Sermon 4. Christ's Privations a Meditation for
Christians 
"Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." 2 Cor. viii. 9.
[Note] {39} AS time goes on, and Easter draws nearer, we are called upon not only to mourn over our sins, but especially over the various sufferings which Christ our Lord and Saviour underwent on account of them. Why is it, my brethren, that we have so little feeling on the matter as we commonly have? Why is it that we are used to let the season come and go just like any other season, not thinking more of Christ than at other times, or, at least, not feeling more? Am I not right in saying that this is the case? and if so, have I not cause for asking why it is the case? We are not moved when we hear of the bitter passion of Jesus Christ, the Son of God, for us. We neither bewail our sins which caused it, nor have any sympathy with it. We do not suffer with Him. If we come to Church, we hear, {40} and then we go away again; not distressed at all; or if distressed, only for the moment. And many do not come to Church at all; and to them, of course, this holy and solemn time is like other times. They eat, and drink, and sleep, and rise up, and go about their business and their pleasure, just as usual. They do not carry the thought of Him who died for them, along with them,—with them wherever they are,—with them "whether they eat, or drink, or whatever they do." They in no sense "live," to use St. Paul's words, "by the faith of the Son of God, who loved them and gave Himself for them."
This, alas! cannot be denied. Yet, if it be so, that the Son of God came down from heaven, put aside His glory, and submitted to be despised, cruelly treated, and put to death by His own creatures,—by those whom He had made, and whom He had preserved up to that day, and was then upholding in life and being,—is it reasonable that so great an event should not move us? Does it not stand to reason that we must be in a very irreligious state of mind, unless we have some little gratitude, some little sympathy, some little love, some little awe, some little self-reproach, some little self-abasement, some little repentance, some little desire of amendment, in consequence of what He has done and suffered for us? Or, rather, may not so great a Benefactor demand of us some overflowing gratitude, keen sympathy, fervent love, profound awe, bitter self-reproach, earnest repentance, eager desire and longing after a new heart? Who can deny all this? Why then, O my brethren is it not so? why are things with us {41} as they are? Alas! I sorrowfully foretell that time will go on, and Passion-tide, Good Friday, and Easter-Day will pass by, and the weeks after it, and many of you will be just what you were—not at all nearer heaven, not at all nearer Christ in your hearts and lives, not impressed lastingly or savingly with the thought of His mercies and your own sins and demerits.
But why is this? why do you so little understand the Gospel of your salvation? why are your eyes so dim, and your ears so hard of hearing? why have you so little faith? so little of heaven in your hearts? For this one reason, my brethren, if I must express my meaning in one word, because you so little meditate. You do not meditate, and therefore you are not impressed.
What is meditating on Christ? it is simply this, thinking habitually and constantly of Him and of His deeds and sufferings. It is to have Him before our minds as One whom we may contemplate, worship, and address when we rise up, when we lie down, when we eat and drink, when we are at home and abroad, when we are working, or walking, or at rest, when we are alone, and again when we are in company; this is meditating. And by this, and nothing short of this, will our hearts come to feel as they ought. We have stony hearts, hearts as hard as the highways; the history of Christ makes no impression on them. And yet, if we would be saved, we must have tender, sensitive, living hearts; our hearts must be broken, must be broken up like ground, and dug, and watered, and tended, and cultivated, till they become as gardens, gardens of Eden, acceptable to our God, gardens in which the Lord God {42} may walk and dwell; filled, not with briars and thorns, but with all sweet-smelling and useful plants, with heavenly trees and flowers. The dry and barren waste must burst forth into springs of living water. This change must take place in our hearts if we would be saved; in a word, we must have what we have not by nature, faith and love; and how is this to be effected, under God's grace, but by godly and practical meditation through the day?
St. Peter describes what I mean, when he says, speaking of Christ, "Whom having not seen ye love: in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." [1 Pet. i. 8]
Christ is gone away; He is not seen; we never saw Him, we only read and hear of Him. It is an old saying, "Out of sight, out of mind." Be sure, so it will be, so it must be with us, as regards our blessed Saviour, unless we make continual efforts all through the day to think of Him, His love, His precepts, His gifts, and His promises. We must recall to mind what we read in the Gospels and in holy books about Him; we must bring before us what we have heard in Church; we must pray God to enable us to do so, to bless the doing so, and to make us do so in a simple-minded, sincere, and reverential spirit. In a word, we must meditate, for all this is meditation; and this even the most unlearned person can do, and will do, if he has a will to do it.
