Thou Hast Quotes

Thou hast made us for thyself, O Lord, and our heart is restless until it finds its rest in thee.

Thou hast seen nothing yet.

Villain, what hast thou done? Aaron: That which thou canst not undo. Chiron: Thou hast undone our mother. Aaron: Villain, I have done thy mother.

Sometimes I go to God and say, "God, if Thou dost never answer another prayer while I live on this earth, I will still worship Thee as long as I live and in the ages to come for what Thou hast done already. God’s already put me so far in debt that if I were to live one million millenniums I couldn’t pay Him for what He’s done for me.

Awake, dear heart, awake. Thou hast slept well. Awake.

How art thou out of breath when thou hast breath To say to me that thou art out of breath?

Be happy, noble heart, be blessed for all the good thou hast done and wilt do hereafter, and let my gratitude remain in obscurity like your good deeds.

Be still my heart; thou hast known worse than this.

The problem of reconciling human suffering with the existence of a God who loves, is only insoluble so long as we attach a trivial meaning to the word "love", and look on things as if man were the centre of them. Man is not the centre. God does not exist for the sake of man. Man does not exist for his own sake. "Thou hast created all things, and for thy pleasure they are and were created." We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the divine love may rest "well pleased".

Belatedly I loved thee, O Beauty so ancient and so new, belatedly I loved thee. For see, thou wast within and I was without, and I sought thee out there. Unlovely, I rushed heedlessly among the lovely things thou hast made. Thou wast with me, but I was not with thee. These things kept me far from thee; even though they were not at all unless they were in thee. Thou didst call and cry aloud, and didst force open my deafness. Thou didst gleam and shine, and didst chase away my blindness. Thou didst breathe fragrant odors and I drew in my breath; and now I pant for thee. I tasted, and now I hunger and thirst. Thou didst touch me, and I burned for thy peace.

Those friends thou hast, and their adoption tried, Grapple them to thy soul with hoops of steel; But do not dull thy palm with entertainment Of each new-hatch'd, unfledg'd comrade.

O, with what freshness, what solemnity and beauty, is each new day born; as if to say to insensate man, "Behold! thou hast one more chance! Strive for immortal glory!

I have loved in life and I have been loved. I have drunk the bowl of poison from the hands of love as nectar, and have been raised above life's joy and sorrow. My heart, aflame in love, set afire every heart that came in touch with it. My heart has been rent and joined again; My heart has been broken and again made whole; My heart has been wounded and healed again; A thousand deaths my heart has died, and thanks be to love, it lives yet. I went through hell and saw there love's raging fire, and I entered heaven illumined with the light of love. I wept in love and made all weep with me; I mourned in love and pierced the hearts of men; And when my fiery glance fell on the rocks, the rocks burst forth as volcanoes. The whole world sank in the flood caused by my one tear; With my deep sigh the earth trembled, and when I cried aloud the name of my beloved, I shook the throne of God in heaven. I bowed my head low in humility, and on my knees I begged of love, "Disclose to me, I pray thee, O love, thy secret." She took me gently by my arms and lifted me above the earth, and spoke softly in my ear, "My dear one, thou thyself art love, art lover, and thyself art the beloved whom thou hast adored.

Hast thou gone among the streets of the city and the watchmen there, and found the one thy soul loves?

Fear no more the heat o' the sun, Nor the furious winter's rages; Thou thy worldly task hast done, Home art gone, and ta'en thy wages; Golden lads and girls all must, As chimney-sweepers, come to dust. Fear no more the frown o' the great; Thou art past the tyrant's stroke: Care no more to clothe and eat; To thee the reed is as the oak: The sceptre, learning, physic, must All follow this, and come to dust. Fear no more the lightning-flash, Nor the all-dreaded thunder-stone; Fear not slander, censure rash; Thou hast finished joy and moan; All lovers young, all lovers must Consign to thee, and come to dust. No exorciser harm thee! Nor no witchcraft charm thee! Ghost unlaid forbear thee! Nothing ill come near thee! Quiet consummation have; And renownéd be thy grave!

Every promise of Scripture is a writing of God, which may be pleaded before Him with this reasonable request, 'Do as Thou hast said.' The Heavenly Father will not break His Word to His own child.

Ah, thou hast made my heart captive in the endless meshes of thy music, my master!

D'Artagnan, my friend, thou art brave, thou art prudent, thou hast excellent qualities, but- women will destroy thee!" -D'Artagnan

Thou hast nor youth nor age But as it were an after dinner sleep Dreaming of both.

Thou hast conquered, O pale Galilean; the world has grown grey from thy breath;/ We have drunken of things Lethean, and fed on the fullness of death

Madman! Look through my eyes if thou hast none of thine own.

...For every ten jokes - thou hast got an hundred enemies...

Now, feel. I am thee and thou art me and all of one is the other. And feel now. Thou hast no heart but mine.

Thou sodden-witted lord! thou hast no more brain than I have in mine elbows.

There rolls the deep where grew the tree. O earth, what changes hast thou seen! There where the long street roars, hath been The stillness of the central sea. The hills are shadows, and they flow From form to form, and nothing stands; They melt like mist, the solid lands, Like clouds they shape themselves and go.

Thou hast no right but to do thy will... For pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect.

Noble have I created thee, yet thou hast abased thyself. Rise then unto that for which thou wast created.

Too much of water hast thou poor Ophelia, and therefore I forbid my tears. But yet it is our trick, let shame say what it will. when these are gone the women will be out! Adieu my lord, I have a speech of fire that fane would blaze, But that this folly doubts it.

Thy bones are marrowless, thy blood is cold. Thou hast no speculation in those eyes Which thou dost glare with!

Stand upright, speak thy thoughts, declare The truth thou hast, that all may share; Be bold, proclaim it everywhere: They only live who dare.

Then he looked by him, and was ware of a damsel that came riding as fast as her horse might gallop upon a fair palfrey. And when she espied that Sir Lanceor was slain, then she made sorrow out of measure, and said, "O Balin ! two bodies hast thou slain and one heart, and two hearts in one body, and two souls thou hast lost.

In seeking wisdom thou art wise; in imagining that thou hast attained it - thou art a fool.

O philosophy, life's guide! O searcher-out of virtue and expeller of vices! What could we and every age of men have been without thee? Thou hast produced cities; thou hast called men scattered about into the social enjoyment of life.

Be still, my heart; thou hast known worse than this. On that day when the cyclops, unrestrained in fury, devoured the mighty men of my of my company; but still thou didst endure till thy craft found a way for thee forth from out the cave, where thou thoughtest to die.

