The Christian Professor
John Angell James, 1837
CONDUCT OF CHRISTIANS TOWARDS
UNCONVERTED RELATIVES
"I will take you—one from a
city and two from a family, and bring you to Zion." Jer. 3:14. So
spoke God to the Jews. "One shall be taken and the other left." So spoke
Jesus to his disciples. And we see both sayings continually verified in the
history of the Christian church, and the experience of the Lord's people.
How rarely does it happen that a whole family are believers; how commonly is
it the case that one or two are called—and the rest left. God has mercy on
whom he will have mercy. Consequently most Christians are placed in near
connection with some who are yet in an unregenerate state, which, of course,
greatly increases the difficulty of maintaining a profession with
consistency, and yet at the same time increases the obligation to do so. It
would be much easier to carry on our religious duties, surrounded by those
who would uphold and encourage us by their example, their prayers, their
smiles, and their counsel. But, generally speaking, we are called to
maintain our principles amidst those by whom they are opposed. Some have
unconverted husbands, others wives; some have irreligious children, others
parents; some have ungodly brothers, others sisters; some have wicked
masters, others servants.
I. I shall state some GENERAL duties, which belong to all
alike.
People thus situated should be
deeply impressed with the conviction that they are placed in circumstances
of difficulty, delicacy, and danger—which will require great caution,
circumspection, and prudence. You have a most arduous part to act, so as not
to lose your own piety on the one hand—nor unnecessarily to disgust your
friends with it on the other. You need a "spirit of wisdom and
understanding, of counsel and of might, of knowledge and of the fear of the
Lord, that you may be of quick understanding in the fear of the Lord." Not
only would everything sinful do much harm—but everything imprudent
does much harm also. A lack of judgment would be mischievous—as well as
a lack of integrity. A good action out of season, or out of place, or done
in a wrong manner, would be attended with consequences almost as injurious
as a bad one. To combine a due regard to our own consistency, with a spirit
of prudence towards the prejudices of others—is a most rare accomplishment.
Not to allow our firmness to assume the character of obstinacy or
uncommanded scrupulosity in one extreme—nor our caution to degenerate into
cowardice or compromise in the other, requires no ordinary measure of grace.
But God has promised to make his grace sufficient, even for this. The
confidence of faith, united with fervent prayer, and the spirit of
dependence, will bring to you from above the necessary assistance.
It is of the utmost importance that
you should see and feel your need of unbending firmness in all things
required by God. In matters of absolute indifference, or of mere taste and
feeling—you should be pliant as an willow; but in matters of principle—you
should be inflexible as an oak. It will be the great object of your
unconverted relatives, to subdue your steadfastness, and to induce you to
change your course; and they will seek to accomplish this object, not by
asking you to throw off your profession all at once—but by tempting you from
time to time, to engage in practices inconsistent with it. They will
insinuate that you are unnecessarily rigid, even when tried by your own
standard; they will point to some worldly-minded, inconsistent member of
your own church, who ventures, without scruple, upon what you refuse to do.
They will assure you that it is but that once, or in that one thing, that
they ask a concession. They will sometimes affectionately entreat, at others
angrily demand. They will sometimes ridicule, and sometimes threaten—as they
think they are most likely to succeed. They will promise to conform to some
of your religious practices, if you will only conform to some of theirs, to
which you object.
Against all these attempts to bend
your purpose, or shake your steadfastness, or destroy your consistency, you
must be fortified by a holy resoluteness of purpose, and a simple dependence
on Divine grace. "None of these things move me," must be your determination.
One concession would only lead to another, until all which your profession
implies is relinquished. A calm, determined
firmness at first—will save you from much annoyance and perplexity.
This unyielding firmness, in
reference to what you deem to be your duty, must be maintained, at the same
time, with much sweetness of temper, and amiableness of disposition.
It must be the inflexibility of principle, sustained by the gentleness of
love. A professor who has to hold fast his religion, in opposition to his
nearest friends, should be the very model of meekness, kindness, and
courtesy in everything else. This will convince them that his constancy is
the dictate of a tender conscience—and not the caprice of a pugnacious
disposition.
