Sermons on National Subjects Part 2

Glory to G.o.d in the highest. That little babe, lying in the manger among the cattle, was showing what was the very highest glory of the great G.o.d who had made heaven and earth. Not to show His power and His majesty, but to show His condescension and His love. To stoop, to condescend, to have mercy, to forgive, that is the highest glory of G.o.d. That is the n.o.blest, the most G.o.dlike thing for G.o.d or man.

And G.o.d showed that when He sent down His only-begotten Son--not to strike the world to atoms with a touch, not to hurl sinners into everlasting flame, but to be born of a village maiden, to take on Himself all the shame and weakness and sorrow, to which man is heir, even to death itself; to make Himself of no reputation, and take on Himself the form of a slave, and forgive sinners, and heal the sick, and comfort the outcast and despised, that He might show what G.o.d was like--show forth to men, as a poor maiden's son, the brightness of G.o.d's glory, and the express likeness of His person.

"And on earth peace" they sang. Men had been quarrelling and fighting then, and men are quarrelling and fighting now. That little babe in the manger was come to show them how and why they were all to be at peace with each other. For what causes all the war and quarrelling in the world, but selfishness? Selfishness breeds pride, pa.s.sion, spite, revenge, covetousness, oppression. The strong care for themselves, and try to help themselves at the expense of the weak, by force and tyranny; the weak care for themselves in their turn, and try to help themselves at the expense of the strong, by cunning and cheating. No one will condescend, give way, sacrifice his own interest for his neighbour's, and hence come wars between nations, quarrels in families, spite and grudges between neighbours.

But in the example of that little child of Bethlehem, Jesus Christ the Lord, G.o.d was saying to men, "Acquaint yourselves with Me, and be at peace." G.o.d is not selfish; it is our selfishness which has made us unlike G.o.d. G.o.d so loved the sinful world, that He gave His only- begotten Son for it. Is that an action like ours? The Son of G.o.d so obeyed His Father, and so loved this world, that He made Himself of no reputation, and took on Him the likeness of a slave, and became obedient to death, even to the most fearful and shameful of all deaths, the death of the cross; not for Himself, but for those who did not know Him, hated Him, killed Him. In short, He sacrificed Himself for us. That is G.o.d's likeness. Self-sacrifice. Jesus Christ, the babe of Bethlehem, proved Himself the Son of G.o.d, and the express likeness of the Father, by sacrificing Himself for us.

Sacrifice yourselves then for each other! Give up your own pride, your own selfishness, your own interest for each other, and you will be all at peace at once.

But the angels sang, "Good will toward men." Without that their song would not have been complete. For we are all ready to say, at such words as I have been speaking, "Ah! pleasant enough, and pretty enough, if they were but possible; but they are not possible. It is in the nature of man to be selfish. Men have gone on warring, grudging, struggling, competing, oppressing, cheating from the beginning, and they will do so to the end."

Yes, it is not in the NATURE of man to do otherwise. In as far as man yields to his nature, and is like the selfish brute beasts, it is not possible for him to do anything but go on quarrelling, and competing, and cheating to the last. But what man's nature cannot do, G.o.d's grace can. G.o.d's good will is toward you. He loves you, He wills--and if He wills, what is too hard for Him?--He wills to raise you out of this selfish, quarrelsome life of sin, into a loving, brotherly, peaceful life of righteousness. His spirit, the spirit of love by which He made and guides all heaven and earth, the spirit of love in which He gave His only Son for you, the spirit of love in which His Son Jesus Christ sacrificed Himself for you, and took on Himself a meaner state than any of you can ever have--the likeness of a slave--that spirit is promised to you, and ready for you. That little baby in the manger at Bethlehem--G.o.d sacrificing Himself for you in the spirit of love--is a sign that that spirit of love is the spirit of G.o.d, and therefore the only right spirit for you and me, who are men and women made in the image of G.o.d. That babe in the manger at Bethlehem is a sign to you and me, that G.o.d will freely give us that spirit of love if we ask for it. For He would not have set us that example, if He had not meant us to follow it, and He would not ask us to follow it, if He did not intend to give us the means of following it. Therefore, my friends, it is written, Ask and ye shall receive. If your heavenly Father spared not His own Son, but freely gave Him for you, will He not with Him likewise freely give you all things? Oh! ask and you shall receive.

