Hope of the Gospel by George MacDonald (the red fox clan txt) 📕

the sparks from the gleaming river dip into the flowers of Dante's unperfected vision, so the many souls of the visible world, lights from the father of lights, enter his heart freely; and by them he inherits the earth he was created to inherit-possesses it as his father made him capable of possessing, and the earth of being possessed. Because the man is meek, his eye is single; he sees things as God sees them, as he would have his child see them: to confront creation with pure eyes is to possess it.

How little is the man able to make his own, who would ravish all! The man who, by the exclusion of others from the space he calls his, would grasp any portion of the earth as his own, befools himself in the attempt. The very bread he has swallowed cannot so in any real sense be his. There does not exist such a power of possessing as he would arrogate. There is not such a sense of having as that of which he has conceived the shadow in his degenerate and lapsing imagination. The real owner of his demesne is that pedlar passing his gate, into a divine soul receiving the sweetnesses which not all the greed of the so-counted possessor can keep within his walls: they overflow the cup-lip of the coping, to give themselves to the footfarer. The motions aerial, the sounds, the odours of those imprisoned spaces, are the earnest of a possession for which is ever growing his power of possessing. In no wise will such inheritance interfere with the claim of the man who calls them his. Each possessor has them his, as much as each in his own way is capable of possessing them. For possession is determined by the kind and the scope of the power of possessing; and the earth has a fourth dimension of which the mere owner of its soil knows nothing.

The child of the maker is naturally the inheritor. But if the child try to possess as a house the thing his father made an organ, will he succeed in so possessing it? Or if he do nestle in a corner of its case, will he oust thereby the Lord of its multiplex harmony, sitting regnant on the seat of sway, and drawing with 'volant touch' from the house of the child the liege homage of its rendered wealth? To the poverty of such a child are all those left, who think to have and to hold after the corrupt fancies of a greedy self.

We cannot see the world as God means it, save in proportion as our souls are meek. In meekness only are we its inheritors. Meekness alone makes the spiritual retina pure to receive God's things as they are, mingling with them neither imperfection nor impurity of its own. A thing so beheld that it conveys to me the divine thought issuing in its form, is mine; by nothing but its mediation between God and my life, can anything be mine. The man so dull as to insist that a thing is his because he has bought it and paid for it, had better bethink himself that not all the combined forces of law, justice, and goodwill, can keep it his; while even death cannot take the world from the man who possesses it as alone the maker of him and it cares that he should possess it. This man leaves it, but carries it with him; that man carries with him only its loss. He passes, unable to close hand or mouth upon any portion of it. Its
ownness to him was but the changes he could make in it, and the nearness into which he could bring it to the body he lived in. That body the earth in its turn possesses now, and it lies very still, changing nothing, but being changed. Is this the fine of the great buyer of land, to have his fine pate full of fine dirt? In the soul of the meek, the earth remains an endless possession-his because he who made it is his-his as nothing but his maker could ever be the creature's. He has the earth by his divine relation to him who sent it forth from him as a tree sends out its leaves. To inherit the earth is to grow ever more alive to the presence, in it and in all its parts, of him who is the life of men. How far one may advance in such inheritance while yet in the body, will simply depend on the meekness he attains while yet in the body; but it may be, as Frederick Denison Maurice, the servant of God, thought while yet he was with us, that the new heavens and the new earth are the same in which we now live, righteously inhabited by the meek, with their deeper-opened eyes. What if the meek of the dead be thus possessing it even now! But I do not care to speculate. It is enough that the man who refuses to assert himself, seeking no recognition by men, leaving the care of his life to the Father, and occupying himself with the will of the Father, shall find himself, by and by, at home in the Father's house, with all the Father's property his.

Which is more the possessor of the world-he who has a thousand houses, or he who, without one house to call his own, has ten in which his knock at the door would rouse instant jubilation? Which is the richer-the man who, his large money spent, would have no refuge; or he for whose necessity a hundred would sacrifice comfort? Which of the two possessed the earth-king Agrippa or tent-maker Paul?