Twas brillig, and the slithy toves Did gyre and gimble in the wabe; All mimsy were the borogoves, And the mome raths outgrabe. "Beware the Jabberwock, my son The jaws that bite, the claws that catch! Beware the Jubjub bird, and shun The frumious Bandersnatch!" He took his vorpal sword in hand; Long time the manxome foe he sought— So rested he by the Tumtum tree, And stood awhile in thought. And, as in uffish thought he stood, The Jabberwock, with eyes of flame, Came whiffling through the tulgey wood, And burbled as it came! One, two! One, two! And through and through The vorpal blade went snicker-snack! He left it dead, and with its head He went galumphing back. "And hast thou slain the Jabberwock? Come to my arms, my beamish boy! O frabjous day! Callooh! Callay!" He chortled in his joy. 'Twas brillig, and the slithy toves Did gyre and gimble in the wabe; All mimsy were the borogoves, And the mome raths outgrabe.

Then I fell at his feet and thought, Surely this is the hour of death, for the Lion (who is worthy of all honour) will know that I have served Tash all my days and not him. Nevertheless, it is better to see the Lion and die than to be Tisroc of the world and live and not to have seen him. But the Glorious One bent down his golden head and touched my forehead with his tongue and said, Son, thou art welcome. But I said, Alas Lord, I am no son of thine but the servant of Tash. He answered, Child, all the service thou hast done to Tash, I account as service done to me. Then by reasons of my great desire for wisdom and understanding, I overcame my fear and questioned the Glorious One and said, Lord, is it then true, as the Ape said, that thou and Tash are one? The Lion growled so that the earth shook (but his wrath was not against me) and said, It is false. Not because he and I are one, but because we are opposites, I take to me the services which thou hast done to him. For I and he are of such different kinds that no service which is vile can be done to me, and none which is not vile can be done to him. Therefore if any man swear by Tash and keep his oath for the oath’s sake, it is by me that he has truly sworn, though he know it not, and it is I who reward him. And if any man do a cruelty in my name, then, though he says the name Aslan, it is Tash whom he serves and by Tash his deed is accepted. Dost thou understand, Child? I said, Lord, though knowest how much I understand. But I said also (for the truth constrained me), Yet I have been seeking Tash all my days. Beloved, said the Glorious One, unless thy desire had been for me thou wouldst not have sought so long and so truly. For all find what they truly seek.

Tis my will that thou and he shall die by my hand. Thou hast but to choose the manner of thy death.” “Old age,” Cimorene said promptly. “Mock

Be calm! I entreat you to hear me before you give vent to your hatred on my devoted head. Have I not suffered enough, that you seek to increase my misery? Life, although it may only be an accumulation of anguish, is dear to me, and I will defend it. Remember, thou hast made me more powerful than thyself; my height is superior to thine, my joints more supple. But I will not be tempted to set myself in opposition to thee. I am thy creature, and I will be even mild and docile to my natural lord and king if thou wilt also perform thy part, the which thou owest me. Oh, Frankenstein, be not equitable to every other and trample upon me alone, to whom thy justice, and even thy clemency and affection, is most due. Remember that I am thy creature; I ought to be thy Adam, but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which I alone am irrevocably excluded. I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous.

Give thy thoughts no tongue, Nor any unproportioned thought his act. Be thou familiar, but by no means vulgar; Those friends thou hast, and their adoption tried, Grapple them to thy soul with hoops of steel, But do not dull thy palm with entertainment Of each new-hatched unfledged comrade. Beware Of entrance to a quarrel, but being in, Bear’t that th’opposèd may beware of thee. Give every man thy ear, but few thy voice; Take each man’s censure, but reserve thy judgement. Costly thy habit as thy purse can buy, But not expressed in fancy; rich, not gaudy; For the apparel oft proclaims the man, And they in France of the best rank and station Are most select and generous, chief in that. Neither a borrower nor a lender be, For loan oft loses both itself and friend, And borrowing dulls the edge of husbandry. This above all: to thine own self be true; And it must follow, as the night the day, Thou canst not then be false to any man.

Thou hast had thty day, old dame, but thy sun has long been set. Thou art now the very emblem of an old warhorse turned out on the barren heath; thou hast had thy paces in thy time, but now a broken amble is the best of them.

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

Love the art, poor as it may be, that thou hast learned, and be content with it; and pass through the rest of life like one who has intrusted to the gods with his whole soul all that he has, making thyself neither the tyrant nor the slave of any man.

Don't ever think that what my Son chose to do didn't cost us dearly. Love always leaves a significant mark," she stated softly and gently. "We were there together." Mack was surprised. "At the cross? Now wait. I thought you left him - you know - 'My God, my God, why hast thou forsaken me?'" It was a Scripture that had often haunted Mack in The Great Sadness. "You misunderstand the mystery there. Regardless of what he felt at that moment, I never left him." "How can you say that? You abandonded him just like you abandoned me!" "Mackenzie, I never left him, and I have never left you." "That makes no sense to me," he snapped. "I know it doesn't, at least not yet. Will you at least consider this: when all you can see is your pain, perhaps then you lose sight of me?

Look not so deeply into words and letters; for this Mystery hath been hidden by the Alchemists. Compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand.

O Lord, refresh our sensibilities. Give us this day our daily taste. Restore to us soups that spoons will not sink in, and sauces which are never the same twice. Raise up among us stews with more gravy than we have bread to blot it with, and casseroles that put starch and substance in our limp modernity. Take away our fear of fat and make us glad of the oil which ran upon Aaron's beard. Give us pasta with a hundred fillings, and rice in a thousand variations. Above all, give us grace to live as true men - to fast till we come to a refreshed sense of what we have and then to dine gratefully on all that comes to hand. Drive far from us, O Most Bountiful, all creatures of air and darkness; cast out the demons that possess us; deliver us from the fear of calories and the bondage of nutrition; and set us free once more in our own land, where we shall serve Thee as Thou hast blessed us - with the dew of heaven, the fatness of the earth, and plenty of corn and wine. Amen.

But I could tell thee of other things, Inglés, and do not doubt what thou simply cannot see nor cannot hear. Thou canst not hear what a dog hears. Nor canst thou smell what a dog smells. But already thou hast experienced a little of what can happen to man.

Ah, broken is the golden bowl! the spirit flown forever! Let the bell toll!-a saintly soul floats on the Stygian river; And, Guy de Vere, hast thou no tear?-weep now or nevermore!

We have never sought power. We have sought to disperse power, to set men and women free. That really means: to help them to discover that they are free. Everybody's free. The slave is free. The ultimate weapon isn't this plague out in Vegas, or any new super H-bomb. The ultimate weapon has always existed. Every man, every woman, and every child owns it. It's the ability to say No and take the consequences. 'Fear is failure.' 'The fear of death is the beginning of slavery.' "Thou hast no right but to do thy will.' The goose can break the bottle at any second. Socrates took the hemlock to prove it. Jesus went to the cross to prove it. It's in all history, all myth, all poetry. It's right out in the open all the time.

