Away with the thought that God could have been a perfect, an adorable creator, doing anything less than he has done for his children! that any other kind of being than Jesus Christ could have been worthy of all-glorifying worship! that his nature demanded less of him than he has done! that his nature is not absolute love, absolute self-devotion--could have been without these highest splendours!
In the light of this truth, let us then look at the words at the head of this sermon: '_Oh that thou wouldest hide me in the grave_!' Job appeals to his creator, whom his sufferings compel him to regard as displeased with him, though he knows not why. _We_ know he was not displeased but Job had not read the preface to his own story. He prays him to hide him, and forget him for a time, that the desire of the maker to look again upon the creature he had made, to see once more the work of his hands, may awake within him; that silence and absence and loss may speak for the buried one, and make the heart of the parent remember and long after the face of the child; then 'thou shalt call and I will answer thee: thou wilt have a desire to the work of thine hands;' then will he rise in joy, to plead with confidence the cause of his righteousness. For God is nigher to the man than is anything God has made: what can be closer than the making and the made? that which is, and that which is because the other is? that which wills, and that which answers, owing to the will, the heart, the desire of the other, its power to answer? What other relation imaginable could give claims to compare with those arising from such a relation? God must love his creature that looks up to him with hungry eyes--hungry for life, for acknowledgment, for justice, for the possibilities of living that life which the making life has made him alive for the sake of living. The whole existence of a creature is a unit, an entirety of claim upon his creator:--just _therefore_, let him do with me as he will--even to seating me in the ashes, and seeing me scrape myself with a potsherd!-- not the less but ever the more will I bring forward my claim! assert it--insist on it--assail with it the ear and the heart of the father. Is it not the sweetest music ear of maker can hear?--except the word of perfect son, 'Lo, I come to do thy will, O God!' We, imperfect sons, shall learn to say the same words too: that we may grow capable and say them, and so enter into our birthright, yea, become partakers of the divine nature in its divinest element, that Son came to us--died for the slaying of our selfishness, the destruction of our mean hollow pride, the waking of our childhood. We are his father's debtors for our needs, our rights, our claims, and he will have us pay the uttermost farthing. Yes, so true is the Father, he will even compel us, through misery if needful, to put in our claims, for he knows we have eternal need of these things: without the essential rights of his being, who can live?
I protest, therefore, against all such teaching as, originating in and fostered by the faithlessness of the human heart, gives the impression that the exceeding goodness of God towards man is not the natural and necessary outcome of his being. The root of every heresy popular in the church draws its nourishment merely and only from the soil of unbelief. The idea that God would be God all the same, as glorious as he needed to be, had he not taken upon himself the divine toil of bringing home his wandered children, had he done nothing to seek and save the lost, is false as hell. Lying for God could go no farther. As if the idea of God admitted of his being less than he is, less than perfect, less than all-in-all, less than Jesus Christ! less than Love absolute, less than entire unselfishness! As if the God revealed to us in the New Testament were not his own perfect necessity of loving-kindness, but one who has made himself better than, by his own nature, by his own love, by the laws which he willed the laws of his existence, he needed to be! They would have it that, being unbound, he deserves the greater homage! So it might be, if he were not our father. But to think of the living God not as our father, but as one who has condescended greatly, being nowise, in his own willed grandeur of righteous nature, bound to do as he has done, is killing to all but a slavish devotion. It is to think of him as nothing like the God we see in Jesus Christ.