CHAPTER XII.
For every man shall bear his own burden.--Gal. vi. 5.
"BRETHREN! every man has his burden. If God designed our lives to end at
the grave, may we not believe that He would have freed an existence so
brief from the cares and sorrows to which, since the beginning of the
world, mankind has been subjected? Suppose that I am a kind father, and
have a child whom I dearly love, but I know by a divine revelation that
he will die at the age of eight years, surely I should not vex his
infancy by needless preparations for the duties of life? If I am a rich
man, I should not send him from the caresses of his mother to the stern
discipline of school. If I am a poor man, I should not take him with me
to hedge and dig, to scorch in the sun, to freeze in the winter's cold:
why inflict hardships on his childhood for the purpose of fitting him for
manhood, when I know that he is doomed not to grow into man? But if, on
the other hand, I believe my child is reserved for a more durable
existence, then should I not, out of the very love I bear to him, prepare
his childhood for the struggle of life, according to that station in
which he is born, giving many a toil, many a pain, to the infant, in
order to rear and strengthen him for his duties as man? So it is with
our Father that is in heaven. Viewing this life as our infancy and the
next as our spiritual maturity, where 'in the ages to come He may show
the exceeding riches of His grace,' it is in His tenderness, as in His
wisdom; to permit the toil and the pain which, in tasking the powers and
developing the virtue of the soul, prepare it for 'the earnest of our
inheritance.' Hence it is that every man has his burden. Brethren, if
you believe that God is good, yea, but as tender as a human father, you
will know that your troubles in life are a proof that you are reared for
an eternity. But each man thinks his own burden the hardest to bear: the
poor-man groans under his poverty, the rich man under the cares that
multiply with wealth. For so far from wealth freeing us from trouble,
all the wise men who have written in all ages have repeated, with one
voice, the words of the wisest, 'When goods increase, they are increased
that eat them: and what good is there to the owners thereof, saving the
beholding of them with their eyes?' And this is literally true, my
brethren: for, let a man be as rich as was the great King Solomon
himself, unless he lock up all his gold in a chest, it must go abroad to
be divided amongst others; yea, though, like Solomon, he make him great
works,--though he build houses and plant vineyards, and make him gardens
and orchards,--still the gold that he spends feeds but the mouths he
employs; and Solomon himself could not eat with a better relish than the
poorest mason who builded the house, or the humblest labourer who planted
the vineyard. Therefore 'when goods increase, they are increased that
eat them.' And this, my brethren, may teach us toleration and compassion
for the rich. We share their riches, whether they will or not; we do not
share their cares. The profane history of our own country tells us that
a princess, destined to be the greatest queen that ever sat on this
throne, envied the milk-maid singing; and a profane poet, whose wisdom
was only less than that of the inspired writers, represents the man who,
by force--and wit, had risen to be a king sighing for the sleep
vouchsafed to the meanest of his subjects,--all bearing out the words of
the son of David, 'The sleep of the labouring man is sweet, whether he
eat little or much; but the abundance of the rich will not suffer him to
sleep.'
"Amongst my brethren now present there is, doubtless, some one who has
been poor, and by honest industry has made himself comparatively rich.
Let his heart answer me while I speak: are not the chief cares that now
disturb him to be found in the goods he hath acquired? Has he not both
vexations to his spirit and trials to his virtue, which he knew not when
he went forth to his labour, and took no heed of the morrow? But it is
right, my brethren, that to every station there should be its care, to
every man his burden; for if the poor did not sometimes so far feel
poverty to be a burden as to desire to better their condition, and (to
use the language of the world) 'seek to rise in life,' their most
valuable energies would never be aroused; and we should not witness that
spectacle, which is so common in the land we live in,--namely, the
successful struggle of manly labour against adverse fortune,--a struggle
in which the triumph of one gives hope to thousands. It is said that
necessity is the mother of invention; and the social blessings which are
now as common to us as air and sunshine have come from that law of our
nature which makes us aspire towards indefinite improvement, enriches
each successive generation by the labours of the last, and in free
countries often lifts the child of the labourer to a place amongst the
rulers of the land. Nay, if necessity is the mother of invention,
poverty is the creator of the arts. If there had been no poverty, and no
sense of poverty, where would have been that which we call the wealth of
a country? Subtract from civilization all that has been produced by the
poor, and what remains?--the state of the savage. Where you now see
labourer and prince, you would see equality indeed,--the equality of wild
men. No; not even equality there! for there brute force becomes
lordship, and woe to the weak! Where you now see some in frieze, some in
purple, you would see nakedness in all. Where stands the palace and the
cot, you would behold but mud huts and caves. As far as the peasant
excels the king among savages, so far does the society exalted and
enriched by the struggles of labour excel the state in which Poverty
feels no disparity, and Toil sighs for no ease. On the other hand, if
the rich were perfectly contented with their wealth, their hearts would
become hardened in the sensual enjoyments it procures. It is that
feeling, by Divine Wisdom implanted in the soul, that there is vanity and
vexation of spirit in the things of Mammon, which still leaves the rich
man sensitive to the instincts of Heaven, and teaches him to seek for
happiness in those beneficent virtues which distribute his wealth to the
profit of others. If you could exclude the air from the rays of the
fire, the fire itself would soon languish and die in the midst of its
fuel; and so a man's joy in his wealth is kept alive by the air which it
warms; and if pent within itself, is extinguished.
