Miracles Of Our Lord by George MacDonald (beginner reading books for adults .txt) 📖

all need like healing. No man who does not yet love the truth with his whole being, who does not love God with all his heart and soul and strength and mind, and his neighbour as himself, is in his sound mind, or can act as a rational being, save more or less approximately. This is as true as it would be of us if possessed by other spirits than our own. Every word of unkindness, God help us! every unfair hard judgment, every trembling regard of the outward and fearless disregard of the inward life, is a siding with the spirit of evil against the spirit of good, with our lower and accidental selves, against our higher and essential-our true selves. These the spirit of good would set free from all possession but his own, for that is their original life. Out of us, too, the evil spirits can go by that prayer alone in which a man draws nigh to the Holy. Nor can we have any power over the evil spirit in others except in proportion as by such prayer we cast the evil spirit out of ourselves.


VIII. THE RAISING OF THE DEAD.


I linger on the threshold. How shall I enter the temple of this wonder? Through all ages men of all degrees and forms of religion have hoped at least for a continuance of life beyond its seeming extinction. Without such a hope, how could they have endured the existence they had? True, there are in our day men who profess unbelief in that future, and yet lead an enjoyable life, nor even say to themselves, "Let us eat and drink, for to-morrow we die;" but say instead, with nobleness, "Let us do what good we may, for there are men to come after us." Of all things let him who would be a Christian be fair to every man and every class of men. Before, however, I could be satisfied that I understood the mental condition of such, I should require a deeper insight than I possess in respect of other men. These, however numerous they seem in our day, would appear to be exceptions to the race. No doubt there have always been those who from absorption in the present and its pleasures, have not cared about the future, have not troubled themselves with the thought of it. Some of them would rather not think of it, because if there be such a future, they cannot be easy concerning their part in it; while others are simply occupied with the poor present-a present grand indeed if it be the part of an endless whole, but poor indeed if it stand alone. But here are thoughtful men, who say, "There is no more. Let us make the best of this." Nor is their notion of best contemptible, although in the eyes of some of us, to whom the only worth of being lies in the hope of becoming that which, at the rate of present progress, must take ages to be realized, it is poor. I will venture one or two words on the matter.

Their ideal does not approach the ideal of Christianity for this life even.

Before I can tell whether their words are a true representation of themselves, in relation to this future, I must know both their conscious and unconscious being. No wonder I should be loath to judge them.

No poet of high rank, as far as I know, ever disbelieved in the future. He might fear that there was none; but that very fear is faith. The greatest poet of the present day believes with ardour. That it is not proven to the intellect, I heartily admit. But if it were true, it were such as the intellect could not grasp, for the understanding must be the offspring of the life-in itself essential. How should the intellect understand its own origin and nature? It is too poor to grasp this question; for the continuity of existence depends on the nature of existence, not upon external relations. If after death we should be conscious that we yet live, we shall even then, I think, be no more able to prove a further continuance of life, than we can now prove our present being. It may be easier to believe-that will be all. But we constantly act upon grounds which we cannot prove, and if we cannot feel so sure of life beyond the grave as of common every-day things, at least the want of proof ought neither to destroy our hope concerning it, nor prevent the action demanded by its bare possibility.

But last, I do say this, that those men, who, disbelieving in a future state, do yet live up to the conscience within them, however much lower the requirements of that conscience may be than those of a conscience which believes itself enlightened from "the Lord, who is that spirit," shall enter the other life in an immeasurably more enviable relation thereto than those who say Lord, Lord , and do not the things he says to them.

It may seem strange that our Lord says so little about the life to come-as we call it-though in truth it is one life with the present-as the leaf and the blossom are one life. Even in argument with the Sadducees he supports his side upon words accepted by them, and upon the nature of God, but says nothing of the question from a human point of regard. He seems always to have taken it for granted, ever turning the minds of his scholars towards that which was deeper and lay at its root-the life itself-the oneness with God and his will, upon which the continuance of our conscious being follows of a necessity, and without which if the latter were possible, it would be for human beings an utter evil.

