Page images
PDF
EPUB

prudence had brought the wisdom, or at punishment, he might be led by repentance least the expediency of the cause into suspi- to avoid it. Can you reckon the blinding cion, and it is at last carried by a means fo- the eyes and the hardening his heart, any reign to itself. The character of the cause part of his happiness? This opinion, howmust be lowered, we had almost said, it ever, you practically adopt, whenever you must in a certain degree be deteriorated, to grudge the propensity of the wicked. God, suit the general taste, even to obtain the ap-by delaying the punishment of bad men, for probation of that multitude for whose bene- which we are so impatient, may have defit it is intended. signs of mercy of which we know nothing; How long, as we have had occasion to ob--mercy perhaps to them, or if not to them, serve in another connexion, had the world yet mercy to those who are suffering by groaned under the most tremendous engine them, and whom he intends by these bad inwhich superstition and despotism, in dread-struments to punish, and by punishing, ful confederation, ever contrived to force eventually to save.

the consciences, and torture the bodies of There is another sentiment which prosmen; where racks were used for persua-perous wickedness excites in certain minds; sion, and flames for arguments! The best that is almost more preposterous than envy of men for ages have been mourning under itself,-and that is respect; but this feeling this dread tribunal, without being compe- is never raised unless both the wickedness tent to effect its overthrow; the worst of and the prosperity be on a grand scale. men have been able to accomplish it with a This sentiment also is founded in secret word. It is a humiliating lesson for good impiety, in the belief either that God does men, when they thus see how entirely in-not govern human affairs, or that the mostrumentality may be separated from personal virtue.

tives of action are not regarded by him, or that prosperity is a certain proof of his favour, or that where there is success there These flatterers however must be worth.

We still fall into the error of which the prophet so long ago complained, we call the proud happy,' and the wicked fortunate, forsake the prosperous with their good forand our hearts are too apt to rise at their tune; their applause is withheld with the successes. We pretend indeed that they success which attracted it. As they were rise with indignation; but is it not to be fear-governed by events in their admiration, so ed that with this indignation is mixed a little events lead them to withdraw it. envy, a little rebellion against God? We murmur, though we know that when the instrument has finished his work, the divine employer throws him by, cuts him off, lets him perish.

But in this admiration there is a bad taste as well as a bad principle,. If ever wickedness pretends to excite any idea of sublimity, it must be, not in its elevation but its fall. If ever Caius Marius raises any such But you envy him in the midst of that sentiment, it is not when he carried the work, to accomplish which he has sacrificed world before him, it is not in his seditions every principle of justice, truth, and mercy. and bloody triumphs at Rome, but it is when Is this a man to be envied? Is this a pros-in poverty and exile his intrepid look perity to be grudged? Would you incur caused the dagger to drop from the hand of the penalties of that happiness at which the executioner-it is when sitting among you are not ashamed to murmur? the venerable ruins of Carthage he enjoined

But is it happiness to commit sin, to be ab-a desolation so congenial to his own-Dionihorred by good men, to offend God, to ruin sius, in the plenitude of arbitrary power, his own soul? Do you really consider a raises our unmixed abhorrence. We de temporary success a recompence for deeds test the oppressor of the people while he which will ensure eternal wo to the perpe-continued to trample on them, we execrate trator? Is the successful bad man happy? the monster who was not ashamed to sell Of what materials then is happiness made Plato as a slave. If ever we feel any thing up? Is it composed of a disturbed mind | like interest on this subject, it is not with the and an unquiet conscience? Are doubt and tyrant of Syracuse but with the school-masdifficulty, are terror and apprehension, are ter of Corinth. distrust and suspicion, felicities for which a But though God may be patient with triChristian would renounce his peace, would umphant wickedness, he does not wink of displease his Maker, would risk his soul? connive at it. Between being permitted and Think of the hidden vulture that feeds on supported, between being employed and apthe vitals of successful wickedness, and your proved, the distance is wider than we are repinings, your envy, if you are so unhappy ready to acknowledge. Perhaps the iniqui as to feel envy, will cease. Your indigna-ty of the Amorites is not yet full.' God has tion will be converted into compassion, your execrations into prayer.

