite variety of the shapes which that one gift takes in different people. 'He gave some apostles, some prophets,' etc.; one man receiving according to this fashion, and another according to that, and to each of us the distribution is made 'according to the measure of the gift of Christ.' That is to say, it takes us all, the collective goodness and beauty of the whole community of saints, to approximate to the fulness of that gift, and all are needed in their different types and forms of excellence, sanct.i.ty and beauty, in order to set forth, even imperfectly, the richness and the manifoldness of His great gift. And so 'we all come'--there is a multiplicity--'unto the perfect man, the measure of the stature of the fulness of Christ'--there is a unity in which the multiplicity inheres.

So try to get a little more of some different type of excellence than that to which you are naturally inclined. Seek, and consciously endeavour, to appropriate into your character uncongenial excellences, and be very charitable in your judgments of the different types of Christian conformity to Christ our Lord. The crystals that are set round a light do not quarrel with each other as to whether green, or yellow, or blue, or red, or violet is the true colour to reflect. We need all the seven prismatic tints to make the perfect white light. The gift of Christ is many-sided; try not to be one-sided in your reception of it.

IV. And now the last form of this measure is 'according to the energy of the might of His power, which He wrought in Christ when He raised Him from the dead.'

When we gazed upon the riches of G.o.d's grace, they were high above us, when we looked upon 'the power that worketh in us,' we saw it working amidst many hindrances and hamperings, but here there is presented to us in a concrete example, close beside us, of what G.o.d can make of a man when the man is wholly pliable to His will, and the recipient of His influences. And so there stands before us the guarantee and the pattern of immortal life, the Christ whose Manhood died and lives, who is clothed with a spiritual body, who wields royal authority in the Kingdom of the Most High. And that is the measure of what G.o.d can do with me, and wishes to do with me, if I will let Him. Christ is my pattern, and the measure of my own possibilities.

To be with Him, where and what He is, is the only adequate result of the power that works in us, and of the process that is already begun in us, if we are Christian people. You are sometimes--there is one eminent example of it in that great Medicean Chapel at Florence--a statue exquisitely finished in all its limbs, but one part left in the rough.

That is the best that Christian people come to here. Shall it always be so? Do not the very imperfections prophesy completion, and is it not certain that the half-finished torso will be carried to the upper workshop, and be there disengaged from the dead marble and made to stand out in perfect beauty and fullest completeness? Christ is the object of our hopes, and no hopes of the Christian life are adequate to the power that works in us, or to the progress already made, which do not see in the 'energy of the might of the power' which wrought in Christ, the example and the guarantee of the exceeding greatness of 'His power which is to usward.'

And now, one last word. Besides all these pa.s.sages which have been occupying us, there is another use of this same phrase in this letter which presents a very solemn and grim contrast. I can do no better with it than simply read it: 'Ye were dead in trespa.s.ses and sins; wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh'--mark the allusion to the other words that we have been referring to--'in the children of disobedience.' So there you have the alternative, either 'dead in trespa.s.ses and sins,' whilst living the physical and the intellectual life, or partaking of the life of Him 'who was dead, and is alive for ever more'; either 'walking according to the course of this world,' which is 'disobedience' and 'wrath,' or walking 'according to the power that worketh in us'; either 'putting on,' or rather continuing to wear, 'the old man which is corrupt according to the l.u.s.ts which deceive,' or 'putting on the new man, which according to G.o.d is created in righteousness and holiness and truth.' The choice is before us. May G.o.d help us to choose aright!

G.o.d'S INHERITANCE AND OURS

'In whom also we have obtained an inheritance, ... the earnest of our inheritance.'--Eph. i. 11, 14.

A dewdrop twinkles into green and gold as the sunlight falls on it. A diamond flashes many colours as its facets catch the light. So, in this context, the Apostle seems to be haunted with that thought of 'inheriting' and 'inheritance,' and he recurs to it several times, but sets it at different angles, and it flashes back different beauties of radiance. For the words, which I have wrenched from their context in the first of these two verses, are more accurately rendered, as in the Revised Version, in 'whom also we were made,' _not_ 'have obtained'--'an inheritance.' Whose inheritance? G.o.d's! The Christian community is G.o.d's possession. Then, in my second text, we have the converse thought--'the earnest of _our_ inheritance.' What is the Christian's possession? The same G.o.d whose possession is the Christian.

