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liberty among the things of the Father! Only by knowing them the things of our Father, can we escape enslaving ourselves to them. Through the false, the infernal idea of having, of possessing them, we make them our tyrants, make the relation between them and us an evil thing. The world was a blessed place to Jesus, because everything in it was his father's. What pain must it not have been to him, to see his brothers so vilely misuse the Father's house by grasping, each for himself, at the family things! If the knowledge that a spot in the landscape retains in it some pollution, suffices to disturb our pleasure in the whole, how must it not have been with him, how must it not be with him now, in regard to the disfigurements and defilements caused by the greed of men, by their haste to be rich, in his father's lovely house!

Whoever is able to understand Wordsworth, or Henry Vaughan, when either speaks of the glorious insights of his childhood, will be able to imagine a little how Jesus must, in his eternal childhood, regard the world.

Hear what Wordsworth says:

Our birth is but a sleep and a forgetting:
The Soul that rises with us, our life's Star,

Hath had elsewhere its setting,

And cometh from afar :
Not in entire forgetfulness,

And not in utter nakedness,

But trailing clouds of glory do we come
From God, who is our home:
Heaven lies about us in our infancy!
Shades of the prison-house begin to close
Upon the growing Boy,

But he beholds the light, and whence it flows,
He sees it in his joy ;

The Youth, who daily farther from the east
Must travel, still is Nature's Priest,
And by the vision splendid.

Is on his way attended;

At length the Man perceives it die away,
And fade into the light of common day.

Hear what Henry Vaughan says :

Happy those early dayes, when I
Shin'd in my angell-infancy!
Before I understood this place
Appointed for my second race,
Or taught my soul to fancy ought
But a white, celestiall thought;
When yet I had not walkt above
A mile or two, from my first love,
And looking back—at that short space—

Could see a glimpse of His bright-face;
When on some gilded cloud, or flowre
My gazing soul would dwell an houre,
And in those weaker glories spy
Some shadows of eternity;

Before I taught my tongue to wound
My conscience with a sinfull sound,
Or had the black art to dispence
A sev'rall sinne to ev'ry sence,
But felt through all this fleshly dresse
Bright shootes of everlastingnesse.
O how I long to travell back,
And tread again that ancient track!
That I might once more reach that plaine,
Where first I left my glorious traine;
From whence th' inlightned spirit sees
That shady City of palme trees.

Whoever has thus gazed on flower or cloud; whoever can recall poorest memory of the trail of glory that hung about his childhood, must have some faint idea how his father's house and the things in it always looked, and must still look to the Lord. With him there is no fading into the light of common day. He has never lost his childhood, the very essence of childhood being nearness to the Father and the outgoing of his creative love; whence, with that insight of his eternal

childhood of which the insight of the little ones here is a fainter repetition, he must see everything as the Father means it. The child sees things as the Father means him to see them, as he thought of them when he uttered them. For God is not only the father of the child, but of the childhood that constitutes him a child, therefore the childness is of the divine nature. The child may not indeed be capable of looking into the father's method, but he can in a measure understand his work, has therefore free entrance to his study and workshop both, and is welcome to find out what he can, with fullest liberty to ask him questions. There are men too, who, at their best, see, in their lower measure, things as they are-as God sees them always. Jesus saw things just as his father saw them in his creative imagination, when willing them out to the eyes of his children. But if he could always see the things of his father even as some men and more children see them at times, he might well feel almost at home among them. He could not cease to admire, cease to love them. I say love, because the life in them, the presence of the creative one, would ever be plain to him. In the Perfect, would familiarity ever destroy

wonder at things essentially wonderful because essentially divine? To cease to wonder is to fall plumb-down from the childlike to the commonplace the most undivine of all moods intellectual. Our nature can never be at home among things that are not wonderful to us.

Could we see things always as we have sometimes seen them—and as one day we must always see them, only far better-should we ever know dullness? Greatly as we might enjoy all forms of art, much as we might learn through the eyes and thoughts of other men, should we fly to these for deliverance from ennui, from any haunting discomfort? Should we not just open our own child-eyes, look upon the things themselves, and be consoled?

Jesus, then, would have his parents understand that he was in his father's world among his father's things, where was nothing to hurt him; he knew them all, was in the secret of them all, could use and order them as did his father. To this same I think all we humans are destined to rise. Though so many of us now are ignorant what kind of home we need, what a home we are capable of having, we too shall inherit the earth with the Son eternal,

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