Читать книгу The Teaching of Jesus - George Anson Jackson - Страница 14

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"Yes," says some one, "it is a beautiful creed--if only one could believe it." Christ took the birds and the flowers for His text, and preached of the love of God for man, but is that the only sermon the birds and flowers preach to us? Does not "nature, red in tooth and claw with ravine," shriek against our creed? And when we turn to human life the tragedy deepens. Why, if Love be law, is the world so full of pain? Why do the innocent suffer? Why are our hearts made to sicken every day when we take up our morning paper? Why does not God end the haunting horror of our social ills? They are old-world questions which no man can answer. Yet will I not give up my faith, and I will tell you why. "I cannot see," Huxley once wrote to Charles Kingsley, "one shadow or tittle of evidence that the great unknown underlying the phenomena of the universe, stands to us in the relation of a Father--loves us, and cares for us as Christianity asserts." And, perhaps, if I looked for evidence only where Huxley looked, I should say the same; but I have seen Jesus, and that has made all the difference. It is He, and He alone, who has made me sure of God. He felt, as I have never felt, the horrid jangle and discord of this world's life; sin and suffering tore His soul as no soul of man was ever torn; He both saw suffering innocence and Himself suffered being innocent, and yet to the end He knew that love was through all and over all, and died with the name "Father" upon His lips. And, therefore, though the griefs and graves of men must often make me dumb, I will still dare to believe with Jesus that God is good and "Love creation's final law."

But while thus, on the one hand, we use Christ's doctrine of God to our comfort, let us take care lest, on the other hand, we abuse it to our hurt and undoing. There has scarcely ever been a time when the Church has not suffered through "disproportioned thoughts" of God. To-day our peril is lest, in emphasizing the Divine Fatherhood, we ignore the Divine Sovereignty, and make of God a weak, indulgent Eli, without either purpose or power to chastise His wilful and disobedient children. "God is good; God is love; why then should we fear? Will He not deal tenderly with us and with all men, forgiving us even unto seventy times seven?" The argument is true--and it is false. As an assurance to the penitent and to the broken in heart, it is true, blessedly true; in any other sense it is false as hell. He whom Christ called, and taught us to call "Father," He also called "Holy Father" and "Righteous Father." Have we forgotten Peter's warning--we do not need to ask at whose lips he learned it--"If ye call on Him as Father … pass the time of your sojourning in fear." This is no contradiction of the doctrine of Fatherhood; strictly speaking, it is not even a modification of it; rather is it an essential part of any true and complete statement of it. Peter does not mean God is a Father, and He is also to be feared; that is to miss the whole point of his words; what he means is, God is a Father, and, therefore, He is to be feared; the fear follows necessarily on the true idea of Fatherhood. Ah, brethren, if we understood Peter and Peter's Lord aright, we should be not the less, but the more anxious about our sins, because we have learnt to call God "Father." "Evil," it has been well said, "is a more terrible thing to the family than to the state."^[12] Acts which the law takes no cognizance of a father dare not, and cannot, pass by; what the magistrate may dismiss with light censure he must search out to its depths. The judgment of a father--there is no judgment like that. And if it is a fearful thing to fall into the hands of the living God, for him who all his life through has set himself against the Divine law and love, it is a still more fearful thing because those hands are the hands of a Father.

But this is not the note on which to close a sermon on the Fatherhood of God. Let us go back to a chapter from which, though I have only once quoted its words, we have never been far away--the fifteenth of St. Luke, with its three-fold revelation of the seeking love of God. The parables of the chapter are companion pictures, and should be studied together in the light of the circumstances which were their common origin. "The Pharisees and the scribes murmured, saying, This man receiveth sinners and eateth with them." These parables are Christ's answer. Mark how He justifies Himself. He might have pleaded the need of those whom the Pharisees and scribes had left alone in their wretchedness and sin, but of this He says nothing; His thoughts are all of the need of God. The central thought in each parable is not what man loses by his sin, but what God loses. As the shepherd misses his lost sheep, and the woman her lost coin, and the father his lost son, so, Christ says, we are all missed by God until, with our heart's love, we satisfy the hunger of His. The genius of a prose poet shall tell us the rest. We have all read of Lachlan Campbell and his daughter Flora, how she went into the far country, and what brought her home again. "It iss weary to be in London"--this was Flora's story as she told it to Marget Howe when she was back again in the glen--"it iss weary to be in London and no one to speak a kind word to you, and I will be looking at the crowd that is always passing, and I will not see one kent face, and when I looked in at the lighted windows the people were all sitting round the table, but there was no place for me. Millions and millions of people, and not one to say 'Flora,' and not one sore heart if I died that night." Then one night she crept into a church as the people were singing. "The sermon wass on the Prodigal Son, but there is only one word I remember. 'You are not forgotten or cast off,' the preacher said: 'you are missed.' Sometimes he will say, 'If you had a plant, and you had taken great care of it, and it was stolen, would you not miss it?' And I will be thinking of my geraniums, and saying 'Yes' in my heart. And then he will go on, 'If a shepherd wass counting his sheep, and there wass one short, does he not go out to the hill to seek for it?' and I will see my father coming back with that lamb that lost its mother. My heart wass melting within me, but he will still be pleading, 'If a father had a child, and she left her home and lost herself in the wicked city, she will still be remembered in the old house, and her chair will be there,' and I will be seeing my father all alone with the Bible before him, and the dogs will lay their heads on his knee, but there iss no Flora. So I slipped out into the darkness and cried, 'Father,' but I could not go back, and I knew not what to do. But this wass ever in my ear, 'missed,'"--and this was the word that brought her back to home and God.^[13]