The Christian Professor
John Angell James, 1837
THE CHRISTIAN IN ADVERSITY
"I have learned to be content in whatever circumstances I am. I know how
to be brought low, and I know how to abound. In any and all
circumstances I have learned the secret of being content—whether well-fed or
hungry, whether in abundance or in need. I am able to do all things through
Him who strengthens me." (Philippians 4:11-13)
It is hard to say which is the more
difficult and dangerous effort, to ascend or descend a steep
and rocky mountain. In either case, to proceed with safety, is no easy
matter. So is it a difficulty with some to decide, whether prosperity
or adversity is more perilous to the Christian. Each has its snares,
and each requires caution, watchfulness, and prayer. Each brings on a crisis
in our religious history—and makes us either better or worse.
It is an undoubted fact, that by far
the greater number of God's people have been found, hitherto, in the humble
valley of poverty, or in the secluded retreats of adversity; a fact, which,
in connection with what the Scriptures say, is a strong presumption, that in
the judgment of omniscient and infallible wisdom, piety is likely to
flourish most in the shade. God could cause the sun always to shine upon
his people, and prevent any cloud from obscuring his rays for a moment! It
is not for lack of power to make them rich, that he allows any of his
children to be poor. All things are at his disposal and under his direction;
he could give them all a rich inheritance in this world, which would exalt
them above their fellows. He could make them all by acquisition, great in
fame, and rank, and wealth—but he does not—and therefore it must be best
that he does not.
Each of them may look at the cross
and say with an apostle, "He who spared not his own Son—but freely delivered
him up for us all, how shall he not with him also freely give us all
things?" There is no answering that logic—the conclusion is as just as the
premises are true. The disproportion between a 'crumb' and a 'kingdom' is
not so great as that between a kingdom and God's only-begotten Son. He who
has the Son may infer, with absolute certainty—that he has everything
else, which infinite wisdom sees it best he should have. There is
nothing more certain under the heavens, than that 'infinite Love', after
having given his Son to die for our sins—can withhold nothing else that is
for his real good.
How then should a professor conduct
himself in adversity, so as to glorify God?
By adversity, I intend three classes of people—the poor—the
unfortunate—and the afflicted. I am aware that the word is usually
restricted to the middle class; but if I were to use it in this limited
sense, I should exclude many whom I wish to address.
There are some duties which are COMMON to all these three
classes alike.
SUBMISSION to the will of God
is one of them. By submission, I mean the
repression of all repining language, the resistance of all rebellious
feeling, and the determined opposition of all hard thoughts of God, as if he
had dealt unkindly or severely with us; together with an acquiescence in all
he does—as being right and good. The temper, for instance, which is
expressed in such language as this—"It is the Lord—let him do what seems
good to him." "I was silent, I opened not my mouth; because you did
it."
The GROUNDS of submission are clear
views and a firm belief of God's power, wisdom, and love—such a deep sense
of our sins as leads us to say, "It is of the Lord's mercies we are not
consumed, why then should a man complain, a living man for the punishment of
his sins, since he has not dealt with us after our sins, nor rewarded us
according to our iniquities." A strong and steady faith in Christ for
pardon, peace, and hope—a vivid apprehension of eternal glory—and a settled
assurance that all things work together for good to those who love God.
These are the grounds of submission, which cannot exist where they are not,
and cannot be absent where they are. A murmuring, complaining, fretful, and
peevish Christian, whose words approach as near as possible to rebellion
against God, disgraces and belies every principle of his profession.
Somewhat of Christian
CHEERFULNESS should be manifested by all
people in adversity. If they would glorify God; if they would cause the
light of their principles to shine forth; if they would adorn the doctrine
of God their Savior; if they would appear different from other men; they
must break the silence even of submission with the words of contentment,
and if possible with the notes of praise. They must sing like
the nightingale during the dark night season—and shine like the
glow-worm in the dark. They must rejoice in the Lord, delight themselves in
God, repose their aching heart on the covenant of grace, and exult in the
assurance that in heaven they have an enduring substance.