So, then, there is a deep and a wonderful relation between the believing soul and G.o.d, and however different must be the two sides of that relation, the resemblance is greater than the difference. Surely that is the deepest, most blessed, and most strength-giving conception of the Christian life. Other notions of it lay stress, and that rightly, upon certain correspondence between us and G.o.d. My faith corresponds to His faithfulness and veracity. My obedience corresponds to His authority. My weakness lays hold on His strength. My emptiness is replenished by His fulness. But here we rise above the region of correspondences into that of similarity. In these other aspects the convexity fits the concavity; in this aspect the two hemispheres go together and make the complete globe. We possess G.o.d, and G.o.d possesses us, and it is the same set of facts which are set forth in the two thoughts, 'We were made an inheritance, ... the earnest of our inheritance.'

I. Now, then, let me ask you to look first at this mutual possession.

We possess G.o.d; G.o.d possesses us. What does that mean? Well, it means plainly and chiefly this, a mutual love. For we all know--and many of us thankfully can bear witness to the truth of it in our earthly relationships,--that the one way by which a human spirit can possess a spirit is by the sweet mutual love which abolishes 'mine' and 'thine,'

and all but abolishes 'me' and 'thee.' And so G.o.d sets little store by the ownership which depends on divinity and creation, though, of course, that relation brings with it a duty. As the old psalm has it, 'It is He that hath made us, and we are His'; still, such a relationship as this, based upon the connection that subsists between the Maker and the work of His hands, is so purely external, and harsh, and superficial, that G.o.d does not reckon it to be a possession at all.

You perhaps remember how, in the great word which underlies all these New Testament conceptions of G.o.d's ownership of His people, viz. the charter that const.i.tuted Israel into a nation, He said, 'Ye shall be unto Me a people for a possession above all nations, for all the earth is Mine.' And yet, though that ownership and mastership extended over everything that His hands had made, He--if I might so say--contemned it, and relegated it to a secondary position, and told the people that His heart hungered for something deeper, more real, more vital than such a possession, and that therefore, just because all the earth was His, and that was not enough to satisfy His heart, He took them and made them a peculiar treasure above all nations. We have, then, to think of that great Divine Love which possesses us when He loves us, and when we love Him.

But remember that of this sweet commerce and reverberation of love which const.i.tutes possession, the origination must be in His heart. 'We love Him because He first loved us.' The mirrors are set all round the great hall, but their surfaces are cold and lifeless until the great candelabrum in the centre is lit, and then, from every polished sheet there flashes back an echoing, answering light, and they repeat and repeat, until you scarce can tell which is the original and which is the reflection. But quench the centre-light, and the daughter-radiances vanish into darkness. The love on either side is on one side spontaneous and underived, and on the other side is secondary and evoked, but it _is_ love on both sides. His possession of us is, as it were, the upper side, and our possession of Him is, as it were, the underside of the one golden bond. It matters not whether you look at the stream with your face to its source or with your face to its mouth, the silvery plain is the same; and the deepest tie that knits men to G.o.d is the same as the tie that knits G.o.d to men. There is mutual possession because there is mutual love.

Then again, in this same thought of mutual possession there lies a mutual surrender. For to give is the life-breath of all true love, and there is nothing which the loving heart more desires than to be able to pour _itself_ out--much rather than any subordinate gifts--on its object. But that, if it is one-sided, is misery, and only when it is reciprocal, is it blessed. G.o.d gives Himself to us, as we know, most chiefly in that unspeakable gift of His Son, and we possess Him by virtue of His self-communication which depends upon His love. And then we possess Him, and He possesses us, not less by the answering surrender of ourselves, which is the expression of our love. No love subsists if it is only recipient; no love subsists if it is only communicated.

