Class
Book
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WHO ARE THE HAPPY?
OR,
PIETY THE ONLY FOUNDATION
OF
TRUE AND SUBSTANTIAL JOY.
BY REV. J. B?%ATEB,IiUaY, D.D.
AUTHOR OF "advice TO A YOUI\G CHRISTIAN/' ETC.
Rejoice in the Lord always.'
PUBLISHED BY THE
AMERICAN TRACT SOCIETY,
UO NASSAU -STREET, NEW YCRK.
-^
^6
vJ
Entered a-cording to the Act of Congress, in the year 1851, by Jarbd
B. "WaterboRY, in the Clerk's Office of the District Court for the South.-
em Pistrict of the State of New York.
Bight of publishing tratisferred to the American Tract Society.
CONTENTS.
CHAPTEH I.
Piety vindicated from the charge of gloom, . . - 7
CHAPTEH II.
Piety gives more joy than it takes away, 13
CHAPTER III.
The adaptation of religion to all the soul's desires, . . 19
CHAPTEH IV.
The joy of true piety, 24
CHAPTER V.
Pious joy enjoined in the Scrip tm-es, 29
CHAPTER VI.
The foundation of pious joy, 35
CHAPTER VII.
The joy of believing in God, .40
CHAPTER VIII.
Pious joy connected with proper conceptions of the divine
character, 45
CHAPTER IX.
The relation of pious joy to the doctrine of Providence, . 50
CHAPTER X.
The joy of salvation, 56
CHAPTER XI.
Joyful promises, 62
CHAPTER XII.
Joyful prospects, 68
CHAPTER XIII.
Obstructions to pious joy, ... 73
4 CONTEJSTS.
CHAPTEH XIV.
Constant contact with the world unfavorable to pious joy, ~8
CHAPTEH XY.
The same subject continued, S3
CHAPTEU XVI.
The pursuit of riches unfavorable to a Christian's hap-
piness, , 89
CHAPTEP. XVII.
Social and business pledges sometimes obstructions to a
Christian's joy. — Social pledges, 95
CHAPTER XVIII.
Business pledges, . . . lOJ
CHAPTER XIX.
The influence of light reading opposed to the progress ol
piety, 107
CHAPTER XX.
The spirit of controversy opposed to the exercise of pious
joy, 113
CHAPTER XXI.
Circumstances favorable to the promotion of pious joy, 119
CHAPTER XXII.
The useful Christian happy, 125
CHAPTER XXIII.
The joy of contentment, . . . ', . . . . . . 130
CHAPTER XXIV.
Submission, 136
CHAPTER XXV.
Joy in death, MQ
CHAPTER XXVI.
Conclusion, 149
PREFACE
In this small volume an attempt is made to an-
swer the question, ''Who are the happy?" Many
who are ignorant of the nature of true religion, who
have never personally experienced its joys or its
consolations, entertain the idea that it wars against
their felicity. Indeed, some go so far as to assert
that religion actually makes its votaries gloom.y.
To repel this charge is the design of the first
part of this treatise. If the reader have indulged
such false and absurd notions, the perusal of these
pages, it is hoped, will convince him of his error^
and disclose to him the fact that piety is the only
foundation of true and substantial joy.
Another part of the work is adapted more espe-
cially to a class of young professors of religion, who,
in the present day, are peculiarly exposed to be
drawn aside from the path of Christian duty by
temptations addressed to their cupidity, their curi-
osity, and their love of excitement. If the writer
shall have succeeded in warning such against the
evils which threaten, or in fortifying them under
6 PKEFACE
the actual assault, It will afTord him the most heart-
felt satisfaction.
An eminent minister once said, that " some per-
sons have just religion enough to make them mis-
erable." The object of this treatise, on the con-
trary, is to urge its readers to seek for those attain-
ments in piety which shall be not only a solace
under the trials of life, but which shall make their
felicity sure, and place it on a foundation which
fa« never be disturbed. j. b. W.
WHO ARE THE HAPPY?
CHAPTER I.
PIETY VINDICATED FROM THE CHAHaE OF GLOOM.
*' Religion makes men gloomy," says the thought*
less votary of the world. This allegation, if true,
would be at least a plausible ground of prejudice
against true piety ; but it is made, as we shall see,
without proper discrimination respecting its nature
and influence.
He who brings this charge, judges merely from
the serious expression of countenJlnce which many
professors of religion wear, and from the voluntary
relinquishments of the gayeties of life which is
observed to take place when they unite with the
church of God. No estimation is made of the
grand equivalent which piety gives for the renun-
ciation of such vanities. Men look only at the
cross. They take their views from the self-denial
and the labors which he who bears it is called upon
to meet. They have no standard by which to
judge but their own experience, or rather, they
8 WHO ARE THE HAPPY?
seem not to adopt any other ; and finding their
own joy, and, we may add, their only joy, to be
inseparable from the pleasures and the honors of
the world, they conclude, that he who for the
Bake of religion voluntarily foregoes them, must
of necessity be condemned to a life of despondency
and gloom.
But has it never occurred to those who bring
this charge, that since they have not themselves
made a practical experiment of the influence of
piety, they are not properly qualified judges in the
case ? By the law^s of God we are permitted to seek
the highest amount of true and permanent felicity
of which our nature is susceptible. Does this true
and enduring happiness lie in the path of the pleas-
urist and the worldling ? Then would the Chris-
tian be unwise for travelling out of it. He would
be warranted, it might almost be said, in retracing
his steps — in hastening away from a region where,
according to the supposition, no sunlight falls upon
his path, nor fragrant flower bloom^s to enliven it ;
but where every step is planted with thorns to
pierce his feet as he explores his melancholy way
through the w^orld.
While such is the picture of a life of piety which
fills the imagination of the gay world, their own
path, they would have us understand, is one per-
petual series of delights. It is implied in their
riETY NO r GLOOMY. 9
allegation, that no shadows fall around their para-
dise, nor a thorn obtrudes from that bed of roses on
which they profess to recline. We shall not stop
here to settle the question how far these scenes are
a mere fancy sketch, nor at present disallow the
claim to happiness which the pleasurist and world-
ling prefer. If they can, in the sincerity of their
souls, affirm that these pleasures make them as
happy as they desire to be, w^e shall not just now
put any questions, nor make any appeals with a
view to overshadow so agreeable a prospect.
The aim of the writer is rather to vindicate piety
from an unjust aspersion, namely, that she robes her
followers in gloom and sadness. That she makes
them serioics, we do not deny ; but there is a wdde
difference between sobriety and melancholy. So-
briety is not opposed to cheerfulness, though it is to
levity. Cheerfulness abounds everywhere in the
works of God, but levity nowhere, except in the
bosom and on the countenance of the thoughtless ;
and tho'e, it is not the legitimate expression of God's
image, but the evidence and the effervescence of
sin. The lark is cheerful, as it mounts from its
grassy nest, and singing soars away to the heavens.
Cheerful also is the summer morning, revealing its
glad scenery, as the rising sun gilds one feature
after another of the landscape. Nature in all this
has a lesson for man. She seems to teach him
10 WHO ARE THE HAPPY?
that piety, in inculcating clieerfulness while she
rebukes levity, responds to her own emphatic in-
structions.
They mistake, depend upon it, who interpret a
serious face as the index of a heavy heart. It is
excessive mirth that leaves the heart sad ; since,
in this latter case, the depression which invariably
succeeds, is but the repayment w^hich nature de-
mands for violence done to her m.oral powers. We
might enlarge on this point, and show that the
perpetual draft which the pleasurist makes on the
excitability of the physical constitution is directly
adverse to happiness, if not destructive of health ;
and, on the other hand, w^e could easily make it
appear that the serenity and composure of the Chris-
tian are in unison with the physical improvement
as well as the moral condition of man. It might
in this way be proved, that upon striking the balance
of mere physical happiness between the serious
Christian and the gay, unthinking child of levity,
there would be a decided advantage in favor of the
former.
Thus it appears that piety is not to be blamed
for making her friends and followers serious, if
thereby she make them happier. Let her not again
be accused of making them gloomy. Religion make
the soul gloomy ! There is nothing but this in the
wide universe w^iich can really dispel its gloom.