There should be the most entire
and unvarying consistency, and an untiring perseverance. Take care that
there is nothing which may justly lead to a doubt of your sincerity, or that
would fasten upon you the charge, or even the suspicion of 'hypocrisy'. This
would create inexpressible disgust. The spectators of your steadfast conduct
must be the witnesses for your sincerity, and be compelled to testify, that
you are, at any rate, self-consistent. Their eyes are ever upon you, with a
predisposition to incriminate you, in matters of obvious, or even doubtful
wrong. They test you by your profession to be a consistent holy Christian;
and by what other standard should they test you?
I would enforce upon your special
attention the consideration, that your religion must not be, nor appear
to be, an abstract thing—a mere mental set of doctrines, distinct and
separable from your life and character. But that which is a part of it,
binding all into unity, symmetry, and beauty. Your piety must not float by
itself upon the surface, like oil on water, refusing to blend—but must be
held in solution, like sugar in the cup, sweetening the whole. Your piety
must make you conscientious in common, mundane things—as well as devotional
in sacred ones. You must not only be more outwardly just and righteous than
your neighbor—but more meek, gentle, kind, and just. You must not only be
fitted, by your piety, for communion with the members of the church—but by
your social excellence for interaction with the members of the family. Any
lack of consistency, will sharpen the stings and increase the venom with
which your unconverted friends will annoy you. But a consistently holy life
and character will, in many cases, put an end to hostility, even where it
does not conciliate regard to your Christian principles.
It is also of great consequence,
that you should present religion to your friends under an aspect of
cheerfulness. It should be clearly seen by them that it makes you as
happy as it makes you holy. Remember, their opinion of it is—that though it
may lead to heaven hereafter, it is little better than penance here. And
that, admitting it conducts to realms of light and glory, it is by a path as
gloomy as the valley of the shadow of death. Many real Christians, by their
somber looks, their monkish stiffness, and anguished wailings, have
confirmed this prejudice.
On the contrary, take care to let
them see, by your holy, serious cheerfulness, that the kingdom of God is not
only righteousness—but peace and joy in the Holy Spirit. Let them see you
going on your pilgrim way rejoicing. Convince them that you can take
pleasure in all that is innocently pleasant; that you can smile with those
that smile on whatever is purely delightful; that you can enjoy with as keen
a relish as they can—friendship, scenery, literature, science, and the fine
arts; that your aim is only to free earthly pleasures of whatever is
polluting and deleterious; and to add to them the more holy, solid, and
satisfying delights of true religion—the joy of faith, hope, and love. Let
it be seen that you are walking in the light of God's countenance, and that
your spirit dwells in a Goshen, compared with which their state of
mind is but as Egyptian night. This is the way to allure them to piety—as
well as to abate their unkindly disposition towards you.
As much as possible avoid all
uncouth religious phraseology, and what may be called religious slang. Do
not deal in cant terms or phrases, nor apply scripture expressions, in a way
of half seriousness, half joke—to ungodly people. I do not mean by this that
you are to avoid altogether the use of Scriptural terms, or the quotation of
scripture language; but to encumber and disfigure our ordinary discourse
with the words and phrases of the old divines, or of systematic and
experimental theology; to interject our speech with habitual references to
the Lord, such as "praise the Lord," until it sounds either ludicrous or
irreverent, or both—is letting our "good be evil spoken of," and
strengthening prejudice against true piety.
In whatever attempts you make for
the conversion of unsaved relations, act with great judgment. In many cases,
more can be done by the silent influence of a holy example, than by
instruction, admonition, or rebuke. Superiors will not often allow inferiors
to admonish them. The proud heart of man refuses reproof from any one,
especially from one below him. With all people, EXAMPLE must be the chief
instrument of usefulness to unconverted relatives—and with some, it must
be the only one. Even where we are authorized to admonish and to
warn, great discretion is necessary to do it in the best manner, lest we
disgust where we intend to benefit. If we would do good—we must be kind,
gentle, and affectionate. We must not use a cold, harsh, scolding, or
unfeeling tone, nor affect a magisterial or dogmatical manner. We must
employ the meekness of wisdom, and tenderness of love. We must not dash
religion in a person's face, nor pour it down their throat with a drenching
force—but mildly insinuate it into their minds, little by little—as tenderly
and judiciously as we would medicine into the lips of a sick child, or food
into the mouth of a starving man.