Exports and imports must both be realised in this sweet commerce, and we enrich ourselves far more by what we give to the Beloved than by what we keep for ourselves.

The last, the hardest thing to surrender, is our own wills. To give them up by constraint is slavery that degrades. To give them up because we love is a sacrifice which sanctifies, even in the lowest reaches of daily life. And the love that knits us to G.o.d is not invested with all its blessed possession of Him, until it has surrendered its will, and said, 'Not as I will, but as Thou wilt.' The traveller in the old fable gathered his cloak around him all the more closely, and held it the more tightly, because of the tempest that blew, but when the warm sunbeams fell he dropped it. He that would coerce my will, stiffens it into rebellion; but when a beloved one says, 'Though I might be much bold to enjoin thee, yet for love's sake I rather beseech,' then yielding is blessedness, and the giving ourselves away is the finding of G.o.d and ourselves.

I need not touch, in more than a word, upon another aspect of this mutual possession, brought into view lovingly in many parts of Scripture, and that is that there is in it not only mutual love and mutual surrender, but mutual indwelling, 'He that dwelleth in love dwelleth in G.o.d, and G.o.d in him.' Jesus Christ has said the same thing to us, 'I am the Vine, ye are the branches. He that abideth in Me bringeth forth much fruit.' We dwell in G.o.d, possessing Him; He dwells in us, possessing us. We dwell in G.o.d, being possessed by Him. He dwells in us, being possessed by us. And He moves in the heart that loves, as the Master walking through His house, as the divinity is present in the temple, and as the soul permeates the body, and is sight in the eye and colour in the cheek, and force in the arm, and deftness in the finger, and swiftness in the foot. So the indwelling G.o.d breathes through all the capacities, and all the desires, and all the needs of the soul which He inhabits, and makes them all blessed. The very same set of facts--the presence of a divine life in the life of the believing spirit--may either be looked at from the lower end, and then they are that I possess G.o.d, and find in Him the nutriment and the stimulus for all my being, or may be looked at from the upper end, that He possesses me and finds in me capacities and a nature the emptiness of which He fills, and organs which He uses. In both cases mutual love, mutual surrender, mutual inhabitation, make up G.o.d's possession of me and my possession of G.o.d.

II. And now let me point you in a very few words to some of the plain, practical issues of this mutual possession. G.o.d's possession of us demands our consecration. 'Ye are not your own, ye are bought with a price,' therefore, to live for self is to fly in the face of the very purpose of Christ's mission and of G.o.d's communication of Himself to us.

There are slaves who run away from their masters and 'deny the Lord that bought them.' _We_ do that whenever, being G.o.d's slaves, we set up anything else than His will as our law, or anything else than His glory as the aim of our lives. To live for self is to die, to die to self is to live. And the solemn obligations of that most blessed possession by G.o.d of us are as solemn as the possession is blessed, and can only be discharged when we turn to Him, and yield the whole control of our nature to His merciful hand, believing that He has not only the right to dispose of us, but that His disposition of us will always coincide with our sanest conceptions of good, and our wisest desires for happiness.

Yield yourselves to G.o.d, for He has yielded Himself to you, and in the yielding we realise our largest and most blessed possession. It is a good bargain to give myself and to get G.o.d.

G.o.d's possession of us not only demands consecration, but it ensures safety. Remember that great word, 'No man is able to pluck them out of My Father's hand.' G.o.d is not a careless owner who leaves His treasures to be blown by every wind, or filched by every petty robber. He is not like the king of some decrepit monarchy, slices of whose territory his neighbours are for ever paring off and annexing. What G.o.d has G.o.d preserves. 'He is able to keep that which I have committed unto Him against that day.' 'They are Mine, saith the Lord, My jewels in the day which I make.' But our security depends on our consecration. 'No man is able to pluck them out of My Father's hand.' No! But you can wriggle yourself out of your Father's hand, if you will. And the security avails only so long as you realise that you belong to G.o.d, and are living not for yourself.