A fine and beautiful life lies before thee, because thou hast a lively mind and a good wit. Thine arms are very strong and sturdy. Swimming hath helped to make them so, but only because thou hast had the will to do it. Fret not, my son. None of us is perfect. It is better to have crooked legs than a crooked spirit. We can only do the best we can with what we have. That, after all, is the measure of success: what we do with what we have.

Because thou hast made the Lord, which is thy refuge, even the most high they habitation. There shall be no evil before thee, neither shall any plague come by thy dwelling. He shall call upon me, and I will answer him. I will be with him in trouble. I will deliver him and honor him." -Peter Cratchit

Give me the lowest place: not that I dare Ask for that lowest place, but Thou hast died That I might live and share Thy glory by Thy side. Give me the lowest place: of if for me That lowest place too high, make one more low Where I may sit and see My God and love Thee so.

if       I belittle those whom I am called to               serve, talk of their weak points in contrast perhaps with what I               think of as my strong points;       if I adopt a superior attitude, forgetting “who made thee to               differ? and what hast thou that               thou hast not received?” then I know nothing of Calvary love.

Science! true daughter of Old Time thou art! Who alterest all things with thy peering eyes. Why preyest thou thus upon the poet's heart, Vulture, whose wings are dull realities? How should he love thee? or how deem thee wise? Who wouldst not leave him in his wandering To seek for treasure in the jewelled skies, Albeit he soared with an undaunted wing? Hast thou not dragged Diana from her car? And driven the Hamadryad from the wood To seek a shelter in some happier star? Hast thou not torn the Naiad from her flood, The Elfin from the green grass, and from me The summer dream beneath the tamarind tree?

Oh cold, cold, rigid, dreadful Death, set up thine altar here, and dress it with such terrors as thou hast at thy command: for this is thy dominion! But of the loved, revered, and honoured head, thou canst not turn one hair to thy dread purposes, or make one feature odious. It is not that the hand is heavy and will fall down when released; it is not that the heart and pulse are still; but that the hand was open, generous, and true; the heart brave, warm, and tender; and the pulse a man's. Strike, Shadow, strike! And see his good deeds springing from the wound, to sow the world with life immortal.

In the meantime, when he went on his way back, the seed had grown into a tree which reached up to the sky. Then thought the peasant, 'As thou hast the chance, thou must just see what the angels are doing up there above, and for once have them before thine eyes.' So he climbed up, and saw that the angels above were threshing oats, and he looked on.

Oh, thou did'st then ne'er love so heartily. If thou rememb'rest not the slightest folly That ever love did make thee run inot, Thou has not loved. Of if thou has't not sat as I do now, Wearying they hearer in thy mistress's praise, Thou has not loved. Of if thou hast not broke from company Abruptly, as my passion now makes me, Thou has not loved. (Silvius)

Why, such is love's transgression. Griefs of mine own lie heavy in my breast, Which thou wilt propagate, to have it prest With more of thine: this love that thou hast shown Doth add more grief to too much of mine own. Love is a smoke raised with the fume of sighs; Being purged, a fire sparkling in lovers' eyes; Being vex'd a sea nourish'd with lovers' tears: What is it else? a madness most discreet, A choking gall and a preserving sweet. Farewell, my coz.

If thou could'st empty all thyself of self Like to a shell dishabited Then might He find thee on the ocean shelf And say This is not dead and fill thee with Himself instead. But thou art all replete with very thou And hast such shrewd activity That when He comes He says This is enow Unto itself - 'twere better let it be It is so small and full there is no room for me.

If thou could'st empty all thyself of self, like to a shell dishabited, then might He find thee on the ocean shelf, and say "This is not dead," and fill thee with Himself instead. But thou art all replete with very thou and hast such shrewd activity, that when He comes He says, "This is enow unto itself-'twere better let it be, it is so small and full, there is no room for Me.

[I]f the name of wife appears more sacred and more valid, sweeter to me is ever the word friend, or, if thou be not ashamed, concubine ... And thou thyself wert not wholly unmindful of that ... [as in the narrative of thy misfortunes] thou hast not disdained to set forth sundry reasons by which I tried to dissuade thee from our marriage, from an ill-starred bed; but wert silent as to many, in which I preferred love to wedlock, freedom to a bond. I call God to witness, if Augustus, ruling over the whole world, were to deem me worthy of the honour of marriage, and to confirm the whole world to me, to be ruled by me forever, dearer to me and of greater dignity would it seem to be called thy concubine than his empress.

I prithee send me back my heart, Since I cannot have thine; For if from yours you will not part, Why, then, shouldst thou have mine? Yet now I think on't, let it lie, To find it were in vain; For thou hast a thief in either eye Would steal it back again. Why should two hearts in one breast lie, And yet not lodge together? O Love! where is thy sympathy, If thus our breasts thou sever? But love is such a mystery, I cannot find it out; For when I think I'm best resolved, I then am in most doubt. Then farewell care, and farewell woe; I will no longer pine; For I'll believe I have her heart, As much as she hath mine.

And these few precepts in thy memory Look thou character. Give thy thoughts no tongue, Nor any unproportioned thought his act. Be thou familiar but by no means vulgar. Those friends thou hast, and their adoption tried, Grapple them unto thy soul with hoops of steel, But do not dull thy palm with entertainment Of each new-hatched, unfledged comrade.

How art thou out of breath, when thou hast breath To say to me that thou art out of breath? The excuse that thou dost make in this delay Is longer than the tale thou dost excuse.

What saith Antisthenes? Hast thou never heard?— It is a kingly thing, O Cyrus, to do well and to be evil spoken of.

Thou art my life, my love, my heart, the very eyes of me, And hast command of every part to live and die for thee

Therefore was I created with a stubborn outside, with an aspect of iron, that when I come to woo ladies, I fright them. But, in faith, Kate, the elder I wax, the better I shall appear. My comfort is that old age, that ill layer-up of beauty, can do no more spoil upon my face. Thou hast me, if thou hast me, at the worst, and thou shalt wear me, if thou wear me, better and better.

Free, dost thou call thyself? Thy ruling thought would I hear of, and not that thou hast escaped from a yoke. Art thou one ENTITLED to escape from a yoke? Many a one hath cast away his final worth when he hath cast away his servitude. Free from what? What doth that matter to Zarathustra! Clearly, however, shall thine eye show unto me: free FOR WHAT?

Here is Christianity with its marvellous parable of the Prodigal Son to teach us indulgence and pardon. Jesus was full of love for souls wounded by the passions of men; he loved to bind up their wounds and to find in those very wounds the balm which should heal them. Thus he said to the Magdalen: "Much shall be forgiven thee because thou hast loved much," a sublimity of pardon which can only have called forth a sublime faith. Why do we make ourselves more strict than Christ? Why, holding obstinately to the opinions of the world, which hardens itself in order that it may be thought strong, do we reject, as it rejects, souls bleeding at wounds by which, like a sick man's bad blood, the evil of their past may be healed, if only a friendly hand is stretched out to lave them and set them in the convalescence of the heart?

