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

the Septuagint, and much clearer than in our version from the Hebrew:in its light should be read the corresponding passages in the other Gospels: in St. Mark's it is so compressed as to be capable of quite a different and false meaning: in St. John's reference, the blinding of the heart seems attributed directly to the devil:the purport is, that those who by insincerity and falsehood close their deeper eyes, shall not be capable of using in the matter the more superficial eyes of their understanding. Whether this follows as a psychical or metaphysical necessity, or be regarded as a special punishment, it is equally the will of God, and comes from him who is the live Truth. They shall not see what is not for such as they. It is the punishment of the true Love, and is continually illustrated and fulfilled: if I know anything of the truth of God, then the objectors to Christianity, so far as I am acquainted with them, do not; their arguments, not in themselves false, have nothing to do with the matter; they see the thing they are talking against, but they do not see the thing they think they are talking against.

This will help to remove the difficulty that the parables are plainly for the teaching of the truth, and yet the Lord speaks of them as for the concealing of it. They are for the understanding of that man only who is practicalwho does the thing he knows, who seeks to understand vitally. They reveal to the live conscience, otherwise not to the keenest intellectthough at the same time they may help to rouse the conscience with glimpses of the truth, where the man is on the borders of waking. Ignorance may be at once a punishment and a kindness: all punishment is kindness, and the best of which the man at the time is capable: 'Because you will not do, you shall not see; but it would be worse for you if you did see, not being of the disposition to do.' Such are punished in having the way closed before them; they punish themselves; their own doing results as it cannot but result on them. To say to them certain things so that they could understand them, would but harden them more, because they would not do them; they should have but parableslanterns of the truth, clear to those who will walk in their light, dark to those who will not. The former are content to have the light cast upon their way; the latter will have it in their eyes, and cannot: if they had, it would but blind them. For them to know more would be their worse condemnation. They are not fit to know more; more shall not be given them yet; it is their punishment that they are in the wrong, and shall keep in the wrong until they come out of it. 'You choose the dark; you shall stay in the dark till the terrors that dwell in the dark affray you, and cause you to cry out.' God puts a seal upon the will of man; that seal is either his great punishment, or his mighty favour: 'Ye love the darkness, abide in the darkness:' 'O woman, great is thy faith: be it done unto thee even as thou wilt!'

What special meaning may be read in the different parts of magistrate, judge, and officer, beyond the general suggestion, perhaps, of the tentative approach of the final, I do not know; but I think I do know what is meant by 'agree on the way,' and 'the uttermost farthing.' The parable is an appeal to the common sense of those that hear it, in regard to every affair of righteousness. Arrange what claim lies against you; compulsion waits behind it. Do at once what you must do one day. As there is no escape from payment, escape at least the prison that will enforce it. Do not drive Justice to extremities. Duty is imperative; it must be done. It is useless to think to escape the eternal law of things; yield of yourself, nor compel God to compel you.

To the honest man, to the man who would fain be honest, the word is of right gracious import. To the untrue, it is a terrible threat; to him who is of the truth, it is sweet as most loving promise. He who is of God's mind in things, rejoices to hear the word of the changeless Truth; the voice of the Right fills the heavens and the earth, and makes his soul glad; it is his salvation. If God were not inexorably just, there would be no stay for the soul of the feeblest lover of right: 'thou art true, O Lord: one day I also shall be true!' 'Thou shalt render the right, cost you what it may,' is a dread sound in the ears of those whose life is a falsehood: what but the last farthing would those who love righteousness more than life pay? It is a joy profound as peace to know that God is determined upon such payment, is determined to have his children clean, clear, pure as very snow; is determined that not only shall they with his help make up for whatever wrong they have done, but at length be incapable, by eternal choice of good, under any temptation, of doing the thing that is not divine, the thing God would not do.