Possessing G.o.d we are rich. There is nothing that is truly our wealth which remains outside of us, and can be separated from us. 'Shrouds have no pockets,' says the Spanish proverb. 'His glory shall not descend after him,' says the grim psalm. But if G.o.d possesses me He is not going to let His treasures be lost in the grave. And if I possess Him then I shall pa.s.s through death as a beam of light does through some denser medium--a little refracted indeed, but not broken up; and I shall carry with me all my wealth to begin another world with. And that is more than you can do with the money that you make here. If you have G.o.d, you have the capital to commence a new condition of things beyond the grave.

And so that mutual possession is the real pledge of immortal life, for nothing can be more incredible than that a soul which has risen to have G.o.d for its very own, and has bowed itself to accept G.o.d's ownership of it, can be affected by such a transient and physical incident as what we call death. We rise to the a.s.surance of immortality because we have an inheritance which is G.o.d Himself. And in that inexhaustible Inheritance there lies the guarantee that we shall live while He lives, because He lives, and until we have incorporated into our lives all the majesty and the purity and the wisdom and the power that belong to us because they are G.o.d's.

But we have to notice the two words that lie at the beginning of our first text--'_In whom_ we were made an inheritance.' That opens up the whole question of the means by which this mutual possession becomes possible for us men. Jesus Christ has died. That breaks the bondage under which the whole world is held. For the true slavery which interferes with the free service and the full possession of G.o.d is the slavery of self and sin. Jesus Christ has died. 'If the Son make you free ye shall be free indeed.' That great sacrifice not only 'breaks the power of cancelled sin,' but it also moves the heart, in the measure in which we truly accept it, to the love and the surrender which make the mutual possession of which we have been speaking. And so it is in Him that we become an Inheritance, that G.o.d comes to His rights in regard to each of us. And it is in Him that we, trusting the Son, have the inheritance for ours, and 'are heirs with G.o.d, and joint heirs with Christ.' So, dear friends, if we would 'be meet for the inheritance of the saints in light,' we must unite ourselves to that Lord by faith, and through Him and faith in Him, we shall receive 'the remission of sins and inheritance among all them that are sanctified.'

THE EARNEST AND THE INHERITANCE

'The earnest of our inheritance, until the redemption of the purchased possession.'--Eph. i. 14.

I have dealt with a portion of this verse in conjunction with the fragment of another in this chapter. I tried to show you how much the idea of the mutual possession of G.o.d by the believing soul, and of the believing soul by G.o.d, was present to the Apostle's thoughts in this context. These two ideas are brought into close juxtaposition in the verse before us, for, as you will see if you use the Revised Version, the latter clause is there rightly paraphrased by the addition of a supplement, and reads 'until the redemption of G.o.d's own possession.' So that in the first clause we have 'our inheritance,' and in the second we have 'G.o.d's possession.' This double idea, however, has appended to it in this verse some very striking and important thoughts. The possession of both sides is regarded as incomplete, for what _we_ have is the 'earnest' of the 'inheritance,' and '_G.o.d's_ own possession' has yet to be 'redeemed,' in the fullest sense of that word, at some point in the future. An 'earnest' is a fraction of an inheritance, or of a sum hereafter to be paid, and is the guarantee and pledge that the whole shall one day be handed over to the man who has received the foretaste of it in the 'earnest.' The soldier's shilling, the ploughman's 'arles,'

the clod of earth and tuft of gra.s.s which, in some forms of transfer, were handed over to the purchaser, were all the guarantee that the rest was going to come. So the great future is sealed to us by the small present and the experiences of the Christian life to-day, imperfect, fragmentary, defective as they are, are the best prophecy and the most glorious pledge of that great to-morrow. The same law of continuity which, in application to our characters, and our work, and our daily life, makes 'to-morrow as this day, and much more abundant,' in its application to the future life makes the life here its parent, and the life yonder the prolongation and the raising to its highest power, of what is the main though often impeded tendency and direction of the present. The earnest of the 'inheritance' is the pledge until the full redemption of 'G.o.d's own possession.' I wish, then, to draw attention to these additional thoughts which are here attached to the main idea with which we were dealing in the last sermon.

