And the first thing which strikes us is this: What a vast field it is on which we have to exercise it. To those who have to see a great deal of the sorrows of others, sometimes life simply seems one series of undeserved calamities. Take, for instance, that unhappy man who, recently, in this cathedral, shot himself, and by his own act passed into the other world. Look into his history, and you will find nothing specially wrong that he had done up to then. He had just been one of the unfortunates amongst us. He had been for years a steady workman, able to keep himself; then his joints got stiff, too stiff for work. "I cannot go on living on your husband's earnings, Rose," he said, on the morning that he died, and without, no doubt, a proper understanding of the guilt of self-murder, by his own act he passed—so he thought—out of trouble into rest. We do well to pray that we comfortable people in the world may be pardoned for any carelessness and selfishness on our part which makes the world so intolerable to many of our fellow creatures. But still, though we may soften by our pity the act which he did, and even for such an one we can only speak softly about the dead; though we know full well that some of the best men that ever lived, in a fit of insanity, or under depression quite impossible for them to control, have passed, by their own hand, out of this world, yet we cannot hide from ourselves that self-destruction is an act of cowardice, that where men and women break down is not in physical courage, but in moral courage, and that those lines penned long ago are true to-day:
"When all the blandishments of life are gone,
The coward slinks to death, the brave live on!"
But we need not go to such an exceptional occurrence as that to find a field for this exercise of moral courage. Take all those incidents of life which happen day after day—the little child snatched from us in all its beauty and its innocence: the bright lad shot upon the field of battle in a moment, taken away with all his brightness, and his laughter, and his merriment; the man who loses in middle life his money and has to begin the hard struggle of saving all over again—how are we to explain it? What can we say to light up in any degree so vast a problem? There is, my dear brothers and sisters, I believe, no full explanation here, but there is a belief which comforts us, and that is, that these calamities of life are all being used for a great purpose; that when the Scripture says of God that "He sits as a refiner and purifier of silver," it does give us some sort of clue which nerves us to bear what we have to bear. Those who pass from us, pass, we believe, into what has been called, "God's great Convalescent Home" in another world, but to us who have to suffer, who receive these strokes, the suffering is not useless; it is a furnace which has to fashion that heavenly tempered thing which we call "moral courage," and to produce it any suffering is worth bearing. Do think over that, you who may be going through the furnace now, do remember that you have not lost that lad, that child, for ever, that it is only a few years until you see him again; but, meanwhile, while he is prepared there, you are being prepared here. The character is everything, and if there can be produced in you and in me that moral courage which makes us like our Saviour, we shall not be sorry for it in the days to come.
And so, again, take that awful trial which comes at times of having to suffer under a false accusation. I saw someone this week whom I believe to be lying under a most terrible accusation which is absolutely false. And, if anyone of you has ever been through that terrible trial of suffering under an imputation on your honour, which you know to be false, but cannot prove to be false, you realize what a field such a state as that presents for moral courage. What are we to say to anyone we see who is under that most terrible trial? What are we to say to ourselves if such a misfortune and trial comes to us? Why, we can only say this, and it is enough—that if it is true that a general places his bravest soldiers in the hottest part of the battle, if it is true that it is only certain strokes which can reach the most sensitive parts of our character, if it is true that this very trial came to Jesus Christ Himself, and He had it said of Him—"He works through Beelzebub, the prince of the devils," "He saved others, Himself He cannot save"—then, my brother, the secret of your strange punishment is out, it means that it is a special mark of favour, it is a Victoria Cross for service, it is Christ coming to you and bringing the very cup out of which He drank Himself, and saying, "Are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized with?" Pray hard, pray with all your strength, for the moral courage to answer back, "I am able." "Therefore," as the poet so beautifully says:—
"Therefore gird up thyself, and come to stand
Unflinching under the unfaltering hand
That waits to prove thee to the uttermost.
It were not hard to suffer by His hand
If thou could see His face; but in the dark!
That is the one last trial—be it so;
Christ was forsaken, so must thou be too:
How couldst thou suffer but in seeming else?
Thou wilt not see the face, nor feel the hand,
Only the cruel crushing of the feet,
When, thro' the bitter night, the Lord comes down
To tread the wine-press. Not by sight but faith,
Endure, endure; be faithful to the end."
And so, once again, looking out upon our ordinary life, what shall we need to put backbone into life? What do we need to give a little more strength to it, to enable us to be braver and firmer and stronger? It is just that power of being able to take our own line against others; it is just that courage of our opinions; it is consistent with being perfectly humble, and ever ready to learn; it implies no conceit, and no contempt of others, but it enables this one in the workshop to stand up for the faith in which he believes, that one in the drawing-room to take a strong moral line when people are sneering at virtue; it nerves us to stand by our colours and to cry to the last,
"Faith of our fathers, living still,
We will be true to thee till death."
How then are we to gain the secret? What is the secret of moral courage? And, in answering that question, let us be perfectly fair to those who, like the Stoics of old, showed a wonderful endurance with no knowledge whatever of Christ, and very little belief in another world; let us be perfectly honest and frank with regard to the virtue of those in our day who, having lost, to their infinite misfortune, their childish faith, still say to themselves: "I will cling to my morality, I will try and keep a clean hand and a pure heart"; let us give full allowance to what we have heard of this morning in this cathedral—the power and the influence of secondary motives, secondary motives allowed sometimes to save us for the time before the primary motive comes in—but still, making all allowance for that, what is the secret of the best moral courage? It is not the highest moral courage merely to endure, it is not the highest moral courage, like the old Roman, just to fold our toga round us and die. There has come a new thing into the world, a new kind of moral courage, and that moral courage is full of inspiration and full of cheerfulness: it does not merely bear the cross, it takes up the cross. It has in the midst of its own sorrow a force and a power which shake the world; it has in the midst of personal trouble,