Now of such meditation, or thinking over Christ's deeds and sufferings, I will say two things; the first of {43} which would be too plain to mention, except that, did I not mention it, I might seem to forget it, whereas I grant it. It is this: that such meditation is not at all pleasant at first. I know it; people will find it at first very irksome, and their minds will gladly slip away to other subjects. True: but consider, if Christ thought your salvation worth the great sacrifice of voluntary sufferings for you, should not you think (what is your own concern) your own salvation worth the slight sacrifice of learning to meditate upon those sufferings? Can a less thing be asked of you, than, when He has done the work, that you should only have to believe in it and accept it?
And my second remark is this: that it is only by slow degrees that meditation is able to soften our hard hearts, and that the history of Christ's trials and sorrows really moves us. It is not once thinking of Christ or twice thinking of Christ that will do it. It is by going on quietly and steadily, with the thought of Him in our mind's eye, that by little and little we shall gain something of warmth, light, life, and love. We shall not perceive ourselves changing. It will be like the unfolding of the leaves in spring. You do not see them grow; you cannot, by watching, detect it. But every day, as it passes, has done something for them; and you are able, perhaps, every morning to say that they are more advanced than yesterday. So is it with our souls; not indeed every morning, but at certain periods, we are able to see that we are more alive and religious than we were, though during the interval we were not conscious that we were advancing. {44}
Now, then, as if by way of specimen, I will say a few words upon the voluntary self-abasement of Christ, to suggest to you thoughts, which you ought, indeed, to bear about you at all times, but especially at this most holy season of the year; thoughts which will in their poor measure (please God) prepare you for seeing Christ in heaven, and, in the meanwhile, will prepare you for seeing Him in His Easter Festival. Easter-Day comes but once a year; it is short, like other days. O that we may make much of it, that we may make the most of it, that we may enjoy it! O that it may not pass over like other days, and leave us no fragrance after it to remind us of it!
Come then, my brethren, at this time, before the solemn days are present, and let us review some of the privations of the Son of God made man, which should be your meditation through these holy weeks.
And, chiefly, He seems to speak to the poor. He came in poverty. St. Paul says, in the text, "Ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." Let not the poor suppose that their hardships are their own only, and that no one else ever felt them. The Most High God, God the Son, who had reigned with the Father from everlasting, supremely blessed, He, even He, became a poor man, and suffered the hardships of the poor. What are their hardships? I suppose such as these:—that they have bad lodging, bad clothing, not enough to eat, or of a poor kind, that they have few pleasures or amusements, that they are despised, that they are dependent upon {45} others for their living, and that they have no prospects for the future. Now how was it with Christ, the Son of the Living God? Where was He born? In a stable. I suppose not many men suffer an indignity so great; born, not in quiet and comfort, but amid the brute cattle; and what was His first cradle, if I may so call it? a manger. Such were the beginnings of His earthly life; nor did His condition mend as life went on. He says on one occasion, "Foxes have holes, and birds of the air have nests, but the Son of Man hath not where to lay His head." [Luke ix. 58.] He had no home. He was, when He began to preach, what would now be called with contempt a vagrant. There are persons who are obliged to sleep where they can; such, in good measure, seems to have been our blessed Lord. We hear of Martha who was hospitable to Him, and of others; but, though little is told us, He seems, from what is told, to have lived a rougher life than any village peasant. He was forty days in the wilderness: where do you think He slept then? in caves of the rock. And who were His companions then? worse companions even than those He was born among. He was born in a cave; He passed forty nights in a cave; but on His birth, at least, they were tame beasts whom He was among, the ox and the ass. But during His forty days' temptation He "was with the wild beasts." Those caverns in the wilderness are filled with fierce and poisonous creatures. There Christ slept; and doubtless, but for His Father's unseen arm and {46} His own sanctity, they would have fallen upon Him.
