Page images
PDF
EPUB

156

EFFECTS OF DEEP CHRISTIAN PRINCIPLE.

MAY 28.

Whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the word, this man shall be blessed in his deed.

OUR religious principles should be enlightened, unwavering and practical. True christian principle is to the mind, what gravitation is to the universe; it keeps all our powers, appetites and hopes within the orbit of devotion and beneficence. Christianity is the best friend of man. In disclosing the hand of an all-wise and all-gracious Providence, dispensing prosperity and adversity, and bringing good out of evil-it presents the prospect of an hereafter, where the ravages of sin and death shall be repaired-and finally by awakening all our active powers to the prosecution of the most valuable ends-it fills up every chasm-dissipates every painful impression-the whole compass of nature brightens around our tears may still continue to flow, perhaps flow faster, but our consolations flow as fast. To the breast which has been visited by the peace of God, the bitterness of grief is over; and few traces of it are to be seen, but those improvements which it has made in the soul, and that manly thoughtfulness-not melancholy-which remains the true ground work of an estimable character.

For it is not the momentary sparkling of a volatile imaginationit is not the illusive attraction of a gay exterior, set forth with all the dazzling circumstances of outward show, that confer true happiness, or command lasting esteem. The silent, steady march of duty; the constant unbroken flow of right and good affections; the life filled up with acts of real kindness and solid usefulness; diffusing harmony and comfort through each social, domestic scene; glorifying God alternately by cheerful obedience and placid resignation; amidst the tide of flowing fortune, humble and benign; serene amidst the decays of nature; in death itself peaceful and happy-these are indeed just claims to our affection and respect, that deserve to live in our remembrance-proofs of sound judgment, of substantial worth-the result of daily study and delight in God's holy law-of following its dictates with conscientious careof transcribing the best of precepts, the divinest of examples, into the tablet of a pure mind. And is not this true happiness? a sou! which dissolving nature, and even the hand of death cannot unharmonize-is it not strung high, attuned to a loftier tone, than they who know no other than earthly and transitory good, can reach, or easily imagine ?

While fortune favours, and the world continues to smile, happier than the happiest of its votaries are the children of virtue and piety: and when the world dissolves and passes away, there yet remains a happiness to which all its splendours are but vanities. When the scanty rills of transitory enjoyment are dried up-Lo! the overflowing ocean of eternal goodness rolls before them. When each beloved object vanishes from the closing eye-when the accents of true affection sink in silence-"when flesh and heart fail"-God is the strength of their hearts, and their portion forever.

O let not God's word and providence-his bounties, his judgments, and his compassions, speak to our hearts in vain. May each, and all of us "be followers of those, who, through faith and patience, are inheriting the promises."

THE MEASURE OF OUR DUTY.

MAY 29.

157

Add to your faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and charity.

IN conceiving of moral obligation, many persons are apt to draw, in their own mind, a line, at which, they imagine, strict and bounden duty stops; beyond which all is discretionary ground; a field of honour, where glory is to be acquired, where laurels may be won, but to which man is not called by heaven, with a commanding voice. Justice, they consider as a strict duty; the discharge of which is pointedly prescribed, and indispensably required: but the path of charity, they consider, as a freer walk; where man is left at large to his own direction. This they regard as a virtue, of which, as the acts are less defined in the written law of God, the obligations are less binding; of which the offices, those more especially of an eminent and signal nature, are to be considered as beautiful redundances, and generous exuberances of goodness: honourable, ornamental, and noble, but not strictly obligatory; as a pitch of supererogatory excellence, to which man may aspire, or not, as he pleases; to which they who attain are entitled to high admiration, but to which none are absolutely commanded to climb. As an artist may content himself with that particular degree of skilfulness in his art, or a scholar with that particular degree of proficiency in literature, which is sufficient to satisfy his particular thirst for fame; so, such persons conceive, that in morals, what is more than justice, or than common humanity, is mere matter of moral ambition. It is glorious, they say, to lay down life at the call of public necessity it is heroic to leave the lap of ease and of pleasure, to engage in the toils and hardships by which society may be served: these are splendid acts; but men are not absolutely bound in duty to go these lengths in goodness.