We must watch for our opportunity,
choose the best time and the best circumstances, and especially remember not
to be always boring the objects of our solicitude, with a kind of
frustrating, troublesome persistence We must well consider the temper and
disposition of the person whom we are anxious to convert, and adapt our
methods to his turn of mind; some will hear a whole lecture from us—others
will scarcely bear a hint. Some should be alarmed by the thunders of divine
vengeance—others moved by the soft music of love's inviting voice. Some must
be reasoned with—others melted by appeals to the feelings. Some will bear at
one time—what they will not tolerate at another time. We must, therefore,
like a wise physician, study well the case, and adapt our treatment to its
peculiarity. Two things, however, must be remembered in all cases—to do
everything lovingly, and to do everything prayerfully; for who
can open and change the heart but God?
It may be, that in some cases, you
will be called to suffer persecution, and that of the most painful kind—the
unkind treatment of near relatives; and thus to experience the truth of our
Lord's words, "Do not think that I have come to bring peace to the earth. I
have not come to bring peace, but a sword. For I have come to set a man
against his father, and a daughter against her mother, and a daughter-in-law
against her mother-in-law. And a person's enemies will be those of his own
household. Whoever loves father or mother more than me is not worthy of me,
and whoever loves son or daughter more than me is not worthy of me. And
whoever does not take his cross and follow me is not worthy of me." (Matthew
10:34-38)
If this be the case, turn at once
and continually, for consolation, to the antidote which Christ has provided
for this deep sorrow. "Blessed are those who are persecuted for
righteousness' sake—for theirs is the kingdom of heaven. Rejoice and be
exceedingly glad—for great is your reward in heaven." Matthew 5:10. It is to
this state of things the Apostle refers, where he says, "Count it all joy
when you fall into manifold trials" James 1:2. Do not be cast down nor faint
under your afflictions. They are not for the present "joyous—but grievous;
nevertheless afterwards, they yield the peaceable fruit of righteousness."
"Those who sow in tears shall reap
in joy." No seed that can be sown on earth, will yield such a produce of
heavenly joy, as the tears of God's persecuted people. These are the
light afflictions which are but for a moment, and which work out "the far
more exceeding and eternal weight of glory." Comfort, then, O troubled ones,
comfort your hearts! Your crown of thorns, like that of your
persecuted Lord, shall soon be exchanged for a crown of glory! And the
cross under which you are ready to sink, be changed for a throne from
which you shall never descend! Bear your troubles in the spirit of meekness;
seek for grace to be neither irritated nor sullen; do not return railing for
railing—but return blessing for cursing.
Conquer their hostility, or at any
rate, soften it—by by gentleness and peaceful courage. Smile with love upon
the countenance that frowns upon you; and kiss the hand that smites you. Let
not the length or violence of their oppression induce you to give up your
principles. Take heed against an evil heart of unbelief, in departing from
the living God. Endeavor so to act, as that they who dislike your religion,
may "find nothing against you personally—but only as concerning the gospel
message." Be firm, consistent, mild, judicious, and affectionate; and then
God will not only support you under persecution; but give you honor in the
midst of it.
II. I now lay down some directions, which are specially
applicable to the various relations of social life.
1. HUSBAND and WIFE.
If the HUSBAND is a Christian, an
not the wife—let him rather increase than abate the tenderness and affection
of marital love. He has need of great watchfulness and prayer on his own
account, that his wife's lack of piety may not diminish his own; and that
his defects and blemishes may not be a stumbling block to his wife. How
careful must he be not to have family devotion hindered by her
disinclination; and how diligent must he be to make up for her deficiencies
in the pious instruction of his children. How much grace will he need to
maintain his own influence, and yet not in any way teach his offspring to
disesteem their mother, or make her feel that she is lowered in their
estimation or his—by her lack of piety. Let it be his endeavor to win her to
Christ by every attention to her comfort and legitimate concern; and to make
her feel that he still tenderly loves her as a wife, though he cannot yet
consider her as a decided Christian.