However poor, ignorant, sinful you may be, G.o.d's promises are ready for you, signed and sealed by the bread and wine on that table, the memorial of Jesus, the babe of Bethlehem. Ask, and you shall receive! Comfort from sorrow, peaceful a.s.surance of G.o.d's good will toward you, deliverance from your sins, and a share in the likeness of Him who on this day made Himself of no reputation, and took on Him the form of a slave.

VI--TRUE ABSTINENCE

FIRST SUNDAY IN LENT.

I keep under my body, and bring it into subjection.--1 COR. ix. 27.

In the Collect for this day we have just been praying to G.o.d, to give us grace to use such abstinence, that our flesh being subdued to our spirit, we may follow His G.o.dly motions.

Now we ought to have meant something when we said these words. What did we mean by them? Perhaps some of us did not understand them.

They could not be expected to mean anything by them. But it is a sad thing, a very sad thing, that people will come to church Sunday after Sunday, and repeat by rote words which they do not understand, words by which they therefore mean nothing, and yet never care or try to understand them.

What are the words there for, except to be understood? All of you call people foolish, who submit to have prayers read in their churches in a foreign language, which none, at least of the poor, can understand. But what right have you to call them foolish, if you, whose Prayer-books are written in English, take no trouble to find out the meaning of them? Would to Heaven that you would try to find out the meaning of the Prayer-book! Would to Heaven that the day would come, when anyone in this parish who was puzzled by any doctrine of religion, or by any text in the Bible, or word in the Prayer-book, would come confidently to me, and ask me to explain it to him! G.o.d knows, I should think it an honour and a pleasure, as well as a duty. I should think no time better spent than in answering your questions. I do beseech you to ask me, every one of you, when and where you like, any questions about religion which come into your minds. Why am I put in this parish, except to teach you?

and how can I teach you better, than by answering your questions? As it is, I am disheartened, and all but hopeless, at times, about the state of this parish, and the work I am trying to do here; because, though you will come and hear me, thank G.o.d, willingly enough, you do not seem yet to have gained confidence enough in me, or to have learnt to care sufficiently about the best things, to ask questions of me about them. My dear friends, if you wanted to get information about anything you really cared for, you would ask questions enough.

If you wanted to know some way to a place on earth you would ask it; why not ask your way to things better than this earth can give? But whether or not you will question me I must go on preaching to you, though whether or not you care to listen is more, alas! than I can tell.

But listen to me, now, I beseech you, while I try to explain to you the meaning of the words which you have been just using in this Collect. You have asked G.o.d to give you grace to use abstinence.

Now what is the meaning of abstinence? Abstinence means abstaining, refraining, keeping back of your own will from doing something which you might do. Take an example. When a man for his health's sake, or his purse's sake, or any other good reason, drinks less liquor than he might if he chose, he abstains from liquor. He uses abstinence about liquor. There are other things in which a man may abstain.

Indeed, he may abstain from doing anything he likes. He may abstain from eating too much; from lying in bed too long; from reading too much; from taking too much pleasure; from making money; from spending money; from right things; from wrong things; from things which are neither right nor wrong; on all these he may use abstinence. He may abstain for many reasons; for good ones, or for bad ones. A miser will abstain from all sorts of comforts to h.o.a.rd up money. A superst.i.tious man may abstain from comforts, because he thinks G.o.d grudges them to him, or because he thinks G.o.d is pleased by the unhappiness of His creatures, or because he has been taught, poor wretch, that if he makes himself uncomfortable in this life, he shall have more comfort, more honour, more reason for pride and self- glorification, in the life to come. Or a man may abstain from one pleasure, just to be able to enjoy another all the more; as some great gamblers drink nothing but water, in order to keep their heads clear for cheating. All these are poor reasons; some of them base, some of them wicked reasons for abstaining from anything. Therefore, abstinence is not a good thing in itself; for if a thing is good in itself, it can never be wrong. Love is good in itself, and, therefore, you cannot love anyone for a bad reason. Justice is good in itself, pity is good in itself, and, therefore, you can never be wrong in being just or pitiful.