Now go and brag of thy present happiness, whosoever thou art, brag of thy temperature, of thy good parts, insult, triumph, and boast; thou seest in what a brittle state thou art, how soon thou mayst be dejected, how many several ways, by bad diet, bad air, a small loss, a little sorrow or discontent, an ague, &c.; how many sudden accidents may procure thy ruin, what a small tenure of happiness thou hast in this life, how weak and silly a creature thou art.

Speak, thou vast and venerable head,” muttered Ahab, “which, though ungarnished with a beard, yet here and there lookest hoary with mosses; speak, mighty head, and tell us the secret thing that is in thee. Of all divers, thou hast dived the deepest. That head upon which the upper sun now gleams, has moved amid this world’s foundations. Where unrecorded names and navies rust, and untold hopes and anchors rot; where in her murderous hold this frigate earth is ballasted with bones of millions of the drowned; there, in that awful water-land, there was thy most familiar home. Thou hast been where bell or diver never went; hast slept by many a sailor’s side, where sleepless mothers would give their lives to lay them down. Thou saw’st the locked lovers when leaping from their flaming ship; heart to heart they sank beneath the exulting wave; true to each other, when heaven seemed false to them. Thou saw’st the murdered mate when tossed by pirates from the midnight deck; for hours he fell into the deeper midnight of the insatiate maw; and his murderers still sailed on unharmed — while swift lightnings shivered the neighboring ship that would have borne a righteous husband to outstretched, longing arms. O head! thou hast seen enough to split the planets and make an infidel of Abraham, and not one syllable is thine!

What begg’st thou then? fond woman, let me go. Lav: ’Tis present death I beg; and one thing more That womanhood denies my tongue to tell. O! keep me from their worse than killing lust, And tumble me into some loathsome pit, Where never man’s eye may behold my body: Do this, and be a charitable murderer. Tam: So should I rob my sweet sons of their fee: No, let them satisfy their lust on thee. Dem: Away! for thou hast stay’d us here too long. Lav: No grace! no womanhood! Ah, beastly creature, The blot and enemy to our general name. Confusion fall—

If thou art indeed my father, then hast thou stained thy sword in the life-blood of thy son. And thous didst it of thine obstinacy. For I sought to turn thee unto love, and I implored of thee thy name, for I thought to behold in thee the tokens recounted of my mother. But I appealed unto thy heart in vain, and now is the time gone for meeting.

O prejudice, prejudice, prejudice, how many hast thou destroyed! Men who might have been wise have remained fools because they thought they were wise. Many judge what the gospel ought to be, but do not actually enquire as to what it is. They do not come to the Bible to obtain their views of religion, but they open that Book to find texts to suit the opinions which they bring to it. They are not open to the honest force of truth, and therefore are not saved by it.

Hast thou ice that thou shalt bind it To thy breast, and make thee dead To thy children, to thine own spirit's pain? When the hand knows what it dares, When thine eyes look into theirs, Shalt thou keep by tears unblinded Thy dividing of the slain? These be deeds Not for thee: These be things that cannot be!

Lead, Kindly Light, amidst th'encircling gloom, Lead Thou me on! The night is dark, and I am far from home, Lead Thou me on! Keep Thou my feet; I do not ask to see The distant scene; one step enough for me. I was not ever thus, nor prayed that Thou Shouldst lead me on; I loved to choose and see my path; but now Lead Thou me on! I loved the garish day, and, spite of fears, Pride ruled my will. Remember not past years! So long Thy power hath blest me, sure it still Will lead me on. O’er moor and fen, o’er crag and torrent, till The night is gone, And with the morn those angel faces smile, Which I have loved long since, and lost awhile! Meantime, along the narrow rugged path, Thyself hast trod, Lead, Saviour, lead me home in childlike faith, Home to my God. To rest forever after earthly strife In the calm light of everlasting life.

Here in the north each night is a whole winter long. Yet the place is fair enough, doubt it not! Thou shalt see sights here such as thou hast not seen in the halls of the English king. We shall be together as sisters whilst thou bidest with me; we shall go down to the sea when the storm begins once more; thou shalt see the billows rushing upon the land like wild, white-maned horses—and then the whales far out in the offing! They dash one against another like steel-clad knights! Ha, what joy to be a witching-wife and ride on the whale's back—to speed before the skiff, and wake the storm, and lure men to the deeps with lovely songs of sorcery!

Yet here, Laertes? Aboard, aboard, for shame! The wind sits in the shoulder of your sail, And you are stay'd for. There, my blessing with thee. And these few precepts in thy memory See thou character. Give thy thoughts no tongue, Nor any unproportion'd thought his act. Be thou familiar, but by no means vulgar. Those friends thou hast, and their adoption tried, Grapple them to thy soul with hoops of steel; But do not dull thy palm with entertainment Of each new-hatch'd, unfledged comrade. Beware Of entrance to a quarrel; but being in, Bear't that the opposed may beware of thee. Give every man thy ear, but few thy voice; Take each man's censure, but reserve thy judgment. Costly thy habit as thy purse can buy, But not express'd in fancy; rich, not gaudy; For the apparel oft proclaims the man, And they in France of the best rank and station Are of a most select and generous, chief in that. Neither a borrower nor a lender be; For loan oft loses both itself and friend, And borrowing dulls the edge of husbandry. This above all: to thine own self be true, And it must follow, as the night the day, Thou canst not then be false to any man. Farewell. My blessing season this in thee!

What is man—and of course the writer means all of us puny little insignificant creatures—what is a mere human being that God who made the immense universe should ever notice?' She chuckled. 'The sky does take you down to size.' Not even big as bugs. Not even a speck of dust to the nearest star,' Angel agreed. But the psalmist answers his own question. "Thou hast made him a little lower than the angels, and hast crowned him with glory and honor..." ' What?' Angel asked, not sure she had heard right. A little lower than the angels, crowned with glory and honor.' The real angels? Do you believe that?' Yes, Angel, I do. When people look down on me, and these days'—she laughed shortly—'these days everyone over the age of five does. When people look down on me, I remember that God looks at this pitiful, twisted old thing that I have become and crowns me with glory.

The problem of reconciling human suffering with the existence of a God who loves is only insoluble so long as we attach a trivial meaning to the word 'love', and look on things as a man were the centre of them. Man is not the centre. God does not exist for the sake of man. Man does not exist for his own sake. 'Thou hast created all things, and for they pleasure they are and were created.' (Rev. 4:11) We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the Divine love may rest 'well pleased.' To ask that God's love should be content with us as we are is to ask that God should cease to be God: ...What we would here and now call our 'happiness' is not the end God chiefly has in view: but when we are such as He can love without impediment, we shall, in fact, be happy.

