Unspoken Sermons by George MacDonald (uplifting book club books .txt) 📕

feels at the memory of the time when he lived like them. There is nothing for man worthy to be called life, but the life eternalGod's life, that is, after his degree shared by the man made to be eternal also. For he is in the image of God, intended to partake of the life of the most high, to be alive as he is alive. Of this life the outcome and the light is righteousness, love, grace, truth; but the life itself is a thing that will not be defined, even as God will not be defined: it is a power, the formless cause of form. It has no limits whereby to be defined. It shows itself to the soul that is hungering and thirsting after righteousness, but that soul cannot show it to another, save in the shining of its own light. The ignorant soul understands by this life eternal only an endless elongation of consciousness; what God means by it is a being like his own, a being beyond the attack of decay or death, a being so essential that it has no relation whatever to nothingness; a something which is, and can never go to that which is not, for with that it never had to do, but came out of the heart of Life, the heart of God, the fountain of being; an existence partaking of the divine nature, and having nothing in common, any more than the Eternal himself, with what can pass or cease: God owes his being to no one, and his child has no lord but his Father.

This life, this eternal life, consists for man in absolute oneness with God and all divine modes of being, oneness with every phase of right and harmony. It consists in a love as deep as it is universal, as conscious as it is unspeakable; a love that can no more be reasoned about than life itselfa love whose presence is its all-sufficing proof and justification, whose absence is an annihilating defect: he who has it not cannot believe in it: how should death believe in life, though all the birds of God are singing jubilant over the empty tomb! The delight of such a being, the splendour of a consciousness rushing from the wide open doors of the fountain of existence, the ecstasy of the spiritual sense into which the surge of life essential, immortal, increate, flows in silent fulness from the heart of heartswhat may it, what must it not be, in the great day of God and the individual soul!

What then is our practical relation to the life original? What have we to do towards the attaining to the resurrection from the dead? If we did not make, could not have made ourselves, how can we, now we are made, do anything at the unknown roots of our being? What relation of conscious unity can be betwixt the self-existent God, and beings who live at the will of another, beings who could not refuse to becannot even cease to be, but must, at the will of that other, go on living, weary of what is not life, able to assert their relation to life only by refusing to be content with what is not life?

The self-existent God is that other by whose will we live; so the links of the unity must already exist, and can but require to be brought together. For the link in our being wherewith to close the circle of immortal oneness with the Father, we must of course search the deepest of man's nature: there only, in all assurance, can it be found. And there we do find it. For the will is the deepest, the strongest, the divinest thing in man; so, I presume, is it in God, for such we find it in Jesus Christ. Here, and here only, in the relation of the two wills, God's and his own, can a man come into vital contacton the eternal idea, in no one-sided unity of completest dependence, but in willed harmony of dual onenesswith the All-in-all. When a man can and does entirely say, 'Not my will, but thine be done'when he so wills the will of God as to do it, then is he one with Godone, as a true son with a true father. When a man wills that his being be conformed to the being of his origin, which is the life in his life, causing and bearing his life, therefore absolutely and only of its kind, one with it more and deeper than words or figures can sayto the life which is itself, only more of itself, and more than itself, causing itselfwhen the man thus accepts his own causing life, and sets himself to live the will of that causing life , humbly eager after the privileges of his origin,thus receiving God, he becomes, in the act, a partaker of the divine nature, a true son of the living God, and an heir of all he possesses: by the obedience of a son, he receives into himself the very life of the Father. Obedience is the joining of the links of the eternal round. Obedience is but the other side of the creative will. Will is God's will, obedience is man's will; the two make one. The root-life, knowing well the thousand troubles it would bring upon him, has created, and goes on creating other lives, that, though incapable of self-being, they may, by willed obedience, share in the bliss of his essential self-ordained being. If we do the will of God, eternal life is oursno mere continuity of existence, for that in itself is worthless as hell, but a being that is one with the essential Life, and so within his reach to fill with the abundant and endless out-goings of his love. Our souls shall be vessels ever growing, and ever as they grow, filled with the more and more life proceeding from the Father and the Son, from God the ordaining, and God the obedient. What the delight of the being, what the abundance of the life he came that we might have, we can never know until we have it. But even now to the holy fancy it may sometimes seem too glorious to supportas if we must die of very lifeof more being than we could bearto awake to a yet higher life, and be filled with a wine which our souls were heretofore too weak to hold! To be for one moment aware of such pure simple love towards but one of my fellows as I trust I shall one day have towards each, must of itself bring a sense of life such as the utmost effort of my imagination can but feebly shadow nowa mighty glory of consciousness!not to be always present, indeed, for my love, and not my glory in that love, is my life. There would be, even in that one love, in the simple purity of a single affection such as we were created to generate, and intended to cherish, towards all, an expansion of life inexpressible, unutterable. For we are made for love, not for self. Our neighbour is our refuge; self is our demon-foe. Every man is the image of God to every man, and in proportion as we love him, we shall know the sacred fact. The precious thing to human soul is, and one day shall be known to be, every human soul. And if it be so between man and man, how will it not be betwixt the man and his maker, between the child and his eternal Father, between the created and the creating Life? Must not the glory of existence be endlessly redoubled in the infinite love of the creaturefor all love is infiniteto the infinite God, the great one life, than whom is no otheronly shadows, lovely shadows of him!