But abstinence is not a good thing in itself. If it were, we should all be bound to abstain always from everything pleasant, and make ourselves as miserable and uncomfortable as possible, as some superst.i.tious persons used to do in old times. Abstinence is only good when it is used for a good reason. If a man abstains from pleasure himself, to save up for his children; if he abstains from over eating and over drinking, to keep his mind clear and quiet; if he abstains from sleep and ease, in order to have time to see his business properly done; if he abstains from spending money on himself, in order to spend it for others; if he abstains from any habit, however harmless or pleasant, because he finds it lead him towards what is wrong, and put him into temptation; then he does right; then he is doing G.o.d's work; then he may expect G.o.d's blessing; then he is trying to do what we all prayed G.o.d to help us to do, when we said, "Give us grace to use such abstinence;" then he is doing, more or less, what St. Paul says he did, "Keeping his body under, and bringing it into subjection."

For, see, the Collect does not say, "Give us grace to use abstinence," as if abstinence were a good thing in itself, but "to use such abstinence, that"--to use a certain kind of abstinence, and that for a certain purpose, and that purpose a good one; such abstinence that our flesh may be subdued to our spirit; that our flesh, the animal, bodily nature which is in us, loving ease and pleasure, may not be our master, but our servant; so that we may not follow blindly our own appet.i.tes, and do just what we like, as brute beasts which have no understanding. And our flesh is to be subdued to our spirit for a certain purpose; not because our flesh is bad, and our spirit good; not in order that we may puff ourselves up and admire ourselves, and say, as the philosophers among the heathen used, "What a strong-minded, sober, self-restraining man I am! How fine it is to be able to look down on my neighbours, who cannot help being fond of enjoying themselves, and cannot help caring for this world's good things. I am above all that. I want nothing, and I feel nothing, and nothing can make me glad or sorry. I am master of my own mind, and own no law but my own will." The Collect gives us the true and only reason, for which it is right to subdue our appet.i.tes; which is, that we may keep our minds clear and strong enough to listen to the voice of G.o.d within our hearts and reasons; to obey the motions of G.o.d's Spirit in us; not to make our bodies our masters, but to live as G.o.d's servants.

This is St. Paul's meaning, when he speaks of keeping under his body, and bringing it into subjection. The exact word which he uses, however, is a much stronger one than merely "keeping under;" it means simply, to beat a man's face black and blue; and his reason for using such a strong word about the matter is, to show us that he thought no labour too hard, no training too sharp, which teaches us how to restrain ourselves, and keep our appet.i.tes and pa.s.sions in manful and G.o.dly control.

Now, a few verses before my text, St. Paul takes an example from foot-racers. "These foot-racers," he says, "heathens though they are, and only trying to win a worthless prize, the petty honour of a crown of leaves, see what trouble they take; how they exercise their limbs; how careful and temperate they are in eating and drinking, how much pain and fatigue they go through to get themselves into perfect training for a race. How much more trouble ought we to take to make ourselves fit to do G.o.d's work? For these foot-racers do all this only to gain a garland which will wither in a week; but we, to gain a garland which will never fade away; a garland of holiness, and righteousness, and purity, and the likeness of Jesus Christ."