Du, Erde, warst auch diese Nacht beständig Und atmest neu erquickt zu meinen Füßert, Beginnest schon mit Lust mich zu umgeben, Du regst und rührst ein kräftiges Beschließen, Zum höchsten Dasein immerfort zu streben. This night, thou, Earth! hast also stood unshaken, And now thou breathest new-refreshed before me, And now beginnest, all thy gladness granting, A vigorous resolution to restore me, To seek that highest life for which I'm panting.

I come not, Ambrosia for any of the purposes thou hast named," replied Marcela, "but to defend myself and to prove how unreasonable are all those who blame me for their sorrow and for Chrysostom's death; and therefore I ask all of you that are here to give me your attention, for will not take much time or many words to bring the truth home to persons of sense. Heaven has made me, so you say, beautiful, and so much so that in spite of yourselves my beauty leads you to love me; and for the love you show me you say, and even urge, that I am bound to love you. By that natural understanding which God has given me I know that everything beautiful attracts love, but I cannot see how, by reason of being loved, that which is loved for its beauty is bound to love that which loves it; besides, it may happen that the lover of that which is beautiful may be ugly, and ugliness being detestable, it is very absurd to say, "I love thee because thou art beautiful, thou must love me though I be ugly." But supposing the beauty equal on both sides, it does not follow that the inclinations must be therefore alike, for it is not every beauty that excites love, some but pleasing the eye without winning the affection; and if every sort of beauty excited love and won the heart, the will would wander vaguely to and fro unable to make choice of any; for as there is an infinity of beautiful objects there must be an infinity of inclinations, and true love, I have heard it said, is indivisible, and must be voluntary and not compelled. If this be so, as I believe it to be, why do you desire me to bend my will by force, for no other reason but that you say you love me? Nay—tell me—had Heaven made me ugly, as it has made me beautiful, could I with justice complain of you for not loving me? Moreover, you must remember that the beauty I possess was no choice of mine, for, be it what it may, Heaven of its bounty gave it me without my asking or choosing it; and as the viper, though it kills with it, does not deserve to be blamed for the poison it carries, as it is a gift of nature, neither do I deserve reproach for being beautiful; for beauty in a modest woman is like fire at a distance or a sharp sword; the one does not burn, the other does not cut, those who do not come too near. Honour and virtue are the ornaments of the mind, without which the body, though it be so, has no right to pass for beautiful; but if modesty is one of the virtues that specially lend a grace and charm to mind and body, why should she who is loved for her beauty part with it to gratify one who for his pleasure alone strives with all his might and energy to rob her of it?

Water, thou hast no taste, no color, no odor; canst not be defined, art relished while ever mysterious. Not necessary to life, but rather life itself, thou fillest us with a gratification that exceeds the delight of the senses. By thy might, there return into us treasures that we had abandoned. By thy grace, there are released in us all the dried-up runnels of our heart. Of the riches that exist in the world, thou art the rarest and also the most delicate - thou so pure within the bowels of the earth! A man may die of thirst lying beside a magnesian spring. He may die within reach of a salt lake. He may die though he hold in his hand a jug of dew, if it be inhabited by evil salts. For thou, water, art a proud divinity, allowing no alteration, no foreignness in thy being. And the joy that thou spreadest is an infinitely simple joy.

To cherish secrets and to restrain emotions are psychic misdemeanours for which nature finally visits us with sickness—that is, when we do these things in private. But when they are done in communion with others they satisfy nature and may even count as useful virtues. It is only restraint practised in and for oneself that is unwholesome. It is as if man had an inalienable right to behold all that is dark, imperfect, stupid and guilty in his fellow-beings—for such of course are the things that we keep private to protect ourselves. It seems to be a sin in the eyes of nature to hide our insufficiency—just as much as to live entirely on our inferior side. There appears to be a conscience in mankind which severely punishes the man who does not somehow and at some time, at whatever cost to his pride, cease to defend and assert himself, and instead confess himself fallible and human. Until he can do this, an impenetrable wall shuts him out from the living experience of feeling himself a man among men. Here we find a key to the great significance of true, unstereotyped confession—a significance known in all the initiation and mystery cults of the ancient world, as is shown by a saying from the Greek mysteries: "Give up what thou hast, and then thou wilt receive.

Now there is naught but a vast black triangle having the apex downwards, and in the centre of the black triangle is the face of Typhon, the Lord of the Tempest, and he crieth aloud: Despair! Despair! For thou mayest deceive the Virgin, and thou mayest cajole the Mother; but what wilt thou say unto the ancient Whore that is throned in Eternity? For if she will not, there is neither force nor cunning, nor any wit, that may prevail upon her. Thou canst not woo her with love, for she is love. And she hath all, and hath no need of thee. And thou canst not woo her with gold, for all the Kings and captains of the earth, and all the gods of heaven, have showered their gold upon her. Thus hath she all, and hath no need of thee. And thou canst not woo her with knowledge, for knowledge is the thing that she hath spurned. She hath it all, and hath no need of thee. And thou canst not woo her with wit, for her Lord is Wit. She hath it all, and hath no need of thee. Despair! Despair! Nor canst thou cling to her knees and ask for pity; nor canst thou cling to her heart and ask for love; nor canst thou put thine arms about her neck, and ask for understanding; for thou hast all these, and they avail thee not. Despair! Despair! Then I took the Flaming Sword, and I let it loose against Typhon, so that his head was cloven asunder, and the black triangle dissolved in lightnings.

Thou still unravish’d bride of quietness, Thou foster-child of silence and slow time, Sylvan historian, who canst thus express A flowery tale more sweetly than our rhyme: What leaf-fring’d legend haunts about thy shape Of deities or mortals, or of both, In Tempe or the dales of Arcady? What men or gods are these? What maidens loth? What mad pursuit? What struggle to escape? What pipes and timbrels? What wild ecstasy? Heard melodies are sweet, but those unheard Are sweeter; therefore, ye soft pipes, play on; Not to the sensual ear, but, more endear’d, Pipe to the spirit ditties of no tone: Fair youth, beneath the trees, thou canst not leave Thy song, nor ever can those trees be bare; Bold Lover, never, never canst thou kiss, Though winning near the goal yet, do not grieve; She cannot fade, though thou hast not thy bliss, For ever wilt thou love, and she be fair! Ah, happy, happy boughs! that cannot shed Your leaves, nor ever bid the Spring adieu; And, happy melodist, unwearied, For ever piping songs for ever new; More happy love! more happy, happy love! For ever warm and still to be enjoy’d, For ever panting, and for ever young; All breathing human passion far above, That leaves a heart high-sorrowful and cloy’d, A burning forehead, and a parching tongue. Who are these coming to the sacrifice? To what green altar, O mysterious priest, Lead’st thou that heifer lowing at the skies, And all her silken flanks with garlands drest? What little town by river or sea shore, Or mountain-built with peaceful citadel, Is emptied of this folk, this pious morn? And, little town, thy streets for evermore Will silent be; and not a soul to tell Why thou art desolate, can e’er return. O Attic shape! Fair attitude! with brede Of marble men and maidens overwrought, With forest branches and the trodden weed; Thou, silent form, dost tease us out of thought As doth eternity: Cold Pastoral! When old age shall this generation waste, Thou shalt remain, in midst of other woe Than ours, a friend to man, to whom thou say’st, “Beauty is truth, truth beauty,—that is all Ye know on earth, and all ye need to know.

