But have we then settled it in our own mind that there is no such thing as a fortunate issue in a history which does not terminate in the way of earthly success and good fortune? Are we Christians or heathen? It is now eighteen centuries since, as we hold, the "highly favored among women" was pronounced to be one whose earthly hopes were all cut off in the blossom,—whose noblest and dearest in the morning of his days went down into the shadows of death.
Was Mary the highly-favored among women, and was Jesus indeed the blessed,—or was the angel mistaken? If they were these, if we are Christians, it ought to be a settled and established habit of our souls to regard something else as prosperity than worldly success and happy marriages. That life is a success which, like the life of Jesus, in its beginning, middle, and close, has borne a perfect witness to the truth and the highest form of truth. It is true that God has given to us, and inwoven in our nature a desire for a perfection and completeness made manifest to our senses in this mortal life. To see the daughter bloom into youth and womanhood, the son into manhood, to see them marry and become themselves parents, and gradually ripen and develop in the maturities of middle life, gradually wear into a sunny autumn, and so be gathered in fullness of time to their fathers,—such, one says, is the programme which God has made us to desire; such the ideal of happiness which he has interwoven with our nerves, and for which our heart and our flesh crieth out; to which every stroke of a knell is a violence, and every thought of an early death is an abhorrence.
But the life of Christ and his mother sets the foot on this lower ideal of happiness, and teaches us that there is something higher. His ministry began with declaring, "Blessed are they that mourn." It has been well said that prosperity was the blessing of the Old Testament, and adversity of the New. Christ came to show us a nobler style of living and bearing; and so far as he had a personal and earthly life, he buried it as a corner-stone on which to erect a new immortal style of architecture.
Of his own, he had nothing, neither houses, nor lands, nor family ties, nor human hopes, nor earthly sphere of success; and as a human life, it was all a sacrifice and a defeat. He was rejected by his countrymen, whom the passionate anguish of his love and the unwearied devotion of his life could not save from an awful doom. He was betrayed by weak friends, prevailed against by slanderers, overwhelmed with an ignominious death in the morning of youth, and his mother stood by his cross, and she was the only woman whom God ever called highly favored in this world.
This, then, is the great and perfect ideal of what God honors. Christ speaks of himself as bread to be eaten,—bread, simple, humble, unpretending, vitally necessary to human life, made by the bruising and grinding of the grain, unostentatiously having no life or worth of its own except as it is absorbed into the life of others and lives in them. We wished in this history to speak of a class of lives formed on the model of Christ, and like his, obscure and unpretending, like his, seeming to end in darkness and defeat, but which yet have this preciousness and value that the dear saints who live them come nearest in their mission to the mission of Jesus. They are made, not for a career and history of their own, but to be bread of life to others. In every household or house have been some of these, and if we look on their lives and deaths with the unbaptized eyes of nature, we shall see only most mournful and unaccountable failure, when, if we could look with the eye of faith, we should see that their living and dying has been bread of life to those they left behind. Fairest of these, and least developed, are the holy innocents who come into our households to smile with the smile of angels, who sleep in our bosoms, and win us with the softness of tender little hands, and pass away like the lamb that was slain before they have ever learned the speech of mortals. Not vain are even these silent lives of Christ's lambs, whom many an earth-bound heart has been roused to follow when the Shepherd bore them to the higher pastures. And so the daughter who died so early, whose wedding-bells were never rung except in heaven,—the son who had no career of ambition or a manly duty except among the angels,—the patient sufferers, whose only lot on earth seemed to be to endure, whose life bled away drop by drop in the shadows of the sick-room—all these are among those whose life was like Christ's in that they were made, not for themselves, but to become bread to us.
It is expedient for us that they go away. Like their Lord, they come to suffer, and to die; they take part in his sacrifice; their life is incomplete without their death, and not till they are gone away does the Comforter fully come to us.
It is a beautiful legend which one sees often represented in the churches of Europe, that when the grave of the mother of Jesus was opened, it was found full of blossoming lilies,—fit emblem of the thousand flowers of holy thought and purpose which spring up in our hearts from the memory of our sainted dead.
Cannot many, who read these lines, bethink them of such rooms that have been the most cheerful places in the family,—when the heart of the smitten one seemed the band that bound all the rest together,—and have there not been dying hours which shed such a joy and radiance on all around, that it was long before the mourners remembered to mourn? Is it not a misuse of words to call such a heavenly translation death? and to call most things that are lived out on this earth life?