PIETY NOT GLOOMY. 1 1
If the heart be heavy and sad from the burden oi
temporal affliction, or from the pressure of conscious
guilt, where can it find a remedy but in religion ?
You may take that burdened heart to the haunts
of pleasure, and try to enliven it by sallies of wit,
by the fascinations of beauty, or by the excitement
of the revel. Yain will be your attempt. You are
not allaying, you are only aggravating the disorder.
There is but one influence which can effectually
reach and relieve that heart, or drive from that
anxious countenance its look of deep despondency.
E-eligion can do it. It is her province alone to
medicate the wounds of our disordered nature, and
to send the glow of spiritual health through the
soul. And when she comes to perform her work
of love and mercy, she first, like her great Author,
enters the polluted temple of the heart, and with a
scourge drives out the intruder, and then conse-
crates it by her presence and illuminates it by her
own heavenly smile.
Something, it is true, must be allowed for the
varying temperaments upon which piety exerts its
influence. The constitutionally lethargic man may
not exhibit his piety in so alluring a light us one
who by nature possesses a mirthful and elastic
mind. But even in the former, a close observer
will discover an attractive gleam which the Sun oi
righteousness has flung upon the native dulness oi
12 WHO ARE THE HAPPY?
the character ; while in the latter, the excessive
buoyancy is chastened into a reasonable and happy
flow of spirits. But in ally the influence of piety
is to spread cheerfulness over the soul ; and by
giving it the hopes and prospects of heaven, to
introduce into it some of its anticipated joys.
FiETY ingr1':asp:s HArriNEss. 13
CHAPTER 11.
FIETT GIVES MORE JOYS THAN IT TAKES AWAY
Not to enlarge on the unreasonableness of expect-
ing that in every case piety will so alter the natura]
disposition as to make the melancholy invariably
cheerful, and reduce the diversified temperaments
of men to one uniform tone, we may now consider
another point connected with the charge that " relig-
ion makes its possessors gloomy," namely, that it
requires them to forsake the pleasures and goAjeties
of the luorld.
By these pleasures is meant the ordinar}^ worldly
amusemxcnts which, with almost common consent,
Christians have felt it their duty to relinquish.
Some professors whose belief and practice are not
intended to be very strict, have, we know, mingled
unscrupulously in such scenes, and partaken of such
pleasures. But we are now speaking of the truly
pious, of those whose religion not only forbids, but
powerfully dissuades from their indulgence. In this
latter case, the relinquishment is not di, forced but
a vohmtarij act. • It is not so much the coercion of
stern duty as the sweet constraint of an honest,
heart-felt preference of better things. This is plac-
ing the subject in its true light ; and in this way
14 WHO ARE THE HAPPY?
we maintain that piety gives more joys than it
takes away.
It is not the intention of the writer to assert,
that there is no felicity whatever in the pleasures
which a gay and thoughtless world have planned
and are pursuing ; for if there were none, why
should they be sought, and w^hy are they con-
tinued ? The aim of all is to secure in some
form that happiness which the soul of man natu-
rally craves. It is with the hope of satisfying this
desire of the heart, that the invention is tasked to
furnish a sufficient variety of social and animal
gratifications whereby the mind may be excited
and its depressing thoughts and anxieties driven
away. In part the plan is successful. There is a
certain amount of pleasure experienced in the antici-
pation and enjoyment of these things, although the
most eager votary, it is probable, would confess that
there is not so much real felicity as the inexperi-
enced generally imagine. But in this case the heart
has never tasted purer and more soul-satisfying
delights. The round of social festivity and amuse-
ment is the only circle in which it has revolved ;
and these artificial pleasures are the only or the
principal ones which it has been taught to covet
and appropriate.
Now, how impossible, that one schooled only in
these entertainments should be able to form a cor-
PIETY INCREASES HAPPINESS. 15
rect judgment of the pleasures of true piety, since
the latter have not only never been enjoyed, but are
of a nature so diflerent from those which have been
alluded to. It is as if you were to ask a native
of the frozen zone, who had never been out cf
sight of the eternal snows which mantle those
repulsive regions, for an opinion of the warmer
climes where nature is so lavish of her chaims.
He might expatiate on the attractions of his own
home, and talk of its superiority to all other scenes ;
and he might recoil at the idea of a transfer to a
more genial region ; but surely, if his foot never
trod the flowery path of the tropics, he would be a
very inadequate judge of the bright suns and fra-
grant beauties which their inhabitants experience.
"Without denying to the pleasurist some of the
felicity which he claims — alas, how inadequate I— -
we ask him to correct his judgment as to the hap-
piness of the pious ; no longer to fling upon relig-
ion the unjust charge that she is the cause of gloom ,
nor to suppose that, because she calls us from the
region which he occupies to one more salubrious and
cheering, she thereby cuts us off from the felicities
of life.
But suppose even that piety abridged its disciples
of every earthly pleasure, and gave them only a
cup of suffering, still it might wdth reason be main-
tained, that in view of her eternal rewards, the
16 WHO ARE THE HATPY?
disciple would be infinitely the gainer. Such was^
in a great degree, the case with the primitive Chris-
tians. But no gloom or despondency hung around
their brows. One of them could exclaim, " I glory
in infirmity." In view of heavy afflictions he could
say, *' I do rejoice, yea,^ and tuill rejoice." The
point before us is, that piety gives more joys and
purer, than she takes away. "We hope in the course
of our remarks this will appear ; and while it may
be our duty to expose the unworthy compromise with
the world which some professors of religion are
attempting to make, w^e shall aim to show that
there is nothing in piety to curtail our true felicity ;
but, on the contrary, that she bestows a glorious
equivalent for all the self-denials which she lays
upon her disciples. Too often is this feature of
our religion overlooked, and hence the incorrect
judgment which is sometimes form.ed of its influence
upon the happiness of man.
Religion is viewed by the unreflecting son and
daughter of pleasure, as a stern and forbidding
monster, who wears an iron visage, and holds in
his hand a rod of anger ; who comes to wither
every rational enjoyment, and to condemn the heart
to a state of isolated misery. How unworthy are
Buch impressions of that system of mercy which God
has devised to heal the sorrows and to cleanse the
pollution of the soul. But let the heart once feel
PIETY INCREASES HAPPINESS. 17
the power of divine grace, and this imaginary mon-
ster is quickly transformed into a real seraph, yes.
a celestial visitant robed in purity, and dignified
Avith more than angel majesty. Her smile is the
sunshine of the soul. Her voice is the music of
heaven. She comes not to abridge, but to enlarge
the sphere of human felicity. For the joys she in-
terdicts she tenders others a thousand-fold more pure
and elevating. Communion with her makes the
heart sick of all inferior beauty. It has henceforth
lost in a great measure its relish for the low and
transient delights of the sensual and the gay. After
having tasted of so pure a fountain, "why, indeed,
should it turn back to quaff the muddy and turbu-
lent streams of earth ? Why, after a glimpse of
celestial glories, should it be interested in the arti-
ficial and unsatisfying round of thisi^world's amuse-
ments ?
No ; piety takes nothing away that is worth re-
taining, nor does she withhold what is desirable
and necessary. She allow^s every pleasure that is
consistent with the good of our immortal nature ;
with her self-denials, even with the cross which she
imposes, she connects a felicity which her sincere
and faithful followers alone can understand and
appreciate. " Her ways," says Solomon, " are ways
of pleasantness, and all her paths are peace." Deny
this who may, they know it to be true who have
Who are Happy t 2
18 WHO ARE THE HAPPY?
walked in her ways and gathered along their brighl
path the spiritual joys which she has furnished to
the pilgrim.
" The joys that fade are not for j.ie ;
I seek immortal joys above :
There, glory without end shall be
The bright rewa-rd of faith and love."
• RELIGION SATISFIES THE SOUL. 19
CHAPTER III.
RELiaiON ADAPTED TO THE SOUL'S D"ESIRES.
Man may be said to possess four classes of desires^
comprehended under the terms, animal, social, intel-
lectual, and moral.
