Unspoken Sermons - George MacDonald (books to read to increase intelligence TXT) 📗

his conduct must dawn upon him with absolute clearness. Bitter must be the discovery. He had refused the life eternal! had turned his back upon The Life! In deepest humility and shame, yet with the profound consolation of repentance, he would return to the Master and bemoan his unteachableness. There are who, like St. Paul, can say, 'I did wrong, but I did it in ignorance; my heart was not right, and I did not know it:' the remorse of such must be very different from that of one who, brought to the point of being capable of embracing the truth, turned from it and refused to be set free. To him the time will come, God only knows its hour, when he will see the nature of his deed, with the knowledge that he was dimly seeing it so even when he did it : the alternative had been put before him. And all those months, or days, or hours, or moments, he might have been following the Master, hearing the words he spoke, through the windows of his eyes looking into the very gulfs of Godhead!

The sum of the matter in regard to the youth is this:He had begun early to climb the eternal stair. He had kept the commandments, and by every keeping had climbed. But because he was well to do a phrase of unconscious ironyhe felt well to bequite, but for that lack of eternal life! His possessions gave him a standing in the worlda position of consequenceof value in his eyes. He knew himself looked up to; he liked to be looked up to; he looked up to himself because of his means , forgetting that means are but tools, and poor tools too. To part with his wealth would be to sink to the level of his inferiors! Why should he not keep it? why not use it in the service of the Master? What wisdom could there be in throwing away such a grand advantage? He could devote it, but he could not cast it from him! He could devote it, but he could not devote himself! He could not make himself naked as a little child and let his Father take him! To him it was not the word of wisdom the 'Good Master' spoke. How could precious money be a hindrance to entering into life! How could a rich man believe he would be of more value without his money? that the casting of it away would make him one of God's Anakim? that the battle of God could be better fought without its impediment? that his work refused as an obstruction the aid of wealth? But the Master had repudiated money that he might do the will of his Father; and the disciple must be as his master. Had he done as the Master told him, he would soon have come to understand. Obedience is the opener of eyes.

There is this danger to every good youth in keeping the commandments, that he will probably think of himself more highly than he ought to think. He may be correct enough as to the facts, and in his deductions, and consequent self-regard, be anything but fair. He may think himself a fine fellow, when he is but an ordinarily reasonable youth, trying to do but the first thing necessary to the name or honour of a man. Doubtless such a youth is exceptional among youths; but the number of fools not yet acknowledging the first condition of manhood nowise alters the fact that he who has begun to recognize duty, and acknowledge the facts of his being, is but a tottering child on the path of life. He is on the path; he is as wise as at the time he can be; the Father's arms are stretched out to receive him; but he is not therefore a wonderful being; not therefore a model of wisdom; not at all the admirable creature his largely remaining folly would, in his worst moments, that is when he feels best, persuade him to think himself; he is just one of God's poor creatures. What share this besetting sin of the good young man may have had in the miserable failure of this one, we need not inquire; but it may well be that he thought the Master under-valued his work as well as his wealth, and was less than fair to him.

To return to the summing up of the matter:

The youth, climbing the stair of eternal life, had come to a landing- place where not a step more was visible. On the cloud-swathed platform he stands looking in vain for further ascent. What he thought with himself he wanted, I cannot tell: his idea of eternal life I do not know; I can hardly think it was but the poor idea of living for ever, all that commonplace minds grasp at for eternal lifeits mere concomitant shadow, in itself not worth thinking about, not for a moment to be disputed, and taken for granted by all devout Jews: when a man has eternal life, that is, when he is one with God, what should he do but live for ever? without oneness with God, the continuance of existence would be to me the all but unsurpassable cursethe unsurpassable itself being, a God other than the God I see in Jesus; but whatever his idea, it must have held in it, though perhaps only in solution, all such notions as he had concerning God and man and a common righteousness. While thus he stands, then, alone and helpless, behold the form of the Son of Man! It is God himself come to meet the climbing youth, to take him by the hand, and lead him up his own stair, the only stair by which ascent can be made. He shows him the first step of it through the mist. His feet are heavy; they have golden shoes. To go up that stair he must throw aside his shoes. He must walk bare- footed into life eternal. Rather than so, rather than stride free- limbed up the everlasting stair to the bosom of the Father, he will keep his precious shoes! It is better to drag them about on the earth, than part with them for a world where they are useless!