As they sit amidst the fragments of
their broken cisterns, they must be heard singing the words of the prophet,
"With joy will I draw water out of the wells of salvation!" Thus will they
glorify God, when the smile of cheerfulness on their countenance looks like
the rainbow upon the cloud, and they render the dark scene of their sorrows,
a means of displaying the resplendent beauties of the Sun of Righteousness.
O, how is God honored by the Christian in adversity, when all his conduct as
well as his words seem to say—"I have lost much—but I still possess
infinitely more than I have lost, or can lose. With Christ as
my Savior, God as my Father, salvation as my portion, and heaven as my home;
how can I be thought poor or wretched?"
There are also
duties PECULIAR to each of the three classes which I have
specified.
1. The POOR
should be contented, and exhibit to all around the power of
religion in reconciling them to their situation in life. A large proportion
of the Lord's people are in the humbler walks of society. "I have left in
the midst of you," said Jehovah to Jerusalem, "a poor and an afflicted
people." Christ seemed to mark them out as the objects of his special
attention, when he said, "The poor have the gospel preached to them." This
shows the beneficent spirit of the gospel, and distinguishes it from every
system of philosophy, or art, and false religion. What have the founders of
empires, the teachers of science, or the inventors of religions cared about
the poor? Sunk in the low abyss of poverty, they lay neglected, no one
caring to raise them from the depths of ignorance, vice and misery—to
knowledge, virtue, and bliss. Age succeeded to age, and school to school; a
thousand sects and systems rose, flourished and fell; but the degradation of
the multitude remained. No Howard descended to explore their deep, dark, and
cheerless dungeon, to ascertain the weight of their chains, to let the light
of heaven in upon their rayless abode, or to sweeten their cup of woe, by
the cordial of sympathy; until one infinitely greater than Howard, and one
from whose heart of boundless love, that distinguished philanthropist
derived its mercy, appeared upon the stage of our world.
The Son of God, and Savior of
mankind, when he came down to earth—arrived in the humble valley of
poverty—grew up to manhood amidst poverties privations—drank its bitter
waters—chose his apostles from the same lowly place, and gathered his first
followers, and founded his church chiefly from among the sons and daughters
of poverty. Thus, by his example, his conduct, and his benedictions, Christ
seemed not only to strip poverty of its terrors—but to invest it with a kind
of endearing honor, as long at least, as it is associated with holiness.
Consider this, you poor of the
flock. Are you as destitute as Christ was? Can you say as he
did, "The foxes have holes, the birds of the air have nests—but the Son of
Man has nowhere to lay his head?" Did he not depend on charity for
everything? His home, his bread, his grave? Shall the disciple think it hard
to be as his master? How easily, how speedily, and how delightfully would it
pluck the sting from poverty, when it begins to wound you, and cover its
imaginary disgrace, when you are in danger of blushing over it—to recollect,
that the character of a holy poor man, was the state in which the Lord of
life and glory chose to dwell, during his temporary sojourn in our world.
Besides, remember that the Lord
has chosen for you this lot of poverty, and he knows your disposition
better than you know it yourselves. Some plants thrive best in a poor soil,
and sheltered from the sun—and you are among the number. In the eye of
Omniscient Wisdom, your present privations agree best with the possession of
the unsearchable riches of Christ, and the enjoyment of your incorruptible,
undefiled and imperishable inheritance! You are like an heir to an immense
estate, whom his father judges it best for his future character and
happiness, to keep poor during his youth. Trust in God! "If he has
loved you so as not to spare his own Son—but delivered him up for you, how
shall he not with him, freely give you all things?" After that amazing gift
of his Son—you may expect everything that would do you real good. A thousand
worlds compared with our eternal salvation; are not as much as a farthing,
compared to a kingdom. Would you be rich for this world—and ruined for
eternity? Would you be wealthy in time—to be poor throughout eternity? Would
you sell heaven—for all the fortunes upon earth? Would you not rather be
poor as you are, and poorer too, with saving religion—than rich as the
wealthiest man in the kingdom without it?
