A Dish of Orts : Chiefly Papers on the Imagination and on Shakespeare - George MacDonald (free romance novels txt) 📗

that for us than if we were not forced to work, but not a very fine thing unless it goes to something farther. We are forced to work; and what is our work? It is doing something for other people always. It is doing; it is ministration in some shape or other. All kind of work is a serving, but it may not be always Christian service. No. Some of us only work for our wages; we must have them. We starve, and deserve to starve, if we do not work to get them. But we must go a little beyond that; yes, a very great way beyond that. There is no honest work that one man does for another which he may not do as unto the Lord and not unto men; in which he cannot do right as he ought to do right. Thus, I say that the man who sees the commonest thing in the world, recognizing it as part of the divine order of things, the law by which the world goes, being the intention of God that one man should be serviceable and useful to another-the man, I say, who does a thing well because of this, and who tries to do it better, is doing God service.

We talk of "divine service." It is a miserable name for a great thing. It is not service, properly speaking, at all. When a boy comes to his father and says, "May I do so and so for you?" or, rather, comes and breaks out in some way, showing his love to his father-says, "May I come and sit beside you? May I have some of your books? May I come and be quiet a little in your room?" what would you think of that boy if he went and said, "I have been doing my father a service." So with praying to and thanking God, do you call that serving God? If it is not serving yourselves it is worth nothing; if it is not the best condition you can find yourselves in, you have to learn what it is yet. Not so; the work you have to do to-morrow in the counting-house, in the shop, or wherever you may be, is that by which you are to serve God. Do it with a high regard, and then there is nothing mean in it; but there is everything mean in it if you are pretending to please people when you only look for your wages. It is mean then; but if you have regard to doing a thing nobly, greatly, and truly, because it is the work that God has given you to do, then you are doing the divine service.

Of course, this goes a great deal farther. We have endless opportunities of showing ourselves neighbours to the man who comes near us. That is the divine service; that is the reality of serving God. The others ought to be your reward, if "reward" is a word that can be used in such a relation at all. Go home and speak to God; nay, hold your tongue, and quietly go to him in the secret recesses of your own heart, and know that God is there. Say, "God has given me this work to do, and I am doing it;" and that is your joy, that is your refuge, that is your going to heaven. It is not service. The words "divine service," as they are used, always move me to something of indignation. It is perfect paganism; it is looking to please God by gathering together your services,-something that is supposed to be service to him. He is serving us for ever, and our Lord says, "If I have washed your feet, so you ought to wash one another's feet." This will be the way in which to minister for some.

But still, when we are beginning to learn this, some of us are looking about us in a blind kind of way, thinking, "I wish I could serve God; I do not know what to do! How is it to be begun? What is it at the root of it? What shall I find out to do? Where is there something to do?"

Now, first of all, service is obedience, or it is nothing. This is what I would gladly impress upon you; upon every young man who has come to the point to be able to receive it. There is a tendency in us to think that there is something degrading in obedience, something degrading in service. According to the social judgment there is; according to the judgment of the earth there is. Not so according to the judgment of heaven, for God would only have us do the very thing he is doing himself. You may see the tendency of this nowadays. There is scarcely a young man who will speak of his "master." He feels as if there is something that hurts his dignity in doing so. He does just what so many theologians have done about God, who, instead of taking what our Lord has given us, talk about God as "the Governor of the Universe." So a young man talks about his master as "the governor;" nay, he even talks of his own father in that way, and then you come in another region altogether, and a worse one. I take these things as symptoms, mind. I know habits may be picked up, when they get common, without any great corresponding feeling; but a wrong habit tends always to a wrong feeling, and if a man cannot learn to honour his father, so as to be able to call him "father," I think one or the other of them is greatly to blame, whether the father or the son I cannot say. I know there are such parents that to tell their children that God is their "Father" is no help to them, but the contrary. I heard of a lady just the other day to whom, in trying to comfort her, some one said, "Remember God is your Father." "Do not mention the name 'father' to me," she said. Ah! that kind of fault does not lie in God, but in those who, not being like him, cannot use the names aright which belong to him.

But now, as to this service, this obedience. Our Lord came to give his life a ransom for the many, and to minister unto all in obedience to his Father's will. We call him equal with God-at least, most of us here, I suppose, do; of course we do not pretend to explain; we know that God is greater than he, because he said so; but somehow, we can worship him with our God, and we need not try to distinguish more than is necessary about it. But do you think that he was less divine than the Father when he was obedient? Observe his obedience to the will of his Father. He was not the ruler there. He did not give the commands; he obeyed them. And yet we say He is God! Ah, that is no difficulty to me. Obedience is as divine in its essence as command; nay, it may be more divine in the human being far; it cannot be more divine in God, but obedience is far more divine in its essence with regard to humanity than command is. It is not the ruling being who is most like God; it is the man who ministers to his fellow, who is like God; and the man who will just sternly and rigidly do what his master tells him-be that master what he may-who is likest Christ in that one particular matter. Obedience is the grandest thing in the world to begin with. Yes, and we shall end with it too. I do not think the time will ever come when we shall not have something to do, because we are told to do it without knowing why. Those parents act most foolishly who wish to explain everything to their children-most foolishly. No; teach your child to obey, and you give him the most precious lesson that can be given to a child. Let him come to that before you have had him long, to do what he is told, and you have given him the plainest, first, and best lesson that you can give him. If he never goes to school at all he had better have that lesson than all the schooling in the world. Hence, when some people are accustomed to glorify this age of ours as being so much better in everything than those which went before, I look back to the times of chivalry, which we regard now, almost, as a thing to laugh at, or a merry thing to make jokes about; but I find that the one essential of chivalry was obedience. It is recognized in our army still, but in those times it was carried much farther. When a boy was seven years old he was sent into another family, and put with another boy there to do what? To wait with him upon the master and the mistress of the house, and to be taught, as well, what few things they knew in those times in the way of intellectual cultivation. But he also learned stern, strict obedience, such as it was impossible for him to forget. Then, when he had been there seven years, hard at work, standing behind the chair, and ministering, he was advanced a step; and what was that step? He was made an esquire. He had his armour given him; he had to watch his armour in the chapel all night, laying it on the altar in silent devotion to God. I do not say that all these things were carried out afterwards, but this was the idea of them. He was an esquire, and what was the duty of an esquire? More service; more important service. He still had to attend to his master, the knight. He had to watch him; he had to groom his horse for him; he had to see that his horse was sound; he had to clean his armour for him; to see that every bolt, every rivet, every strap, every buckle was sound, for the life of his master was in his hands. The master, having to fight, must not be troubled with these things, and therefore the squire had to attend to them. Then seven years after that a more solemn ceremony is gone through, and the squire is made a knight; but is he free of service then? No; he makes a solemn oath to help everybody who needs help, especially women and children, and so he rides out into the world to do the work of a true man. There was a grand and essential idea of Christianity in that-no doubt wonderfully broken and shattered, but not more so than the Christian church has been; wonderfully broken and shattered, but still the essence of obedience; and I say it is recognized in our army still, and in every army; and where it is lost it is a terrible loss, and an army is worth nothing without it. You remember that terrible story from the East, that fearful death-charge, one of the grandest things in our history, although one of the most blundering:-

"Theirs not to make reply,
Theirs not to reason why,
Theirs but to do and die;
Into the valley of death
Rode the Six Hundred."

So with the Christian man; whatever meets him, obedience is the thing. If he is told by his conscience, which is the candle of God within him, that he must do a thing, why he must do it. He may tremble from head to