Let me make a clean breast of it here, and frankly admit that I kept but sorry guard. With the problem of the universe revolving in me, how could I- being left completely to myself at such a thought-engendering altitude- how could I but lightly hold my obligations to observe all whaleships' standing orders, "Keep your weather eye open, and sing out every time." And let me in this place movingly admonish you, ye ship-owners of Nantucket! Beware of enlisting in your vigilant fisheries any lad with lean brow and hollow eye; given to unseasonable meditativeness...: your whales must be seen before they can be killed; and this sunken-eyed young Platonist will tow you ten wakes round the world, and never make you one pint of sperm the richer. Nor are these monitions at all unneeded. For nowadays, the whale-fishery furnishes an asylum for many romantic, melancholy, and absent-minded young men, disgusted with the corking care of earth, and seeking sentiment in tar and blubber. Childe Harold not unfrequently perches himself upon the mast-head of some luckless disappointed whale-ship, and in moody phrase ejaculates:- "Roll on, thou deep and dark blue ocean, roll! Ten thousand blubber-hunters sweep over thee in vain. " ... "Why, thou monkey," said a harpooneer to one of these lads, "we've been cruising now hard upon three years, and thou hast not raised a whale yet. Whales are scarce as hen's teeth whenever thou art up here." Perhaps they were; or perhaps there might have been shoals of them in the far horizon; but lulled into such an opium-like listlessness of vacant, unconscious reverie is this absent-minded youth by the blending cadence of waves with thoughts, that at last he loses his identity; takes the mystic ocean at his feet for the visible image of that deep, blue, bottomless soul, pervading mankind and nature; and every strange, half-seen, gliding, beautiful thing that eludes him; every dimly-discovered, uprising fin of some undiscernible form, seems to him the embodiment of those elusive thoughts that only people the soul by continually flitting through it. In this enchanted mood, thy spirit ebbs away to whence it came; becomes diffused through time and space; like Crammer's sprinkled Pantheistic ashes, forming at last a part of every shore the round globe over. There is no life in thee, now, except that rocking life imparted by a gentle rolling ship; by her, borrowed from the sea; by the sea, from the inscrutable tides of God. But while this sleep, this dream is on ye, move your foot or hand an inch; slip your hold at all; and your identity comes back in horror. Over Descartian vortices you hover. And perhaps, at midday, in the fairest weather, with one half-throttled shriek you drop through that transparent air into the summer sea, no more to rise for ever. Heed it well, ye Pantheists!

Rise up smiling, and walk with me. Rise up in the armor of thy body and what shall pass shall make thee unafraid. Walk among the yellow hills, for they belong to thee. Walk upon grass and let thy feet descend into soft soil; in the end when all has failed thee the soil shall comfort thee, the soil shall receive thee and in thy dark bed thou shalt find such peace as is thy portion. In thine armor, hear my voice. In thine armor, hear. Whatsoever thou doest, thy friend and thy brother and thy woman shall betray thee. Whatsoever thou dost plant, the weeds and the seasons shall spite thee. Wheresoever thou goest, the heavens shall fall upon thee. Though the nations shall come unto thee in friendship thou art curst. Know that the Gods ignore thee. Know that thou art Life, and that pain shall forever come into thee, though thy years be without end and thy days without sleep, even and forever. And knowing this, in thine armor, thou shalt rise up. Red and full and glowing is thy heart; a steel is forging within thy breast. And what can hurt thee now? In thy granite mansion, what can hurt thee ever? Thou shalt only die. Therefore seek not redemption nor forgiveness for thy sins, for know that thou hast never sinned. Let the Gods come unto thee.

FAUSTUS. Ah, Faustus, Now hast thou but one bare hour to live, And then thou must be damn'd perpetually! Stand still, you ever-moving spheres of heaven, That time may cease, and midnight never come; Fair Nature's eye, rise, rise again, and make Perpetual day; or let this hour be but A year, a month, a week, a natural day, That Faustus may repent and save his soul! O lente,172 lente currite, noctis equi! The stars move still, time runs, the clock will strike, The devil will come, and Faustus must be damn'd. O, I'll leap up to my God!—Who pulls me down?— See, see, where Christ's blood streams in the firmament! One drop would save my soul, half a drop: ah, my Christ!— Ah, rend not my heart for naming of my Christ! Yet will I call on him: O, spare me, Lucifer!— Where is it now? 'tis gone: and see, where God Stretcheth out his arm, and bends his ireful brows! Mountains and hills, come, come, and fall on me, And hide me from the heavy wrath of God! No, no! Then will I headlong run into the earth: Earth, gape! O, no, it will not harbour me! You stars that reign'd at my nativity, Whose influence hath allotted death and hell, Now draw up Faustus, like a foggy mist. Into the entrails of yon labouring cloud[s], That, when you173 vomit forth into the air, My limbs may issue from your smoky mouths, So that my soul may but ascend to heaven! [The clock strikes the half-hour.] Ah, half the hour is past! 'twill all be past anon O God, If thou wilt not have mercy on my soul, Yet for Christ's sake, whose blood hath ransom'd me, Impose some end to my incessant pain; Let Faustus live in hell a thousand years, A hundred thousand, and at last be sav'd! O, no end is limited to damned souls! Why wert thou not a creature wanting soul? Or why is this immortal that thou hast? Ah, Pythagoras' metempsychosis, were that true, This soul should fly from me, and I be chang'd Unto some brutish beast!174 all beasts are happy, For, when they die, Their souls are soon dissolv'd in elements; But mine must live still to be plagu'd in hell. Curs'd be the parents that engender'd me! No, Faustus, curse thyself, curse Lucifer That hath depriv'd thee of the joys of heaven. [The clock strikes twelve.] O, it strikes, it strikes! Now, body, turn to air, Or Lucifer will bear thee quick to hell! [Thunder and lightning.] O soul, be chang'd into little water-drops, And fall into the ocean, ne'er be found! Enter DEVILS. My God, my god, look not so fierce on me! Adders and serpents, let me breathe a while! Ugly hell, gape not! come not, Lucifer! I'll burn my books!—Ah, Mephistophilis! [Exeunt DEVILS with FAUSTUS.]

