During all this time Connie made no very perceptible progress—in the recovery of her bodily powers, I mean, for her heart and mind advanced remarkably. We held our Sunday-evening assemblies in her room pretty regularly, my occasional absence in the exercise of my duties alone interfering with them. In connection with one of these, I will show how I came at length to make up my mind as to what I would endeavour to keep before me as my object in the training of little Theodora, always remembering that my preparation might be used for a very different end from what I purposed. If my intention was right, the fact that it might be turned aside would not trouble me.

We had spoken a good deal together about the infancy and childhood of Jesus, about the shepherds, and the wise men, and the star in the east, and the children of Bethlehem. I encouraged the thoughts of all the children to rest and brood upon the fragments that are given us, and, believing that the imagination is one of the most powerful of all the faculties for aiding the growth of truth in the mind, I would ask them questions as to what they thought he might have said or done in ordinary family occurrences, thus giving a reality in their minds to this part of his history, and trying to rouse in them a habit of referring their conduct to the standard of his. If we do not thus employ our imagination on sacred things, his example can be of no use to us except in exactly corresponding circumstances—and when can such occur from one end to another of our lives? The very effort to think how he would have done, is a wonderful purifier of the conscience, and, even if the conclusion arrived at should not be correct from lack of sufficient knowledge of his character and principles, it will be better than any that can be arrived at without this inquiry. Besides, the asking of such questions gave me good opportunity, through the answers they returned, of seeing what their notions of Jesus and of duty were, and thus of discovering how to help the dawn of the light in their growing minds. Nor let anyone fear that such employment of the divine gift of imagination will lead to foolish vagaries and useless inventions; while the object is to discover the right way—the truth—there is little danger of that. Besides, there I was to help hereby in the actual training of their imaginations to truth and wisdom. To aid in this, I told them some of the stories that were circulated about him in the early centuries of the church, but which the church has rejected as of no authority; and I showed them how some of them could not be true, because they were so unlike those words and actions which we had the best of reasons for receiving as true; and how one or two of them might be true—though, considering the company in which we found them, we could say nothing for certain concerning them. And such wise things as those children said sometimes! It is marvellous how children can reach the heart of the truth at once. Their utterances are sometimes entirely concordant with the results arrived at through years of thought by the earnest mind—results which no mind would ever arrive at save by virtue of the child-like in it.

Well, then, upon this evening I read to them the story of the boy Jesus in the temple. Then I sought to make the story more real to them by dwelling a little on the growing fears of his parents as they went from group to group of their friends, tracing back the road towards Jerusalem and asking every fresh company they knew if they had seen their boy, till at length they were in great trouble when they could not find him even in Jerusalem. Then came the delight of his mother when she did find him at last, and his answer to what she said. Now, while I thus lingered over the simple story, my children had put many questions to me about Jesus being a boy, and not seeming to know things which, if he was God, he must have known, they thought. To some of these I had just to reply that I did not understand myself, and therefore could not teach them; to others, that I could explain them, but that they were not yet, some of them, old enough to receive and understand my explanation; while others I did my best to answer as simply as I could. But at this point we arrived at a question put by Wynnie, to answer which aright I considered of the greatest importance. Wynnie said:

“That is just one of the things about Jesus that have always troubled me, papa.”

“What is, my dear?” I said; for although I thought I knew well enough what she meant, I wished her to set it forth in her own words, both for her own sake, and the sake of the others, who would probably understand the difficulty much better if she presented it herself.

“I mean that he spoke to his mother—”

“Why don’t you say mamma, Wynnie?” said Charlie. “She was his own mamma, wasn’t she, papa?”

“Yes, my dear; but don’t you know that the shoemaker’s children down in the village always call their mamma mother?”

“Yes; but they are shoemaker’s children.”

“Well, Jesus was one of that class of people. He was the son of a carpenter. He called his mamma, mother. But, Charlie, mother is the more beautiful word of the two, by a great deal, I think. Lady is a very pretty word; but woman is a very beautiful word. Just so with mamma and mother. Mamma is pretty, but mother is beautiful.”

“Why don’t we always say mother then?”

“Just because it is the most beautiful, and so we keep it for Sundays—that is, for the more solemn times of life. We don’t want it to get common to us with too much use. We may think it as much as we like; thinking does not spoil it; but saying spoils many things, and especially beautiful words. Now we must let Wynnie finish what she was saying.”

“I was saying, papa, that I can’t help feeling as if—I know it can’t be true—but I feel as if Jesus spoke unkindly to his mother when he said that to her.”