If, on the other hand, it is the
WIFE who is a Christian, and the husband not, this is, perhaps, a more
difficult and delicate position to maintain with propriety. In this case she
must be anxious and watchful not to allow even the appearance of an air of
conscious superiority, much less of the contempt which says "Stand aside, I
am holier than you!" There must be a more intense humility and meekness;
coupled with an increased tenderness and devotedness towards her husband—a
most exemplary attention to his comfort, and that of the family!. In short,
the good wife and mother, must be seen in intimate
union with the good Christian; and the former must evidently appear improved
and sustained by the latter. She must never reproach him for his lack of
true religion; never talk at him before his face, nor talk against
him, behind his back. Upon her will devolve the pious instruction of the
children, which she must sacredly maintain—but still in a way as little
offensive as possible to him. How beautiful is the advice given by the
apostle to females in these circumstances. "Likewise, wives, be
submissive to your own husbands, so that even if some do not obey the
word, they may be won without a word by the conduct of their
wives—when they see your respectful and pure conduct. Do not let your
adorning be external—the braiding of hair, the wearing of gold, or the
putting on of clothing—but let your adorning be the hidden person of the
heart with the imperishable beauty of a gentle and quiet spirit,
which in God's sight is very precious." (1 Peter 3:1-4)
2. PARENTS and CHILDREN.
If the PARENTS are Christians, how
uniform and consistent should be their piety, that their children should
receive no disgust against Christianity by what they see in them. How
concerned should they be, and appear to be, to bring them up in the fear of
God, selecting their schools, and their situations with direct reference
their children's eternal destiny. How firmly and yet how mildly should they
maintain all the pious laws, customs, and habits of their household, against
the wishes, or the encroachments of their children's Irreligion. With how
much of gentleness and firmness—as opposed to stern severity on the
one hand, and to ruinous indulgence on the other hand—should they
maintain the household discipline; and thus adorn the doctrine of God their
Savior.
But in some cases divine grace has
called the CHILDREN, and passed over the parents; and where it is so, there
requires great solicitude, that their piety towards God, be not abused to
encourage and justify a lack of piety towards their parents. It will not
only not recommend true religion—but will excite great disgust towards it—if
they see that it has abated anything of that dutiful obedience, respect and
honor towards them, which nature dictates, the word of God enjoins, and
which they before conversion had been accustomed to render.
A greater reproach cannot possibly
rest upon young people, than for a father or a mother to say, "Yes, they are
very religious in their way—but their religion has spoiled them as children,
for they seem to take a license to disesteem, neglect, and disobey me
because they consider me unconverted." On the contrary, what a beautiful and
powerful testimony to the excellence of true religion is it to hear a parent
say, "I was living in entire neglect, and utter ignorance of true religion,
until I beheld it exemplified in its loveliest forms in the conduct of my
dear child. I saw her earnestness, her diligence, her holiness; and I
felt her dutifulness, her kindness, and her tender, yet respectful
solicitude towards myself. From the time she became a Christian, her
conduct, was marked by greater attention and obedience than ever. She has
sometimes ventured to discuss with me on my neglect of true religion—but it
was always with such reverence, such humility, and affection, that it was
impossible to be offended—so that by the grace of God, I may say her piety
towards me has been the blessed means of my own salvation!" Young people
behold your rule and pattern.
3. BROTHERS and SISTERS
are sometimes divided when one of them is truly saved. In such a case the
one who makes a profession of Christianity should be solicitous by the most
assiduous, ingenious and watchful attention and affection—to conciliate the
regards and to win the confidence of the others. The saved one should with
kindness and humility warn the others; and when away from home, communicate
with them by letter. He should select and recommend suitable books for them;
join with them in all their innocent pursuits and tastes; avoid all
appearance of shunning their society even for pious associates; and make
them feel that piety has strengthened the fraternal bond.