But if he feel neither the scourge of conscience nor the sting of remorse, pity him the more. Pity him for the very want of that addition to his unhappiness: for if he added to his miseries that of anticipating his

always the means of punishment as well as of pardon in his own hands. But to punish just at the moment when we would hurl the bolt, might break in on a scheme of Prov dence of wide extent and indefinite const quences. They have drunk their hemlock." says a fine writer, but the poison does not

shall have no hesitation in deciding on which side even present happiness lies.

yet work. Perhaps the convulsion may be the more terrible for the delay. Let us not be impatient to accomplish a sentence which With a mind thus fixed, with a faith thus infinite justice sees right to defer; it is al- firm, one great object so absorbs the Chrisways time enough to enter into hell. Let us tian, that his peace is not tossed about with think more of restraining our own vindic- the things which discompose ordinary men. tive tempers, than of precipitating their de-My fortune,' may he say, 'it is true, is shatstruction. They may yet repent of their tered; but as I made not 'fine gold my concrimes they are perpetrating. God may still by some scheme, intricate, and unintelligible to us, pardon the sin which we think exceeds the limits even of his mercy.

But we contrive to make revenge itself look like religion. We call down thunder on many a head under pretence, that those on whom we invoke it are God's enemies, when perhaps we invoke it because they are

ours,

-

fidence' while I possessed it, in losing it I have not lost myself. I leaned not on power, for I knew its instability. Had prosperity been my dependance, my support being removed, I must fall.'

In the case of the afflicted Christian you lament perhaps with the wife of the persecuted hero, that he suffers being innocent. But would it extract the sting from suffering, were guilt added to it! Out of two worlds to have all sorrow in this and no hope in the next would be indeed intolerable. Would you have him purchase a reprieve from suffering by sinful compliances? Think how ease would be destroyed by the price paid for it! For how short a time he would enjoy it, even if it were not bought at the expense of his soul !

But though they should go on with a full tide of prosperity to the end, will it not cure our impatience that that end must come?Will it not satisfy us that they must die, that they must come to judgment? Which is to be envied, the Christian who dies and his brief sorrows have a period, or he who closes a prosperous life and enters on a miserable eternity? The one has nothing to fear if the It would be preposterous to say that sufpromises of the Gospel be true, the other fering is the recompence of virtue, and yet nothing to hope if they be not false. The it may with truth be asserted that the cawork of God inust be a lie, heaven a fable, pacity for enjoying the reward of virtue is hell an invention, before the impenitent sin- enlarged by suffering, and thus it becomes ner can be safe. Is that man to be envied not only the instrument of promoting virtue, whose security depends on their falsehood? but the instrument of rewarding it. Besides, Is the other to be pitied whose hope is foun- God chooses for the confirmation of our faith, ded on their reality? Can that state be hap-as well as for the consummation of his grapiness, which results from believing that cious plans, to reserve in his own hand this there is no God, no future reckoning? Can most striking proof of a future retribution. that state be misery which consists in know-To suppose that he cannot ultimately recoming that there is both?

pense his virtuous afflicted children, is to believe him less powerful than an earthly father; to suppose that he will not is to believe him less merciful.

In estimating the comparative happiness of good and bad men, we should ever bear in mind that of all the calamities which can be indicted or suffered, sin is the greatest, and Great trials are oftener proofs of favour of all punishments insensibility to sin is the than of displeasure. An inferior officer will heaviest which the wrath of God inflicts in suffice for inferior expeditions, but the sovethis world for the commission of it. God so reign selects the ablest general for the far then from approving a wicked man, be-most difficult service. And not only does cause he suffers him to go on triumphantly, the king evidence his opinion by the selecseems rather by allowing him to continue his tion, but the soldier proves his attachment smooth and prosperous course, to have some by rejoicing in the preference. His having awful destiny in store for him, which will not gained one victory is no reason for his being perhaps be revealed till his repentance is too set aside. Conquest, which qualifies him late; then his knowledge of God's displea- for new attacks, suggests a reason for his sure, and the dreadful consequences of that being again employed. displeasure, may be revealed together, may be revealed when there is no room for mercy.

The sufferings of good men by no means contradict the promises that Godliness has the promise of the life that now is,' nor that But without looking to futurity-consul- promise that the meek shall inherit the ting only the present condition of suffering earth.' They possess it by the spirit in virtue, if we put the inward consolation which they enjoy its blessings, by the spirit derived from communion with God, the with which they resign them. humble confidence of prayer, the devout trust in the divine protection, supports commonly reserved for the afflicted Christian, and eminently bestowed in his greatest exigence; if we place these feelings in the opposite scale with all that unjust power ever bestowed or guilty wealth possessed; we VOL. I.