The animal desires he has in common witn the
brute creation. These may be satisfied independent
of religion ; but they are to be under her control,
or they become inordinate and therefore sinful. In-
dulged beyond the boundaries which she has fixed,
they are the occasion of guilt and misery. Hence,
religion is all-important to restrain and guide these
passions, so that they may not consume their victim
by the intensity of their flame.
The social desires can be gratified without relig-
ion ; but never, as it appears to the writer, can they,
without its influence, be the source of all that hap-
piness which they were designed to afford. There
is much to mar the communion even of kindred
minds where true piety is not the cementing bond.
How often does envy prove the cause of coldness
and alienation ; and how small a circumstance will
at times imbitter and interrupt the intercourse which
had been commenced under high anticipations of
permanent friendship. Piety is a check to these
intervening barriers, and is ever ready not only to
20 WHO AllE THE HAPPY?
f-weeten the fellowship of kindred minds, but to
counteract the causes of dissatisfaction and aliena-
tion. In her train comes charity, foremost of the
graces, who has a smile for every heart, and a tear
for every fault, and a look of generous forgiveness
even when her laws have been violated. Besides,
religion furnishes those pure, ennobling topics which
awaken kindred feelings, and which become addi-
tional ligatures to bind in closest affinity the souls of
the pious.
The pleasures also of the intellect may be enjoyed
without piety. In the varied field of investigation
which God has spread out to man, every taste may
be indulged, and every faculty of the mind em-
ployed and strengthened. Philosophy we know has
walked abroad over this scene of wonders, and
culled a thousand gems to .adorn and to dignify
the mind of man. Poetry has explored every vale,
ascended every mountain height, winged her flight
to the visible heavens, plunged into ocean's bed,
penetrated nature's solitudes, left no spot unvisited,
in order to string her lyre with sweet chords that
should thrill on the soul's deep feelings. But who
does not see, that if religion be excluded from all
connection with such pleasures and pursuits, they
must lose much of the relish which they would
otherwise possess ? The intellect is too closely re-
lated to the moral powers to operate with its full
RELIGION SATISFIES THE SOUL. 21
force, and to communicate by its exercise the highest
good, while that relation is unacknoivledged. If,
as Dr. Young observes, " an undevout astronomer is
mad," surely an atheist poet, or one whose muse
never lifts her eye beyond earth's narrow bounds,
is no less so. But piety has spread wide her treas-
ures for the inquisitive mind ; and he who refuses
to Qpcamine them, must lose a rich harvest of intel-
lectual pleasure.
There is a fourth class of desires which we call
moral, or perhaj)s they may more properly be termed
immortal desires. Now we ask, What provision is
made for their gratification ?
The w^orld has aliment for the animal desires ;
all nature is ransacked to administer to their indul-
gence. Even the laws of God are trampled upon in
order to " sow to the flesh." The pampered appetite,
like a spoiled child, is asked what new variety can
now be furnished to suit its capricious longings.
The world has also cultivated the social affec-
tions, and made a liberal provision for their gratifi-
cation. \Yhat ceaseless rounds of amusement I What
crowded assemblies I What exciting collision of
wit and repartee ! How has the human invention
been tasked to produce new forms of social inter-
course, by which men of varying tastes may mingle
with some hope of reciprocal pleasure I
Nor have men been nesflectful of the intellect
22 WHO ARE THE HAPPY?
In every department of taste and of learning, multi-
tudes are found whose pleasures rise above those
just named ; for we hold that next to the moral
affections, the improvement of the intellect is the
purest source of human felicity.
But one class of desires still remains — the moral
or immortal desires; and we again ask, Has the
world made any provision for them ? No man hut
an atheist will deny to us the possession of such
desires ; nor can any with reason deny that they
are the most important, if not the most importu-
nate of our wants. The highest glory of man is
not that he is an animal, and therefore his highest
pleasure cannot lie in the gratification of the senses.
Nor is it his highest dignity that he is a social
being, for even the brute creation are, in a sense,
assimilated to him in this respect ; nor even that
he has an intellect capable of enjoying the pursuits
of science. No, his highest dignity and glory con-
sist in his moral nature ; and his most important
wants are those which respect immortality. And
yet it is a melancholy fact, that no provision is
made by the world for this class of desires ; but,
on the contrary, every expedient is adopted to thwart
and to suppress them. Here is certainly a great
deficiency. One part of our nature, and that con-
fessedly the most important, is, in the general pro-
vision of the world for humian happiness, entirely
RELIGION SATISFIES THE SOUL. 23
overlooked and neglected. No wonder man is not
happy in the indulgence of his passions, that even
social bliss meets not his large desires, and intellec-
tual pursuits still leave him craving after some-
thing else. It is the voice of nature, complaining
that her noblest aspirations are unheeded; and tak-
ing retribution for the neglect by withholding that
satisfaction which the sinner is striving in vain to
secure. Ye men of the world, ye sons and daugh-
ters of pleasure, look at this deficiency in your
arrangements, and know that until it is supplied
you cannot be at peace. Now the Christian has
this advantage over you, that? while piety permits
him to enjoy all the pleasures of sense that are
lawful, and social felicity, and intellectual pursuits,
and enhances even these sources of good to man,
she also gives him the bread of life for the soul.
The immortal desires more than all others she
meets with the requisite aliment. Is this no advan-
tage ; and are these joys of the spirit no increase
in the general average of human felicity ? Ah, in
the language of Cowper, Christians can say,
"From thee is all that soothes the life of man j
His high endeavor, and his glad success,
His strength to suffer, and his will to serve.
But 0, thou bounteous Giver of all good,
Thou art of all thy gifts thyself the crown !
Give what thou canst, without thee we are poor;
And with thee rich, talwe what thou wUt ^iwsy."
24 WHO ARE THE HAPPY T
CHAPTER IV.
THE JOY OF TRUE PIETY. .
Enough has been said, we trust, to rescue true
piety from the aspersion so often cast upon it, that
it produces gloom and despondency. We hope that
none of our readers will again indulge such a
thought ; but if they discover in the countenance or
conduct of its professors any thing of this nature,
they will refer it to the influence of something else
besides piety. It may be the individual tempera-
ment, which by nature sad, is gradually assuming,
under the influence of religion, a more cheerful
tone ; or it may arise from some passing cloud which
has temporarily overshadowed the believer's mind ;
or, what is not uncommon, it may be a pensive and
sorrowful feeling in view of the folly and madness of
the careless, unthinking sinner. Impenitent reader,
the gloom which you charge upon religion is often
the outward sign of compassion for your soul. In-
terpret that look aright. Ascribe it not to piety,
except as she teaches her followers to pity the lost.
We shall attempt in the subsequent pages to lay
opsn THE SOURCES OF JOY AND FELICITY which the
believer possesses, and endeavor to show, that if a
Christian ^'s not happy, it is from no deficiency in the
JOY OF TRUE PIETY. 25
provision, nor in the means of obtaining it. We shall
take as our motto the exhortation of the apostle,
** Rejoice in the Lord always ; and again I say,
rejoice." Here we are explicitly directed to be
cheerful, happy, yea, even joyful. We are required
to exhibit our religion under a pleasing aspect, to
wear a smile even when others would weep, and to
sing our song of triumph when others would sink in
despair. Is piety, then, at war with nature ? 0 no,
she only sustains nature under the burdens which
our apostate state has laid upon it. Ueligion forbids
not the heart to melt for sorrows felt or witnessed.
The tears that dropped into the grave of Lazarus
affirm this. But the sympathies of the man only
set off to the more advantage the moral support of
the Christian ; and while nature is dissolved in
grief, piety is near to wipe the falling tear, and
throw around the soul her all-supporting arms.
There is no stoicism in religion. But her joy is
calm, not boisterous ; and her sympathies deep in
proportion to the real amount of suffering experi-
enced 01' anticipated.