SISTERS, by many little ingenious
works of the needle, the pencil, and the pen; by laying themselves out to
meet the wishes, and promote the comfort of unconverted brothers, may be
able to endear themselves by the varied devices of genuine love, to those
hearts which they should be anxious and watchful to win to Christ. While
BROTHERS, by all those kind, delicate, and polite attentions of the domestic
circle—to sisters yet unacquainted with the power of true religion; by being
in every sense of the word, good brothers, as well as good Christians—may do
much, very much, by the blessing of God, in awakening an interest for true
religion in the minds of those who are so nearly related to them.
4. Christian MASTERS and MISTRESSES
are under solemn obligations, not
only to be just towards their servants in paying their wages—but to
err rather on the side of being too generous, than too rigid, in the
amount of their wages. There must be a merciful attention to their
comfort, in not exacting too much work, in not wearying them by incessant
and angry complaints; in speaking kindly to them, and providing suitable and
sufficient food and medical attendance in their sickness. There should be a
due regard to their spiritual welfare, not only by calling them to family
prayer, morning and evening—but by giving them ample opportunity for
attending on public worship; and by privately instructing them in the
principles of true religion. Those professors, who have not by their
conduct, compelled their servants to say, "I have a truly godly master and
mistress, who are kindly anxious for my comfort in this world, and still
more so for my salvation in the world to come," cannot be acting
consistently; there is something essential lacking.
Christian servants who are placed in
families which make no profession, are called to a situation of equal
difficulty and importance. In not a few instances they have been remotely or
directly the means of converting their employers; and piety has thus
ascended from the kitchen to the parlor. But this has never happened but
where the piety of the servant was eminently consistent, uniform, and
conspicuous. Some people in this condition have, it must be admitted, so
disgusted their masters and mistresses, by their proud attitudes, their
troublesome and angry clamor about their religious privileges, and neglect
of their proper duties in order to enjoy these privileges—that their masters
have resolved never again to employ religious servants. It is when piety
makes a servant doubly diligent, dutiful, kind, neat, honest and,
devoted—and secures a testimony from her employer, that her piety is thus
influential to her life and character—that she adorns her profession,
and walks worthy of her calling.
5. Partnerships in BUSINESS
are sometimes formed between professors and men of the world. This is an
undesirable thing, except in those cases where the latter are known to be
men of the most inflexible principle, and possessing a high sense of
commercial honor. Some such unsaved people there are, who, in whatever
things are true, honest, just, lovely, and good report—are patterns which
all Christian professors might copy with advantage; and which some
might contemplate with a blush. Many, however, are of an opposite
character, and are very unscrupulous as to the means they employ to increase
their trade and their profits. When a Christian is linked with an unjust
partner, his situation is uncomfortable and perilous. It is a difficult
thing for a man to act in constant opposition to a partner; but he must
oppose him in all those matters wherein he wishes to violate the
principles of integrity. He must not allow injustice, fraud, or lying, to be
carried on, under the sanction of his name; and if he cannot prevent
it, he ought to separate from his unethical partner. I knew a tradesman,
who, while engaged in a most profitable business with two partners as
worldly as himself—was converted by the grace of God. He became attentive to
the means of grace, not only on a Sabbath—but on week days in his business.
His partners expressed their disapprobation, and accused him of neglecting
the business. In this, as well as in other ways they wished to interfere
with his pious pursuits, which, with him, had now become matters of
importance and of conscience. He found he was in danger, and knowing that
any accumulation of wealth, weighed against the salvation of his soul, was
but as the small dust of the balance—he left the the partnership amidst the
reproaches of some of his friends, and the astonishment of all. But he had
the rejoicing, which results from the testimony of a good conscience, that,
not with fleshly wisdom—but by the grace of God, he had conducted himself in
the world. He honored God, and God subsequently honored him, for he became
more abundantly prosperous than ever. But if he had not become prosperous, I
am persuaded he would have never repented of leaving his unjust partners.
