And the prevalent confusion in the notions of law or lawfulness is of course reflected in the corresponding notions of lawlessness. Here, as with other negative terms, men forget that negatives necessarily are quite relative to their positives. All specific, definitely manifest, known and positive lawlessness simply must have some place in _the_ law of things; it can no more be an absolute lawlessness than any human routine can be supposed final; and, on the other hand, there can be no positive law whose breaking has not some [p.051] sanction; there can be no lawfulness which does not warrant some lawlessness. This truth, perhaps as nothing else could, must show the error in the notion of mechanical routine as affording an adequate description of the ultimate nature of things. Where the whole always gives point to the negation of any of its parts, where _the_ law always sanctions some breaking of any law, to think of the whole in terms of its parts may be human, but it is of the human which is prone to err. Those who would still insist upon seeing only routine in law, and upon judging lawlessness as only relative to such seeing, might do well, rising above their ordinary views, to remember with some real appreciation that once upon a time the law-breakers and the reformer were very closely associated; they were associated in life, and at the end they were crucified together. Whatever may be one's theology, there is a deal of food for thought in those deaths on Calvary and in the several lives which they closed.