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

love of facts for love of truth. They know nothing deeper in man than mere surface mental facts and their relations. They do not perceive, or they turn away from any truth which the intellect cannot formulate. Zeal for God will never eat them up: why should it? he is not interesting to them: theology may be; to such men religion means theology. How should the treasure of the Father be open to such? In their hands his rubies would draw in their fire, and cease to glow. The roses of paradise in their gardens would blow withered. They never go beyond the porch of the temple; they are not sure whether there be any adytum , and they do not care to go in and see: why indeed should they? it would but be to turn and come out again. Even when they know their duty, they must take it to pieces, and consider the grounds of its claim before they will render it obedience. All those evil doctrines about God that work misery and madness, have their origin in the brains of the wise and prudent, not in the hearts of the children. These wise and prudent, careful to make the words of his messengers rime with their conclusions, interpret the great heart of God, not by their own hearts, but by their miserable intellects; and, postponing the obedience which alone can give power to the understanding, press upon men's minds their wretched interpretations of the will of the Father, instead of the doing of that will upon their hearts. They call their philosophy the truth of God, and say men must hold it, or stand outside. They are the slaves of the letter in all its weakness and imperfection,-and will be until the spirit of the Word, the spirit of obedience shall set them free.

The babes must beware lest the wise and prudent come between them and the Father. They must yield no claim to authority over their belief, made by man or community, by church any more than by synagogue. That alone is for them to believe which the Lord reveals to their souls as true; that alone is it possible for them to believe with what he counts belief. The divine object for which teacher or church exists, is the persuasion of the individual heart to come to Jesus, the spirit, to be taught what he alone can teach.

Terribly has his gospel suffered in the mouths of the wise and prudent: how would it be faring now, had its first messages been committed to persons of repute, instead of those simple fishermen? It would be nowhere, or, if anywhere, unrecognizable. From the first we should have had a system founded on a human interpretation of the divine gospel, instead of the gospel itself, which would have disappeared. As it is, we have had one dull miserable human system after another usurping its place; but, thank God, the gospel remains! The little child, heedless of his trailing cloud of glory, and looking about him aghast in an unknown world, may yet see and run to the arms open to the children. How often has not some symbol employed in the New Testament been forced into the service of argument for one or another contemptible scheme of redemption, which were no redemption; while the truth for the sake of which the symbol was used, the thing meant to be conveyed by it, has lain unregarded beside the heap of rubbish! Had the wise and prudent been the confidants of God, I repeat, the letter would at once have usurped the place of the spirit; the ministering slave would have been set over the household; a system of religion, with its rickety, malodorous plan of salvation, would not only have at once been put in the place of a living Christ, but would yet have held that place. The great brother, the human God, the eternal Son, the living one, would have been as utterly hidden from the tearful eyes and aching hearts of the weary and heavy-laden, as if he had never come from the deeps of love to call the children home out of the shadows of a self-haunted universe. But the Father revealed the Father's things to his babes; the babes loved, and began to do them, therewith began to understand them, and went on growing in the knowledge of them and in the power of communicating them; while to the wise and prudent, the deepest words of the most babe-like of them all, John Boanerges, even now appear but a finger-worn rosary of platitudes. The babe understands the wise and prudent, but is understood only by the babe.

The Father, then, revealed his things to babes, because the babes were his own little ones, uncorrupted by the wisdom or the care of this world, and therefore able to receive them. The others, though his children, had not begun to be like him, therefore could not receive them. The Father's things could not have got anyhow into their minds without leaving all their value, all their spirit, outside the unchildlike place. The babes are near enough whence they come, to understand a little how things go in the presence of their father in heaven, and thereby to interpret the words of the Son. The child who has not yet 'walked above a mile or two from' his 'first love,' is not out of touch with the mind of his Father. Quickly will he seal the old bond when the Son himself, the first of the babes, the one perfect babe of God, comes to lead the children out of the lovely 'shadows of eternity' into the land of the 'white celestial thought.' As God is the one only real father, so is it only to God that any one can be a perfect child. In his garden only can childhood blossom.