The next example of abstinence which St. Paul takes, is from the prize-fighters, who were very numerous and very famous, in the country in which the Corinthians lived. "I fight," he says, "not like one who beats the air;" that is, not like a man who is only brandis.h.i.+ng his hands and sparring in jest, but like a man who knows that he has a fight to fight in hard earnest; a terrible lifelong fight against sin, the world, and the devil; "and, therefore," he says, "I do as these fighters do." They, poor savage and brutal heathens as they are, go through a long and painful training. Their very practice is not play; it is grim earnest. They stand up to strike, and be struck, and are bruised and disfigured as a matter of course, in order that they may learn not to flinch from pain, or lose their tempers, or turn cowards, when they have to fight. "And so do I," says St. Paul; "they, poor men, submit to painful and disagreeable things to make them brave in their paltry battles. I submit to painful and disagreeable things, to make me brave in the great battle which I have to fight against sin, and ignorance, and heathendom." "Therefore," he says, in another place, "I take pleasure in afflictions, in persecutions, in necessities, in distresses;" and that not because those things were pleasant, they were just as unpleasant to him as to anyone else; but because they taught him to bear, taught him to be brave; taught him, in short, to become a perfect man of G.o.d.

This is St. Paul's account of his own training: in the Epistle for to-day we have another account of it; a description of the life which he led, and which he was content to lead--"in much suffering, in stripes, in imprisonments, in tumults, in labours, in watching, in fastings"--and an account, too, of the temper which he had learnt to show amid such a life of vexation, and suffering, and shame, and danger--"approving himself in all things the minister of G.o.d, by pureness, by wisdom, by longsuffering, by kindness, by the spirit of holiness, by love unfeigned;" "as dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things."--In all things proving himself a true messenger from G.o.d, by being able to dare and to endure for G.o.d's sake, what no man ever would have dared and endured for his own sake.

"But"--someone may say--"St. Paul was an apostle; he had a great work to do in the world; he had to turn the heathen to G.o.d; and it is likely enough that he required to train himself, and keep strict watch over all his habits, and ways of thinking and behaving, lest he should grow selfish, lazy, cowardly, covetous, fond of ease and amus.e.m.e.nt. He had, of course, to lead a life of strange suffering and danger; and he had therefore to train himself for it. But what need have we to do as St. Paul did?"

Just as much need, my good friends, if you could see it.

Which of us has not to lead a life of suffering? We shall each and all of us, have our full share of trouble before we die, doubt it not.

And which of us has not to lead a life of danger? I do not mean bodily danger; of that, there is little enough--perhaps too little-- in England now; but of danger to our hearts, minds, characters? Oh, my friends, I pity those who do not think themselves in danger every day of their lives, for the less danger they see around them, the more danger there is. There is not only the common danger of temptation, but over and above it, the worse danger of not knowing temptation when it comes. Who will be most likely to walk into pits and mires upon the moor--the man who knows that they are there around him, or the man who goes on careless and light of heart, fancying that it is all smooth ground? Woe to you, young people, if you fancy that you are to have no woe! Danger to you, young people, if you fancy yourselves in no danger!

"This is sad and dreary news"--some of you may say. Ay, my friends, it would be sad and dreary news indeed; and this earth would be a very sad and dreary place; and life with all its troubles and temptations, would not be worth having, if it were not for the blessed news which the Gospel for this day brings us. That makes up for all the sadness of the Epistle; that gives us hope; that tells us of one who has been through life, and through death too, yet without sin. That tells us of one who has endured a thousand times more temptation than we ever shall, a thousand times more trouble than we ever shall, and yet has conquered it all; and that He who has thus been through all our temptations, borne all our weaknesses, is our King, our Saviour, who loves us, who teaches us, who has promised us His Holy Spirit, to make us like Himself, strong, brave, and patient, to endure all that man or devil, or our own low animal tempers and l.u.s.ts, can do to hurt us. The Gospel for this day tells us how He went and was alone in the wilderness with the wild beasts, and yet trusted in G.o.d, His Father and ours, to keep Him safe. How He went without food forty days and nights, and yet in His extreme hunger, refused to do the least self-willed or selfish thing to get Himself food. Is that no lesson, no message of hope for the poor man who is tempted by hunger to steal, or tempted by need to do a mean and selfish thing, to hear that the Lord Jesus Christ, who bore need and hunger far worse than his, understands all his temptations, and feels for him, and pities him, and has promised him G.o.d's Spirit to make him strong, as He himself was?