Nevertheless, it is the duty of all true Christians
to evince to the world that their religion has taken
off from the soul the garments of mourning, and
clothed it in the spirit of gladness. How little of
this rejoicing has been heard in the tabernacles of
the rlfrhteous, Hoav few Christians have felt that
26 WHO ARE THE HAPPY?
the apostle's exhortation comes to them with any
thing like an imperative obligation personally to
rejoice. Hence it is not surprising that the notion
has obtained among the irreligious that • Christians
are gloomy ; and now, if we would wipe off from
piety this aspersion, we must put on a new aspect,
and give vent to our religious feelings in songs of
praise and thanksgiving. But mark, Christian
reader, we are not in favor of a forced or artificial
joy. If our joy is in God, and is the natural efflux
of pious emotion, it will then give a right impres-
sion, and be admitted to come from a divine source.
It appears evident that piety, to have its full
effect upon the world, must come forth to the eyes
of men v^ith more of ii^ joyous spirit. By this we
do not mean that it must relax one iota of its strict-
ness, nor subtract one particle from the weight of
that cross which it imposes. It is not our aim to
exchange its cheerfulness for levity, nor its absti-
nence from worldly gayeties for a participation in
them. Its joy then would not surely be in God.
But we intend to urge the importance of having
the soul so imbued with the love of God and man,
so settled in its own confidence of salvation, so
full of heavenly hopes and anticipations, so dead
to the world and so independent of its delights, that
it shall wear something of a celestial air, and im-
press men with both the reality and the purity of
JOV OF TRUE riETY 27
Its joy. In our day it seems, alas, as if this bright
feature was but seldom fully developed. Where is
to be found the happy Christian ? Where is the
soul whose devotions partake more of the rapturous
than the complaining spirit ? On ivlcose face now
beams the smile of gladness ? Who lives so near
to heaven's bright regions as to have his features
gilded with its reflected glories ? Surely religion
is designed, and has the power thus to irradiate
every soul on whom her influence falls. She comes
from heaven, the region of felicity, to conduct the
soul out of these '' dismal deeps and dangerous
snares," to fill it with joy unspeakable, and to guide
it where no sorrows can ever be experienced. Who
then should wear a brighter countenance than the
Christian ? Who has a right to sing such exulting
strams, or to indulge in such glorious anticipations ?
With all due allowance for the varying tempera-
ments of the pious, we still think that there is less
Christian joy than the Bible warrants and even
commands.
Look at the example of the apostle Paul, who,
though pressed with more care and encompassed
with more infirmities than any of his pious col-
leagues, exhibited this joyous spirit throughout hig
whole Christian course. I will challenge the gayest
child of vanity to a comparison with him. Viev;
liim when and where you Avill, he is the same buoy-
28 WHO ARE THE HAPPY'
ant and happy saint, whose deep, ardent piety, like
a talisman, doubles every joy, and converts even
the occasions of sorrow into seasons of spiritual tri-
umph. "Rejoicing in tribulation" w^as one of his
mottos. What says earth's votary to this ? The
worldling can be happy when all goes well with
him. He can exult amid the prosperities of life ;
but cast him with the apostle info Philippi's dun-
geon, or place him at Nero's bloody tribunal, and
see if his joy will hold out there
Piety has other signal triumphs to name. We
may, even in our day, point to a Legh Eichmond,
whose soul for the most part sent forth notes " cheer-
ful as the bird of morning ;" or to Hannah More,
whose natural gayety of temper, sanctified by emi-
nent piety, diffused around her a most attractive
charm. Her example, were there no other, should
wipe av.^ay for ever two very unjust charges some-
times brought against piety, namely, that it influ-
ences only weak minds, and overshadows the sou]
v;ith gloom and despondency
PIOUS JOY ENJOINED. 29
CHAPTER V.
PIOUS JOY ENJOINED IN THE SCRIPTURES.
As the writer is addressing principally professing
Christians, it is proper to inquire of them if they
have ever considered the numerous calls and com-
tnandsfrom Scripture to the exercise of pious joy?
It must have occurred to every reader of the Bible
how often this duty is inculcated ; and it must have
ratFer puzzled him to find among all his Christian
acquaintance so partial a compliance.
In its very name, the religion of the gospel is
good tidings of great joy. All its promises and
prospects are gladdening to the soul. Every fea-
ture is radiant with heaven's brightness. The
highly figurative descriptions of it given us in scrip-
ture all represent its joyous tendency. It is a foun-
tain opened for the way-worn and thirsty traveller,
and mercy's angel seems to stand •at its brink, cry-
ing, " Ho, every one that thirst eth, come ye to the
waters." Nor is this fountain unsealed merely to
refresh the soul, it is also designed as a healing
stream. Judah and Jerusalem are invited to come
and wash away their pollution in its purifying flood.
How strongly speak these figures of the joyous char-
acter of the gospel Fully to appreciate them, we
30 WHO ARE TPIE PIAPPY?
must go pitch our tent with the Arab in the desert,
whose parched lips have just touched the long-
sought stream ; or creep with the half-decayed
leper to the pool of Bethesda, where his foul dis-
order can be healed.
It is called ''the day-spring from on high," than
which no symbol could be more lovely or cheering.
It is termed the " light to them that sit in dark-
ness ;" it is the " opening of the prison doors to
them that are bound." It is " life from the dead."
It is "joy unspeakable and full of glory." How
rich is the Scripture in imagery setting forth the
gladdening influence of piety. It is natural, then,
to look for this effect, wherever it is experienced ;
and it is no forced inference to say, that all these
figures imply, if they do not enjoin, the exercise of
pious joy.
I have alluded to Paul as a fine specimen of the
uniformly cheerful saint. I will join with him one
whose experience was not perhaps so uniform, but
whose pious joys rose occasionally, if not constantly,
quite as high. I mean the psalmist David. There
may have been something in the temperament of
David, on which religion acted with a peculiar and
impressive gracefulness. Judging from the account
given us of his early life, w^e should very naturally
conclude this to be the case. How lovely is his
deportment when first introduced to the notice, and
PI01.S JOY ENJOINED. o\
taken under the patronage of Saul. What strength
of afiection did he manifest towards Jonathan I He
ha'd evidently, too, a soul attuned to the contempla-
tion .of nature. He was trained amid her glorious
works, and learned to sing, Avi*h a poet's exulta-
tion, of her beauties and her w^onders. But all
these traits, which nature had so amply supplied
and adjusted, were sanctified by religion, and were
wholly enlisted in her service. From such a one,
I admit, we might expect a more than ordinary
amount of Christian cheerfulness. If we judge his
emotions by the devotional strains w^hich he has
indited, we shall say that he excels all others in
the rapfurous and even sublime joy v/hich, for the
most part, he evinces. *'My soul shall make her
boast in the Lord : the humble shall hear thereof
and be glad. 0, magnify the Lord with me, and
let us exalt his name together." '' I will rejoice in
thy salvation." Nor was he satisfied with express-
ing in such elevated strains his oicn gladness of
heart, but he calls upon others to join in this de-
lightful w^ork. " Rejoice in the Lord, 0 ye right-
eous, for praise is comely for the upright." " Let
them that love thy name be joyful in thee." '' Let
the children of Zion be joyful in their King." And
when he has enlisted the voice and tongue of Zion's
children, he next invokes inanimate nature to unite
in the general concert of praise. '' Let the sea
32 WHO ARE THE HAPPY?
roar, and the fulness thereof; the v/orld, and they
that dwell therein. Let the floods clap their
hands : let the hills be joyful together before llie
Lord."
It is true, a plaintive and sometimes even a
deeply desponding tone is exhibited in the Psalms,
but the general tenor is that of confidence and of
joy. Even where, in some instances, the writer
commences in a mournful strain, ere his song is
ended the sentiment changes to one of heavenly
rapture.
"With respect to David it may then be said, he
lived, for the most part, in a happy frame ; and
that his joy was derived from, and was connected
with the love and service of G od.
Other instances of a uniformly joyful frame
might be gathered from scripture, and also from
among Christians in modern times ; but I would
ask the reader to look at a few passages of the
Bible setting forth the duty of manifesting a cheer-
ful, happy temper, as the legitimate effect of true
piety.