70

The belief too that trials will facilitate salvation is another source of consolation. Sufferings also abate the dread of death by cheapening the price of life. The affections even of the real Christian are too much drawn downwards. His heart too fondly cleaves to the dust, though he knows that

trouble springs out of it. How would it be, the will under actual circumstances, be the if he invariably possessed present enjoy-trial great or small, is more acceptable to ments, and if a long vista of delights lay al- God, more indicative of true piety, than the ways open before him? He has a farther strongest general resolutions of firm acting comfort in his own honest consciousness; a and deep submission under the most trying bright conviction that his Christian feeling unborn events. In the remote case it is the under trials, is a cheering evidence that his imagination which submits: in the actual piety is sincere. The gold has been melted case it is the will. down, and its purity is ascertained.

Among his other advantages, the afflicted Christian has that of being able to apply to the mercy of God: not as a new and untried, and therefore an uncertain resource. He does not come as an alien before a strange master, but as a child into the well known presence of a tender father. He did not put off prayer till this pressing exigence. He did not make his God a sort of dernier resort, to be had recourse to only in the great water-floods. He had long and diligently sought him in the calm; he had adhered to him, if the phrase may be allowed, before he was driven to . He had sought God's favour while he enjoyed the favour of the world. He did not wait for the day of evil to seek the supreme Good. He did not defer his meditations on heavenly things to the disconsolate hour when earth has nothing for him. He can cheerfully associate religion with those former days of felicity, when with every thing before him out of which to choose, he chose God. He not only feels the support derived from his present prayers, but the benefit of all those which he offered up in the day of joy and gladness. He will especially derive comfort from the supplications he had made for the anticipated though unknown trial of the present hour, and which in such a world of vicissitudes, it was reasonable to expect.

We are too ready to imagine that there is no other way of serving God but by active exertions; exertions which are often made because they indulge our natural taste, and gratify our own inclinations. But it is an error to imagine that God, by putting us in any supposable situation, puts it out of our power to glorify him; that he can place us under any circumstances which may not be turned to some account, either for ourselves or others. Joseph in his prison, under the strongest disqualifications, loss of liberty, and a blasted reputation, made way for both his own high advancement and for the deliverance of Israel. Daniel in his dungeon, not only the destined prey, but in the very jaws of furious beasts, converted the king of Babylon, and brought him to the knowledge of the true God. Could prosperity have ef fected the former? Would not prosperity have prevented the latter?

But to descend to more familiar instatces ;-It is among the ordinary, though most mysterious dispensations of Providence, that many of his appointed servants who are not only eminently fitted, but also most zealously disposed, to glorify their Redeemer, by instructing and reforming their fellow creatures, are yet disqualified by disease, and set aside from that public duty of which the necessity is so obvious, and of which the fruits were so remarkable; whilst many others possess uninterrupted health and strength, for the exercise of those functions for which they are little gifted and less disposed.

Let us confess, then, that in all the trying circumstances of this changeful scene, there is something infinitely soothing to the feelings of a Christian, something inexpressibly tranquilizing to his mind, to know that he But God's ways are not as our ways. He has nothing to do with events, but to submit is not accountable to his creatures The to them; that he has nothing to do with the caviller would know why it is right. The revolutions of life but to acquiesce in them, suffering Christian believes and feels it to be as the dispensations of eternal wisdom; right. He humbly acknowledges the neces that he has not to take the management out sity of the affliction which his friends are laof the hands of Providence, but submissive-menting; he feels the mercy of the measure ly to follow the divine leading; that he has which others are suspecting of injustice. not to contrive for to-morrow, but to acqui- With deep humility he is persuaded that if esce to-day; not to condition about events the affliction is not yet withdrawn, it is be yet to come, but to meet those which are cause it has not yet accomplished the purpresent with cheerful resignation. Let him pose for which it was sent. The privation be thankful that as he could not by foresee-is probably intended both for the individual ing, prevent them, so he was not permitted interest of the sufferer, and for the reprocí to foresee them, thankful for ignorance of those who have neglected to profit by his where knowledge would only prolong with- labours. Perhaps God more especially out preventing suffering; thankful for that thus draws still nearer to himself, him was grace which has promised that our strength had drawn so many others. shall be proportioned to our day, thankful But to take a more particular view of the that as he is not responsible for trials which case, we are too ready to consider suffering he has not brought on himself, so by the as an indication of God's displeasure, not so goodness of God these trials may be impro-much against sin in general, as against the ved to the noblest purposes. The quiet ac-individual sufferer. Were this the case quiescence of the heart, the annihilation of then would those saints and martyrs who

the order of God by summoning HIM at our bar, at whose awful bar we shall soon be judged.