Is it no comfort to young people who are tempted to vanity, and display, and self-willed conceited longings, tempted to despise the advice of their parents and elders, and set up for themselves, and choose their own way--Is it no good news, I say, for them to hear that their Lord and Saviour was tempted to it also, and conquered it?--That He will teach them to answer the temptation as He did, when He refused even to let angels hold Him over the temple, up between earth and heaven, for a sign and a wonder to all the Jews, because G.o.d His Father had not bidden Him to do it, and therefore He would not tempt the Lord His G.o.d?

Is it no good news, again, to those who are tempted to do perhaps one little outward wrong thing, to yield on some small point to the ways of the world, in order to help themselves on in life, to hear that their Lord and Saviour conquered that temptation too?--That he refused all the kingdoms of the world, and the glory of them, when the devil offered them, because he knew that the devil could not give them to Him; that all wealth, and power, and glory belonged to G.o.d, and was to be got only by serving Him?

Oh do you all, young people especially, think of this. As you grow up and go out into life, you will be tempted in a hundred different ways, by things which are pleasant--everyone knows that they are pleasant enough--but wrong. One will be tempted to be vain of dress; another to be self-conceited; another to be lazy and idle; another to be extravagant and roving; another to be over fond of amus.e.m.e.nt; another to be over fond of money; another to be over fond of liquor; another to go wrong, as too many young men and young women do, and bring themselves, and those with whom they keep company, and whom they ought, if they really love them, to respect and honour, down into sin and shame. You will all be tempted, and you will all be troubled; one by poverty, one by sickness, one by the burden of a family, one by being laughed at for trying to do right. But remember, oh remember, whenever a temptation comes upon you, that the blessed Jesus has been through it all, and conquered all, and that His will is, that you shall be holy and pure like Him, and that, therefore, if you but ask Him, He will give you strength to keep pure. When you are tempted, pray to Him: the struggle in your own minds will, no doubt, be very great; it will be very hard work for you--sin looks so pleasant on the outside! Poor souls, it is a sad struggle for you! Many a poor young fellow, who goes wrong, deserves rather to be pitied than to be punished. Well then, if no man else will pity him, Jesus, the Man of all men, will. Pray to Him! Cry aloud to Him! Ask Him to make you stout-hearted, patient, really manful, to fight against temptation. Ask Him to give you strength of mind to fight against all bad habits. Ask Him to open your eyes to see when you are in danger. Ask Him to help you to keep out of the way of temptation. Ask Him, in short, to give you grace to use such abstinence that your flesh may be subdued to your spirit. And then you will not follow, as the beasts do, just what seems pleasant to your flesh; no, you will be able to obey Christ's G.o.dly motions, that is, to do, as well as to love, the good desires which He puts into your hearts. You will do not merely what is pleasant, but what is right; you will not be your own slaves, you will be your own masters, and G.o.d's loyal and obedient sons; you will not be, as too many are, mere animals going about in the shape of men, but truly men at heart, who are not afraid of pain, poverty, shame, trouble, or death itself, when they are in the right path, about the work to which G.o.d has called them.