Consider what you have, what
grace has given you—though Providence has denied you many things
given to others. You have, or will have, all that the love of the Father
designed from eternity for his people, all that the death of Christ
obtained, all that the Bible promises, all that heaven contains! And is not
this enough to satisfy and bless you, without gold and silver, houses and
lands? Is not Christ in a cottage, to be infinitely preferred to a palace
without him? "Better is little that a righteous man has—than the riches
of many wicked." Psalm 37:16. Do you believe this? Then reconcile
yourselves to your poverty, and hush every murmuring word, and repress every
repining feeling!
Recollect, if you have not the
gratification of riches—you have neither the snares nor cares
of riches! You mistake, if you suppose, that happiness expands with
increased material possessions. As to the greater calamities of life, I mean
sickness, pain, and death; together with those mental sorrows which are
produced by ingratitude and unkindness, by disappointment, envy and
jealousy; these are as heavily laid upon the rich as well as the poor, and
perhaps more so; while all the more substantial enjoyments of our present
lot, are as freely bestowed upon the poor as the rich. The poor have health,
appetite, sleep, peace of mind, social relationships; the bright sun, the
blue sky, the green earth, the balmy air, the cheerful day, the still night,
as well as the rich.
And in addition, if they are
Christians, they have all spiritual blessings in heavenly things in
Christ—they possess an interest in him, who is the fountain of all
blessedness, and the possessor of heaven and earth; they have a charter to
all that is good for them, which cannot be revoked—they are enriched through
the operations of the Holy Spirit, and the influence of faith—purifying
their hearts, with a temper of mind and disposition, which are the seeds of
true happiness. They have the well-grounded prospect of a state beyond the
grave, where every source of sorrow shall be dried up, and every spring of
joy opened! And is not this enough to comfort them under the privations of
poverty?
Let them also remember how short is
the term of their destitute state. What a force and a balm are there in the
words of the Apostle, "Let those that weep, be as though they wept not,
for THE TIME IS SHORT!" Tears that are so soon to cease forever—may be
wiped away with a smile. There remains a rest for the people of God. When
the laboring man lays down the implements of labor, he knows not that he
shall ever be called to resume them. Soon, perhaps sooner than he expects,
the flail and the hammer will drop from his hands, to be substituted by the
harp of gold, and the palm of victory. How sweet it is to gather up his
tools on Saturday evening, and to reflect, "Tomorrow I shall rest all
day." Let him recollect that the Saturday evening of life is at hand, to
be followed by the dawn of an eternal Sabbath, whose sun shall never set.
When the labors of the day and its weariness, shall extort an involuntary
exclamation, "How long," or when, with a feeling bordering on
repining, he shall throw down his instruments of toil, to wipe away the
sweat off his moistened brow, let him hear the voice which says to him,
"The end of all things is at hand, when you shall sleep in Jesus, and rest
from your labors." And oh! how will the privations, and hardships, and
sorrows of poverty, prepare for the enjoyment of that fulness of joy, and
those pleasures forevermore, which await the Christian at the right hand of
God? Extremes magnify each other, and what will the delectable mountains of
heaven be, whose tops are ever gilded with celestial glory, to the man who
has ascended to them from the gloomy valley which has never been illumined
by the sun of worldly prosperity.
Yes, there's a better world or high,
Hope on, you pious breast;
Faint not you traveler to the sky,
Your weary feet shall rest.
The poor should check all feelings
of envy, all disposition of ill will towards the rich, for this of course is
contrary to Christian contentment. They should avoid all tendency to
misconstrue the actions and misconceive the motives of their wealthier
brethren; and should sedulously guard against all those who would excite
their prejudices by unfounded insinuations, and stir them up to turbulent
discontent and insubordination.
