And so, dear brethren! it all comes to this, the name that is 'the strong tower' is the name 'My Father!' a Father of infinite tenderness and wisdom and power. Oh! where can the child rest more quietly than on the mother's breast, where can the child be safer than in the circle of the father's arms? 'The name of the Lord is a strong tower.'
Now turn to the other for a moment: 'The rich man's wealth is' (with great emphasis on the next little word) '_his_ strong city, and as a high wall in his own conceit.' Of course we have not to deal here only with wealth in the shape of money, but all external and material goods, the whole mass of the 'things seen and temporal,' are gathered together here in this phrase.
Men use their imaginations in very strange fashion, and make, or fancy they make, for themselves out of the things of the present life a defence and a strength. Like some poor lunatic, out upon a moor, that fancies himself ensconced in a castle; like some barbarous tribes behind their stockades or crowding at the back of a little turf wall, or in some old tumble-down fort that the first shot will bring rattling down about their ears, fancying themselves perfectly secure and defended--so do men deal with these outward things that are given them for another purpose altogether: they make of them defences and fortresses.
It is difficult for a man to have them and not to trust them. So Jesus said to His disciples once: 'How hardly shall they that have riches enter into the Kingdom'; and when they were astonished at His words, He repeated them with the significant variation, 'How hard is it for them that trust in riches to enter into the Kingdom of God.' So He would teach that the misuse and not the possession of wealth is the barrier, but so, too, He would warn us that, nine times out of ten, the possession of them in more than a very modest measure, tempts a man into confidence in them.
The illusion is one that besets us all. We are all tempted to make a defence of the things that we can see and handle. Is it not strange, and is it not sad, that most of us just turn the truth round about and suppose that the real defence is the imaginary, and that the imaginary one is the real? How many men are there in this chapel who, if they spoke out of their deepest convictions, would say: 'Oh yes! the promises of God are all very well, but I would rather have the cash down. I suppose that I may trust that He will provide bread and water, and all the things that I need, but I would rather have a good solid balance at the banker's.' How many of you would rather honestly, and at the bottom of your hearts, have that than God's word for your defence? How many of you think that to trust in a living God is but grasping at a very airy and unsubstantial kind of support; and that the real solid defence is the defence made of the things that you can see?
My brother! it is exactly the opposite way. Turn it clean round, and you get the truth. The unsubstantial shadows are the material things that you can see and handle; illusory as a dream, and as little able to ward off the blows of fate as a soap bubble. The real is the unseen beyond--'the things that _are_,' and He who alone really is, and in His boundless and absolute Being is our only defence.
In one aspect or another, that false imagination with which my last text deals is the besetting sin of Manchester. Not the rich man only, but the poor man just as much, is in danger of it. The poor man who thinks that everything would be right if only he were rich, and the rich man who thinks that everything is right because he _is_ rich, are exactly the same man. The circumstances differ, but the one man is but the other turned inside out. And all round about us we see the fierce fight to get more and more of these things, the tight grip of them when we have got them, the overestimate of the value of them, the contempt for the people who have less of them than ourselves. Our aristocracy is an aristocracy of wealth; in some respects, one by no means to be despised, because there often go a great many good qualities to the making and the stewardship of wealth; but still it is an evil that men should be so largely estimated by their money as they are here. It is not a sound state of opinion which has made 'what is he _worth_?' mean 'how much of _it_ has he?' We are taught here to look upon the prizes of life as being mainly wealth. To win that is 'success'--'prosperity'--and it is very hard for us all not to be influenced by the prevailing tone.