But if you ask Christ to make true men and women of you, you must believe that He will give you what you ask; if you ask Him to help you, you must believe that He will and does help you--you must believe that it is He Himself who has put into your hearts the very desire of being holy and strong at all; and therefore you must believe that you can help yourselves. Help yourselves, and He will help you. If you ask for His help, He will give it. But what is the use of His giving it, if you do not use it? To him who has shall be given, and he shall have more; but from him who has not shall be taken away even what he seems to have. Therefore do not merely pray, but struggle and try YOURSELVES. Train yourselves as St. Paul did; train yourselves to keep your temper; train yourselves to bear unpleasant things for the sake of your duty; train yourselves to keep out of temptation; train yourselves to be forgiving, gentle, thrifty, industrious, sober, temperate, cleanly, as modest as little children in your words, and thoughts, and conduct. And G.o.d, when He sees you trying to be all this, will help you to be so. It may be hard to educate yourselves. Life is a hard business at best--you will find it a thousand times harder, though, if you are slaves to your own fleshly sins. But the more you struggle against sin, the less hard you will find it to fight; the more you resist the devil, the more he will flee from you; the more you try to conquer your own bad pa.s.sions, the more G.o.d will help you to conquer them; it may be a hard battle, but it is a sure one. No fear but that everyone can, if he will, work out his own salvation, for it is G.o.d Himself who works in us to will and to do of His good pleasure. All you have to do is to give yourselves up to Him, to study His laws, to labour as well as long to keep them, and He will enable you to keep them; He will teach you in a thousand unexpected ways; He will daily renew and strengthen your hearts by the working of His Spirit, that you may more and more know, and love, and do, what is right; and you will go on from strength to strength, to the height of perfect men, to the likeness of Jesus Christ the Lord, who conquered all human temptations for your sake, that He might be a high-priest who can be touched with the feeling of our infirmities, because He was tempted in all points like as we are, yet without sin.

VII--GOOD FRIDAY

In all their affliction He was afflicted, and the angel of His presence saved them. In His love and in His pity He redeemed them; and He bare them and carried them all the days of old.--ISAIAH lxiii.

9.

On this very day, at this very hour, 1817 years ago, hung one nailed to a cross; bruised and bleeding, pierced and naked, dying a felon's death between two thieves; in perfect misery, in utter shame, mocked and insulted by all the great, the rich, the learned of His nation; one who had grown up as a man of low birth, believed by all to be a carpenter's son; without scholars.h.i.+p, money, respectability; even without a home wherein to lay His head--and here was the end of His life! True, He had preached n.o.ble words, He had done n.o.ble deeds: but what had they helped Him? They had not made the rich, the learned, the respectable, the religious believe on Him; they had not saved Him from persecution, and insult, and death. The only mourners who stood by to weep over His dying agonies were His mother, a poor countrywoman; a young fisherman; and one who had been a harlot and a sinner. There was an end!

Do you know who that Man was? He was your King; the King of rich and poor; and He was your King, not in spite of His suffering all that shame and misery, but just because He suffered it; because He chose to be poor, and miserable, and despised; because He endured the cross, despising the shame; because He took upon Himself to fulfil His Father's will, all ills which flesh is heir to--therefore He is now your King, the Saviour of the world, the poor man's friend, the Lord of heaven and earth. Is He such a King as YOU wish for?

Is He the sort of King you want, my friends? Does He fulfil your notions of what the poor man's friend should be? Do you, in your hearts, wish He had been somewhat richer, more glorious, more successful in the world's eyes--a wealthy and prosperous man, like Solomon of old? Are any of you ready to say, as the money-blinded Jews said, when they demanded their true King to be crucified, "We have no king but Caesar?--Provided the law-makers and the authorities take care of our interests, and protect our property, and do not make us pay too many rates and taxes, that is enough for us." Will you have no king but Caesar? Alas! those who say that, find that the law is but a weak deliverer, too weak to protect them from selfishness, and covetousness, and decent cruelty; and so Caesar and the law have to give place to Mammon, the G.o.d of money. Do we not see it in these very days? And Mammon is weak, too. This world is not a shop, men are not merely money-makers and wages-earners. There are more things in heaven and earth than are dreamt of in that sort of philosophy.

Self-interest and covetousness cannot keep society orderly and peaceful, let sham philosophers say what they will. And then comes tyranny, lawlessness, rich and poor staining their hands in each other's blood, as we saw happen in France two years ago; and so, after all, Mammon has to give place to Moloch, the fiend of murder and cruelty; and woe to rich and poor when he reigns over them! Ay, woe--woe to rich and poor when they choose anyone for their king but their real and rightful Lord and Master, Jesus, the poor man, afflicted in all their afflictions, the Man of sorrows, crucified on this day.