They should endeavor to combine,
with a just self-respect, an equal degree of respect for those whom
Providence has raised to higher stations. Conscious that in the sight of God
they are upon a perfect level with the richest and the greatest, they should
yet so far regard the distinctions of society, as to be respectful,
courteous, and submissive towards those who are their superiors in rank and
wealth, though not in nature or in Christian privilege. A forward, bold,
obtrusive poor man is certainly no credit to the Christian professor.
II. I now state the duties of the
second class, those who in the most specific sense of the term, are in
adversity. I mean the UNFORTUNATE, if
indeed the word "UNFORTUNATE" ought to be admitted to the vocabulary of a
Christian. How numerous is this class, how many are there in this trading
country who are continually sliding down from wealth or competence into
comparative, or actual poverty. What sudden and painful reverses are some
called to experience, and others to witness! What shiftings of wealth are
perpetually going on! And oh, how much is the credit of religion, and the
honor of the Christian profession involved in these vicissitudes. How
comparatively few descend with honor into the valley below, and dwell there
with dignity and grace! How many lose their reputation in losing their
fortune! Not that they are designing cheats or determined knaves; but are
misled by the deceitfulness of the heart to do many things in endeavoring to
avert the impending ruin, which, with whatever specious pretexts they are
first prompted and then defended, cannot be justified by the strict rule of
Christian integrity.
The credit of religion, as I have
repeatedly remarked already, has suffered incalculable and irreparable
injury in the world's estimation, from the dishonorable conduct of Christian
tradesmen, who have been involved in difficulties; and even from the
misconduct of those whose piety could not be reasonably doubted by any who
knew them. There is unusual surprise felt when a professor fails. A fine
tribute this to religion, as if it contained, which it does, a power to
bless in this world, as well as the next; and there is also unusual disgust
and reproach expressed when he fails under circumstances unfavorable to his
reputation; another tribute to religion, as in itself intended to produce
whatever things are just, honest, and of good report. Hence, then, it is a
matter of indescribable importance that a Christian who is beginning to
decline, should make up his mind never, by God's help, to attempt to save
himself by sinning against God in violating the least rule of morality;
never to prop his falling fortunes by anything that is contrary to the
principles of fair and honorable trading. A professor involved in commercial
difficulties is in the most imminent peril. It is the severest trial of his
integrity; a kind of martyrdom, and a most difficult one too. His very
regard to his reputation, and the credit of religion, are sometimes really
among the temptations to which he yields in doing what is wrong. He dreads a
failure, for he knows that with no serious ground of reproach he shall be
suspected by the ignorant, blamed by the censorious, and calumniated by the
malicious. To avert a calamity so great, he resorts to means which, though
far enough off from downright dishonesty, are still improper and censurable;
he adopts various and doubtful experiments for raising money; he borrows of
friends with promises of repayment which he might know, if he reflected for
a moment, he has no hope of fulfilling; he draws in the unwary by bargains
which he must be quite sure they would never make if they knew his
circumstances; he speculates with part of his little capital, and which in
fact is not his, in hope to retain and increase the remainder; and if, while
doing all this, conscience suggests, as it sometimes will do, that it cannot
be right, he quiets the awakened and troublesome monitor, by the allegation
that it is designed to prevent a catastrophe, which, if it occurs, will
bring certain disgrace upon his profession—but which, if it should be thus
averted, will leave all those questionable transactions in concealment. The
catastrophe, however, in spite of all these improper expedients comes on,
and with it the exposure of what was done to ward it off, and the character
and credit of the professor are lost in the wreck, though the salvation of
the Christian is secured, yet so as by fire.
I would by no means become the
apologist for such conduct. It cannot be defended—but must be condemned; yet
I believe it has been pursued by many a man whose heart will be found at the
last day, to have been right with God. The great difficulty with an sinking
tradesman, is to know when to stop. Like a gamester he is led on by the
delusive expectation that the next throw will recover all he has lost. In
nineteen cases out of twenty, this hope of recovery proves fallacious, and
only plunges him deeper into ruin. Unfortunately the present age offers too
many expedients by which men of declining prosperity, may endeavor by some
sudden effort in speculation to avert the impending stroke, and be saved
from bankruptcy. How much better would it be, as soon as they are aware of
their perilous situation, to consult their creditors as to the propriety of
proceeding, who would thus be made responsible for whatever risks would be
incurred by their continuance. Or, if this be not prudent, as in some cases
it may not, how important is it to take counsel with some judicious friend,
to whom the whole state of their affairs should be laid open.