The leader of the great array of little ones, himself, in virtue of his firstborn childhood, the first recipient of the revelations of his father, having thus given thanks, and said why he gave thanks, breaks out afresh, renewing expression of delight that God had willed it thus: 'Even so, father, for so it seemed good in thy sight!' I venture to translate, 'Yea, O Father, for thus came forth satisfaction before thee!' and think he meant, 'Yea, Father, for thereat were all thy angels filled with satisfaction,' The babes were the prophets in heaven, and the angels were glad to find it was to be so upon the earth also; they rejoiced to see that what was bound in heaven, was bound on earth; that the same principle held in each. Compare Matt, xviii. 10 and 14; also Luke xv. 10. 'See that ye despise not one of these little ones; for I say unto you that their angels in heaven do always behold the face of my father which is in heaven.... Thus it is not the will before your father which is in heaven,'- among the angels who stand before him , I think he means,-'that one of these little ones should perish.' 'Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.'

Having thus thanked his father that he has done after his own 'good and acceptable and perfect will', he turns to his disciples, and tells them that he knows the Father, being his Son, and that he only can reveal the Father to the rest of his children: 'All things are delivered unto me of my father; and no one knoweth the son but the father; neither knoweth any one the father save the son, and he to whomsoever the son willeth to reveal him.' It is almost as if his mention of the babes brought his thoughts back to himself and his father, between whom lay the secret of all life and all sending-yea, all loving. The relation of the Father and the Son contains the idea of the universe. Jesus tells his disciples that his father had no secrets from him; that he knew the Father as the Father knew him. The Son must know the Father; he only could know him-and knowing, he could reveal him; the Son could make the other, the imperfect children, know the Father, and so become such as he. All things were given unto him by the Father, because he was the Son of the Father: for the same reason he could reveal the things of the Father to the child of the Father. The child-relation is the one eternal, ever enduring, never changing relation.

Note that, while the Lord here represents the knowledge his father and he have each of the other as limited to themselves, the statement is one of fact only, not of design or intention: his presence in the world is for the removal of that limitation. The Father knows the Son and sends him to us that we may know him; the Son knows the Father, and dies to reveal him. The glory of God's mysteries is-that they are for his children to look into.

When the Lord took the little child in the presence of his disciples, and declared him his representative, he made him the representative of his father also; but the eternal child alone can reveal him. To reveal is immeasurably more than to represent; it is to present to the eyes that know the true when they see it. Jesus represented God; the spirit of Jesus reveals God. The represented God a man may refuse; many refused the Lord; the revealed God no one can refuse; to see God and to love him are one. He can be revealed only to the child; perfectly, to the pure child only. All the discipline of the world is to make men children, that God may be revealed to them.

No man, when first he comes to himself, can have any true knowledge of God; he can only have a desire after such knowledge. But while he does not know him at all, he cannot become in his heart God's child; so the Father must draw nearer to him. He sends therefore his first born, who does know him, is exactly like him, and can represent him perfectly. Drawn to him, the children receive him, and then he is able to reveal the Father to them. No wisdom of the wise can find out God; no words of the God-loving can reveal him. The simplicity of the whole natural relation is too deep for the philosopher. The Son alone can reveal God; the child alone understand him. The elder brother companies with the younger, and makes him yet more a child like himself. He interpenetrates his willing companion with his obedient glory. He lets him see how he delights in his father, and lets him know that God is his father too. He rouses in his little brother the sense of their father's will; and the younger, as he hears and obeys, begins to see that his elder brother must be the very image of their father. He becomes more and more of a child, and more and more the Son reveals to him the Father. For he knows that to know the Father is the one thing needful to every child of the Father, the one thing to fill the divine gulf of his necessity. To see the Father is the cry of every child-heart in the universe of the Father-is the need, where not the cry, of every living soul. Comfort yourselves then, brothers and sisters; he to whom the Son will reveal him shall know the Father; and the Son came to us that he might reveal him. 'Eternal Brother,' we cry, 'show us the Father. Be thyself to us, that in thee we may know him. We