Which is the real possessor of a book-the man who has its original and every following edition, and shows, to many an admiring and envying visitor, now this, now that, in binding characteristic, with possessor-pride; yea, from secret shrine is able to draw forth and display the author's manuscript, with the very shapes in which his thoughts came forth to the light of day,-or the man who cherishes one little, hollow-backed, coverless, untitled, bethumbed copy, which he takes with him in his solitary walks and broods over in his silent chamber, always finding in it some beauty or excellence or aid he had not found before-which is to him in truth as a live companion?

For what makes the thing a book? Is it not that it has a soul-the mind in it of him who wrote the book? Therefore only can the book be possessed, for life alone can be the possession of life. The dead possess their dead only to bury them.

Does not he then, who loves and understands his book, possess it with such possession as is impossible to the other? Just so may the world itself be possessed-either as a volume unread, or as the wine of a soul, 'the precious life-blood of a master-spirit, embalmed and treasured up on purpose to a life beyond life.' It may be possessed as a book filled with words from the mouth of God, or but as the golden-clasped covers of that book; as an embodiment or incarnation of God himself; or but as a house built to sell. The Lord loved the world and the things of the world, not as the men of the world love them, but finding his father in everything that came from his father's heart.

The same spirit, then, is required for possessing the kingdom of heaven, and for inheriting the earth. How should it not be so, when the one Power is the informing life of both? If we are the Lord's, we possess the kingdom of heaven, and so inherit the earth. How many who call themselves by his name, would have it otherwise: they would possess the earth and inherit the kingdom! Such fill churches and chapels on Sundays: anywhere suits for the worship of Mammon.

Yet verily, earth as well as heaven may be largely possessed even now.

Two men are walking abroad together; to the one, the world yields thought after thought of delight; he sees heaven and earth embrace one another; he feels an indescribable presence over and in them; his joy will afterward, in the solitude of his chamber, break forth in song;-to the other, oppressed with the thought of his poverty, or ruminating how to make much into more, the glory of the Lord is but a warm summer day; it enters in at no window of his soul; it offers him no gift; for, in the very temple of God, he looks for no God in it. Nor must there needs be two men to think and feel thus differently. In what diverse fashion will any one subject to ever-changing mood see the same world of the same glad creator! Alas for men, if it changed as we change, if it grew meaningless when we grow faithless! Thought for a morrow that may never come, dread of the dividing death which works for endless companionship, anger with one we love, will cloud the radiant morning, and make the day dark with night. At evening, having bethought ourselves, and returned to him that feeds the ravens, and watches the dying sparrow, and says to his children 'Love one another,' the sunset splendour is glad over us, the western sky is refulgent as the court of the Father when the glad news is spread abroad that a sinner has repented. We have mourned in the twilight of our little faith, but, having sent away our sin, the glory of God's heaven over his darkening earth has comforted us.


SORROW THE PLEDGE OF JOY.

'Blessed are they that mourn, for they shall be comforted.'- Matthew v. 4.


Grief, then, sorrow, pain of heart, mourning, is no partition-wall between man and God. So far is it from opposing any obstacle to the passage of God's light into man's soul, that the Lord congratulates them that mourn. There is no evil in sorrow. True, it is not an essential good, a good in itself, like love; but it will mingle with any good thing, and is even so allied to good that it will open the door of the heart for any good. More of sorrowful than of joyful men are always standing about the everlasting doors that open into the presence of the Most High. It is true also that joy is in its nature more divine than sorrow; for, although man must sorrow, and God share in his sorrow, yet in himself God is not sorrowful, and the 'glad creator' never made man for sorrow: it is but a stormy strait through which he must pass to his ocean of peace. He 'makes the joy the last in every song.' Still, I repeat, a man in sorrow is in general far nearer God than a man in joy. Gladness may make a man forget his thanksgiving; misery drives him to his prayers. For we are not yet, we are only becoming . The endless day will at length dawn whose every throbbing moment will heave our hearts Godward; we shall scarce need to lift them up: now, there are two door-keepers to the house of prayer, and Sorrow is more on the alert to open than her grandson Joy.

The gladsome child runs farther afield; the wounded child turns to go home. The weeper sits down close to the gate; the lord of life draws nigh to him from within. God loves not sorrow, yet rejoices to see a man sorrowful, for in his sorrow man leaves his heavenward door on the latch, and God can enter to help him. He loves, I say, to see