Nothing, however, is more common, in such cases, than for the person who
asks a friend's opinion to disclose only half the real truth and make
a partial representation of even that; just as clients do who
consult an attorney in a bad business, and whom they mislead by making him
acquainted with only that part of the case which is in their favor.
A very considerable degree of
difficulty arises sometimes, both on the part of a distressed tradesman and
his pious friends, on the subject of borrowing and lending money to assist
him out of his dilemma. The Scripture is certainly explicit in its
injunctions on this head. Our Lord says, "From he who would borrow from
you, do not turn away." Matt. 5:42. This, however, it is plain must be
interpreted with a just regard to the rules of prudence. An indiscreet and
lavish system of lending, would soon reduce even an affluent professor to
ruin, and act as a premium upon imprudence and knavery in others. Yet there
is the law, and it is also involved in other passages, which speak of our
"bearing one another's burdens," and helping one another in difficulty. I
believe that one great reason why this rule is so much neglected, is the
improper conduct of some who have borrowed when there was no rational
prospect of repayment, and whose failure has not only brought discredit on
themselves—but produced a determination on the part of many not to lend to
anyone. A man who is really in difficulty, ought to be extremely cautious
about asking money in a way of loan from friends; nothing far short of an
absolute certainty of being able to return it, should allow him to solicit
their aid. He should, of course, lay open to them even the very worst
of his affairs, that they may be in full possession of all particulars
before the advance is made.
Christians ought to help one
another—but no one ought to put the property of his friends in jeopardy.
Much discredit has been thrown on the Christian profession by a neglect of
this rule. To save themselves from ruin many have dragged others down with
them. It is not that they imposed upon others so much as that they imposed
upon themselves. They did not say what they did not believe at the time to
be true—but they believed what they ought not to have believed; and are
therefore responsible for their practical errors as others are for their
doctrinal ones. It is bad policy, as well as bad morality, to jeopardize the
property of others, as it often drains the resources which at the time they
were not utilizing—but which afterwards would be of considerable service to
them. Where assistance is needed by a suffering brother, whose difficulties
cannot be referred to his own imprudence, and who can be effectually served
without much risk, such a man ought not to be allowed to sink.
Christian tradesmen, hear the word
of exhortation. Carry your profession with you into your business, and let
your character as a tradesman, sustain the honor of your profession. Let the
principle of integrity guide you in your shop, and the practice of
economy in your house. Avoid, I beseech you, a showy and extravagant
style of living! Do not be ambitious of obtaining a large luxurious
house, elegant furniture, fine expensive clothing, and a country residence.
What are these things to a man whose heart should be above? Much less have
them, or even covet them, until you are quite sure you can pay for them. Do
not let the first flush of a precarious prosperity prompt you to launch out
into expenses, which you could not be authorized to incur until after a long
trial of your success. And then when the tide begins to run, and the ebb has
commenced, immediately curtail, and retrench. Do not continue to hold
conveniences and luxuries at the risk of your creditors, determined never to
relinquish them until they are torn from you, by the strong hand of law. Let
no false shame make you afraid of being suspected to be poor. Have an honest
principle which makes you determine never to have a single enjoyment at
other people's expense, or even risk.
If your adversity has been in any
measure induced by any fault of your own, confess it both to God and man. Do
not blind yourself to your own misconduct. Do not shut the windows of the
soul, and resolve that no light of conviction shall come in, to reveal what
is wrong. Struggle not against public opinion; much less resist the
expostulations, or despise the censures of your brethren. Your peace, and
honor, and safety, all depend upon an sincere confession. The man who says,
and says it with a magnanimous frankness, "I have done wrong," rises as he
sinks; is exalted by his humiliation, and manifests a remaining power of
inward piety and principle, which bursting forth from his soul, like the sun
dispersing the mist which had for a season veiled his luster, scatters the
cloud with which for a while he had enveloped his character.