The Scriptures are so full of exhortations of this
nature that I scarcely know where to select. In
the book of Chronicles, Israel is commanded to
'* glory in God's holy name;" and it is added, '* let
the heart of them rejoice that seek the Lord." In
Deuteronomy it is said, *' Ye shall rejoice before
nous JOY ENJOINED. 33
the Lord yonr God." Says tlie prophet Joel, "Ye
children of Zion, rejoice in the Lord." Paul has
numerous exhortations to rejoice. In closing his
epistle to the Philippians he says, " Finally, my
brethren, rejoice in the Lord." " Rejoice in the
Lord always ; and again I say, Eejoice."
These examples and quotations make it plain
that the truly pious are not only authorized to put
on the air of gladness, but are required as the re-
deemed of the Lord to manifest this spirit before
the world. Every thing in the visible universe
calls the Christian to this duty. Nature, by audible
and inaudible strains, should provoke us to the
manifestation of our joy. The flower that has
slept beneath the dews of the night lifts up its
head and seems to smile as the sunbeam of morn-
ing falls upon it. The sky is bright and joyous
after the dark cloud has rolled away, and count-
less voices come to us from earth and air, whose
cheerful accents tell us that if their joy be transient
it is nevertheless sincere. Now, shall the Chris-
tian, whose soul has wept sweeter tears than the
dews of the night, and has been enlivened by a
brighter beam than the morning ray, shall he refuse
to look glad ? Shall he from w^hose prospects the
dark cloud of God's anger has passed away for ever,
give no sign of joy fulness ; nor, while listening
with the ear of faith to the melodies of heaven, in
Wboare Hapjiy 1 3
34 WHO ARE THE HAPrY?
which he hopes soon to unite, hegin the hallelujahs
on this side of his eternal rest ? Shall the power
of God awaken in the natural world such strains
of joy ; and shall this great mercy be less influen-
tial in filling the soul which it has blessed with
the praises of its God?
FOUNDATIO:^ OF TIOUS JOY. ^55
CHAPTER VI.
THE FOUNDATION OF PIOUS JOY.
Every eliect has its cause ; and this principle is
as applicable to the emotions of the soul as to the
phenomena of the material world. If there be
exercised a pious joy, it must have some source or
origin. The apostle Paul has referred it to the true
and legitimate cause. He says, ''Hejoice in the
Lord." The foundation, then, of pious joy is God,
the infinite source of all true felicity. The numer-
ous passages of Scripture already cited, especially
those from the psalmist, evince the same truth.
" Rejoice in the Lord, ye righteous, and give thanks
at the remembrance of his holiness."
Pious joy is not confined to the redeemed chil-
dren of Adam, but is felt and manifested by all the
holy. The good angels are no less exultant than
the ransomed, who are associated with them in
singing the hallelujahs of heaven. But the source
of this gladness, both among angels and men, is the
same. It is the great and glorious God.
When Adam was created, and placed a pure
being in the garden of Eden, we may suppose that
as one of his first acts would be holy praise, so ono
of his first emotions would be pious joy. But if we
S6 WHO ARE THE HAPPY?
imagine that his joy came simply or principally
from the fragAnt beauties which surrounded him,
we are greatly mistaken. Such a conception would
not be in harmony with the character of God his
Creator, nor with the exalted and unsullied char-
acter of Adam. His outward circumstances en-
hanced, doubtless, his happiness ; but this effect
they had as media, through which to trace the wis-
dom and goodness of God. We should infer from
the scripture account of our first parents, that
while their occupation was to dress and to keep
this earthly paradise, their purest and noblest satis-
faction consisted in intimate communion with God.
Earth was then but one form of heaven, adapted
indeed to the compound nature of man, but varying
not from heaven in the essentials of its happiness,
nor obstructing as now a free and familiar inter-
course with Jehovah. Hence, we find the Almighty
conversing with Adam as one converses Vv^ith his
friend ; giving out his commands, promising his
favors, and affording the blissful light of his coun-
tenance. '' In the cool of the day," by some pal-
pable manifestation he made himself known to his
new-created subjects, and filled their souls wdth
"joy unspeakable." It was doubtless to this glad
hour that our first parents daily looked with most
delightful anticipations, and m it felt their purest
rapture. But Eden was no longer bright or beau-
FOUNDATION OF PIOUS JOY. 37
tiful when lliat hour became a season of dread,
and the guilty pair shrunk from the well-known
footsteps of their Creator. Their greatest happi-
ness before their fall, was in God ; and their keenest
misery aftei' it, was, that they had '' forsaken the
fountain of living waters." Milton has put into
the mouth of our maternal progenitor a very beau-
tiful and touching lamentation over her lost para-
disc. The poet, in this, has spoken the voice of
nature ; but it is, alas, the voice of fallen nature,
which is prone to be m.ore touched by a deprivation
of the gift than by any deep sense of the forfeited
favor of the great Giver.
Since tha.t sad event which drove man away
from his Maker, we have been striving to substi-
tute some other foundation of felicity; but never
can true and substantial joy revisit the soul, until
that soul regains its primitive portion, and finds its
all in God.
The remedial system which the gospel of our
Lord Jesus Christ presents, has in view this very
object : the restoration of the divine favor, whereby
a permanent foundation is laid for human felicity.
It is true, this blessed gospel does not ^^ropose to
replant literally another Eden, and to embower
believers among its amaranthine shades ; but it
docs w^hat is infinitely better, it places under the
soul the original foundation of its joy ; and by
38 WHO ARE THE HAPPY?
reclaiming it to God, gives it the prom'se and the
prospect of a brighter paradise above. And now
\vp may walk again w^ith our Maker " in the cool
of the day," in the evening hour of meditation, oi
at any time w^hich the soul may choose, and feel
as real, if not as exuberant a joy as glowed in the
hearts of Eden's unfallen occupants. We may now
cast our eyes over the Creator's works, which, if
disrobed of primeval loveliness, are still his works,
and retain the signature of his hand in all their
outspread beauties and sublimities. We may sur-
vey these wonders, and rejoice in them as the
manifest indications of his godhead. We are in-
vited to come back from our unsatisfied wanderings,
and to rebuild on the original foundation of all true
joy and felicity. Ever since Adam was cast out of
the consecrated garden, man has not known where
to go for this pure and substantial joy. How many
streams have been tasted in the hope of finding
it ; how many countries have been explored ; what
a variety of pleasures have been pursued ! But
man is driven from the presence of God. This is
the true secret of all his cares and sorrows. This
explains the failure of his ten thousand experi-
ments. Until he gets back to the presence of his
God he has no right to rejoice, and he has in fact
no true foundation for joy. But Oh, what glad
tidinsfs are these that fall on the ear I Methinks ]
F0Ux\DAT10N OF PIOUS JOY. 39
hear again the renewed congratulations of the angel
band, assuring us that " the second Adam, the Lord
from heaven," has come to conduct us back to our
forfeited paradise ; or rather to reopen the celestial
Eden, and acquire for us a title to its imperishable
glories Now God will dwell again en earth, and
the soul may find in him the broad foundation of
peace and happiness. And who is this that turns
aside the cherubic sword and allows us to pluck
the immortal fruits, and breathe once more the
atmosphere of heaven ? To whom are we so deeply
indebted for the restoration of our joy ? Ah, reader,
if you have never known this Friend of the help-
less, this almighty Saviour, you cannot know what
pure and perfect pleasure is. You have not yet
touched the vital spring of human felicity. But if
you know this Saviour, and feel him to be precious
to your soul, you have found your way to the well-
spring of life, and can " rejoice in the hope of tS a
glory of God."
" Dearer, far dearer to my heart.
Than all the joys that earth can give ;
i^'rom fame, from health, from friends I'J part,
Beneath His countenance to live."
40 WHO ARE THE HAPPY?
CHAPTER VII.
THE JOY OF BELIEYINa IN aOD.
Since the joy of the Christian has its foundation
n God, the reader's attention may very properly
be directed to some particular aspects in which
this position is illustrated.
The first which shall be noticed is a very simple
one — the habitual ajid 'practical conviction of the
divine existence. I am not disposed, in these pages,
to enter into any formal argument against atheism,
but would remark simply, that while the avoived
atheist is rarely to be met with, there is, among
many who style themselves Christians, a vast deal
oi practical atheism.