Again, cold is another hardship which sensibly afflicts us. This, too, Christ endured. He remained whole nights in prayer upon the mountains. He rose before day and went into solitary places to pray. He was on the sea at night.
Heat is a suffering which does not afflict us much in our country, but is very formidable in the eastern parts, where our Saviour lived. Men keep at home when the sun is high, lest it should harm them; yet we read of His sitting down on Jacob's well at mid-day, being wearied with His journey.
Observe this also, to which I have already referred. He was constantly journeying during His ministry, and journeying on foot. Once He rode into Jerusalem, to fulfil a prophecy.
Again, He endured hunger and thirst. He was athirst at the well, and asked the Samaritan woman to give Him water to drink. He was hungry in the wilderness, when He fasted forty days. At another time, when actively engaged in His works of mercy, He and His disciples had no time to eat bread [Mark vi. 31.]. And, indeed, wandering about as He did, He seldom could have been certain of a meal. And what was the kind of food He lived on? He was much in the neighbourhood of an inland sea or lake, called the sea of Gennesaret, or Tiberias, and He and His Apostles lived on bread and fish; as spare a diet as poor men have now, or sparer. {47} We hear, on one well-known occasion, of five barley loaves and two small fishes. After His resurrection He provided for His Apostles—"a fire, and fish laid thereon, and bread;" [John xxi. 9.] as it would seem, their usual fare.
Yet it deserves notice that, in spite of this penury, He and His were in the custom of giving something to the poor notwithstanding. They did not allow themselves to make the most even of the little they had. When the traitor Judas rose up and went out to betray Him, and Jesus spoke to him, some of the Apostles thought that He was giving directions about alms to the poor; this shows His practice.
And He was, as need scarcely be added, quite dependent on others. Sometimes rich men entertained Him. Sometimes, as I have said, pious persons ministered to Him of their substance [Luke viii. 3.]. He lived, in His own blessed words, like the ravens, whom God feeds, or like the grass of the field, which God clothes.
Need I add that He had few pleasures, few recreations? it is hardly in place to speak on such a topic in the case of One who came from God, and who had other thoughts and ways than we have. Yet there are innocent enjoyments which God gives us here to counterbalance the troubles of life; our Lord was exposed to the trouble, and might have taken also its compensation. But He refrained. It has been observed, that He is never spoken of as mirthful; we often read of His sighing, groaning, and weeping. He was "a man of sorrows and acquainted with grief." {48}
Now let us proceed to other greater sufferings, which He took on Himself when He became poor. Contempt, hatred, and persecution from the world was one of these. Even in His infancy Mary had to flee with Him into Egypt to hinder Herod from killing Him. When He returned, it was not safe to dwell in Judea, and He was brought up at Nazareth, a place of evil name, where the holy Virgin had been when Gabriel the Angel came to her. I need not say how He was set at nought and persecuted by the Pharisees and priests when He began to preach, and had again and again to flee for His life, which they were bent on taking.
Another great suffering from which our Lord did not withdraw Himself, was what in our case we call bereavement, the loss of relations or friends by death. This, indeed, it was not easy for Him to sustain, who had but one earthly near relation, and so few friends; but even this affliction He tasted for our sakes. Lazarus was His friend, and He lost him. He knew, indeed, that He could restore him, and He did. Yet still He bitterly lamented him, for whatever reason, so that the Jews said, "Behold how He loved him." But a greater and truer bereavement, as far as we dare speak of it, was His original act of humiliation itself, in leaving His heavenly glory and coming down on earth. This, of course, is a great mystery to us from beginning to end; still, He certainly vouchsafes to speak, through His Apostle, of His "emptying Himself" of His glory; so that we may fairly and reverently consider it as an unspeakable and wondrous bereavement, which He underwent, {49} in being for the time, as it were, disinherited, and made in the likeness of sinful flesh.
But all these were but the beginning of sorrows with Him; to see their fulness we must look on to His passion. In the anguish which He then endured, we see all His other sorrows concentrated and exceeded; though I shall say little of it now, when His "time is not yet come."