Is He the kind of King you like? Make up your minds, my friends-- make up your minds! For whether you like Him or not, your King He was, your King He is, your King He will be, blessed be G.o.d, for ever.

Blessed be G.o.d, indeed! If He were not our King; if anyone in heaven or earth was Lord of us, except the Man of sorrows, the Prince of sufferers, what hope, what comfort would there be? What a horrible, black, fathomless riddle this sad, diseased, moaning world would be!

No king would suit us but the Prince of sufferers--Jesus, who has borne all this world's griefs, and carried all its sorrows--Jesus, who has Himself smarted under pain and hunger, oppression and insult, treachery and desertion, who knows them all, feels for them all, and will right them all, in His own good time.

Believing in Jesus, we can travel on, through one wild parish after another, upon English soil, and see, as I have done, the labourer who tills the land worse housed than the horse he drives, worse clothed than the sheep he shears, worse nourished than the hog he feeds--and yet not despair: for the Prince of sufferers is the labourer's Saviour; He has tasted hunger, and thirst, and weariness, poverty, oppression, and neglect; the very tramp who wanders houseless on the moorside is His brother; in his sufferings the Saviour of the world has shared, when the foxes had holes, and the birds of the air had nests, while the Son of G.o.d had not where to lay His head. He is the King of the poor, firstborn among many brethren; His tenderness is Almighty, and for the poor He has prepared deliverance, perhaps in this world, surely in the world to come--boundless deliverance, out of the treasures of His boundless love.

Believing in Jesus, we can pa.s.s by mines, and factories, and by dungeons darker and fouler still, in the lanes and alleys of our great towns and cities, where thousands and tens of thousands of starving men, and wan women, and children grown old before their youth, sit toiling and pining in Mammon's prison-house, in worse than Egyptian bondage, to earn such pay as just keeps the broken heart within the worn-out body;--ay, we can go through our great cities, even now, and see the women, whom G.o.d intended to be Christian wives and mothers, the slaves of the rich man's greed by day, the playthings of his l.u.s.t by night--and yet not despair; for we can cry, No! thou proud Mammon, money-making fiend! These are not thine, but Christ's; they belong to Him who died on the cross; and though thou heedest not their sighs, He marks them all, for He has sighed like them; though there be no pity in thee, there is in Him the pity of a man, ay, and the indignation of a G.o.d! He treasures up their tears; He understands their sorrows; His judgment of their guilt is not like thine, thou Pharisee! He is their Lord, who said, that to those to whom little was given, of them shall little be required. Generation after generation, they are being made perfect by sufferings, as their Saviour was before them; and then, woe to thee! For even as He led Israel out of Egypt with a mighty hand, and a stretched-out arm, and signs and wonders, great and terrible, so shall He lead the poor out of their misery, and make them households like a flock of sheep; even as He led Israel through the wilderness, tender, forbearing, knowing whereof they were made, having mercy on all their brutalities, and idolatries, murmurings, and backslidings, afflicted in all their afflictions--even while He was punis.h.i.+ng them outwardly, as He is punis.h.i.+ng the poor man now--even so shall He lead this people out in His good time, into a good land and large, a land of wheat and wine, of milk and honey; a rest which He has prepared for His poor, such as eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive. He can do it; for the Almighty Deliverer is His name. He will do it; for His name is Love. He knows how to do it; for He has borne the griefs, and carried the sorrows of the poor.

