Unspoken Sermons by George MacDonald (ebook voice reader TXT) 📖

that which is not, is in logic a folly; yet the good that, they say, comes of it, may rebuke the worse folly of their unbelief, for it indicates that prayer is natural, and how could it be natural if inconsistent with the very mode of our being? Theirs is a better way than that of those who, believing there is a God, but not believing that he will give any answer to their prayers, yet pray to him; that is more foolish and more immoral than praying to the No-god. Whatever the God be to whom they pray, their prayer is a mockery of him, of themselves, of the truth.

On the other hand, let God give no assent to the individual prayer, let the prayer even be for something nowise good enough to be a gift of God, yet the soul that prays will get good of its prayer, if only in being thereby brought a little nearer to the Father, and making way for coming again. Prayer does react in good upon the praying soul, irrespective of answer. But to pray for the sake of the prayer, and without regard to there being no one to hear, would to me indicate a nature not merely illogical but morally false, did I not suspect a vague undetected apprehension of a Something diffused through the All of existence, and some sort of shadowiest communion therewith.

There are moods of such satisfaction in God that a man may feel as if nothing were left to pray for, as if he had but to wait with patience for what the Lord would work; there are moods of such hungering desire, that petition is crushed into an inarticulate crying; and there is a communion with God that asks for nothing, yet asks for everything. This last is the very essence of prayer, though not petition. It is possible for a man, not indeed to believe in God, but to believe that there is a God, and yet not desire to enter into communion with him; but he that prays and does not faint will come to recognize that to talk with God is more than to have all prayers grantedthat it is the end of all prayer, granted or refused. And he who seeks the Father more than anything he can give, is likely to have what he asks, for he is not likely to ask amiss.

Even such as ask amiss may sometimes have their prayers answered. The Father will never give the child a stone that asks for bread; but I am not sure that he will never give the child a stone that asks for a stone. If the Father say, 'My child, that is a stone; it is no bread;' and the child answer, 'I am sure it is bread; I want it;' may it not be well he should try his bread?

But now for another point in the parable, where I think I can give some helpI mean the Lord's apparent recognition of delay in the answering of prayer: in the very structure of the parable he seems to take delay for granted, and says notwithstanding, 'He will avenge them speedily!'

The reconciling conclusion is, that God loses no time, though the answer may not be immediate.

He may delay because it would not be safe to give us at once what we ask: we are not ready for it. To give ere we could truly receive, would be to destroy the very heart and hope of prayer, to cease to be our Father. The delay itself may work to bring us nearer to our help, to increase the desire, perfect the prayer, and ripen the receptive condition.

Again, not from any straitening in God, but either from our own condition and capacity, or those of the friend for whom we pray, time may be necessary to the working out of the answer. God is limited by regard for our best; our best implies education; in this we must ourselves have a large share; this share, being human, involves time. And perhaps, indeed, the better the gift we pray for, the more time is necessary to its arrival. To give us the spiritual gift we desire, God may have to begin far back in our spirit, in regions unknown to us, and do much work that we can be aware of only in the results; for our consciousness is to the extent of our being but as the flame of the volcano to the world-gulf whence it issues: in the gulf of our unknown being God works behind our consciousness. With his holy influence, with his own presence, the one thing for which most earnestly we cry, he may be approaching our consciousness from behind, coming forward through regions of our darkness into our light, long before we begin to be aware that he is answering our requesthas answered it, and is visiting his child. To avenge speedily must mean to make no delay beyond what is absolutely necessary, to begin the moment it is possible to begin. Because the Son of Man did not appear for thousands of years after men began to cry out for a Saviour, shall we imagine he did not come the first moment it was well he should come? Can we doubt that to come a moment sooner would have been to delay, not to expedite, his kingdom? For anything that needs a process, to begin to act at once is to be speedy. God does not put off like the unrighteous judge; he does not delay until irritated by the prayers of the needy; he will hear while they are yet speaking; yea, before they call he will answer.

The Lord uses words without anxiety as to the misuse of them by such as do not search after his will in them; and the word avenge may be simply retained from the parable without its special meaning therein; yet it suggests a remark or two.