But I now proceed to give some
directions to those who are in adversity and who may not be conscious of any
special fault, to which they can look, as the cause of their misfortunes.
If your troubles have been brought
upon you by the imprudence or injustice of others,
neither allow your minds to dwell upon their conduct with resentful
feelings, nor to stop in the contemplation of second causes. God has
permitted it, or they could not have done it. He employs wicked men—and even
the wickedness of the wicked—for the fulfillment of his purposes towards his
children.
Do not act atheistically in your
affliction, and complain and fret as if your adversity was the result of
chance—but let it be seen that you believe in the doctrine of Providence.
Manifest a dignified composure, a
calm and tranquil mind, that can stand the shock of these storms without
having your confidence in God uprooted. It is said of the righteous
"He shall not be moved. He shall not be afraid of
evil tidings, his heart is fixed, trusting in the Lord."
Watch against a despairing, reckless
temper; a disposition to give up all for lost; a feeling of hopelessness, as
if you were irrevocably doomed to adversity, and it were useless to make
further attempts to gather up into any other scheme the fragments of your
broken fortunes. "If you faint in the day of adversity your strength is
small," and what is this despondency but fainting? It is always too soon to
despair in this world, in reference either to temporal or spiritual things.
Earth is the region of hope. The severest part of winter is just before
spring; the tide is lowest just before it begins to rise; the break of day
issues from the deepest gloom of midnight. Job sunk from a mansion to an
ash-heap; and then rose from an ash-heap to a nobler mansion still. Hope in
God; his best gifts of an earthly nature may be yet to come. Banish
despondency. Be of good courage—wait on the Lord, and he shall strengthen
your heart.
Besides, consider what mercies are
still left. Set one thing over against another; God does, and so ought you.
"All is lost," wrote the King of France, to his mother, after the battle of
Pavia, "but our honor." Christian integrity, which still remains with you,
is worth infinitely more than all you have lost. You have health, friends,
reason, still. But you have richer blessings left than these. Perhaps your
children are with you in Christ, and traveling by your side to heaven. You
have all the blessings of grace in hand, and all the blessings of glory in
hope. You have lost your wealth—but not your salvation. Earth has fallen
from your left hand—but your right lays hold on heaven. You are poorer for
time—but perhaps it is only to be richer for eternity. Be comforted, ALL IS
WORKING TOGETHER FOR GOOD! You cannot tell how; that is not your business.
It is God's business to say how—your concern is to believe it will be
good.
Watch and strive against a spirit of
envy. Perhaps in your descent into the valley of adversity, you have passed
some on their way, going up the hill of prosperity. Pray for grace to
rejoice with them who rejoice; this is the best way to make them weep with
you who weep. We ought to cast our own cares upon God, and empty our hearts
as much as possible of our own sorrows, that there might be room in them for
both the joys and sorrows of others. Envy will make the wounds of our mind
fester and mortify, and add something of the 'torments of hell' to the
trials of earth. Envy is poison in the cup of woe. And it is of importance
also that you should avoid a jealous and suspicious temper; a constant
susceptibility to be easily offended. Your situation will produce a tendency
to this. Aware that you have sunk in wealth, you will be apt to think you
have sunk in esteem and importance, and that in consequence of this you are
slighted and neglected. This will induce a petulant, querulous, and
contentious temper; destructive of your peace, and injurious to your
profession. I admit that every man in whom dwells the spirit of Christian
charity, will be doubly assiduous and watchful, not to aggravate the sorrows
of adversity, by making you feel that you have sunk; but unintentional and
only apparent neglects will sometimes occur, which, if you are not vigilant,
and blessed with an eminent degree of humility and meekness, will chafe and
irritate your mind, and prevent your light from shining in darkness.
