Hope of the Gospel, George MacDonald [best books under 200 pages .txt] 📗

know itself weak. The negative cannot know itself at all. Weakness cannot know itself weak. It is a little strength that longs for more; it is infant righteousness that hungers after righteousness.

To every soul dissatisfied with itself, comes this word, at once rousing and consoling, from the Power that lives and makes him live-that in his hungering and thirsting he is blessed, for he shall be filled. His hungering and thirsting is the divine pledge of the divine meal. The more he hungers and thirsts the more blessed is he; the more room is there in him to receive that which God is yet more eager to give than he to have. It is the miserable emptiness that makes a man hunger and thirst; and, as the body, so the soul hungers after what belongs to its nature. A man hungers and thirsts after righteousness because his nature needs it-needs it because it was made for it; his soul desires its own. His nature is good, and desires more good. Therefore, that he is empty of good, needs discourage no one; for what is emptiness but room to be filled? Emptiness is need of good; the emptiness that desires good, is itself good. Even if the hunger after righteousness should in part spring from a desire after self-respect, it is not therefore all false. A man could not even be ashamed of himself, without some 'feeling sense' of the beauty of rightness. By divine degrees the man will at length grow sick of himself, and desire righteousness with a pure hunger-just as a man longs to eat that which is good, nor thinks of the strength it will restore.

To be filled with righteousness, will be to forget even righteousness itself in the bliss of being righteous, that is, a child of God. The thought of righteousness will vanish in the fact of righteousness. When a creature is just what he is meant to be, what only he is fit to be; when, therefore, he is truly himself, he never thinks what he is. He
is that thing; why think about it? It is no longer outside of him that he should contemplate or desire it.

God made man, and woke in him the hunger for righteousness; the Lord came to enlarge and rouse this hunger. The first and lasting effect of his words must be to make the hungering and thirsting long yet more. If their passion grow to a despairing sense of the unattainable, a hopelessness of ever gaining that without which life were worthless, let them remember that the Lord congratulates the hungry and thirsty, so sure does he know them of being one day satisfied. Their hunger is a precious thing to have, none the less that it were a bad thing to retain unappeased. It springs from the lack but also from the love of good, and its presence makes it possible to supply the lack. Happy, then, ye pining souls! The food you would have, is the one thing the Lord would have you have, the very thing he came to bring you! Fear not, ye hungering and thirsting; you shall have righteousness enough, though none to spare-none to spare, yet enough to overflow upon every man. See how the Lord goes on filling his disciples, John and Peter and James and Paul, with righteousness from within! What honest soul, interpreting the servant by the master, and unbiassed by the tradition of them that would shut the kingdom of heaven against men, can doubt what Paul means by 'the righteousness which is of God by faith'? He was taught of Jesus Christ through the words he had spoken; and the man who does not understand Jesus Christ, will never understand his apostles. What righteousness could St Paul have meant but the same the Lord would have men hunger and thirst after-the very righteousness wherewith God is righteous! They that hunger and thirst after such only righteousness, shall become pure in heart, and shall see God.

If your hunger seems long in being filled, it is well it should seem long. But what if your righteousness tarry, because your hunger after it is not eager? There are who sit long at the table because their desire is slow; they eat as who should say, We need no food. In things spiritual, increasing desire is the sign that satisfaction is drawing nearer. But it were better to hunger after righteousness for ever than to dull the sense of lack with the husks of the Christian scribes and lawyers: he who trusts in the atonement instead of in the father of Jesus Christ, fills his fancy with the chimeras of a vulgar legalism, not his heart with the righteousness of God.

Hear another like word of the Lord. He assures us that the Father hears the cries of his elect-of those whom he seeks to worship him because they worship in spirit and in truth. 'Shall not God avenge his own elect,' he says, 'which cry day and night unto him?' Now what can God's elect have to keep on crying for, night and day, but righteousness? He allows that God seems to put off answering them, but assures us he will answer them speedily. Even now he must be busy answering their prayers; increasing hunger is the best possible indication that he is doing so. For some divine reason it is well they should not yet know in themselves that he is answering their prayers; but the day must come when we shall be righteous even as he is righteous; when no word of his will miss being understood because of our lack of righteousness; when no unrighteousness shall hide from our eyes the face of the Father.