I. And I ask you to look with me, first, at the incompleteness of the present possession.

I tried to show in my last sermon how those great thoughts of G.o.d's having us, and our having G.o.d, rested upon the three ideas of mutual love, mutual communication, and mutual indwelling. On His side the love, the impartation, the indwelling, are all perfect. On our side they are incomplete, broken, defective; and, therefore, the incompleteness on our side hinders both G.o.d's possession of us, and our possession of Him; so that we have but the 'earnest' and not the 'inheritance.' That is to say, the ownership may be perfect in idea, but in realisation it is imperfect.

And then, if we turn to the word in the other clause, 'the redemption of the purchased possession,' that suggests the incompleteness with which G.o.d as yet owns us. For though the initial act of redeeming is complete, yet redemption is a process, and not an act. And we 'are having' it, as the Apostle says in another place very emphatically, in continual and growing experience. The estate has been acquired, but has not yet been fully subdued. For there are tribes in the jungles and in the hills who still hold out against the reign of Him who has won it for Himself. And so seeing that the redemption in its fulness is relegated to some point in the future, towards which we are progressively approximating, and seeing that the best that can be said about the Christian experience here is that we have an 'earnest of the inheritance,' we must recognise the incompleteness to-day of our possession of G.o.d, and of G.o.d's possession of us.

That is a matter of experience. We know that only too well. 'I have G.o.d'--have I? I have a drop at the bottom of a too often unsteadily held and spilling cup, and the great ocean rolls unfathomable and boundless at my feet. How partial, how fragmentary, how clouded with doubts and blank ignorance, how intermittent, and, alas! rare, is our knowledge of Him. We sometimes go down our streets between tall houses, walking in their shadow, and now and then there is a cross street down which a blaze of sunshine comes, and when we reach it, and the houses fall back, we see the blue beyond. But we go on, and we are in the shadow again.

And so our earthly lives are pa.s.sed, to a large extent, beneath the shade of the grimy buildings that we ourselves have put up, and which shut out heaven from us, and only now and then a slanting beam comes through some opening, and carries wistful thoughts and longings into the Empyrean beyond. And how feeble our faith, and how little of His power comes into our hearts, and how little of the joy of the Lord is realised in our daily experience we all know, and it is sometimes good for us to force ourselves to feel it is but an 'earnest' of the 'inheritance'

that the best of us has.

'G.o.d has us.' Has He? Has He my will, which submits itself, and finds joy in submitting itself, to Him? How many compet.i.tors are there for my love which come in in front of Him, and we 'cannot get at Him for the press'! How many other motives are dominant in our lives, and how often we wrench ourselves away from our submission to Him, and try to set up a little dominion of our own, and say, 'Our lives are ours; who is lord over us?' Oh, brethren! we have G.o.d if we are Christians at all, and G.o.d has us. But alas! surely all honest experience tells us that there are awful gaps in the circle, and that our possession of Him, and His possession of us, are wofully incomplete.

Now, let me remind you that this incompleteness is mainly our own fault.

Of course, I know that for the absolute completeness, either of my possession of G.o.d or of His of me, I must pa.s.s from out this world, and enter upon another stage and manner of being. But it is not being in the flesh, but it is being dominated by the flesh, that is the reason for the incompleteness of our mutual possession. And it is not being in the world, but it is being seduced and tyrannised over by the influx of worldly desires and thoughts, surging into our hearts, that drives G.o.d from out of our hearts, and draws us away from the sweet security of being possessed by, and living close to, Him. Death does a great deal for a man in advancing him in the scale of being, and in changing the centre of gravity, as it were, of this life. But there is no reason to believe that anything in death, or beyond it, will so alter the set and direction of his soul as that it will lead him into that possession of G.o.d, and being possessed by Him, which he has not here. There are many of us who, if we were to die this instant, would no more have G.o.d for ours, or belong to G.o.d, than we do now. It is our fault if the circle is broken into so many segments, if the moments of mutual love, communion, and indwelling are so rare and interrupted in our lives. The incompleteness which is due to our earthly condition is nothing as compared with the incompleteness which is due to our own sin.