"And this, my brethren, leads me to another view of the vast subject
opened to us by the words of the apostle, 'Every man shall bear his own
burden.' The worldly conditions of life are unequal. Why are they
unequal? O my brethren, do you not perceive? Think you that, if it had
been better for our spiritual probation that there should be neither
great nor lowly, rich nor poor, Providence would not so have ordered the
dispensations of the world, and so, by its mysterious but merciful
agencies, have influenced the framework and foundations of society? But
if from the remotest period of human annals, and in all the numberless
experiments of government which the wit of man has devised, still this
inequality is ever found to exist, may we not suspect that there is
something in the very principles of our nature to which that inequality
is necessary and essential? Ask why this inequality? Why?--as well ask
why life is the sphere of duty and the nursery of virtues! For if all
men were equal, if there were no suffering and no ease, no poverty and no
wealth, would you not sweep with one blow the half, at least, of human
virtues from the world? If there were no penury and no pain, what would
become of fortitude; what of patience; what of resignation? If there
were no greatness and no wealth, what would become of benevolence, of
charity, of the blessed human pity, of temperance in the midst of luxury,
of justice in the exercise of power? Carry the question further; grant
all conditions the same,--no reverse, no rise, and no fall, nothing to
hope for, nothing to fear,--what a moral death you would at once inflict
upon all the energies of the soul, and what a link between the Heart of
Man and the Providence of God would be snapped asunder! If we could
annihilate evil, we should annihilate hope; and hope, my brethren, is the
avenue to faith. If there be 'a time to weep and a time to laugh,' it is
that he who mourns may turn to eternity for comfort, and he who rejoices
may bless God for the happy hour. Ah, my brethren, were it possible to
annihilate the inequalities of human life, it would be the banishment of
our worthiest virtues, the torpor of our spiritual nature, the palsy of
our mental faculties. The moral world, like the world without us,
derives its health and its beauty from diversity and contrast.
"'Every man shall bear his own burden.' True; but now turn to an earlier
verse in the same chapter,--'Bear ye one another's burdens, and so fulfil
the law of Christ.' Yes, while Heaven ordains to each his peculiar
suffering, it connects the family of man into one household, by that
feeling which, more perhaps than any other, distinguishes us from the
brute creation,--I mean the feeling to which we give the name of
sympathy,--the feeling for each other! The herd of deer shun the stag
that is marked by the gunner; the flock heedeth not the sheep that creeps
into the shade to die; but man has sorrow and joy not in himself alone,
but in the joy and sorrow of those around him. He who feels only for
himself abjures his very nature as man; for do we not say of one who has
no tenderness for mankind that he is inhuman; and do we not call him who
sorrows with the sorrowful humane?
"Now, brethren, that which especially marked the divine mission of our
Lord is the direct appeal to this sympathy which distinguishes us from
the brute. He seizes, not upon some faculty of genii given but to few,
but upon that ready impulse of heart which is given to us all; and in
saying, 'Love one another,' 'Bear ye one another's burdens,' he elevates
the most delightful of our emotions into the most sacred of His laws.
The lawyer asks our Lord, 'Who is my neighbour?' Our Lord replies by the
parable of the good Samaritan. The priest and the Levite saw the wounded
man that fell among the thieves and passed by on the other side. That
priest might have been austere in his doctrine, that Levite might have
been learned in the law; but neither to the learning of the Levite nor to
the doctrine of the priest does our Saviour even deign to allude. He
cites but the action of the Samaritan, and saith to the lawyer, 'Which
now of these three, thinkest thou, was neighbour unto him that fell among
the thieves? And he said, He that showed mercy unto him. Then said
Jesus unto him, Go, and do thou likewise.'
"O shallowness of human judgments! It was enough to be born a Samaritan
in order to be rejected by the priest, and despised by the Levite. Yet
now, what to us the priest and the Levite, of God's chosen race though
they were? They passed from the hearts of men when they passed the
sufferer by the wayside; while this loathed Samaritan, half thrust from
the pale of the Hebrew, becomes of our family, of our kindred; a brother
amongst the brotherhood of Love, so long as Mercy and Affliction shall
meet in the common thoroughfare of Life!