The effect, in this latter case, on the happiness
of man, is very little less than where the disbelief
of a God is openly avowed. If the soul is wholly
absorbed from day to day, for a series of years, in
the mere business or pleasures of the world, it is
leading, so far, an atheistical life. The fact that
no profession of this monstrous doctrine is made,
abates but in a small degree the influence Vv^hich
the practice of it exerts over the moral affections.
There is indeed this point of difference : in the one
case the individual feels but little check upon an
unrestrained indulgence of the evil passions, w^hile
JOY OF BELIEVING IN GOD. 41
in the other there is the power of conscience strength-
ening its rebukes by a vague impression of future
retribution.
Now we admit, that until the soul can have
some reasonable hope that God is its friend and
portion, the habitual conviction of the divine exist-
ence can hardly be supposed to produce pleasure,
much less joy. If the individual is conscious that
his course of conduct is such as God would not
approve ; or if his desires are such as he is unwill-
ing to lay before the omniscient eye, it must be
evident, that instead of finding in the idea of God's
eternal existence any thing agreeable, it is the
source of much disquiet and alarm. Hence it is
said of such in the Scriptures, that " they desire not
the knowledge of his ways."
But while the idea of God is shut out intention-
ally from the minds of those who may be termed
practical atheists, whose attention is confined to
the gifts, while it is impiously withdrawn from the
Giver, the pious soul delights in the very thought
of God, and finds in this grand fundamental fact a
substantial foundation of joy.
The conception of God, inadequate as it must of
course be, even where the Bible has taught it, and
the Spirit has cleared the "mental ray," is never-
theless one so well adapted to the soul's nature and
desires, that it produces a powerful augmentation
42 WHO ARE THE HAPPY?
of its happiness. This, I repeat, is the case only
where the soul has some reasonable hope that the
great Creator has become reconciled to it through
Jesus Christ. The truly pious, therefore, have, in
the habitual conviction of the divine existence, a
sublime and glorious conception lying before the
mind at all times, and operating upon its powers
to enlarge them, and upon its desires to purify and
ennoble them. Here is an advantage in favor of
piety which is not often contemplated. Other men
may talk of their belief in God, but so long as they
aim to keep this grand idea away from their thoughts,
it does not exert even its natural effect to enlarge
and ennoble the powers. The Christian is in the
daily contemplation of this fact. The grand con-
ception is operating perpetually, and must hence
give dignity and compass to the soul's faculties,
while at the same time the moral affections are
awakened and purified.
Every pious man delights in the idea of the
divine existence. It not only enlarges but rejoices
his heart. There is the accompanying conviction
that God is his portion, his father, and his friend.
This filial spirit abates the overpowering impression
which so great a truth would otherwise exert, and
enables him to mingle holy love with reverential
fear. It is with the good man an habitual, pervad-
ing impression. God is " in all his thoughts."
JOY OF BELIEVING IN GOD. 43
The universe is to him illuminated with the divine
presence. He has lifted his contemplations ahove
the region where they used to dwell, and fmds
himself searching for God in every event of life,
and marking his footsteps in all the changes which
take place in this mutable sphere. Who cannot
see that such a thought must necessarily afford a
ground of exultation to the Christian ? Let any
mind now buried amid earth's low cares and pleas-
ures, making all its calculations and laying all
its plans without a recognition of God, or even a
thought of his presence and government — let this
mind come fully and habitually under the belief of
a God, and begin to acknowledge him in all its
ways, what a calm confidence will at once over*
spread it, and how soon will it evince a dignity to
which it was before a stranger. There is some-
thing sublime in the idea of an ever-present, all-
pervading God. It gives the soul that holds it a
stability which no vicissitudes of earth can under-
mine. It plants the feet upon a rock. It enables
the devout man to sing and to rejoice even when
the prospect is appalling. He goes forth, too,
among the works of this great Creator, and holds
converse wdth every thing which God has made
Every such object has a tongue and a voice Avhich
ministers instruction to the soul. Where the poet
sees only some fmo combination in nature, he odds
44 WHO ARE THE HAPPY?
to it the vital breathings of the present and glo-
rious God. While the philosopher exults in the
newly discovered analysis, the Christian says, " Here
is the finger of God." Multitudes, " with brute,
unconscious gaze," are dwelling only on the in-
trinsic value of nature's gifts : the contemplative
Christian adds a new and moral charm by con-
necting them with that hand w^hich " openeth to
satisfy the desire of every living thing." Is there
no advantage in all this ? Has not the pious soul
a greater and more sublime source of joy than those
grovelling minds who, while they deny not the
being of God in words, do practically eject him
from their thoughts. Atheistical conduct may exist
where an atheistical creed is not adopted ; but to
have a full perennial fountain of joy, w^e must have
the habitual conviction that there is a God. that
he is ever-present, and that he is our friend and
portion
JOY IxN GOD'S CHARACTER. 45
CHAPTER VIII.
PIOUS JOY CONKECTED WITH PROPER COiNTCEPTIONS
OF THE DIVINE CHARACTER.
The good man rejoices, not only in the existence
of God, but in his character as revealed in the
Bible. Taught by the Holy Spirit through the
medium of divine truth, his views of the Creator,
though inadequate, are nevertheless correct.
"We may beheve in a supreme Being, and yet so
wide from the truth may be our views of his nature,
attributes, and government, that the contemplation
of him shall produce horror and dismay rather than
pleasure. Such unworthy impressions of God are
actually entertained in countries where the light of
revelation is not enjoyed. The thought of God
carries only terror to the soul, and his worshippers
are employed in deprecating his anger rather than
in supplicating his favor. The loveliest trait of the
divine character — if it be not irreverent to institute
a comparison — his beneficence, is unknown, and he
is considered as more disposed to injure than to bless
his creatures.
And even where men may know the true char-
acter of God — where the Bible and the Sabbath
and the sanctuary exist — very incorrect and un-
46 WHO ARE THE HAPPY?
worthy notions of him are entertained. Those '* who
obey not the gospel, know not God." With the
means of informing themselves abundantly within
their reach, they prefer to remain in ignorance ; and
all the impressions which they obtain of his char-
acter, are such as come rather by the force of cir-
cumstances than by any prayerful and diligent study
of his word.
The impenitent sinner, even when contemplating
God, takes but a partial view of his character. Find-
ing that he has levelled his denunciations against
sin, and made ready his arrow against the workers
of iniquity, he is led to view him only as a God of
vengeance, and like the heathen, to associate with
him the idea of malignity rather than benevolence,
Hence, he is surprised that a Christian can have
any joy in the contemplation of the Deity; and
hence also, he strives to shut out the thought of God
from his own mind. But here is clearly a very
partial and incorrect notion of the Creator.
It is true that God will punish the workers of
iniquity who do not repent and trust for salvation
in his Son Jesus Christ ; but is this any objection
to his character ? Would you allege as an unworthy
trait against a civil magistrate, that he caused the
laws to be respected, and for their violation pun-
ished the delinquent ? It might be shown that, on
the principles of the strictest benevolence, it would
JOY IN GOD'S CHARACTER. 47
be necessary for God to do in this respect just as he
has done. ISTow, what the unreflecting sinner calls
severity in God, the Christian views as the essen-
tial and all-important attribute of justice ; and so
far from objecting to its existence or its exercise,
he looks upon it as the pledge of security to the
moral interests of the universe. He can and does
rejoice in God as holy diudi just, as well as good.
The views entertained of the divine beneficence
by those who are not taught of God, are often very
incorrect and unscriptural. Some make it wholly
indiscriminate, alleging that it covers all the sins
of all mankind, and in its ultimate action makes no
difierence " between him that serveth God and him
that serveth him not." To exalt this trait, they
merge another equally important, his justice. This
is evidently a very distorted and erroneous view of
the divine character. Some can see no goodness
in God unless he heaps favors on themselves. The
measure of his blessings to them is the rule by
w^hich they judge of the gracious acts of their Cre-
ator ; not reflecting that according to the Bible, he
may after all be giving them their good things only
in this life.