When he speaks of the world beyond, it is as his Father's house . He says there are many mansions there. He attempts in no way to explain. Man's own imagination enlightened of the spirit of truth, and working with his experience and affections, was a far safer guide than his intellect with the best schooling which even our Lord could have given it. The memory of the poorest home of a fisherman on the shore of the Galilean lake, where he as a child had spent his years of divine carelessness in his father's house, would, at the words of our Lord my Father's house , convey to Peter or James or John more truth concerning the many mansions than a revelation to their intellect, had it been possible, as clear as the Apocalypse itself is obscure.

When he said "I have overcome the world " he had overcome the cause of all doubt, the belief in the outside appearances and not in the living truth: he left it to his followers to say, from their own experience knowing the thing, not merely from the belief of his resurrection, "He has conquered death and the grave. O Death, where is thy sting? O Grave, where is thy victory?" It is the inward life of truth that conquers the outward death of appearance; and nothing else, no revelation from without, could conquer it.

These miracles of our Lord are the nearest we come to news of any kind concerning-I cannot say from -the other world. I except of course our Lord's own resurrection. Of that I shall yet speak as a miracle, for miracle it was, as certainly as any of our Lord's, whatever interpretation be put upon the word. And I say the nearest to news we come , because not one of those raised from the dead gives us at least an atom of information. Is it possible they may have told their friends something which has filtered down to us in any shape?

I turn to the cases on record. They are only three. The day after he cured the servant of the centurion at Capernaum, Jesus went to Nain, and as they approached the gate-but I cannot part the story from the lovely words in which it is told by St Luke: "There was a dead man carried out, the only son of his mother, and she was a widow; and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier; and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother."

In each of the cases there is an especial fitness in the miracle. This youth was the only son of a widow; the daughter of Jairus was his "one only daughter;" Lazarus was the brother of two orphan sisters.

I will not attempt by any lingering over the simple details to render the record more impressive. That lingering ought to be on the part of the reader of the narrative itself. Friends crowded around a loss-the centre of the gathering that which was not -the sole presence the hopeless sign of a vanished treasure-an open gulf, as it were, down which love and tears and sad memories went plunging in a soundless cataract: the weeping mother-the dead man borne in the midst. They were going to the house of death, but Life was between them and it-was walking to meet them, although they knew it not. A face of tender pity looks down on the mother. She heeds him not. He goes up to the bier, and lays his hand on it. The bearers recognize authority, and stand. A word, and the dead sits up. A moment more, and he is in the arms of his mother. O mother! mother! wast thou more favoured than other mothers? Or was it that, for the sake of all mothers as well as thyself, thou wast made the type of the universal mother with the dead son-the raising of him but a foretaste of the one universal bliss of mothers with dead sons? That thou wert an exception would have ill met thy need, for thy motherhood could not be justified in thyself alone. It could not have its rights save on grounds universal. Thy motherhood was common to all thy sisters. To have helped thee by exceptional favour would not have been to acknowledge thy motherhood. That must go mourning still, even with thy restored son in its bosom, for its claims are universal or they
are not. Thou wast indeed a chosen one, but that thou mightest show to all the last fate of the mourning mother; for in God's dealings there are no exceptions. His laws are universal as he is infinite. Jesus wrought no new thing-only the works of the Father. What matters it that the dead come not back to us, if we go to them? What matters it? said I! It is tenfold better. Dear as home is, he who loves it best must know that what he calls home is not home, is but a shadow of home, is but the open porch of home, where all the winds of the world rave by turns, and the glowing fire of the true home casts lovely gleams from within.

Certainly this mother did not thus lose her son again. Doubtless next she died first, knowing then at last that she had only to wait. The dead must have their sorrow too, but when they find it is