have you nothing with which to reproach yourself?" It is so easy to fall into this very human error, and from appearances to judge a man's success or failure: for instance, if a man is a cripple, or deformed, or has an unprepossessing appearance, to infer that therefore he is a bad man; or, when a man is unfortunate enough to suffer reverses so as to be ruined or so as to go down in the world, to infer that therefore he is a vicious man. Ah, and this is such an exquisitely cruel pleasure, this being conscious of one's own righteousness as against the sufferer—explaining his afflictions as God's punishment, so that one does not even—dare to help him; or asking him that question which condemns him and flatters our own righteousness, before belping him. But he will not ask you thus, will not in such cruel fashion be your benefactor. And if you are yourself conscious of your sin he will not ask about it, will not break still further the bent reed, but raise you up, if you will but join him. He will not point you out by way of contrast, and place you outside of himself, so that your sin will stand out as still more terrible, but he will grant you a hiding place within him; and hidden within him your sins will be hidden. For he is the friend of sinners. Let him but behold a sinner, and he not only stands still, opening his arms and saying "come hither," nay, but he stands—and waits, as did the father of the prodigal son; or he does not merely remain standing and waiting, but goes out to search, as the shepherd went forth to search for the strayed sheep, or as the woman went to search for the lost piece of silver. He goes—nay, he has gone, but an infinitely longer way than any shepherd or any woman, for did he not go the infinitely long way from being God to becoming man, which he did to seek sinners?
III
COME HITHER UNTO ME ALL YE THAT LABOR AND ARE HEAVYLADEN, AND I WILL GIVE YOU REST.
"Come hither!" For he supposes that they that