How much more comprehensive, as well as cor-
rect and scriptural, are the views of the pious soul.
His Bible teaches him that God is good, and that
he doeth good, and that "his tender mercies are
48 WHO ARE THE HAPPY?
over all his works." He views him as benevolent,
and as exerting his benevolence to make his crea-
tures happy, yet not at the sacrifice of his ^justice
and his truth. He considers the divine Being as
acting on a great and comprehensive plan, in which,
though temporal favors are given to men with ap-
parent disregard to their moral character, yet all
things are working together for the good of the
pious ; while even temporal blessings are often so
perverted and abused by the wicked, that they be-
come at last the witnesses of God against them.
To the eye of a Christian, God sits regent over all
the universe, and conducts the affairs of his mighty
empire with a view to promote his own glory. It
is this enlarged conception which enables the Chris-
tian to exult in the fact, that " the Lord God om-
nipotent reigneth." Sovereignty is a glorious attri-
bute of God. Wisdom to devise the best plans, and
power omnipotent to secure their accomplishment,
and this too without destroying the accountability
of man, or lessening his dependence on divine aid,
are the grand and mysterious features of that govern-
ment instituted and administered by the Eternal
One. Is there here no room for joy ? Has the soul
no solid basis for praises in all this ? Have not
these views a direct tendency to establish the heart
in confidence, to make it feel that the temporary
obstructions to the triumph of truth and virtue
MOy IN GOD'S CHARACrER. 49
will only, in the end, and under tlie jurisdiction of
God, make that triumph the more complete and
glorious ?
To rejoice in God, we must view his character as
it is revealed in his holy word — we must have
aflections in unison with it — we must feel that
inward approbation and submission and love which
result from the renewal of the Holy Ghost ; and
then, not only shall we entertain right views of
God, but the conception will act on the soul with
a cheering, as well as a sanctifying influence.
WnoareHsp-ri 4
50 WHO ARE THE HAPPY?
CHAPTER IX.
xHE RELATION OF PIOUS JOY TO THE DOCTRINE OF
PROVIDENCE.
The Bible teaches the doctrine of a 'particiday
^providence. " Not a sparrow," says Jesus, " shall
fall on the ground without your Father ;" and
*' even the very hairs of your head are all num-
bered." " The steps of a good man," says another,
** are ordered by the Lord." This doctrine is, by
the pious man, not only believed, but practically
recognized in all the business and events of life ;
and it is this 'practical recognition alone that con-
stitutes it a foundation of joy.
How many are there who do not sympathize
in the least with this view of divine providence.
They are willing to install the great Creator on the
universal throne, and pay him the homage due to
a distant and compartxtively uninterested monarch
too lofty to stoop to the affairs of men, and toe
much absorbed in his vast empire above, to inter
fere in the coiicerns of this diminutive sphere.
Hence, we hear so much of chance, of fortune, ol
second causes, and so little of the divine hand, in
the vicissitudes of nations and of individuals.
But what say ye, who thus think and act, to the
JOY IN GOD'S TROVIDENCE. 51
view wliich our Saviour gives us ? The bird that
folds its wing and falls to the earth, or that is
arrested by the archer's arrow and drops bleeding
to the ground, is directed in its fall by the hand of
God. Yea, even the hairs of our head, insignificant
as they may singly seem, are still noticed and num-
bered by the Almighty. Not a step that we take,
nor a purpose that we accomplish, do we take or
accomplish independent of him. What say ye to
this view of a divine providence ? This is the view
that brings God near ; that acknowledges his hand
in the minutest affairs of life, and yet derogates not
from his dignity as the maker and mover of the
spheres. He who lighted up the sun, formed th^
moth that bathes its beauteous wing in the bright
sunbeam; and that insect existence as truly de-
monstrates the infinitude of his power, as does
the great fountain of light in whose radiance it
rejoices.
The pious mind embraces this scriptural doctrine
of a particular providence, and finds it both con-
solatory and encouraging. In all that relates to
the external world — its physical changes, and its
great moral and political events — the good man is
busy in interpreting the will of God. \Yhere other
men are prying into second causes, and noticing
their influence alone, he traces the finger of Provi-
dence operating through these causes in the pro-
52 WHO ARE THE HAPPY?
duction of the highest good. Here, his advantage
must be conceded in having, above others, his
heart fixed on the great First Cause, whose fiat
is the law of the universe, and whose power, wis-
dom, and goodness, are pledges for the rectitude of
his government. Let then the clouds rise ever so
dark and disastrous ; "let the sea roar, and the
mountains shake with the swelling thereof," he
can sit calm amid the scene, and sing of Him
who, though " clouds and darkness be round about
him," makes "justice and judgment the habitation
of his throne."
But it is in view more especially of his own pri-
vate history that the Christian finds this idea of a
particular providence so productive of joy. From
his infancy onward he sees and acknowledges the
hand of his heavenly Father. He turns back to
the first page of his earthly existence, and loves to
read a lesson of gratitude in the parents whose
affectionate looks awakened the first infant smile.
He marks a hand divine thrown around him during
the reckless period of youth, and pointing out his
path as he emerged from youth into manhood.
Even disappointments which, at the time of their
occurrence, were so hard to bear, in the retrospect
he sees to have been ordained from a kind regard
to his real good. How often is he constrained to
sing, in the beautiful lines of Addison,
JOY IN GOD'S PROVIDENCE. 53
"When all thy mercies, 0 my God,
My rising soul surveys,
Transported with the view, Tm lost
In wonder, love, and praise.
** Thy providence my life sustained.,
And all my wants redressed.
When in the silent womb I lay.
And hung upon the breast.
"To all my weak complaints and cries,
Thy mercy lent an ear.
Ere yet my feeble thoughts had learned
To form themselves m prayer.
" When in the slippery paths of youth
With heedless steps I ran,
Thine arm unseen conveyed me safe.
And led me up to man."
It is a practical impression of this unseen hand
moving in all that happens to the believer, admin-
istering the cup of joy and of affliction, and all for
his ultimate good, that throws over the soul a
quiet confidence, and enahles it in " every situation
therewith to be content." His heavenly Father is
at the helm, and no adverse wind that blows, or
threatening waves that rise, can excite a fear in
his trustful heart. If the wisdom that looked to
" the end from the beginning," that laid the plan
of the universe in all its minute circumstances, as
well as its grand results, is busied in shaping his
54 WHO ARE THE RaPPY?
lot in life ; and if the power that is omnipotent is
also, under the guidance of eternal love, employed
in carrying out these designs — if this be so, as he
firmly believes, how calm and thankful, yea, even
joyous, must be his feelings. Then must every
blessing be viewed as from the hand of God ; and
even disappointment be interpreted as an inexpli-
cable yet certain token of the divine favor, which is
to be overruled for the greater good of the soul.
Now who can deny that such a doctrine puts the
language of praise as well as of prayer into the
lips, and enables him who believes it to " rejoice in
the Lord always?" If the father of a numerous
family is known to be wise in all his domestic
arrangements ; exact in their accomplishment ;
blending patriarchal dignity with paternal love ;
ever seeking the good of his household ; and con-
triving a thousand affectionate ways to win their
confidence and increase their respect and affection ;
how certain that such a household will be pervaded
by a lovely and joyous spirit. Even the discipline
of that house will wear the aspect of tenderness,
and every inmate will be watching for the return-
ing smile upon the brow, as the signal for a renewal
of their gladness. If domestic trials come, all will
turn their confident expectations to the head. In
his wisdom they have a pledge that every thing
will be done which can be done ; and in his affcc-
JOY IN GOD'S rROVIUENCE. 55
tion an equally sure pledge that what is done \vill
have a respect to their interests.
Now this but faintly images the confidence in
God's providence which spreads such satisfaction
and joy over the soul of a pious man. As one of a
numerous family, he knows that while every inci
dent is ordered and arranged by the great Head for
the good of the whole, yet each individual's good is
included in, and is conducive to the good of the
whole. He will therefore be ever deciphering,
among the vicissitudes of his journey, the tokens of
divine favor which blend in with all that he enjoys
and all that he suffers. In his passage to the
eternal rest, not one inch will be too thorny, nor
one moment too dark. No cup will be too bitter
when he is convinced that his heavenly Father
has given it to him to drink ; but breasting himself
against the flood of evils which he may be called to
meet, or rather strengthened by divine grace cheer-
fully to bear what divine Providence has justly
assigned, he will go on his way rejoicing in the
full belief that all things will at last woik together
for his good.