It should be the study, the
endeavor, and the prayer of every Christian, to make his adversity
subservient to his growth in grace. He should make the depression of his
circumstances, the means of his moral and spiritual elevation. In many cases
it has been so, and spectators have been delighted and astonished to
witness a grand and beautiful development of character, where they supposed
that even the principle of piety scarcely lived before. That which looked
all earthly matter, and impure mixture, when subjected to the searching test
of fire, glowed in the furnace, and sent forth a stream of pure and liquid
gold. Yes, the adhesions of pride, worldly-mindedness, and a harsh
severity of temper which had encrusted over, hidden and disfigured the
character, were separated—and the profession so imperfect, and even
doubtful before—came forth exhibiting not only the loftier graces of faith
and submission—but even the minuter beauties of holiness, in a spirit of
humility, meekness and affection.
Nor ought I to omit, that professors
singularly glorify God in adversity, by feeling, and causing it to be
seen that they feel it to be one of its bitterest sorrows, that they
have been the means of injuring others. They have unintentionally—but still
materially, perhaps, involved many in loss. To see a man reckless of the
property, and regardless of the misfortunes of his friends, misfortunes of
which he has been the cause, is not honesty, much less honor, or
Christianity. It should be the aim and determination of every Christian,
that by the most unwearied labor, the most persevering diligence, and the
most rigid economy, he may at length pay every creditor to the full amount
of his demands. A legal clearance by bankruptcy, is not a moral
one. It is a disgraceful sight, even for a man of the world, to be seen
rising out of adversity, and living in splendor, while his creditors have
not received, probably one half or one quarter of their just due! Such a
person may not be called a rogue—but who will call him an honest man?
III. To the third class, I mean
those who are IN AFFLICTION from any of
the various causes of human sorrow, whether it be personal or relative
trouble, it is not necessary I should say much in addition to what I have
already advanced. Let them restrain their grief, and not be swallowed up of
overmuch sorrow. An excessive degree of distress, a refusal to be comforted,
a disposition to nourish grief, is a temper dishonorable to a professor,
who, in the darkest and dreariest scenes of human life, ought not to appear
like those who are without God and without hope. PATIENCE must have its
perfect work, that you may be perfect and entire, lacking nothing.
RESIGNATION must not only suppress the murmur—but dictate words of
confidence and peace. "Though he slays me, yet will I trust in him," must be
your declaration, as well as your purpose. FAITH—strong, steady faith—which
cleaves closer to Christ, in proportion as other things fail, must be in
exercise. HOPE, as the anchor of your soul, must keep your little bark safe
amidst the storm. MEEKNESS must put forth all its power and beauty in
preventing peevishness, and producing a sweetness of temper in the midst of
perplexing and ruffling circumstances. ASSURANCE that all things are
working together for good, should bear the soul above the low and cloudy
horizon of present trials, and enable it to spot eternal sunshine beyond the
storm, and rendered the brighter by the gloom, from the midst of which it is
contemplated. While at the same time, a deep concern should be manifested
for a sanctified use of every affliction. Concern should be manifested to
glorify God in the fires, to have every corruption mortified, and every
grace strengthened; to die to earth, and live for heaven.
Thus may the various classes of
Christians in adversity, support, adorn, and recommend the religion they
profess; and enjoy consolation in their trouble, derived from the
consideration that their affliction has yielded something for the
advancement of God's cause, and the manifestation of his glory in the world;
while it has been ripening them for that blessed, eternal state of glory.
"These are the ones coming out of the great tribulation. They have washed
their robes and made them white in the blood of the Lamb. Therefore they are
before the throne of God, and serve him day and night in his temple; and he
who sits on the throne will shelter them with his presence. They shall
hunger no more, neither thirst anymore; the sun shall not strike them, nor
any scorching heat. For the Lamb in the midst of the throne will be their
shepherd, and he will guide them to springs of living water, and God will
wipe away every tear from their eyes." (Revelation 7:14-17)