But I will observe thus much; first, what is very wonderful and awful, the overwhelming fear He had of His sufferings before they came. This shows how great they were; but it would seem besides this, as if He had decreed to go through all trials for us, and, among them, the trial of fear. He says, "Now is My soul troubled, and what shall I say? Father, save Me from this hour; but for this cause came I unto this hour." And when the hour came, this terror formed the beginning of His sufferings, and caused His agony and bloody sweat. He prayed, "O My Father, if it be possible, let this cup pass from Me; nevertheless, not My will, but Thine, be done." St. Luke adds; "And being in an agony, He prayed more earnestly, and His sweat was as it were great drops of blood falling down to the ground." [John xii. 27. Matt. xxvi. 39. Luke xxii. 44.]
Next, He was betrayed to death by one of His own friends. What a bitter stroke was this! He was lonely enough without this: but in this last trial, one of the twelve Apostles, His own familiar friend, betrayed Him, and the others forsook Him and fled; though St. Peter and St. John afterwards recovered heart a little, and {50} followed Him. Yet soon St. Peter himself incurred a worse sin, by denying Him thrice. How affectionately He felt towards them, and how He drew towards them with a natural movement of heart upon the approach of His trial, though they disappointed Him, is plain from the words He used towards them at His Last Supper; "He said unto them, With desire I have desired to eat this passover with you before I suffer." [Luke xxii. 15.]
Soon after this His sufferings began; and both in soul and in body was this Holy and Blessed Saviour, the Son of God, and Lord of life, given over to the malice of the great enemy of God and man. Job was given over to Satan in the Old Testament, but within prescribed limits; first, the Evil One was not allowed to touch his person, and afterwards, though his person, yet not his life. But Satan had power to triumph, or what he thought was triumphing, over the life of Christ, who confesses to His persecutors, "This is your hour, and the power of darkness." [Luke xxii. 53.] His head was crowned and torn with thorns, and bruised with staves; His face was defiled with spitting; His shoulders were weighed down with the heavy cross; His back was rent and gashed with scourges; His hands and feet gored through with nails; His side, by way of contumely, wounded with the spear; His mouth parched with intolerable thirst; and His soul so bedarkened, that He cried out, "My God, My God, why hast Thou forsaken Me?" [Matt. xxvii. 46.] And thus He hung upon the Cross for six hours, His whole body one wound, exposed almost naked to the eyes {51} of men, "despising the shame," [Heb. xii. 2.] and railed at, taunted, and cursed by all who saw Him. Surely to Him alone, in their fulness, apply the Prophet's words; "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto My sorrow which is done unto Me, wherewith the Lord hath afflicted Me in the day of His fierce anger." [Lam. i. 12.]
How little are our sorrows to these! how little is our pain, our hardships, our persecutions, compared with those which Christ voluntarily undertook for us! If He, the sinless, underwent these, what wonder is it that we sinners should endure, if it so be, the hundredth part of them? How base and miserable are we, for understanding them so little, for being so little impressed by them! Alas! if we felt them as we ought, of course they would be to us, at seasons such as that now coming, far worse than what the death of a friend is, or his painful illness. We should not be able at such times to take pleasure in this world; we should lose our enjoyment of things of earth; we should lose our appetite, and be sick at heart, and only as a matter of duty eat, and drink, and go about our work. The Holy Season on which we shall soon enter would be a week of mourning, as when a dead body is in a house. We cannot, indeed, thus feel, merely because we wish and ought so to feel. We cannot force ourselves into so feeling. I do not exhort this man or that so to feel, since it is not in his power. We cannot work ourselves up into such feelings; or, if we can, it is better we should not, {52} because it is a working up, which is bad. Deep feeling is but the natural or necessary attendant on a holy heart. But though we cannot at our will thus feel, and at once, we can go the way thus to feel. We can grow in grace till we thus feel. And, meanwhile, we can observe such an outward abstinence from the innocent pleasures and comforts of life, as may prepare us for thus feeling; such an abstinence as we should spontaneously observe if we did thus feel. We may meditate upon Christ's sufferings; and by this meditation we shall gradually, as time goes on, be brought to these deep feelings. We may pray God to do for us what we cannot do for ourselves, to make us feel; to give us the spirit of gratitude, love, reverence, self-abasement, godly fear, repentance, holiness, and lively faith.
Note
Fifth Sunday in Lent.
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