Of course, no prayer for any revenge that would gratify the selfishness of our nature, a thing to be burned out of us by the fire of God, needs think to be heard. Be sure, when the Lord prayed his Father to forgive those who crucified him, he uttered his own wish and his Father's will at once: God will never punish according to the abstract abomination of sin, as if men knew what they were doing. 'Vengeance is mine,' he says: with a right understanding of it, we might as well pray for God's vengeance as for his forgiveness; that vengeance is, to destroy the sinto make the sinner abjure and hate it; nor is there any satisfaction in a vengeance that seeks or effects less. The man himself must turn against himself, and so be for himself. If nothing else will do, then hell-fire; if less will do, whatever brings repentance and self-repudiation, is God's repayment.

Friends, if any prayers are offered against us; if the vengeance of God be cried out for, because of some wrong you or I have done, God grant us his vengeance! Let us not think that we shall get off!

But perhaps the Lord was here thinking, not of persecution, or any form of human wrong, but of the troubles that most trouble his true disciple; and the suggestion is comforting to those whose foes are within them, for, if so, then he recognizes the evils of self, against which we fight, not as parts of ourselves, but as our foes, on which he will avenge the true self that is at strife with them. And certainly no evil is, or ever could be, of the essential being and nature of the creature God made! The thing that is not good, however associated with our being, is against that being, not of itis its enemy, on which we need to be avenged. When we fight, he will avenge. Till we fight, evil shall have dominion over us, a dominion to make us miserable; other than miserable can no one be, under the yoke of a nature contrary to his own. Comfort thyself then, who findest thine own heart and soul, or rather the things that move therein, too much for thee: God will avenge his own elect. He is not delaying; he is at work for thee. Only thou must pray, and not faint. Ask, ask; it shall be given you. Seek most the best things; to ask for the best things is to have them; the seed of them is in you, or you could not ask for them.

But from whatever quarter come our troubles, whether from the world outside or the world inside, still let us pray. In his own right way, the only way that could satisfy us, for we are of his kind, will God answer our prayers with help. He will avenge us of our adversaries, and that speedily. Only let us take heed that we be adversaries to no man, but fountains of love and forgiving tenderness to all. And from no adversary, either on the way with us, or haunting the secret chamber of our hearts, let us hope to be delivered till we have paid the last farthing .


THE LAST FARTHING.


'Verily I say unto thee, thou shalt by no means come out thence,
till thou have paid the last farthing. 'ST. MATTHEW v. 26.

There is a thing wonderful and admirable in the parables, not readily grasped, but specially indicated by the Lord himselftheir unintelligibility to the mere intellect. They are addressed to the conscience and not to the intellect, to the will and not to the imagination. They are strong and direct but not definite. They are not meant to explain anything, but to rouse a man to the feeling, 'I am not what I ought to be, I do not the thing I ought to do!' Many maundering interpretations may be given by the wise, with plentiful loss of labour, while the child who uses them for the necessity of walking in the one path will constantly receive light from them. The greatest obscuration of the words of the Lord, as of all true teachers, comes from those who give themselves to interpret rather than do them. Theologians have done more to hide the gospel of Christ than any of its adversaries. It was not for our understandings, but our will, that Christ came. He who does that which he sees, shall understand; he who is set upon understanding rather than doing, shall go on stumbling and mistaking and speaking foolishness. He has not that in him which can understand that kind. The gospel itself, and in it the parables of the Truth, are to be understood only by those who walk by what they find. It is he that runneth that shall read, and no other. It is not intended by the speaker of the parables that any other should know intellectually what, known but intellectually, would be for his injurywhat knowing intellectually he would imagine he had grasped, perhaps even appropriated. When the pilgrim of the truth comes on his journey to the region of the parable, he finds its interpretation. It is not a fruit or a jewel to be stored, but a well springing by the wayside.

Let us try to understand what the Lord himself said about his parables. It will be better to take the reading of St. Matthew xiii. 14, 15, as it is plainer, and the quotation from Isaiah (vi. 9, 10) is given in fullafter