A Dish of Orts : Chiefly Papers on the Imagination and on Shakespeare, George MacDonald [websites to read books for free .TXT] 📗

have nothing more to do; but, if it be true, the very fact that you reject it shows that to you it has not appeared true,-has not appeared itself. The truth can never be even beheld but by the man who accepts it: the thing, therefore, which you reject, is not that which it seems to you, but a thing good, and altogether beautiful, altogether fit for your gladsome embrace,-a thing from which you would not turn away, did you see it as it is, but rush to it, as Dante says, like the wild beast to his den,-so eager for the refuge of home. No honest man holds a truth for the sake of that because of which another honest man rejects it: how it may be with the dishonest, I have no confidence in my judgment, and hope I am not bound to understand.

Let us then, my friends, beware lest our opinions come between us and our God, between us and our neighbour, between us and our better selves. Let us be jealous that the human shall not obscure the divine. For we are not mere human: we, too, are divine; and there is no such obliterator of the divine as the human that acts undivinely. The one security against our opinions is to walk according to the truth which they contain.

And if men seem to us unreasonable, opposers of that which to us is plainly true, let us remember that we are not here to convince men, but to let our light shine. Knowledge is not necessarily light; and it is light, not knowledge, that we have to diffuse. The best thing we can do, infinitely the best, indeed the only thing, that men may receive the truth, is to be ourselves true. Beyond all doing of good is the being good; for he that is good not only does good things, but all that he does is good. Above all, let us be humble before the God of truth, faithfully desiring of him that truth in the inward parts which alone can enable us to walk according to that which we have attained. May the God of peace give you his peace; may the love of Christ constrain you; may the gift of the Holy Spirit be yours. Amen.


TRUE CHRISTIAN MINISTERING. [Footnote: A spoken sermon.]


MATT. xx. 25-28-But Jesus called them unto him and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it should not be so among you: but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many.


How little this is believed! People think, if they think about it at all, that this is very well in the church, but, as things go in the world, it won't do. At least, their actions imply this, for every man is struggling to get above the other. Every man would make his neighbour his footstool that he may climb upon him to some throne of glory which he has in his own mind. There is a continual jostling, and crowding, and buzzing, and striving to get promotion. Of course there are known and noble exceptions; but still, there it is. And yet we call ourselves "Christians," and we are Christians, all of us, thus far, that the truth is within reach of us all, that it has come nigh to us, talking to us at our door, and even speaking in our hearts, and yet this is the way in which we go on! The Lord said, "It shall not be so among you." Did he mean only his twelve disciples? This was all that he had to say to them, but-thanks be to him!-he says the same to every one of us now. "It shall not be so among you: that is not the way in my kingdom." The people of the world-the people who live in the world-will always think it best to get up, to have less and less of service to do, more and more of service done to them. The notion of rank in the world is like a pyramid; the higher you go up, the fewer are there who have to serve those above them, and who are served more than those underneath them. All who are under serve those who are above, until you come to the apex, and there stands some one who has to do no service, but whom all the others have to serve. Something like that is the notion of position-of social standing and rank. And if it be so in an intellectual way even-to say nothing of mere bodily service-if any man works to a position that others shall all look up to him and that he may have to look up to nobody, he has just put himself precisely into the same condition as the people of whom our Lord speaks-as those who exercise dominion and authority, and really he thinks it a fine thing to be served.

But it is not so in the kingdom of heaven. The figure there is entirely reversed. As you may see a pyramid reflected in the water, just so, in a reversed way altogether, is the thing to be found in the kingdom of God. It is in this way: the Son of Man lies at the inverted apex of the pyramid; he upholds, and serves, and ministers unto all, and they who would be high in his kingdom must go near to him at the bottom, to uphold and minister to all that they may or can uphold and minister unto. There is no other law of precedence, no other law of rank and position in God's kingdom. And mind, that is the kingdom. The other kingdom passes away-it is a transitory, ephemeral, passing, bad thing, and away it must go. It is only there on sufferance, because in the mind of God even that which is bad ministers to that which is good; and when the new kingdom is built the old kingdom shall pass away.

But the man who seeks this rank of which I have spoken, must be honest to follow it. It will not do to say, "I want to be great, and therefore I will serve." A man will not get at it so. He may begin so, but he will soon find that that will not do. He must seek it for the truth's sake, for the love of his fellows, for the worship of God, for the delight in what is good. In the kingdom of heaven people do not think whether I am promoted, or whether you are promoted. They are so absorbed in the delight and glory of the goodness that is round about them, that they learn not to think much about themselves. It is the bad that is in us that makes us think about ourselves. It is necessary for us, because there is bad in us, to think about ourselves, but as we go on we think less and less about ourselves, until at last we are possessed with the spirit of the truth, the spirit of the kingdom, and live in gladness and in peace. We are prouder of our brothers and sisters than of ourselves; we delight to look at them. God looks at us, and makes us what he pleases, and this is what we must come to; there is no escape from it.

But the Lord says, that "the Son of Man came not to be ministered unto." Was he not ministered unto then? Ah! he was ministered unto as never man was, but he did not come for that. Even now we bring to him the burnt-offerings of our very spirits, but he did not come for that. It was to help us that he came. We are told, likewise, that he is the express image of the Father. Then what he does, the Father must do; and he says himself, when he is accused of breaking the Sabbath by doing work on it, "My Father worketh hitherto, and I work." Then this must be God's way too, or else it could not have been Jesus's way. It is God's way. Oh! do not think that God made us with his hands, and then turned us out to find out our own way. Do not think of him as being always over our heads, merely throwing over us a wide-spread benevolence. You can imagine the tenderness of a mother's heart who takes her child even from its beloved nurse to soothe and to minister to it, and that is like God; that is God. His hand is not only over us, but recollect what David said-"His hand was upon me." I wish we were all as good Christians as David was. "Wherever I go," he said, "God is there-beneath me, before me, his hand is upon me; if I go to sleep he is there; when I go down to the dead he is there." Everywhere is God. The earth underneath us is his hand upholding us. [Footnote: The waters are in the hollow of it.] Every spring-fountain of gladness about us is his making and his delight. He tends us and cares for us; he is close to us, breathing into our nostrils the breath of life, and breathing into our spirit this thought and that thought to make us look up and recognize the love and the care around us. What a poor thing for the little baby would it be if it were to be constantly tended thus tenderly and preciously by its mother, but if it were never to open its eyes to look up and see her mother's face bending over it. A poor thing all its tending would be without that. It is for that that the other exists; it is by that that the other comes. To recognize and know this loving-kindness, and to stand up in it strong and glad; this is the ministration of God unto us. Do you ever think "I could worship God if he was so-and-so?" Do you imagine that God is not as good, as perfect, as absolutely all-in-all as your thoughts can imagine? Aye, you cannot come up to it; do what you will you never will come up to it. Use all the symbols that we have in nature, in human relations, in the family-all our symbols of grace and tenderness, and loving-kindness between man and man, and between man and woman, and between woman and woman, but you can never come up to the thought of what God's ministration is. When our Lord came he just let us see how his Father was doing this always, he "came to give his life a ransom for many." It was in giving his life a ransom for us that he died; that was the consummation and crown of it all, but it was his life that he gave for us-his whole being, his whole strength, his whole energy-not alone his days of trouble and of toil, but deeper than that, he gave his whole being for us; yea, he even went down to death for us.

But how are we to learn this ministration? I will tell you where it begins. The most of us are forced to work; if you do not see that the commonest things in life belong to the Christian scheme, the plan of God, you have got to learn it. I say this is at the beginning. Most of us have to work, and infinitely better is