"'Bear ye one another's burdens and so fulfil the law of Christ.' Think
not, O my brethren, that this applies only to almsgiving, to that relief
of distress which is commonly called charity, to the obvious duty of
devoting from our superfluities something that we scarcely miss to the
wants of a starving brother. No. I appeal to the poorest amongst ye, if
the worst burdens are those of the body,--if the kind word and the tender
thought have not often lightened your hearts more than bread bestowed
with a grudge, and charity that humbles you by a frown. Sympathy is a
beneficence at the command of us all,--yea, of the pauper as of the king;
and sympathy is Christ's wealth. Sympathy is brotherhood. The rich are
told to have charity for the poor, and the poor are enjoined to respect
their superiors. Good: I say not to the contrary. But I say also to the
poor, '/In your turn have charity for the rich/;' and I say to the rich,
'/In your turn respect the poor/.'
"'Bear ye one another's burdens, and so fulfil the law of Christ.' Thou,
O poor man, envy not nor grudge thy brother his larger portion of worldly
goods. Believe that he hath his sorrows and crosses like thyself, and
perhaps, as more delicately nurtured, he feels them more; nay, hath he
not temptations so great that our Lord hath exclaimed, 'How hardly shall
they that have riches enter into the kingdom of heaven'? And what are
temptations but trials; what are trials but perils and sorrows? Think
not that you can bestow no charity on the rich man, even while you take
your sustenance from his hands. A heathen writer, often cited by the
earliest preachers of the gospel, hath truly said, 'Wherever there is
room for a man there is place for a benefit.'
"And I ask any rich brother amongst you, when he hath gone forth to
survey his barns and his granaries, his gardens and orchards, if suddenly
in the vain pride of his heart, he sees the scowl on the brow of the
labourer,--if he deems himself hated in the midst of his wealth, if he
feels that his least faults are treasured up against him with the
hardness of malice, and his plainest benefits received with the
ingratitude of envy,--I ask, I say, any rich man, whether straightway all
pleasure in his worldly possessions does not fade from his heart, and
whether he does not feel what a wealth of gladness it is in the power of
the poor man to bestow! For all these things of Mammon pass away; but
there is in the smile of him whom we have served a something that we may
take with us into heaven. If, then, ye bear one another's burdens, they
who are poor will have mercy on the errors and compassion for the griefs
of the rich. To all men it was said--yes, to Lazarus as to Dives--'Judge
not, that ye be not judged.' But think not, O rich man, that we preach
only to the poor. If it be their duty not to grudge thee thy substance,
it is thine to do all that may sweeten their labour. Remember that when
our Lord said, 'How hardly shall they that have riches enter into the
kingdom of heaven,' He replied also to them who asked, 'Who then can be
saved?' 'The things which are impossible with men are possible with
God,' that is, man left to his own temptations would fail; but,
strengthened by God, he shall be saved. If thy riches are the tests of
thy trial, so may they also be the instruments of thy virtues. Prove by
thy riches that thou art compassionate and tender, temperate and benign,
and thy riches themselves may become the evidence at once of thy faith
and of thy works.
"We have constantly on our lips the simple precept, 'Do unto others as
you would be done by.' Why do we fail so often in the practice? Because
we neglect to cultivate that SYMPATHY which nature implants as an
instinct, and the Saviour exalts as a command. If thou wouldst do unto
thy neighbour as thou wouldst be done by, ponder well how thy neighbour
will regard the action thou art about to do to him. Put thyself into his
place. If thou art strong and he is weak, descend from thy strength and
enter into his weakness; lay aside thy burden for the while, and buckle
on his own; let thy sight see as through his eyes, thy heart beat as in
his bosom. Do this, and thou wilt often confess that what had seemed
just to thy power will seem harsh to his weakness. For 'as a zealous man
hath not done his duty when he calls his brother drunkard and beast,'
even so an administrator of the law mistakes his object if he writes on
the grand column of society only warnings that irritate the bold and
terrify the timid; and a man will be no more in love with law than with
virtue, 'if he be forced to it with rudeness and incivilities.' If,
then, ye would bear the burden of the lowly, O ye great, feel not only
for them, but with! Watch that your pride does not chafe them, your
power does not wantonly gall. Your worldly inferior is of the class from
which the Apostles were chosen, amidst which the Lord of Creation
descended from a throne above the seraphs."
The parson here paused a moment, and his eye glanced towards the pew near
the pulpit, where sat the magnate of Hazeldean. The squire was leaning
his chin thoughtfully on his hand, his brow inclined downwards, and the
natural glow of his complexion much heightened.
"But," resumed the parson, softly, without turning to his book, and
rather as if prompted by the suggestion of the moment--"but he who has
cultivated sympathy commits not these errors, or, if committing them,
hastens to retract. So natural is sympathy to the good man that he obeys
it mechanically when he suffers his heart to be the monitor of his
conscience. In this sympathy, behold the bond between rich and poor! By
this sympathy, whatever our varying worldly lots, they become what they
were meant to be,--exercises for the virtues more peculiar to each; and
thus, if in the body each man bear his own burden, yet in the fellowship
of the soul all have common relief in bearing the burdens of each other.
This is the law of Christ,--fulfil it, O my flock!"
Here the parson closed his sermon, and the congregation bowed their
heads.