There has been much cherishing of the evil fancy, often without its taking formal shape, that there is some way of getting out of the region of strict justice, some mode of managing to escape doing all that is required of us; but there is no such escape. A way to avoid any demand of righteousness would be an infinitely worse way than the road to the everlasting fire, for its end would be eternal death. No, there is no escape. There is no heaven with a little of hell in itno plan to retain this or that of the devil in our hearts or our pockets. Out Satan must go, every hair and feather! Neither shalt thou think to be delivered from the necessity of being good by being made good. God is the God of the animals in a far lovelier way, I suspect, than many of us dare to think, but he will not be the God of a man by making a good beast of him. Thou must be good; neither death nor any admittance into good company will make thee good; though, doubtless, if thou be willing and try, these and all other best helps will be given thee. There is no clothing in a robe of imputed righteousness, that poorest of legal cobwebs spun by spiritual spiders. To me it seems like an invention of well-meaning dulness to soothe insanity; and indeed it has proved a door of escape out of worse imaginations. It is apparently an old 'doctrine;' for St. John seems to point at it where he says, 'Little children, let no man lead you astray; he that doeth righteousness is righteous even as he is righteous.' Christ is our righteousness, not that we should escape punishment, still less escape being righteous, but as the live potent creator of righteousness in us, so that we, with our wills receiving his spirit, shall like him resist unto blood, striving against sin; shall know in ourselves, as he knows, what a lovely thing is righteousness, what a mean, ugly, unnatural thing is unrighteousness. He is our righteousness, and that righteousness is no fiction, no pretence, no imputation.

One thing that tends to keep men from seeing righteousness and unrighteousness as they are, is, that they have been told many things are righteous and unrighteous, which are neither the one nor the other. Righteousness is just fairnessfrom God to man, from man to God and to man; it is giving every one his duehis large mighty due. He is righteous, and no one else, who does this. And any system which tends to persuade men that there is any salvation but that of becoming righteous even as Jesus is righteous; that a man can be made good, as a good dog is good, without his own willed share in the making; that a man is saved by having his sins hidden under a robe of imputed righteousnessthat system, so far as this tendency, is of the devil and not of God. Thank God, not even error shall injure the true of heart; it is not wickedness. They grow in the truth, and as love casts out fear, so truth casts out falsehood.

I read, then, in this parable, that a man had better make up his mind to be righteous, to be fair, to do what he can to pay what he owes, in any and all the relations of lifeall the matters, in a word, wherein one man may demand of another, or complain that he has not received fair play. Arrange your matters with those who have anything against you, while you are yet together and things have not gone too far to be arranged; you will have to do it , and that under less easy circumstances than now. Putting off is of no use. You must. The thing has to be done; there are means of compelling you.

'In this affair, however, I am in the right.'

'If so, very wellfor this affair. But I have reason to doubt whether you are capable of judging righteously in your own cause:do you hate the man?'

'No, I don't hate him.'

'Do you dislike him?'

'I can't say I like him.'

'Do you love him as yourself?'

'Oh, come! come! no one does that!'

'Then no one is to be trusted when he thinks, however firmly, that he is all right, and his neighbour all wrong, in any matter between them.'

'But I don't say I am all right, and he is all wrong; there may be something to urge on his side: what I say is, that I am more in the right than he.'

'This is not fundamentally a question of things: it is a question of condition, of spiritual relation and action, towards your neighbour. If in yourself you were all right towards him, you could do him no wrong. Let it be with the individual dispute as it may, you owe him something that you do not pay him, as certainly as you think he owes you something he will not pay you.'

'He would take immediate advantage of me if I owned that.'

'So much the worse for him. Until you are fair to him, it does not matter to you whether he is unfair to you or not.'

'I beg your pardonit is just what does matter! I want nothing but my rights. What can matter to me more than my rights?'

'Your dutiesyour debts. You are all wrong about the thing. It is a very small matter to you whether the man give you your rights or not; it is life or death to you whether or not you give him his. Whether he pay you what you count his debt or no, you will be compelled to pay him all you owe him. If you owe him a pound and he you a million, you must pay him the pound whether he pay you the million or not; there is no business-parallel here. If, owing you love, he gives you hate, you, owing him love, have yet to pay it. A love unpaid you, a justice undone you, a praise withheld from you, a judgment passed on you without judgment, will not absolve you of the