I looked at the page and read the words, “How is it that ye sought me? wist ye not that I must be about my Father’s business?” And I sat silent for a while.

“Why don’t you speak, papa?” said Harry.

“I am sitting wondering at myself, Harry,” I said. “Long after I was your age, Wynnie, I remember quite well that those words troubled me as they now trouble you. But when I read them over now, they seemed to me so lovely that I could hardly read them aloud. I can recall the fact that they troubled me, but the mode of the fact I scarcely can recall. I can hardly see now wherein lay the hurt or offence the words gave me. And why is that? Simply because I understand them now, and I did not understand them then. I took them as uttered with a tone of reproof; now I hear them as uttered with a tone of loving surprise. But really I cannot feel sure what it was that I did not like. And I am confident it is so with a great many things that we reject. We reject them simply because we do not understand them. Therefore, indeed, we cannot with truth be said to reject them at all. It is some false appearance that we reject. Some of the grandest things in the whole realm of truth look repellent to us, and we turn away from them, simply because we are not—to use a familiar phrase—we are not up to them. They appear to us, therefore, to be what they are not. Instruction sounds to the proud man like reproof; illumination comes on the vain man like scorn; the manifestation of a higher condition of motive and action than his own, falls on the self-esteeming like condemnation; but it is consciousness and conscience working together that produce this impression; the result is from the man himself, not from the higher source. From the truth comes the power, but the shape it assumes to the man is from the man himself.”

“You are quite beyond me now, papa,” said Wynnie.

“Well, my dear,” I answered, “I will return to the words of the boy Jesus, instead of talking more about them; and when I have shown you what they mean, I think you will allow that that feeling you have about them is all and altogether an illusion.”

“There is one thing first,” said Connie, “that I want to understand. You said the words of Jesus rather indicated surprise. But how could he be surprised at anything? If he was God, he must have known everything.”

“He tells us himself that he did not know everything. He says once that even he did not know one thing—only the Father knew it.”

“But how could that be if he was God?”

“My dear, that is one of the things that it seems to me impossible I should understand. Certainly I think his trial as a man would not have been perfect had he known everything. He too had to live by faith in the Father. And remember that for the Divine Sonship on earth perfect knowledge was not necessary, only perfect confidence, absolute obedience, utter holiness. There is a great tendency in our sinful natures to put knowledge and power on a level with goodness. It was one of the lessons of our Lord’s life that they are not so; that the one grand thing in humanity is faith in God; that the highest in God is his truth, his goodness, his rightness. But if Jesus was a real man, and no mere appearance of a man, is it any wonder that, with a heart full to the brim of the love of God, he should be for a moment surprised that his mother, whom he loved so dearly, the best human being he knew, should not have taken it as a matter of course that if he was not with her, he must be doing something his Father wanted him to do? For this is just what his answer means. To turn it into the ordinary speech of our day, it is just this: ‘Why did you look for me? Didn’t you know that I must of course be doing something my Father had given me to do?’ Just think of the quiet sweetness of confidence in this. And think what a life his must have been up to that twelfth year of his, that such an expostulation with his mother was justified. It must have had reference to a good many things that had passed before then, which ought to have been sufficient to make Mary conclude that her missing boy must be about God’s business somewhere. If her heart had been as full of God and God’s business as his, she would not have been in the least uneasy about him. And here is the lesson of his whole life: it was all his Father’s business. The boy’s mind and hands were full of it. The man’s mind and hands were full of it. And the risen conqueror was full of it still. For the Father’s business is everything, and includes all work that is worth doing. We may say in a full grand sense, that there is nothing but the Father and his business.”

“But we have so many things to do that are not his business,” said Wynnie, with a sigh of oppression.

“Not one, my darling. If anything is not his business, you not only have not to do it, but you ought not to do it. Your words come from the want of spiritual sight. We cannot see the truth in common things—the will of God in little everyday affairs, and that is how they become so irksome to us. Show a beautiful picture, one full of quiet imagination and deep thought, to a common-minded man; he will pass it by with some slight remark, thinking it very ordinary and commonplace. That is because he is commonplace. Because our minds are so commonplace, have so little of the divine imagination in them, therefore we do not recognise the spiritual meaning and worth, we do not perceive the beautiful will of God, in the things required of us, though they are full of it. But if we do them we shall thus make acquaintance with them, and come to see what is in them. The roughest kernel amongst them has a tree of life in its heart.”