Oh, sad hearts and suffering! Anxious and weary ones! Look to the cross this day! There hung your king! The King of sorrowing souls, and more, the King of sorrows. Ay, pain and grief, tyranny and desertion, death and h.e.l.l, He has faced them one and all, and tried their strength, and taught them His, and conquered them right royally! And, since He hung upon that torturing cross, sorrow is divine, G.o.d-like, as joy itself. All that man's fallen nature dreads and despises, G.o.d honoured on the cross, and took unto Himself, and blessed, and consecrated for ever. And now, blessed are the poor, if they are poor in heart, as well as purse; for Jesus was poor, and theirs is the kingdom of heaven. Blessed are the hungry, if they hunger for righteousness as well as food; for Jesus hungered, and they shall be filled. Blessed are those who mourn, if they mourn not only for their afflictions, but for their sins, and for the sins they see around them; for on this day, Jesus mourned for our sins; on this day He was made sin for us, who knew no sin; and they shall be comforted. Blessed are those who are ashamed of themselves, and hate themselves, and humble themselves before G.o.d this day; for on this day Jesus humbled Himself for us; and they shall be exalted. Blessed are the forsaken and the despised.--Did not all men forsake Jesus this day, in His hour of need? and why not thee, too, thou poor deserted one? Shall the disciple be above his Master? No; everyone that is perfect, must be like his master. The deeper, the bitterer your loneliness, the more are you like Him, who cried upon the cross, "My G.o.d, my G.o.d, why hast Thou forsaken Me?" He knows what that grief, too, is like. He feels for thee, at least. Though all forsake thee, He is with thee still; and if He be with thee, what matter who has left thee for a while? Ay, blessed are those that weep now, for they shall laugh. It is those whom the Lord loveth that He chasteneth. And because He loves the poor, He brings them low. All things are blessed now, but sin; for all things, excepting sin, are redeemed by the life and death of the Son of G.o.d. Blessed are wisdom and courage, joy, and health, and beauty, love and marriage, childhood and manhood, corn and wine, fruits and flowers, for Christ redeemed them by His life. And blessed, too, are tears and shame, blessed are weakness and ugliness, blessed are agony and sickness, blessed the sad remembrance of our sins, and a broken heart, and a repentant spirit. Blessed is death, and blessed the unknown realms, where souls await the resurrection day, for Christ redeemed them by His death. Blessed are all things, weak, as well as strong. Blessed are all days, dark, as well as bright, for all are His, and He is ours; and all are ours, and we are His, for ever.

Therefore sigh on, ye sad ones, and rejoice in your own sadness; ache on, ye suffering ones, and rejoice in your own sorrows. Rejoice that you are made free of the holy brotherhood of mourners, that you may claim your place, too, if you will, among the n.o.ble army of martyrs.

Rejoice that you are counted worthy of a fellows.h.i.+p in the sufferings of the Son of G.o.d. Rejoice and trust on, for after sorrow shall come joy. Trust on; for in man's weakness G.o.d's strength shall be made perfect. Trust on, for death is the gate of life. Endure on to the end, and possess your souls in patience for a little while, and that, perhaps, a very little while. Death comes swiftly; and more swiftly still, perhaps, the day of the Lord. The deeper the sorrow, the nearer the salvation:

The night is darkest before the dawn; When the pain is sorest the child is born; And the day of the Lord is at hand.

Ay, if the worst should come; if neither the laws of your country nor the benevolence of the righteous were strong enough to defend you; if one charitable plan after another were to fail; if the labour-market were getting fuller and fuller, and poverty were spreading wider and wider, and crime and misery were breeding faster and still faster every year than education and religion; all hope for the poor seemed gone and lost, and they were ready to believe the men who tell them that the land is over-peopled--that there are too many of us, too many industrious hands, too many cunning brains, too many immortal souls, too many of G.o.d's children upon G.o.d's earth, which G.o.d the Father made, and G.o.d the Son redeemed, and G.o.d the Holy Spirit teaches: then the Lord, the Prince of sufferers, He who knows your every grief, and weeps with you tear for tear, He would come out of His place to smite the haughty ones, and confound the cunning ones, and silence the loud ones, and empty the full ones; to judge with righteousness for the meek of the earth, to hearken to the prayer of the poor, whose heart he has been preparing, and to help the fatherless and needy to their right, that the man of the world may be no more exalted against them.