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

do without knowing himself, but he could not know himself and spare one of the brothers or sisters God had given him. The man who really knows God, is, and always will be, content with what God, who is the very self of his self, shall choose for him; he is entirely God's, and not at all his own. His consciousness of himself is the reflex from those about him, not the result of his own turning in of his regard upon himself. It is not the contemplation of what God has made him, it is the being what God has made him, and the contemplation of what God himself is, and what he has made his fellows, that gives him his joy. He wants nothing, and feels that he has all things, for he is in the bosom of his father, and the thoughts of his father come to him. He knows that if he needs anything, it is his before he asks it; for his father has willed him, in the might and truth of his fatherhood, to be one with himself.

This then, or something like this, for words are poor to tell the best things, is the righteousness which is of God by faithso far from being a thing built on the rubbish heap of legal fiction called vicarious sacrifice, or its shadow called imputed righteousness, that only the child with the child-heart, so far ahead of and so different from the wise and prudent, can understand it. The wise and prudent interprets God by himself, and does not understand him; the child interprets God by himself, and does understand him. The wise and prudent must make a system and arrange things to his mind before he can say, I believe . The child sees, believes, obeysand knows he must be perfect as his father in heaven is perfect. If an angel, seeming to come from heaven, told him that God had let him off, that he did not require so much of him as that, but would be content with less; that he could not indeed allow him to be wicked, but would pass by a great deal, modifying his demands because it was so hard for him to be quite good, and he loved him so dearly, the child of God would at once recognize, woven with the angel's starry brilliancy, the flicker of the flames of hell, and would say to the shining one, 'Get thee behind me, Satan.' Nor would there be the slightest wonder or merit in his doing so, for at the words of the deceiver, if but for briefest moment imagined true, the shadow of a rising hell would gloom over the face of creation; hope would vanish; the eternal would be as the carcase of a dead man; the glory would die out of the face of Goduntil the groan of a thunderous no burst from the caverns of the universe, and the truth, flashing on his child's soul from the heart of the Eternal, Immortal, Invisible, withered up the lie of the messenger of darkness.

'But how can God bring this about in me?'

Let him do it, and perhaps you will know; if you never know, yet there it will be. Help him to do it, or he cannot do it. He originates the possibility of your being his son, his daughter; he makes you able to will it, but you must will it. If he is not doing it in youthat is, if you have as yet prevented him from beginning, why should I tell you, even if I knew the process, how he would do what you will not let him do? Why should you know? What claim have you to know? But indeed how should you be able to know? For it must deal with deeper and higher things than you can know anything of till the work is at least begun. Perhaps if you approved of the plans of the glad creator, you would allow him to make of you something divine! To teach your intellect what has to be learned by your whole being, what cannot be understood without the whole being, what it would do you no good to understand save you understood it in your whole beingif this be the province of any man, it is not mine. Let the dead bury their dead, and the dead teach their dead; for me, I will try to wake them. To those who are awake, I cry, 'For the sake of your father and the first-born among many brethren to whom we belong, for the sake of those he has given us to love the most dearly, let patience have her perfect work. Statue under the chisel of the sculptor, stand steady to the blows of his mallet. Clay on the wheel, let the fingers of the divine potter model you at their will. Obey the Father's lightest word; hear the Brother who knows you, and died for you; beat down your sin, and trample it to death.

Brother, when thou sittest at home in thy house, which is the temple of the Lord, open all thy windows to breathe the air of his approach; set the watcher on thy turret, that he may listen out into the dark for the sound of his coming, and thy hand be on the latch to open the door at his first knock. Shouldst thou open the door and not see him, do not say he did not knock, but understand that he is there, and wants thee to go out to him. It may be he has something for thee to do for him. Go and do it, and perhaps thou wilt return with a new prayer, to find a new window in thy soul.

Never wait for fitter time or place to talk to him. To wait till thou go to church, or to thy closet, is to make him wait. He will listen as thou walkest in the lane or the crowded street, on the common or in the place of shining concourse.

Remember, if indeed thou art able to know it, that not in any church is the service done that he requires. He will say to no man, 'You never went to church: depart from me; I do not know you;' but, 'Inasmuch as you never helped one of my father's children, you have done nothing for me.' Church or chapel is not the place for divine service. It is a place of prayer, a place of praise, a place to feed upon good things, a place to learn of God, as what place is not? It is a place to look in the eyes of your neighbour, and love God along with him. But the world in which you move, the place of your living and loving and labour, not the church you go to on your holiday, is the place of divine service. Serve your neighbour, and you serve him.

Do not heed much if men mock you and speak lies of you, or in goodwill defend you unworthily. Heed not much if even the righteous turn their backs upon you. Only take heed that you turn not from them. Take courage in the fact that there is nothing covered, that shall not be revealed; and hid, that shall not be known .


THE FINAL UNMASKING.


For there is nothing covered, that shall not be revealed; and hid, that shall not be known .Matthew x. 26; Luke xii. 2.

God is not a God that hides, but a God that reveals. His whole work in relation to the creatures he has madeand where else can lie his work?is revelationthe giving them truth, the showing of himself to them, that they may know him, and come nearer and nearer to him, and so he have his children more and more of companions to him. That we are in the dark about anything is never because he hides it, but because we are not yet such that he is able to reveal that thing to us.

That God could not do the thing at once which he takes time to do, we may surely say without irreverence. His will cannot finally be thwarted; where it is thwarted for a time, the very thwarting subserves the working out of a higher part of his will. He gave man the power to thwart his will, that, by means of that same power, he might come at last to do his will in a higher kind and way than would otherwise have been possible to him. God sacrifices his will to man that man may become such as himself, and give all to the truth; he makes man able to do wrong, that he may choose and love righteousness.

The fact that all things are slowly coming into the light of the knowledge of menso far as this may be possible to the createdis used in three different ways by the Lord, as reported by his evangelist. In one case, with which we will not now occupy ourselves Mark iv. 22; Luke viii. 16he uses it to enforce the duty of those who have received light to let it shine: they must do their part to bring all things out. In Luke xii. 2, is recorded how he brought it to bear on hypocrisy, showing its uselessness; and, in the case recorded in Matthew x. 25, he uses the fact to enforce fearlessness as to the misinterpretation of our words and actions.

In whatever mode the Lord may intend that it shall be wrought out, he gives us to understand, as an unalterable principle in the government of the universe, that all such things as the unrighteous desire to conceal, and such things as it is a pain to the righteous to have concealed, shall come out into the light.

'Beware of hypocrisy,' the Lord says, 'for there is nothing covered, that shall not be revealed, neither hid, that shall not be known,' What is hypocrisy? The desire to look better than you are; the hiding of things you do, because you would not be supposed to do them, because you would be ashamed to have them known where you are known. The doing of them is foul; the hiding of them, in order to appear better than you are, is fouler still. The man who does not live in his own consciousness as in the open heavens, is a hypocriteand for most of us the question is, are we growing less or more of such hypocrites? Are we ashamed of not having been open and clear? Are we fighting the evil thing which is our temptation to hypocrisy? The Lord has not a thought in him to be ashamed of before God and his universe, and he will not be content until he has us in the same liberty. For our encouragement to fight on, he tells us that those that hunger and thirst after righteousness shall be filled, that they shall become as righteous as the spirit of the Father and the Son in them can make them desire.

The Lord says also, 'If they have called the master of the house Beelzebub, how much more shall they call them of his household! Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.' To a man who loves righteousness and his fellow men, it must always be painful to be misunderstood; and misunderstanding is specially inevitable where he