How careful ought the Christian
tradesman to be, that his worldly partner should see nothing in him—but what
recommends true religion. How much has its character suffered from the
conduct of some who have taken in partners on the eve of their own
bankruptcy, who have deceived them by false representations of the
capabilities of a business, or who have carried on a system of selfish
encroachments on their share of the profits. It is truly shocking to
hear, as we sometimes do hear, people say that they would rather have for a
partner, a man that makes no profession of Christianity, than one who does.
Christian businessmen, do, do consider this, and tremble lest any part of
your conduct should be such as to justify this dreadful satire upon the
conduct of professors.
There is one duty to unconverted
relatives, and indeed, to converted ones sometimes, which some professors
have lamentably neglected; I mean the relief of their necessities, where
they have been in circumstances of genuine poverty. One can easily imagine
in what reflections some such people must indulge upon the conduct of those
to whom they are nearly related, who are known by them to be members, or
officers, perhaps even pastors of a Christian church, and to be
comparatively rich—but who still refuse to help a brother or a sister in
their distress; except it be with a grudged pittance, occasionally wrung
from them by the force of an appeal unusually urgent.
"Can it indeed be true," they say,
"that my brother professes himself to be a disciple of the compassionate
Savior, or to have caught the spirit of Him, who never turned away his ear
from a tale of human woe; and yet refuse to assist a sister, pining away in
almost absolute poverty? Is this the way in which he adorns his Christian
profession? I thought that mercy was an essential feature in the
character of a Christian; and admitting that my affliction has been brought
on by my imprudence, has he no sins to be forgiven, by the God from whom he
looks for all his supplies? I have been told he is the deacon of a Christian
church, and has to dispense the bounty of the rich members to their poorer
brethren; does he, on his visits of mercy to the habitations of the sons and
daughters of poverty, never recollect that he has a sister enduring those
privations which he is honored to relieve? But, perhaps, he considers that
as I am unconverted, he need not concern himself about the sorrows of one to
whom he is related, only by the ties of flesh and blood. Is this the way to
draw me to Christianity? Does his conduct towards his poor relatives, tend
to exalt in their estimation the profession that he makes? Is this the way
to soften the heart of my husband, and my children, towards true religion?"
Oh! what questions have they not
asked, and what sneers have they not uttered, in reference to that form of
religion, which has not even common charity to support it? Does not the
Scripture say, 'Whoever has this world's goods, and sees his brother have
need, and shuts up his compassion from him, how dwells the love of God in
him?' Oh! my brother, my brother, did our parent, now in their graves, think
you would ever leave one of their children, thus to endure, unpitied and
unrelieved, the necessities of pauperism?" Should such a cry as this ever go
up to heaven against a Christian? And does it no go up against some
Christians of all denominations, against deacons and ministers too, of
different churches?
How many tears are shed daily, how
many hearts are bursting, of people who have Christian relatives that
could—but would not help them? What shall we say—what does the
world say—of those who are on the list of contributors to religious
societies; but who allow their own flesh and blood to be unclothed and
unfed?
But there are some who are a
parsimonious towards the cause of true religion and charity, as they are to
their poor relations; and are never liberal in anything—except for their own
selfish gratification! In many cases, this lack of compassion for needy
relatives is, I believe, the result of that wicked and detestable pride,
which is ashamed of them. In others, it is considered to be a righteous
retribution, for the rashness, imprudence, and unprincipled conduct, which
has occasioned their distress. I would not encourage imprudence or
wastefulness—but when the offender is already suffering her punishment, even
to a degree of starvation and remorse, that has all but broken her heart, is
it for the hand of a professing Christian—a man who realizes that but for
infinite mercy, he himself would have been in hell—to inflict by his
cruelty, the only blow that is lacking to crush the sufferer to the dust?
You rich professors, and you who are not rich—but are still in comfortable
circumstances, let me plead with you on behalf of those who are bone of your
bone, and flesh of your flesh. I will not ask you for relief to a relative
nearer than a brother or a sister, for to suppose that the church of God is
to relieve every need of society, is inappropriate. But that person is a
monster, who refuses to help to a destitute father or mother. He is a
disgrace and insult to the Christianity he professes.