have pined in exile, and groaned in dungeons, and expired on scaffolds, have been the objects of God's peculiar wrath instead of his special favour. But the truth is, some But to return to our more immediate point little tincture of latent infidelity mixes itself the apparently unfair distribution of prosin almost all our reasonings on these topics. perity between good and bad men. As their We do not constantly take into the account case is opposite in every thing-the one is a future state. We want God, if I may ha- constantly deriving his happiness from that zard the expression, to clear himself as he which is the source of the other's misery, a goes. We cannot give him such long credit sense of the divine omniscience. The eye as the period of human life. He must every of God if a pillar of light' to the one, and moment be vindicating his character against a cloud and darkness' to the other. It is no every sceptical cavil; he must unravel his less a terror to him who dreads His justice, plans to every shallow critic, he must anti-than a joy to him who derives all his supcipate the knowledge of his design before its port from the awful thought, THOU GOD operations are completed. If we may adopt SEEST! a phrase in use among the vulgar, we will But as we have already observed, can we trust him no farther than we can see him, want a broader line of discrimination beThough he has said, 'judge nothing fore tween them than their actual condition here, the time, we judge instantly, of course rast independently of the different portions rely, and in general falsely. Were the bre-Served for them hereafter? Is it not distincvity of earthly prosperity and suffering, the tion Craugh, that the one, though sad, is certainty of retributive justice, and the safe; that the other, though confident, is eternity of future blessedness perpetually insecure? Is not the one as far from rest as kept in view, we should have more patience he is from virtue, as far from the enjoyment with God.

of quiet as from the hope of heaven, as far Even in judging fictitious compositions, from peace as he is from God? Is it nothing we are more just. During the perusal of a that every day brings the Christian neartragedy, or any work of invention, though er to his crown, and that the sinner is every we feel for the distresses of the personages, day working his way nearer to his ruin? yet we do not form an ultimate judgment of The hour of death, which the one dreads as the propriety or injustice of their sufferings. something worse than extinction, is to the We wait for the catastrophe. We give the other the hour of his nativity, the birth-day poet credit either that he will extricate them of immortality. At the height of his sufferfrom their distresses, or eventually explain ings, the good man knows that they will the justice of them. We do not condemn soon terminate. In the zenith of his suchim at the end of every scene for the trials cess the sinner has a similar assurance. of that scene, which the sufferers do not ap- But how different is the result of the same pear to have deserved; for the sufferings conviction! An invincible faith sustains which do not always seem to have arisen the one, in the severest calamities, while an from their own misconduct. We behold inextinguishable dread gives the lie to the the trials of the virtuous with sympathy, proudest triumphs of the other. and the successes of the wicked with indig- He then, after all, is the only happy man, nation; but we do not pass our final sen--not whom worldly prosperity renders aptence till the poet has passed his. We re-parently happy, but whom no change of serve our decisive judgment till the last worldly circumstances can make essentially scene closes, till the curtain drops. Shal! miserable; whose peace depends not on exwe not treat the schemes of Infinite Wis-ternal events, but on an internal support; dom with as much respect as the plot of a drama?

not on that success which is common to all, but on that hope which is the peculiar privilege, on that promise which is the sole prerogative of a Christian.

CHAP. XXI.

Sickness and in Death.

But to borrow our illustration from realities. In a court of justice the by-standers do not give their sentence in the midst of a trial. We wait patiently till all the evidence is collected, and circumstantially detailed, and fially summed up. And to The temper and conduct of the Christian in pursue the illusion-imperfect as human decisions may possibly be, fallible as we must allow the most deliberate and honest verdict must prove, we commonly applaud the justice of the jury, and the equity of the judge. The felon they condemn, we rarely acquit; where they remit judgment, we rarely denounce it. It is only INFINITE WISDOM on whose purposes we cannot rely; it is only INFINITE MERCY whose operations we cannot trust. It is only the Judge of all the earth' who cannot do right. We reverse

THE pagan philosophers have given many admirable precepts both for resigning blessings and for sustaining misfortunes; but wanting the motives and sanctions of Christianity, though they excite much intellectual admiration, they produce little practical effect. The stars which glittered in their moral night, though bright, imparted no warmth. Their most beautiful dissertations on death had no charm to extract its sting. We receive no support from their most elä

borate treatises on immortality, for want of raises their character, and confers dignity Him who brought life and immortality to on their suffering. This philosophic firmlight.' Their consolatory discussion could ness is far from being the temper which not strip the grave of its terrors, for to them Christianity inculcates.