But how miserable his precious things, his golden vessels, his embroidered garments, his stately house, must have seemed when he went back to them from the face of the Lord! Surely it cannot have been long before in shame and misery he cast all from him, even as Judas cast from him the thirty pieces of silver, in the agony of every one who wakes to the fact that he has preferred money to the Master! For, although never can man be saved without being freed from his possessions, it is yet only hard , not impossible, for a rich man to enter into the kingdom of God .


THE HARDNESS OF THE WAY.


" Children, how hard is it !"St. Mark x. 24.

I suspect there is scarcely a young man rich and thoughtful who is not ready to feel our Lord's treatment of this young man hard. He is apt to ask, "Why should it be difficult for a rich man to enter into the kingdom of heaven?" He is ready to look upon the natural fact as an arbitrary decree, arising, shall I say? from some prejudice in the divine mind, or at least from some objection to the joys of well-being, as regarded from the creatures' side. Why should the rich fare differently from other people in respect of the world to come? They do not perceive that the law is they shall fare like other people, whereas they want to fare as rich people. A condition of things in which it would be easy for a rich man to enter into the kingdom of heaven is to me inconceivable. There is no kingdom of this world into which a rich man may not easily enterin which, if he be but rich enough, he may not be the first: a kingdom into which it would be easy for a rich man to enter could be no kingdom of heaven. The rich man does not by any necessity of things belong to the kingdom of Satan, but into that kingdom he is especially welcome, whereas into the kingdom of heaven he will be just as welcome as another man.

I suspect also that many a rich man turns from the record of this incident with the resentful feeling that there lies in it a claim upon his whole having; while there are many, and those by no means only of the rich, who cannot believe the Lord really meant to take the poor fellow's money from him. To the man born to riches they seem not merely a natural, but an essential condition of well-being; and the man who has made his money, feels it his by the labour of his soul, the travail of the day, and the care of the night. Each feels a right to have and to hold the things he possesses; and if there is a necessity for his entering into the kingdom of heaven, it is hard indeed that right and necessity should confront each other, and constitute all but a bare impossibility! Why should he not 'make the best of both worlds'? He would compromise, if he might; he would serve Mammon a little, and God much. He would not have such a 'best of both worlds' as comes of putting the lower in utter subservience to the higherof casting away the treasure of this world and taking the treasure of heaven instead. He would gain as little as may be of heavenbut something, with the loss of as little as possible of the world. That which he desires of heaven is not its best; that which he would not yield of the world is its most worthless.

I can well imagine an honest youth, educated in Christian forms, thus reasoning with himself:'Is the story of general relation? Is this demand made upon me? If I make up my mind to be a Christian, shall I be required to part with all I possess? It must have been comparatively easy in those times to give up the kind of things they had! If I had been he, I am sure I should have done itat the demand of the Saviour in person. Things are very different now! Wealth did not then imply the same social relations as now! I should be giving up so much more! Neither do I love money as he was in danger of doing: in all times the Jews have been Mammon-worshippers! I try to do good with my money! Besides, am I not a Christian already? Why should the same thing be required of me as of a young Jew? If every one who, like me, has a conscience about money, and cares to use it well, had to give up all, the power would at once be in the hands of the irreligious; they would have no opposition, and the world would go to the devil! We read often in the Bible of rich men, but never of any other who was desired to part with all that he had! When Ananias was struck dead, it was not because he did not give up all his money, but because he pretended to have done so. St. Peter expressly says, 'While it remained was it not thine own? and after it