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

in the east. Like a child escaping from the dogs of the street, he flings the door to the wall, and rushes, nor looks behind him, to seek the presence of the living one. Bearing with him the burden of his death, he cries, 'Look what thou hast laid upon me! Shall mortal man, the helpless creature thou hast made, bear cross like this?' He would cast his load at the feet of his maker!God is the God of comfort, known of man as the refuge, the life-giver, or not known at all. But alas! he cannot come to him! Nowhere can he see his face! He has hid himself from him! 'Oh that I knew where I might find him! that I might come even to his seat! I would order my cause before him, and fill my mouth with arguments. I would know the words which he would answer me, and understand what he would say unto me. Will he plead against me with his great power? No! but he would put strength in me. There the righteous might dispute with him; so should I be delivered for ever from my judge. Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him: but he knoweth the way that I take: when he hath tried me, I shall come forth as gold.'

He cannot find him! Yet is he in his presence all the time, and his words enter into the ear of God his Saviour.

The grandeur of the poem is that Job pleads his cause with God against all the remonstrance of religious authority, recognizing no one but God, and justified therein. And the grandest of all is this, that he implies, if he does not actually say, that God owes something to his creature. This is the beginning of the greatest discovery of allthat God owes himself to the creature he has made in his image, for so he has made him incapable of living without him. This, his creatures' highest claim upon him, is his divinest gift to them. For the fulfilling of this their claim he has sent his son, that he may himself, the father of him and of us, follow into our hearts. Perhaps the worst thing in a theology constructed out of man's dull possible , and not out of the being and deeds and words of Jesus Christ, is the impression it conveys throughout that God acknowledges no such obligation. Are not we the clay, and he the potter? how can the clay claim from the potter? We are the clay, it is true, but his clay, but spiritual clay, live clay, with needs and desiresand rights ; we are clay, but clay worth the Son of God's dying for, that it might learn to consent to be shaped unto honour. We can have no meritsa merit is a thing impossible; but God has given us rights. Out of him we have nothing; but, created by him, come forth from him, we have even rights towards himah, never, never against him! his whole desire and labour is to make us capable of claiming, and induce us to claim of him the things whose rights he bestowed in creating us. No claim had we to be created: that involves an absurdity; but, being made, we have claims on him who made us: our needs are our claims. A man who will not provide for the hunger of his child, is condemned by the whole world.

'Ah, but,' says the partisan of God, 'the Almighty stands in a relation very different from that of an earthly father: there is no parallel.' I grant it: there is no parallel. The man did not create the child, he only yielded to an impulse created in himself: God is infinitely more bound to provide for his child than any man is to provide for his. The relation is infinitely, divinely closer. It is God to whom every hunger, every aspiration, every desire, every longing of our nature is to be referred; he made all our needsmade us the creatures of a thousand necessitiesand have we no claim on him? Nay, we have claims innumerable, infinite; and his one great claim on us is that we should claim our claims of him.

It is terrible to represent God as unrelated to us in the way of appeal to his righteousness. How should he be righteous without owing us anything? How would there be any right for the judge of all the earth to do if he owed nothing? Verily he owes us nothing that he does not pay like a God; but it is of the devil to imagine imperfection and disgrace in obligation. So far is God from thinking so that in every act of his being he lays himself under obligation to his creatures. Oh, the grandeur of his goodness, and righteousness, and fearless unselfishness! When doubt and dread invade, and the voice of love in the soul is dumb, what can please the father of men better than to hear his child cry to him from whom he came, 'Here I am, O God! Thou hast made me: give me that which thou hast made me needing.' The child's necessity, his weakness, his helplessness, are the strongest of all his claims. If I am a whale, I can claim a sea; if I am a sea, I claim room to roll, and break in waves after my kind; if I am a lion, I seek my meat from God; am I a child, this, beyond all other claims, I claim that, if any of my needs are denied me, it shall be by the love of a father, who will let me see his face, and allow me to plead my cause before him. And this must be just what God desires! What would he have, but that his children should claim their father? To what end are all his dealings with them, all his sufferings with and for and in them, but that they should claim their birthright? Is not their birthright what he made them for, made in them when he made them? Is it not what he has been putting forth his energy to give them ever since first he began them to bethe divine nature, God himself? The child has, and must have, a claim on the father, a claim which it is the joy of the father's heart to acknowledge. A created need is a created claim. God is the origin of both need and supply, the father of our necessities, the abundant giver of the good things. Right gloriously he meets the claims of his child! The story of Jesus is the heart of his answer, not primarily to the prayers, but to the divine necessities of the children he has sent out into his universe.