it was not swallowed up in victory.' To When we are compelled by the hand of conceive of the soul as an immortal princi- God to endure sufferings, or driven by a ple, without proposing a scheme for the conviction of the vanity of the world to repardon of its sins, was but cold consolation.nounce its enjoyments, we must not endure Their future state was but a happy guess the one on the low principle of its being intheir heaven but a fortunate conjecture. evitable, nor, in flying from the other must When we peruse their finest compositions, we retire to the contemplation of our own we admire the manner in which the medi-virtues. We must not, with a sullen intrecine is administered, but we do not find it ef- pidity, collect ourselves into a centre of our fectual for the cure, nor even for the mitiga-own; into a cold apathy to all without, and tion of our disease. The beauty of the senti-a proud approbation of all within. We must ment we applaud, but our heart continues not contract our scattered faults into a st to ache. There is no healing balm in their of dignified selfonness; nor concentrate cur elegant prescription. These four little feelings in a proud magnanimity, we must words, THY WILL BE DONE,' contain a not adopt an independent rectitude. charm of more powerful efficacy than all the groomy stoicism is not Christian heroism. A discipline of the stoic school! They cut up melancholy non-resistance is not Christian a long train of clear but cold reasoning, and resignation. supercede whole volumes of argument on fate and necessity.

What sufferer ever derived any ease from the subtle distinction of the hair-splitting casuist, who allowed that pain was very troublesome; but resolved never to acknowledge it to be an evil?' There is an equivocation in his manner of stating the proposition. He does not directly say that pain is not an evil, but by a sophistical turn professes that philosophy will never confess it to be an evil. But what consolation does the the sufferer draw from the quibbling nicety? What difference is there,' as archbishop Tillotson well inquires, between things being troublesome and being evils, when all the evil of an affliction lies in the trouble it

A

Nor must we indemnify ourselves for our outward self-control by secret murmurings, We may be admired for our resolution in this instance, as for our generosity and disinterestedness in other instances; but we deserve little commendation for whatever we give up, if we do not give up our own inclination. It is inward repining that we must endeavour to repress; it is the discontent of the heart, the unexpressed but not unfelt murmur, against which we must pray for grace, and struggle for resistance. We must not smother our discontents before others, and feed on them in private. It is the hidden rebellion of the will we must subdue, if we would submit as Christians. Nor must we justify our impatience by saying, that if our affliction did not disqualify us Christianity knows none of these fanciful from being useful to our families, and active distinctions. She never pretends to insist in the service of God, we could more cheerthat pain is not an evil, but she does more; fully bear it. Let us rather be assured that she converts it into a good. Christianity it does not disqualify us for that duty which therefore teaches a fortitude as much more we most need, and to which God calls us by noble than philosophy, as meeting pain with the very disqualification. resignation to the hand that inflicts it, is more heroic than denying it to be an evil.

creates to us?'

A constant posture of defence against the attacks of our great spiritual enemy, is a To submit on the mere human ground that better security than an incidental blow, or there is no alternative, is not resignation,but even an occasional victory. It is also a bethopelessness. To bear affliction solely be- ter preparation for all the occurrences of cause impatience will not remove it is but life. It is not some signal act of mortificaan inferior, though a just reason for bearing tion, but an habitual state of discipline which it. It savours rather of despair than sub-will prepare us for great trials. A soul ever mission, when not sanctioned by a higher on the watch, fervent in prayer, diligent in principle. It is the Lord, let him do what self-inspection, frequent in meditation, fortiseemeth him good,' is at once a motive of fied against the vanities of time by repeated more powerful obligation, than all the docu-views of eternity, all the avenues to such a ments which philosophy ever suggested; a heart will be in a good measure shut agains firmer ground of support than all the ener- temptation, barred in a great degree against gies that natural fortitude ever supplied. the tempter. Strong in the Lord and in Under any visitation, sickness for in- the power of his might,' it will be enabled stance, God permits us to think the afflic- to resist the one, to expel the other. To tion not joyous but grievous.' But though mind so prepared, the thoughts of sickness he allows us to feel, we must not allow our-will not be new, for he knows it is the con selves to repine. There is again a sort of dition of the battle; the prospect of death heroism in bearing up against affliction, will not be surprising, for he knows it is i which some adopt on the ground that it termination.

« PreviousContinue »