This conception of morality is not derived either from scripture, or reason. They concur to teach us, that all which man is able to do, in the service of his fellow creatures, he is bound to do that all we are, and all we have, without any reserve, is the property of God; of which man is merely the trustee, and not the owner: that all our possessions, both intrinsic, and extrinsic, are to be considered as put into our hand, to be rendered as productive as possible of good, to the creation of which we are a part. Hence it follows, that he who keeps back any part of the benefit, whatever it may be, which it is in his power to communicate, who disposes of any part of that, which is not his own, contrary to the will of Him who committed it to him, is to be called not only unmerciful and unfeeling; but unfaithful and unjust that, in refusing to exercise any part of that charity which it is in our power to practise, we are to be considered not only as declining an honour, but as contracting delinquency; not only as exhibiting imperfect munificence, but as being guilty of detention, and dishonesty; of unfaithfulness to God, and unrighteousness to man.

This is the language of reason, and of scripture. All things belong to God and to society. Man, the individual, has a property in nothing, the communication of which is necessary to increase the sum of general happiness. The good of the whole demands, with an imperious voice, from every component part of it, every sacrifice of which it has need.

[blocks in formation]

Be courteous.-Do unto others as ye would that others should do unto you.

THESE texts contain the definition of politeness-it is honesty and benevolence; it is the natural effect of that thoughtful kindness, which regards always with sympathetic complacency, and is fearful of disturbing, even by the slightest momentary uneasiness, the serenity of others. It is that social virtue which foresees and provides against every unpleasant feeling that may arise in the breasts around, as if it were some quick sighted and guardian power, intent only on general happiness. True politeness of heart, is something which cannot be given by those who minister to mere decoration. It is the moral grace of life-the grace of the mind.

Flattery is the enemy of true politeness. It is an endeavour to purchase esteem, and even affection, with counterfeit coin. It is imposing on the weakness of others for our own advantage, and running the hazard of encouraging them in folly, and even in vice, and thereby doing them a real and material injury, merely for the sake of gaining to ourselves the trifling satisfaction of unmerited approbation. Flattery springs from deep selfishness. It is degrading to him who receives it, but far more to him who offers it. It is a perversion of the uses of speech, and a violation of that compact by which society have tacitly agreed to tell the truth.

True politeness is opposed to ostentatious sincerity. He who prides himself on saying all he thinks, and thereby gives others needless pain, for fear of being thought to flatter them, injures virtue; for he makes sincerity to appear in an unamiable light. If he who is sincere cannot appear amiable, his heart is wrong.

ous.

Politeness is founded on principle; and its effects are well enumerated by an apostle. It suffereth long and is kind; envieth not; vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not its own; is not easily provoked; rejoiceth not in iniquity, but rejoiceth in the truth.-a person of genuine politeness, is one of long suffering, and is not easily offended. He is gentle and courteous in his demeanour, not haughty and supercili He harbours no jealousy or envy against those who possess superiour talents, or who are placed in situations of superiour acceptance and usefulness. He is not rash or inconstant in his behaviour, sometimes hot and sometimes cold, but exhibits a calm, uniform principle of action. He never violates the rules of decorum, but on all occasions maintains propriety of behaviour. He is not absorbed in self, but active in promoting the good of others. If anger rise, it is never carried to excess nor suffered to express itself in harsh language or unbecoming action. He pities the vicious, and loves the good. He suppresses all evil reports, and does honour to truth. Conscious of his own sincerity, he would place unsuspicious confidence in others. He endures injuries with meekness, and hopes the best for every one.

Elegance of manners and adroitness in conversation, are appendages of true politeness; being to it what the dress is to the body.

Politeness is the charm of domestic life, and is cultivated by delicacy and good sense. Let us procure it by cherishing what christianity enjoins, constant, active, universal benevolence.

EVERY ONE SHOULD ADHERE TO HIS OWN BUSINESS.

MAY 31.

What is that to thee? Follow thou me.

159

A practical inference from this text may be-that every one should principally attend to his own proper business, to his own plain duty, and not concern himself about things which do not concern him.

As to the present life, and to temporal affairs, every one knows that it is incumbent upon him to procure and to preserve the means conducing to his support, suitably to his rank in civil society and enabling him to be useful to his family, and to the public, and to pass his days with credit and comfort. Men therefore are usually bred up to some profession, calling, and occupation, to some labour of body or mind. They have some proposed end in view, and they are taught to apply the methods which answer that purpose; and if they acquire the character of being skilful and honest in their occupation, they can hardly fail of success. But if they neglect their own profession, which is too often the case, if they meddle with branches of business which they understand not, if they employ themselves in things which concern them not, if they amuse themselves with fantastic projects, or with vain diversions, if they suffer their expenses to outrun their income, in short, if they mind any thing and every thing except what they ought to mind, they bid fair to reap as they have sowed, and to bring disgrace and disasters upon themselves. To them the words of the text apply, in the worldly sense, What are these things to thee? Follow thy own calling.