In the morning when thou risest unwillingly, let this thought be present,—I am rising to the work of a human being. Why then am I dissatisfied if I am going to do the things for which I exist and for which I was brought into the world? Or have I been made for this, to lie in the bed-clothes and keep myself warm?—But this is more pleasant.—Dost thou exist then to take thy pleasure, and not at all for action or exertion? Dost thou not see the little plants, the little birds, the ants, the spiders, the bees working together to put in order their several parts of the universe? And art thou unwilling to do the work of a human being, and dost thou not make haste to do that which, is according to thy nature? But it is necessary to take rest also.—It is necessary. However, Nature has fixed bounds to this too: she has fixed bounds to eating and drinking, and yet thou goest beyond these bounds, beyond what is sufficient; yet in thy acts it is not so, but thou stoppest short of what thou canst do. So thou lovest not thyself, for if thou didst, thou wouldst love thy nature and her will. But those who love their several arts exhaust themselves in working at them unwashed and without food; but thou valuest thy own nature less than the turner values the turning art, or the dancer the dancing art, or the lover of money values his money, or the vain-glorious man his little glory. And such men, when they have a violent affection to a thing, choose neither to eat nor to sleep rather than to perfect the things which they care for. But are the acts which concern society more vile in thy eyes and less worthy of thy labor?

Sweet for a little even to fear, and sweet, O love, to lay down fear at love’s fair feet; Shall not some fiery memory of his breath Lie sweet on lips that touch the lips of death? Yet leave me not; yet, if thou wilt, be free; Love me no more, but love my love of thee. Love where thou wilt, and live thy life; and I, One thing I can, and one love cannot—die. Pass from me; yet thine arms, thine eyes, thine hair, Feed my desire and deaden my despair. Yet once more ere time change us, ere my cheek Whiten, ere hope be dumb or sorrow speak, Yet once more ere thou hate me, one full kiss; Keep other hours for others, save me this. Yea, and I will not (if it please thee) weep, Lest thou be sad; I will but sigh, and sleep. Sweet, does death hurt? thou canst not do me wrong: I shall not lack thee, as I loved thee, long. Hast thou not given me above all that live Joy, and a little sorrow shalt not give? What even though fairer fingers of strange girls Pass nestling through thy beautiful boy’s curls As mine did, or those curled lithe lips of thine Meet theirs as these, all theirs come after mine; And though I were not, though I be not, best, I have loved and love thee more than all the rest. O love, O lover, loose or hold me fast, I had thee first, whoever have thee last; Fairer or not, what need I know, what care? To thy fair bud my blossom once seemed fair. Why am I fair at all before thee, why At all desired? seeing thou art fair, not I. I shall be glad of thee, O fairest head, Alive, alone, without thee, with thee, dead; I shall remember while the light lives yet, And in the night-time I shall not forget. Though (as thou wilt) thou leave me ere life leave, I will not, for thy love I will not, grieve; Not as they use who love not more than I, Who love not as I love thee though I die; And though thy lips, once mine, be oftener prest To many another brow and balmier breast, And sweeter arms, or sweeter to thy mind, Lull thee or lure, more fond thou wilt not find.

What bizarre things does not one find in a great city when one knows how to walk about and how to look! Life swarms with innocent monsters. Oh Lord my God, Thou Creator, Thou Master, Thou who hast made law and liberty, Thou the Sovereign who dost allow, Thou the Judge who dost pardon, Thou who art full of Motives and of Causes, Thou who hast (it may be) placed within my soul the love of horror in order to turn my hear to Thee, like the cure which follows the knife; Oh Lord, have pity, have pity upon the mad men and women that we are! Oh Creator, is it possible that monsters should exist in the eyes of Him alone who knoweth why they exist, how they have made themselves, and how they would have made themselves, and could not?

Endymion The rising moon has hid the stars; Her level rays, like golden bars, Lie on the landscape green, With shadows brown between. And silver white the river gleams, As if Diana, in her dreams, Had dropt her silver bow Upon the meadows low. On such a tranquil night as this, She woke Endymion with a kiss, When, sleeping in the grove, He dreamed not of her love. Like Dian's kiss, unasked, unsought, Love gives itself, but is not bought; Nor voice, nor sound betrays Its deep, impassioned gaze. It comes,--the beautiful, the free, The crown of all humanity,-- In silence and alone To seek the elected one. It lifts the boughs, whose shadows deep Are Life's oblivion, the soul's sleep, And kisses the closed eyes Of him, who slumbering lies. O weary hearts! O slumbering eyes! O drooping souls, whose destinies Are fraught with fear and pain, Ye shall be loved again! No one is so accursed by fate, No one so utterly desolate, But some heart, though unknown, Responds unto his own. Responds,--as if with unseen wings, An angel touched its quivering strings; And whispers, in its song, "Where hast thou stayed so long?

Mary Magdalene With wandering eyes and aimless zeal, She hither, thither, goes; Her speech, her motions, all reveal A mind without repose. She climbs the hills, she haunts the sea, By madness tortured, driven; One hour's forgetfulness would be A gift from very heaven! She slumbers into new distress; The night is worse than day: Exulting in her helplessness; Hell's dogs yet louder bay. The demons blast her to and fro; She has not quiet place, Enough a woman still, to know A haunting dim disgrace. A human touch! a pang of death! And in a low delight Thou liest, waiting for new breath, For morning out of night. Thou risest up: the earth is fair, The wind is cool; thou art free! Is it a dream of hell's despair Dissolves in ecstasy? That man did touch thee! Eyes divine Make sunrise in thy soul; Thou seest love in order shine:- His health hath made thee whole! Thou, sharing in the awful doom, Didst help thy Lord to die; Then, weeping o'er his empty tomb, Didst hear him Mary cry. He stands in haste; he cannot stop; Home to his God he fares: 'Go tell my brothers I go up To my Father, mine and theirs.' Run, Mary! lift thy heavenly voice; Cry, cry, and heed not how; Make all the new-risen world rejoice- Its first apostle thou! What if old tales of thee have lied, Or truth have told, thou art All-safe with Him, whate'er betide Dwell'st with Him in God's heart!

He was without any comforts of God — no feeling that God loved him — no feeling that God pitied him — no feeling that God supported him. God was his sun before — now that sun became all darkness… He was without God — he was as if he had no God. All that God had been to him before was taken from him now. He was Godless — deprived of his God. He had the feeling of the condemned, when the Judge says: “Depart from me, ye cursed,” “who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power.” He felt that God said the same to him. Ah! This is the hell which Christ suffered. The ocean of Christ’s sufferings is unfathomable… He was forsaken in the [place] of sinners. If you close with him as your surety, you will never be forsaken… “My God, my God, why hast thou forsaken me?” [The answer?] For me — for me.