If it may be permitted, in the
conclusion of this chapter, to suggest a few words of encouragement and
comfort. Topics of this kind are both numerous and delightful.
Think of the grace that has
made you to differ from your unregenerate relatives. While you pity them and
mourn over their condition, give God unceasing and unbounded thanks that you
are no longer like them! Cherish the hope that you may yet be useful in
persuading some of them to accompany you to the kingdom of heaven. Grace
when it enters a family, is generally diffusive. You may not now see any
influence of your godly example, nor any answers to your prayers—but you do
not see the end! You may never live to realize your hopes, or gather the
fruit of your exertions; this may be a felicity designed to swell the
rapture of the skies. You may one day meet in heaven—those whom you leave
apparently on the road to hell!
But you tremble for yourself;
instead of hoping to be useful to others, you sometimes fear that you
yourself shall fall. How can you withstand the influence of ungodly example
and solicitation? It is a hard thing to get along with everybody to help
you; how much more difficult, is it to hold on to the narrow path—with
everybody to hinder you! Hearken to what God says, "My grace is
sufficient for YOU." Mark that, for you. Trust it, expect it,
hope for it. Look up into heaven by faith, see those millions around the
throne—they were all, at one time as you are now—on the straight and narrow
pilgrim's path. They had the same difficulties, and surveyed them with the
same fears as you do. But, behold, there they are—in glory! The great
Captain of their salvation sustained them. The omnipotent God never forsook
them. The arm that sustained them, is not shortened that it cannot
save you. "Why do you doubt, O, you of little faith?" Be not
faithless, but believing!
Anticipate for yourself that
blissful world where all the righteous—and none but the righteous—and the
righteous in the absolute perfection of their righteousness—will at last be
found. Sustain your present struggles against the influence and the danger
of the examples of the unconverted, by the consideration that they will
cease to hinder you—when you depart from this world. Maintain, therefore,
with untiring zeal, and an unyielding firmness—your godly separation from
the world—and soon the world will be separated from you—forever! The
ungodliness of the ungodly will then no more distress you—but you shall
through eternity delight yourself in the presence of God your Savior, with
the fellowship of the innumerable company of angels, and the spirits of just
men made perfect!
If it should sometimes distress you
to think of missing those in heaven, who were dear to you on earth, let it
stir you up to more affectionate, earnest, and prayerful efforts for their
eternal salvation—but let it not lead you to suppose that their absence from
heaven will be a real diminution of your bliss. The mutual recognition of
the godly in the heavenly world seems highly probable, notwithstanding the
silence maintained by scripture on a subject so deeply interesting to all
our social feelings—but to our social feelings only. A great deal
more inquisitiveness has been exercised in reference to this subject, and
much more importance attached to it, than really belong to it. The social
feelings arise out of the social ties, and depend upon them for their
existence and continuance; and consequently when the cause ceases,
the effect will cease with it.
To suppose there can be in
heaven—where all our animal propensities, our natural instincts, and our
worldly social relations exist no longer; where the very body of the
resurrection will have undergone an entire change of organization, and will
bear no longer an affinity to flesh and blood—any near resemblance to the
present emotions which are awakened by the names of husband and wife, parent
and child, brother and sister—is to forget the great and entire change which
immortality is to make in our nature!
It is amid these dear relationships,
these tender affections, and these strong propensities, necessary to our
earthly sojourn, that we are trained up for that higher, holier, and more
intellectual existence. But these things will fall away from the spiritual
body, as its mere swaddling bands in the chrysalis state of its being, in
that moment when it shall rise from the grave—the pure image of its
glorified Redeemer. No! We are compelled to believe, difficult as it may be
to conceive of it now—that the absence from heaven, of those who form so
large a portion of our happiness on earth, will be no diminution of the
bliss of the celestial paradise; though doubtless that bliss will be
enhanced and sweetened by the presence of those we loved below.