II. The Bearer Of The Radiance Is Unconscious Of It.

And now the second thought of my text is that the bearer of the radiance is unconscious of it Moses wist not that the skin of his face shone.' In all regions of life, the consummate apex and crowning charm of excellence is unconsciousness of excellence. Whenever a man begins to imagine that he is good, he begins to be bad; and every virtue and beauty of character is robbed of some portion of its attractive fairness when the man who bears it knows, or fancies, that he possesses it. The charm of childhood is its perfect unconsciousness, and the man has to win back the child's heritage, and become as a little child,' if he would enter into and dwell in the Kingdom of Heaven.' And so in the loftiest region of all, that of the religious life, you may besure that the more a man is like Christ, the less he knows it; and the better he is, the less he suspects it. The reasons why that is so, point, at the same time, to the ways by which we may attain to this blessed self-oblivion. So let me put just in a word or two some simple, practical thoughts.

Let us, then, try to lose ourselves in Jesus Christ. That way of self-oblivion is emancipation and blessedness and power. It is safe for us to leave all thoughts of our miserable selves behind us, if instead of them we have the thought of that great, sweet, dear Lord, filling mind and heart. A man walking on a tight-rope will be far more likely to fall, if he is looking at his toes, than if he is looking at the point to which he is going. If we fix our eyes on Jesus, then we can safely look, neither to our feet nor to the gulfs; but straight at Him gazing, we shall straight to Him advance. Looking off from ourselves unto Jesus' is safe; looking off anywhere else is peril. Seek that self-oblivion which comes from self being swallowed up in the thought of the Lord.

And again, I would say, think constantly and longingly of the unattained. Brethren! I count not myself to have apprehended.' Endless aspiration and a stinging consciousness of present imperfection are the loftiest states of man here below. The beholders down in the valley, when they look up, may see our figures against the skyline, and fancy us at the summit, but our loftier elevation reveals untrodden heights beyond; and we have only risen so high in order to discern more clearly how much higher we have to rise. Dissatisfaction with the present is the condition of excellence in all pursuits of life, and in the Christian life even more eminently than in all others, because the goal to be attained is in its very nature infinite; and therefore ensures the blessed certainty of continual progress, accompanied here, indeed, with the sting and bite of a sense of imperfection, but one day to be only sweetness, as we think of how much there is yet to be won in addition to the perfection of the present.

So, dear friends, the best way to keep ourselves unconscious of present attainments is to set our faces forward, and to make all experience' as an arch wherethro' gleams that untrammeled world to which we move.' Moses wist not that the skin of his face shone.'

The third practical suggestion that I would make is, cultivate a clear sense of your own imperfections. We do not need to try to learn our goodness. That will suggest itself to us only too clearly; but what we do need is to have a very clear sense of our shortcomings and failures, our faults of temper, our faults of desire, our faults in our relations to our fellows, and all the other evils that still buzz and sting and poison our blood. Has not the best of us enough of these to knock all the conceit out of us?, A true man will never be so much ashamed of himself as when he is praised, for it will always send him to look into the deep places of his heart, and there will be a swarm of ugly, creeping things under the stones there, if he will only turn them up and look beneath. So let us lose ourselves in Christ, let us set our faces to the unattained future, let us clearly understand our own faults and sins.