Mark but this flea, and mark in this, How little that which thou deniest me is; Me it sucked first, and now sucks thee, And in this flea our two bloods mingled be; Thou know’st that this cannot be said A sin, or shame, or loss of maidenhead, Yet this enjoys before it woo, And pampered swells with one blood made of two, And this, alas, is more than we would do. Oh stay, three lives in one flea spare, Where we almost, nay more than married are. This flea is you and I, and this Our mariage bed and mariage temple is; Though parents grudge, and you, we are met, And cloisterd in these living walls of jet. Though use make you apt to kill me, Let not to that, self-murder added be, And sacrilege, three sins in killing three. Cruel and sudden, hast thou since Purpled thy nail in blood of innocence? Wherein could this flea guilty be, Except in that drop which it sucked from thee? Yet thou triumph’st, and say'st that thou Find’st not thy self, nor me the weaker now; ’Tis true; then learn how false, fears be: Just so much honor, when thou yield’st to me, Will waste, as this flea’s death took life from thee.

I thank you, Wilhelm, for your heartfelt sympathy, for your well-intentioned advice, but beg you to be quiet. Let me stick it out. Blessedly exhausted as I am, I have strength enough to carry through. I honor religion, you know that, I feel it is a staff for many weary souls, refreshment for many a one who is pining away. But--can it be, must it be, the same thing for everyone? If you look at the great world, you see thousands for whom it wasn't, thousands for whom it will not be the same, preached or unpreached, and must it then be the same for me? Does not the son of God Himself say that those would be around Him whom the Father had given Him? But if I am not given? If the Father wants to keep me for Himself, as my heart tells me?--I beg you, do not misinterpret this, do not see mockery in these innocent words. What I am laying before you is my whole soul; otherwise I would rather have kept silent, as I do not like to lose words over things that everyone knows as little about as I do. What else is it but human destiny to suffer out one's measure, drink up one's cup?--And if the chalice was too bitter for the God from heaven on His human lips, why should I boast and pretend that it tastes sweet to me? And why should I be ashamed in the terrible moment when my entire being trembles between being and nothingness, since the past flashes like lightning above the dark abyss of the future and everything around me is swallowed up, and the world perishes with me?--Is that not the voice of the creature thrown back on itself, failing, trapped, lost, and inexorably tumbling downward, the voice groaning in the inner depths of its vainly upwards-struggling energies: My God! My God! Why hast thou forsaken me? And if I should be ashamed of the expression, should I be afraid when facing that moment, since it did not escape Him who rolls up heaven like a carpet?

JABBERWOCKY ‘Twas brillig, and the slithy toves Did gyre and gimble in the wabe; All mimsy were the borogoves, And the mome raths outgrabe. "Beware the Jabberwock, my son The jaws that bite, the claws that catch! Beware the Jubjub bird, and shun The frumious Bandersnatch!" He took his vorpal sword in hand; Long time the manxome foe he sought— So rested he by the Tumtum tree, And stood awhile in thought. And, as in uffish thought he stood, The Jabberwock, with eyes of flame, Came whiffling through the tulgey wood, And burbled as it came! One, two! One, two! And through and through The vorpal blade went snicker-snack! He left it dead, and with its head He went galumphing back. "And hast thou slain the Jabberwock? Come to my arms, my beamish boy! O frabjous day! Callooh! Callay!" He chortled in his joy. 'Twas brillig, and the slithy toves Did gyre and gimble in the wabe; All mimsy were the borogoves, And the mome raths outgrabe. ‘It seems very pretty,' she said when she had finished it, 'but it's RATHER hard to understand!' (You see she didn't like to confess, even to herself, that she couldn't make it out at all.) 'Somehow it seemed to fill my head with ideas - only I don't know exactly what they are! However, SOMEBODY killed SOMETHING: that's clear, at any rate –

Tis torture and not mercy. Heaven is here, Where Juliet lives, and every cat and dog And little mouse, every unworthy thing, Live here in heaven and may look on her, But Romeo may not. More validity, More honorable state, more courtship lives In carrion flies than Romeo. They may seize On the white wonder of dear Juliet’s hand And steal immortal blessing from her lips, Who even in pure and vestal modesty, Still blush, as thinking their own kisses sin. But Romeo may not. He is banishèd. Flies may do this, but I from this must fly. They are free men, but I am banishèd. And sayst thou yet that exile is not death? Hadst thou no poison mixed, no sharp-ground knife, No sudden mean of death, though ne'er so mean, But “banishèd” to kill me?—“Banishèd”! O Friar, the damnèd use that word in hell. Howling attends it. How hast thou the heart, Being a divine, a ghostly confessor, A sin-absolver, and my friend professed, To mangle me with that word “banishèd”?

At the heart of God is the desire to give and to forgive. Because of this, he set into motion the entire redemptive process that culminated in the cross and was confirmed in the resurrection. The usual notion of what Jesus did on the cross was something like this: people were so bad and so mean and God was so angry with them that he could not forgive them unless somebody big enough took the rap for the whole lot of them. Nothing could be further from the truth. Love, not anger, brought Jesus to the cross. Golgotha came as a result of God’s great desire to forgive, not his reluctance. Jesus knew that by his vicarious suffering he could actually absorb all the evil of humanity and so heal it, forgive it, redeem it. This is why Jesus refused the customary painkiller when it was offered him. He wanted to be completely alert for this greatest work of redemption. In a deep and mysterious way he was preparing to take on the collective sin of the human race. Since Jesus lives in the eternal now, this work was not just for those around him, but he took in all the violence, all the fear, all the sin of all the past, all the present, and all the future. This was his highest and most holy work, the work that makes confession and the forgiveness of sins possible…Some seem to think that when Jesus shouted “My God, my God, why hast thou forsaken me?” it was a moment of weakness (Mark 15:34). Not at all. This was his moment of greatest triumph. Jesus, who had walked in constant communion with the Father, now became so totally identified with humankind that he was the actual embodiment of sin. As Paul writes, “he made him to be sin who knew no sin (2 Cor. 5:21). Jesus succeeded in taking into himself all of the dark powers of this present evil age and defeated every one of them by the light of his presence. He accomplished such a total identification with the sin of the race that he experienced the abandonment of God. Only in that way could he redeem sin. It was indeed his moment of greatest triumph. Having accomplished this greatest of all his works, Jesus then took refreshment. “It is finished,” he announced. That is, this great work of redemption was completed. He could feel the last dregs of the misery of humankind flow through him and into the care of the Father. The last twinges of evil, hostility, anger, and fear drained out of him, and he was able to turn again into the light of God’s presence. “It is finished.” The task is complete. Soon after, he was free to give up his spirit to the father. …Without the cross the Discipline of confession would be only psychologically therapeutic. But it is so much more. It involves and objective change in our relationship with God and a subjective change in us. It is a means of healing and transforming the inner spirit.

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.