LITMIR.BIZ

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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 is it 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 virtues of the soul, prepare it for 'the earnest of our inheritance, the redemption of the purchased possession.' 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 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 civilisation 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 stand 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 elevated virtues to which wealth invites him – namely, protection to the lowly and beneficence to the distressed.

      "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 farther; 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, distinguish 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

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