These two promises, of seeing God, and being filled with righteousness, have place between the individual man and his father in heaven directly; the promise I now come to, has place between a man and his God as the God of other men also, as the father of the whole family in heaven and earth: 'Blessed are the peace-makers, for they shall be called the children of God.'

Those that are on their way to see God, those who are growing pure in heart through hunger and thirst after righteousness, are indeed the children of God; but specially the Lord calls those his children who, on their way home, are peace-makers in the travelling company; for, surely, those in any family are specially the children, who make peace with and among the rest. The true idea of the universe is the whole family in heaven and earth. All the children in this part of it, the earth, at least, are not good children; but however far, therefore, the earth is from being a true portion of a real family, the life-germ at the root of the world, that by and for which it exists, is its relation to God the father of men. For the development of this germ in the consciousness of the children, the church-whose idea is the purer family within the more mixed, ever growing as leaven within the meal by absorption, but which itself is, alas! not easily distinguishable from the world it would change-is one of the passing means. For the same purpose, the whole divine family is made up of numberless human families, that in these, men may learn and begin to love one another. God, then, would make of the world a true, divine family. Now the primary necessity to the very existence of a family is peace. Many a human family is no family, and the world is no family yet, for the lack of peace. Wherever peace is growing, there of course is the live peace, counteracting disruption and disintegration, and helping the development of the true essential family. The one question, therefore, as to any family is, whether peace or strife be on the increase in it; for peace alone makes it possible for the binding grass-roots of life-love, namely, and justice-to spread throughout what were else but a wind-blown heap of still drifting sand. The peace-makers quiet the winds of the world ever ready to be up and blowing; they tend and cherish the interlacing roots of the ministering grass; they spin and twist many uniting cords, and they weave many supporting bands; they are the servants, for the truth's sake, of the individual, of the family, of the world, of the great universal family of heaven and earth. They are the true children of that family, the allies and ministers of every clasping and consolidating force in it; fellow-workers they are with God in the creation of the family; they help him to get it to his mind, to perfect his father-idea. Ever radiating peace, they welcome love, but do not seek it; they provoke no jealousy. They are the children of God, for like him they would be one with his creatures. His eldest son, his very likeness, was the first of the family-peace-makers. Preaching peace to them that were afar off and them that were nigh, he stood undefended in the turbulent crowd of his fellows, and it was only over his dead body that his brothers began to come together in the peace that will not be broken. He rose again from the dead; his peace-making brothers, like himself, are dying unto sin; and not yet have the evil children made their father hate, or their elder brother flinch.

On the other hand, those whose influence is to divide and separate, causing the hearts of men to lean away from each other, make themselves the children of the evil one: born of God and not of the devil, they turn from God, and adopt the devil their father. They set their God-born life against God, against the whole creative, redemptive purpose of his unifying will, ever obstructing the one prayer of the first-born-that the children may be one with him in the Father. Against the heart-end of creation, against that for which the Son yielded himself utterly, the sowers of strife, the fomenters of discord, contend ceaseless. They do their part with all the other powers of evil to make the world which the love of God holds together-a world at least, though not yet a family-one heaving mass of dissolution. But they labour in vain. Through the mass and through it, that it may cohere, this way and that, guided in dance inexplicable of prophetic harmony, move the children of God, the lights of the world, the lovers of men, the fellow-workers with God, the peace-makers-ever weaving, after a pattern devised by, and known only to him who orders their ways, the web of the world's history. But for them the world would have no history; it would vanish, a cloud of windborne dust. As in his labour, so shall these share in the joy of God, in the divine fruition of victorious endeavour. Blessed are the peace-makers, for they shall be called the children of God- the children because they set the Father on the throne of the Family.

The main practical difficulty, with some at least of the peace-makers, is, how to carry themselves toward the undoers of peace, the disuniters of souls. Perhaps the most potent of these are not those powers of the church visible who care for canon and dogma more than for truth, and for the church more than for Christ; who take uniformity for unity; who strain at a gnat and swallow a camel, nor knowing what spirit they are of; such men, I say, are perhaps neither the most active nor the most potent force working for the disintegration of the body of Christ. I imagine also that neither are the party-liars of politics the worst foes to divine unity, ungenerous, and often knowingly false as they are to their opponents,