Doubtless, Jesus did not attain at first this high affirmation of himself. But it is probable that, from the first, he regarded his relationship with God as that of a son with his father. This was his great act of originality; in this he had nothing in common with his race.[1] Neither the Jew nor the Mussulman has understood this delightful theology of love. The God of Jesus is not that tyrannical master who kills us, damns us, or saves us, according to His pleasure. The God of Jesus is our Father. We hear Him in listening to the gentle inspiration which cries within us, "Abba, Father."[2] The God of Jesus is not the partial despot who has chosen Israel for His people, and specially protects them. He is the God of humanity. Jesus was not a patriot, like the Maccabees; or a theocrat, like Judas the Gaulonite. Boldly raising himself above the prejudices of his nation, he established the universal fatherhood of God. The Gaulonite maintained that we should die rather than give to another than God the name of "Master;" Jesus left this name to any one who liked to take it, and reserved for God a dearer name. Whilst he accorded to the powerful of the earth, who were to him representatives of force, a respect full of irony, he proclaimed the supreme consolation--the recourse to the Father which each one has in heaven--and the true kingdom of God, which each one bears in his heart. [Footnote 1: The great soul of Philo is in sympathy here, as on so many other points, with that of Jesus. _De Confus. Ling._, Sec. 14; _De Migr. Abr._, Sec. 1; _De Somniis_, ii. Sec. 41; _De Agric. Noe_, Sec. 12; _De Mutatione Nominum_, Sec. 4. But Philo is scarcely a Jew in spirit.] [Footnote 2: Galatians iv. 6.]