Blackwood's Edinburgh Magazine, Vol. 68, No 422, December 1850. Various
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 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 cannot bestow your 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 the Lazarus as to the 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 shall 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 ye 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,'2 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.'3 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.
ANCIENT AND MODERN ELOQUENCE
Eloquence, in its highest flights, is beyond all question the greatest exertion of the human mind. It requires for its conception a combination of the most exalted faculties; for its execution, a union of the most extraordinary powers. Unite in thought the most varied and dissimilar faculties of the soul – strength of understanding with brilliancy of imagination; fire of conception with solidity of judgment; a retentive memory with an enthusiastic fancy; the warmth of poetry with the coldness of prose; an eye for the beauties of nature with a command of the realities of life; a mind stored with facts and a heart teeming with impressions – and you will form the elements from which the most powerful style of oratory is to be created. But this is not all. Physical powers, if not essential, are at least a great addition to the mental qualities required for its success. The orator must have at once the lengthened thought which is requisite for a prolonged argument, and the ready wit which can turn to the best advantage any incident which may occur in the course of its delivery. More than all is required the fixity of purpose, the energy in effort, the commanding turn, which, as it is the most valuable and important faculty of the mind, so it is the one most rarely to be met with in any walk of life, and least of all in combination with the brilliant and imaginative qualities, which are the very soul of every art which is to subdue or captivate mankind.
It is not surprising that the art of the orator should require, for its highest flights, so rare a combination of qualities, for of all the efforts of the human mind it is the most
Jeremy Taylor —
Ib.