“I wish he would tell me something to do,” said Charlie. “Wouldn’t I do it!”

I made no reply, but waited for an opportunity which I was pretty sure was at hand, while I carried the matter a little further.

“But look here, Wynnie; listen to this,” I said, “‘And he went down with them, and came to Nazareth, and was subject unto them.’ Was that not doing his Father’s business too? Was it not doing the business of his Father in heaven to honour his father and his mother, though he knew that his days would not be long in that land? Did not his whole teaching, his whole doing, rest on the relation of the Son to the Father and surely it was doing his Father’s business then to obey his parents—to serve them, to be subject to them. It is true that the business God gives a man to do may be said to be the peculiar walk in life into which he is led, but that is only as distinguishing it from another man’s peculiar business. God gives us all our business, and the business which is common to humanity is more peculiarly God’s business than that which is one man’s and not another’s—because it lies nearer the root, and is essential. It does not matter whether a man is a farmer or a physician, but it greatly matters whether he is a good son, a good husband, and so on. O my children!” I said, “if the world could but be brought to believe—the world did I say?—if the best men in the world could only see, as God sees it, that service is in itself the noblest exercise of human powers, if they could see that God is the hardest worker of all, and that his nobility are those who do the most service, surely it would alter the whole aspect of the church. Menial offices, for instance, would soon cease to be talked of with that contempt which shows that there is no true recognition of the fact that the same principle runs through the highest duty and the lowest—that the lowest work which God gives a man to do must be in its nature noble, as certainly noble as the highest. This would destroy condescension, which is the rudeness, yes, impertinence, of the higher, as it would destroy insolence, which is the rudeness of the lower. He who recognised the dignity of his own lower office, would thereby recognise the superiority of the higher office, and would be the last either to envy or degrade it. He would see in it his own—only higher, only better, and revere it. But I am afraid I have wearied you, my children.”

“O, no, papa!” said the elder ones, while the little ones gaped and said nothing.

“I know I am in danger of doing so when I come to speak upon this subject: it has such a hold of my heart and mind!—Now, Charlie, my boy, go to bed.”

But Charlie was very comfortable before the fire, on the rug, and did not want to go. First one shoulder went up, and then the other, and the corners of his mouth went down, as if to keep the balance true. He did not move to go. I gave him a few moments to recover himself, but as the black frost still endured, I thought it was time to hold up a mirror to him. When he was a very little boy, he was much in the habit of getting out of temper, and then as now, he made a face that was hideous to behold; and to cure him of this, I used to make him carry a little mirror about his neck, that the means might be always at hand of showing himself to him: it was a sort of artificial conscience which, by enabling him to see the picture of his own condition, which the face always is, was not unfrequently operative in rousing his real conscience, and making him ashamed of himself. But now the mirror I wanted to hold up to him was a past mood, in the light of which the present would show what it was.

“Charlie,” I said, “a little while ago you were wishing that God would give you something to do. And now when he does, you refuse at once, without even thinking about it.”

“How do you know that God wants me to go to bed?” said Charlie, with something of surly impertinence, which I did not meet with reproof at once because there was some sense along with the impudence.

“I know that God wants you to do what I tell you, and to do it pleasantly. Do you think the boy Jesus would have put on such a face as that—I wish I had the little mirror to show it to you—when his mother told him it was time to go to bed?”

And now Charlie began to look ashamed. I left the truth to work in him, because I saw it was working. Had I not seen that, I should have compelled him to go at once, that he might learn the majesty of law. But now that his own better self, the self enlightened of the light that lighteneth every man that cometh into the world, was working, time might well be afforded it to work its perfect work. I went on talking to the others. In the space of not more than one minute, he rose and came to me, looking both good and ashamed, and held up his face to kiss me, saying, “Goodnight, papa.” I bade him good-night, and kissed him more tenderly than usual, that he might know that it was all right between us. I required no formal apology, no begging of my pardon, as some parents think right. It seemed enough to me that his heart was turned. It is a terrible thing to run the risk of changing humility into humiliation. Humiliation is one of the proudest conditions in the human world. When he felt that it would be a relief to say more explicitly, “Father, I have sinned,” then let him say it; but not till then. To compel manifestation is one surest way to check feeling.

My readers must not judge it silly to record a boy’s unwillingness to go to bed. It is precisely the same kind of disobedience that some of them are guilty of themselves, and that in things not one whit more important than this, only those things happen to be their wish at the moment, and not Charlie’s, and so gain their superiority.