Reader to whom my words seem those of inflation and foolish excitement, it can be nothing to thee to be told that I seem to myself to speak only the words of truth and soberness; but what if the cause why they seem other to thy mind benot merely that thou art not whole, but that thy being nowise thirsts after harmony, that thou art not of the truth, that thou hast not yet begun to live? How should the reveller, issuing worn and wasted from the haunts where the violent seize joy by force to find her perish in their armshow should such reveller, I say, break forth and sing with the sons of the morning, when the ocean of light bursts from the fountain of the east? As little canst thou, with thy mind full of petty cares, or still more petty ambitions, understand the groaning and travailing of the creation. It may indeed be that thou art honestly desirous of saving thy own wretched soul, but as yet thou canst know but little of thy need of him who is the first and the last and the living one .


THE FEAR OF GOD.


'And when I saw him, I fell at his feet as one dead. And he
laid his right hand upon me, saying, Fear not; I am the first
and the last and the Living one.' Rev. i. 17, 18.

It is not alone the first beginnings of religion that are full of fear. So long as love is imperfect, there is room for torment. That lore only which fills the heartand nothing but love can fill any heartis able to cast out fear, leaving no room for its presence. What we find in the beginnings of religion, will hold in varying degree, until the religion, that is the love, be perfected.

The thing that is unknown, yet known to be, will always be more or less formidable. When it is known as immeasurably greater than we, and as having claims and making demands upon us, the more vaguely these are apprehended, the more room is there for anxiety; and when the conscience is not clear, this anxiety may well mount to terror. According to the nature of the mind which occupies itself with the idea of the Supreme, whether regarded as maker or ruler, will be the kind and degree of the terror. To this terror need belong no exalted ideas of God; those fear him most who most imagine him like their own evil selves, only beyond them in power, easily able to work his arbitrary will with them. That they hold him but a little higher than themselves, tends nowise to unity with him: who so far apart as those on the same level of hate and distrust? Power without love, dependence where is no righteousness, wake a worship without devotion, a loathliness of servile flattery. Neither, where the notion of God is better, but the conscience is troubled, will his goodness do much to exclude apprehension. The same consciousness of evil and of offence which gave rise to the bloody sacrifice, is still at work in the minds of most who call themselves Christians. Naturally the first emotion of man towards the being he calls God, but of whom he knows so little, is fear.

Where it is possible that fear should exist, it is well it should exist, cause continual uneasiness, and be cast out by nothing less than love. In him who does not know God, and must be anything but satisfied with himself, fear towards God is as reasonable as it is natural, and serves powerfully towards the development of his true humanity. Neither the