Away with the thought that God could have been a perfect, an adorable creator, doing anything less than he has done for his children! that any other kind of being than Jesus Christ could have been worthy of all-glorifying worship! that his nature demanded less of him than he has done! that his nature is not absolute love, absolute self-devotioncould have been without these highest splendours!

In the light of this truth, let us then look at the words at the head of this sermon: ' Oh that thou wouldest hide me in the grave !' Job appeals to his creator, whom his sufferings compel him to regard as displeased with him, though he knows not why. We know he was not displeased but Job had not read the preface to his own story. He prays him to hide him, and forget him for a time, that the desire of the maker to look again upon the creature he had made, to see once more the work of his hands, may awake within him; that silence and absence and loss may speak for the buried one, and make the heart of the parent remember and long after the face of the child; then 'thou shalt call and I will answer thee: thou wilt have a desire to the work of thine hands;' then will he rise in joy, to plead with confidence the cause of his righteousness. For God is nigher to the man than is anything God has made: what can be closer than the making and the made? that which is, and that which is because the other is? that which wills, and that which answers, owing to the will, the heart, the desire of the other, its power to answer? What other relation imaginable could give claims to compare with those arising from such a relation? God must love his creature that looks up to him with hungry eyeshungry for life, for acknowledgment, for justice, for the possibilities of living that life which the making life has made him alive for the sake of living. The whole existence of a creature is a unit, an entirety of claim upon his creator:just therefore , let him do with me as he willeven to seating me in the ashes, and seeing me scrape myself with a potsherd! not the less but ever the more will I bring forward my claim! assert itinsist on itassail with it the ear and the heart of the father. Is it not the sweetest music ear of maker can hear?except the word of perfect son, 'Lo, I come to do thy will, O God!' We, imperfect sons, shall learn to say the same words too: that we may grow capable and say them, and so enter into our birthright, yea, become partakers of the divine nature in its divinest element, that Son came to usdied for the slaying of our selfishness, the destruction of our mean hollow pride, the waking of our childhood. We are his father's debtors for our needs, our rights, our claims, and he will have us pay the uttermost farthing. Yes, so true is the Father, he will even compel us, through misery if needful, to put in our claims, for he knows we have eternal need of these things: without the essential rights of his being, who can live?

I protest, therefore, against all such teaching as, originating in and fostered by the faithlessness of the human heart, gives the impression that the exceeding goodness of God towards man is not the natural and necessary outcome of his being. The root of every heresy popular in the church draws its nourishment merely and only from the soil of unbelief. The idea that God would be God all the same, as glorious as he needed to be, had he not taken upon himself the divine toil of bringing home his wandered children, had he done nothing to seek and save the lost, is false as hell. Lying for God could go no farther. As if the idea of God admitted of his being less than he is, less than perfect, less than all-in-all, less than Jesus Christ! less than Love absolute, less than entire unselfishness! As if the God revealed to us in the New Testament were not his own perfect necessity of loving-kindness, but one who has made himself better than, by his own nature, by his own love, by the laws which he willed the laws of his existence, he needed to be! They would have it that, being unbound, he deserves the greater homage! So it might be, if he were not our father. But to think of the living God not as our father, but as one who has condescended greatly, being