:

Act in character. This is a short and a good rule. He who acts in character is above contempt, though in low station he who acts out of character is despicable, though in a high station.

But this is not the principal meaning of the text, which relates properly to things spiritual, moral, and religious; and here our Saviour's admonition to Peter is applicable to us all; Follow thou me. Besides the duties common to us all, as, we are men, and as we are Christians, every one has his own peculiar duty, according to his station, age, connections, capacity, faculties, and opportunities.

Thus they who are subject to others must serve them with industry and fidelity, and obey their superiors, parents, masters, and teachers. They who have the care of others must direct, instruct and assist them. They who are eminent in wealth and power must be eminent examples of the moral and christian graces, and be the patrons and guardians of industry, probity, erudition, and virtue. They who are distressed and afflicted must practice the humble and silent duties of patience and resignation to the will of God, which, though less showy, are not less valuable in his sight than the active and resplendent virtues which adorn prosperity. They who have knowledge and learning must apply these excellent talents to the good of society and the glory of the Giver. They who are of low rank, and confined abilities, must know and practice those things of which no christian can be ignorant, except by his own wilfulness, and negligence. Every one is capable of discerning and feeling that he ought to live soberly, righteously and piously, and prepare himself for the day in which God will judge mankind. It requires no strong parts, no lively imagination, no deep study, to know this. Let us adhere to our christian duty, as it is set forth in the gospel, and bend all our endeavours to live suitably to it; and we shall find that as our Lord's yoke is easy, and his burden light, so his doctrine is pure, and his precepts are rational.

160

REFLECTIONS ON THE ADVANCED SEASON.

JUNE 1.

The earth is full of thy riches.

THE decision is made, as it were, by acclamation, that June is the most enchanting month in the year. Insensible enough to all the beauties of nature must that person be, who prefers the drowsy influence of bed, and the confined limits of a gloomy chamber, to the freshness and brilliancy of a June morning. From the first hour of dawn, to the last gleam of returning day, all is exhilirating and joyous. I ascend a hill, and before me is spread the most beautiful scenery. Long before the sun rises, or the eastern sky has become red with its approach, I hear the lyric lark, the messenger of the morning, with his loud shrill voice, soaring as he sings, thus giving his early notice to the rest of the tuneful nations. Forth they come, each to pour out as with religious gladness, his offering of praise. Prodigal of song, they seem to unite with something like contention, to swell the general concert. What a contrast this to the long unbroken silence of winter! The return of the birds, is among the surest harbingers of spring. It is pleasing to see the robin, which, shy and suspicious has ranged the deepest woods for the bitter berries of winter, now returning to us, to renew his summer acquaintance, to build again his nest on the elm at our door, and again to gather crumbs beneath our windows.

As the day advances, the weather is felt to be calm and settled; a grateful and temperate warmth pervades the atmosphere. The dry and parched ground is watered and softened by refreshing showers; and the wet and cold places are warmed by the strengthening sun. The early flowers are not all faded, and the richer ones are in their glory. The various seeds which were sown by provident hands, and watched with anxious care, have sprung forth in promising vigour, and the harvest seems almost secured.

Look forth, now, and take in the whole scene before you. At the west, the dusky hills seem gathered at the far horizon; while among them the city rises, reminding us of its splendour and its enterprize. On another hand you see, the distant forests with their deep green and their grateful shades. But turning to the east, the broad ocean, that image of eternity, expands before you; its vastness measured to your eye by the far separated sails upon its surface, and by the green islands apparently reposing upon its bosom. Sympathising, as it were, with the mild aspects of the land, it sends but a moderate wave to break upon the shore.

Bending your eye on nearer scenes, you admire the well cultivated grounds, the men at their steady labour, the animals grazing leisurely, and the houses scattered here and there, apart from the crowded and noisy village. You follow that varying outline where the ocean meets the land, encircling, near you, a smooth and artificial lake, and beyond, a safe and useful harbour. While you mark the freshness which clothes the fields, you are attracted by the shadows of the separated clouds, as they move over the uneven fields. The gentle winds fan the tall grain, so as to give the appearance of life to its irregular undulations.

Hail, Source of Being! Universal Soul

Of heaven and earth! Essential Presence, hail !
To Thee I bend the knee; to Thee my thoughts
Continual, climb; who, with master-hand,
Hast the great whole into perfection touch'd.

« PreviousContinue »