But this incompleteness is one which may be progressively diminished, and we may be tending moment by moment, and year by year, nearer and nearer, and ever nearer, to the unreachable ideal of the entire possession of, and being possessed by, our G.o.d. There is a continual process of redemption of 'G.o.d's own possession' going on if a Christian man is true to himself and to that Divine Spirit which is the 'earnest'

of the 'inheritance.' Mark that in my text, as it stands in our Bibles, and reads 'until the redemption,' there seems to be merely a pointing onwards to a future epoch, but that, in the more accurate rendering which you will find in the Revised Version, instead of 'until' we have '_unto_,' and that teaches us that the Divine Spirit, which in one aspect is the 'earnest of the inheritance,' is also operating upon men's hearts and minds so as to bring about the gradual completion of the process of redemption.

So, dear brethren, seeing that by our own faults the possession is incomplete, and seeing that in the incompleteness there is given to each of us, if we rightly use it, a mighty power which is working ever towards the completion, it becomes us day by day to draw into our spirits more and more of that divine influence, and to let it work more fully upon the sins and faults which, far more than the body of flesh, or the connection with the world which it brings about, are the reasons for the incompleteness of the possession. We have, if we are wise, the task to discharge of daily enclosing, so to speak, more and more of the broad land which is all given over to us for our inheritance, but of which only so much as we fence in and cultivate, and make our own, is our own.

The incompleteness is progressively completed, and it is our work as much as G.o.d's work to complete it. For though in our text that redemption is conceived of as a divine act, it is not an act in which we are but pa.s.sive. The air goes into the lungs, and that oxygenates the blood, but the lung has to inflate if the air is to penetrate all its vesicles. And so the Spirit which seals us unto the redemption of the possession has to be received, held, diffused throughout, and utilised by our own effort.

II. Now, secondly, notice the certainty of the completion of the incompleteness.

As I have already said, the clod of earth and the handful of gra.s.s, the servant's wages, the soldier's shilling, are all guarantees that the whole of the inheritance or of the pay will be forthcoming in due time.

And so there emerges from this consideration of the Divine Spirit as the 'earnest,' the thought that the present experiences of a Christian soul are the surest proofs, and the irrefragable guarantees, of that perfect future. We ask for proofs of a future life. They may be very useful in certain states of mind, and to certain phases of opinion, but as it seems to me, far deeper than the region of logical understanding, and far more conclusive than anything that can be cast into the form of a syllogism, is the experience of a soul which knows that G.o.d is its, and that it is G.o.d's. 'I think, therefore, I am,' said the philosopher. 'I have G.o.d; therefore I shall always be,' says the Christian. Whilst that evidence is available only for himself, it is absolutely conclusive for himself. And the fact that it does spring in the hearts which are purest, because nearest G.o.d, is no small matter to be considered by men who may be groping for proofs of a life to come. If the selected moments of the purest devotion here on earth bring with them inevitably the confidence of the unending continuance of that communion, then those who do not believe in that future have to account for the fact as best they may. As for us who do know, though brokenly, and by reason of our own faults very imperfectly, what it is to have G.o.d, and be had by Him, we do not need to travel out to dim and doubtful a.n.a.logies, nor do we even depend entirely upon the fact of a risen Christ ascended to the heavens, and living evermore, but we can say, 'I am G.o.d's; G.o.d is mine, and death has no power over such a mutual possession.'

The very incompleteness adds strength to the a.s.surance, for the facts of the Christian life are such as to demand, both by its greatness and by its littleness, by its loftiness and by its lapses into lowliness, by the floodtide of devotion that sometimes sweeps rejoicingly over the mud-shoals and by the ebb that sometimes leaves them all black and festering, a future life wherein what was manifestly meant to be, and capable of being, dominant, supreme, but was hampered and hindered here, shall reach its full development, and where the plant that was dwarfed in this alien soil, transplanted into that higher house, shall blossom and bear immortal fruits. The new moon has a ragged edge, and each of the protrusions and concavities are the prophecy of the perfect orb which shall ere long fill the night with calm light from its silvery shield. The incompleteness prophesies completion.