56 WHO AHE THE HAPPY?
CHAPTER X.
THE JOY OF SALVATION.
In the remarks already made, it has heen implied,
as the reader will perceive, that he who rejoices in
God is one Av^ho is through divine mercy reconciled
to liim. In one word, he is in a state of salvation.
This new relation which the soul sustains to its
Creator and Sovereign is the grand source of its
highest felicities ; and the consciousness of this
change, together with the exercises which grow out
of it, affords the most heartfelt joy. This is the joy
of salvation.
It is this great change, together with the effects
of it on the heart and life, on the hopes and pros-
pects, that distinguishes the truly pious from, those
who are unconverted. To know what this change
is, and properly to appreciate its benign effects in
the production of human happiness, it is necessary
personally to experience it. " The natural man,"
says St. Paul, " receiveth not the things of the
Spirit of God."
Let those then speak of the blessedness of this
state who through divine grace have enjoyed it :
and let none question the truth of their testimony,
nor th3 sincerity of their professions.
JOV OF SALVATION. 57
The very term salvatio7i implies subject matter
for joy and praise. But the depth of the emotion
must depend in some degree on the amount of evil
from which the soul perceives itself to have been
rescued. If a man is delivered from a state of
mere ignorance, he would naturally rejoice in the
change. Now, if the gospel simply revealed a
clearer dispensation, and unfolded some new moral
motives — the only view, alas, w^hich many take — it
would cause, in a mind anxious to acquire religious
knowledge, a spring of fresh delight. But it will
be seen that, in this case, nothing more is conceded
to the gospel than an increase of moral light. The
joy, therefore, if real, cannot be so deep as it will
be according to another and more scriptural view
which we present.
Suppose the individual, in addition to being in a
state of ignorance, to be also in a state of guilt and
condemnation. He mourns not only that he is in
darkness, but that he is in the '•' bonds of iniquity."
He finds within an evil heart of unbelief, a hearl
of stone, a deep-seated alienation from God, which,
according to the principles of the divine govern-
ment, renders him liable to everlasting death ; nay,
God has already actually passed upon him the sen
tence of condemnation. The individual, w^e say,
has a conviction of all this, w^hich mars every
earthly pleasure, and fixes his thoughts intensely
58 WHO ARE THE HAPPY?
on his (loom. It is a conviction which saddens and
depresses the soul, and incapacitates it for the enjoy-
ment of those things which the world covets and
esteems. Now, mark, this is not Q'eligion, but a
deep sense of the need of it. The indiscriminate
observer sometimes confounds this anterior state of
anxiety with religion. It is, however, only convic-
tion ; and we do not pretend there is any joy in
such a state of mind. But, as the sun shines the
brighter when the dark cloud is broken, and the
muttering thunders are dying away in the dis-
tance, so the soul that flies terror-struck from
mount Sinai, and comes in view of Calvary, re-
joices the more from the impressive contrast of its
emotions.
It is at the point of transition that we wish to con-
template it ; when it comes '' out of darkness into
God's marvellous light." In proportion to the depth
of these convictions and the evils which they respect
must be the joy of deliverance. But who can meas-
ure these emotions ; or what mind, but that which
has felt them, can understand the oppressive nature
of these convictions ? Various and striking are the
emblems used in Scripture to denote this wretched-
ness from which the sinner by the gospel salva-
tion is delivered. It is called a "horrible pit" —
a " state of darkness." The soul is said to b.;
*' lost," to be under " condemnation ;" a prisoner in
TOY OF Salvation. 59
fetters; " dead in sin ;" "sold under sin." Such
are some of the scriptural representations of our old
state, in which we are previous to the great change
which brings the joy of salvation. Every true
Christian has felt deeply and practically the truth
of these representations. He has been bound under
the burden of sin. No incarcerated victim ever
felt more keenly the darkness and damps of his
dungeon. No galley-slave ever sighed more oppres-
sively under the weight of his chains. No wounded
hart ever panted with keener anguish under the
barbed shaft. It is in vain to attempt a sketch of
the sinner's convictions, as he comes in full view of
a violated law, an ofiended God, and an abused
gospel. But deep as are these sorrows, they are the
measure of that joy of salvation w^hich succeeds.
Go with the redemption price in your hand, and
unlock the cell of the emaciated captive. As you
announce to him the liberty which he is permitted
to enjoy, mark well the emotions of his soul. Un-
clasp his fetterr, and lead him forth to breathe
once more the air of heaven. Let him actually
feel that he is liberated, and that the beauties of
God's universe are once more his to contemplate
and enjoy : is it possible to describe or even to
conceive his joy? Or as Cowper, in an affecting
strain of self applying verse, represents himself the
gtricken deer, with arrow deep infixed, flying to the
GO WHO ARE THE IIAPrY ?
shady covert, and there meeting with one who had
himself been shot by the archers, and who gently
drew out the dart and healed the w^ound ; so take
the poor wounded sinner, and go with him to the
groat Physician. See how effectually, yet how
gently, the death-tipped arrow is withdrawn, and
the balm of Gilead is applied.
Can we paint the emotion of the wounded Israel-
ite, as, stung by the fiery serpent, and ah'eady ex-
periencing the cold convulsions of death, he casts
his languid eye towards yonder brazen emblem ?
Can we depict his joy as that eye rekindles and the
pulsations of life return ? Now, '' as Moses lifted
up the serpent in the wilderness, even so has the
Son of man been lifted up ; that whosoever believeth
in him should not perish, but have everlasting life."
0 there is nothing in nature, nothing in the release
from bodily pain, nothing in the bestowment of
temporal good, that properly illustrates the transi-
tion from a state of sin and condemnation to one of
hope and joy' Spring is beautiful as she puts forth
her virgin life after the apparent death which so
long had reigned over the face of nature. Her ten-
der blade, her half expanded leaf, her timid flower
her dewdrops, and her soft, calm skies, are all ani-
mating expressions of new-born joy ; but how much'
more lovely is the soul that has just waked up to a
life of holiness, cast off its orrave clothes, come forth
JOY OF SALVATIOxN. 61
out of its sepulclire, and bears the mild impress of
God's renewing grace. Here is a subject for the
joy of angels, and over it they do rejoice. All
heaven is moved at such a scene. The soul which
is the subject of this change is " full of joy with the
light of God's countenance." This is the joy of
salvation — of salvation through Jesus Christ — oi
salvation from the curse of the law, from the do-
minion of sin, from the woes of the second death.
62 WHO ARE THE HAPPY?
CHAPTER XI.
JOYFUL PROMISES.
If there is any thing on earth allied to the joya
of heaven, it is the smile on the countenance of a
new-born soul. The eye is more eloquent than the
tongue. The moisture that bedews it is no token
of sorrow. The storm is past, the winds are hushed,
and these tears are like the last drops of the shower
trembling and glistening in the joyous sunbeam.
Hope and love seem to vie with each other in
spreading a verdant path for the feet of the young
pilgrim. His skies are all bright, and his song is
only in exultant strains. This is the young con-
vert. His soul has just begun to beat with the
joys of salvation.
We could dwell with pleasure on this lovely pic-
ture ; but we are aware that these early joys are not
without some passing clouds, and that the soul in
its progress meets with vicissitudes analogous to
the varying incidents of an earthly pilgrimage.
But God has given the Christian a staff on which
to lean, and by which — more potent than the magic
wand — he is enabled to tread cheerfully and securely
his path to the skies. I refer to the jpromises of the
Bible.
JOVFUL PROMISES. 63
When the Christian experiences the joy of sal-
vation, all these promises are, thenceforward, his
inheritance. He has now not only a chart delineat-
ing his course, but these starry lights to cheer and
guide him on his way. Not a dangerous pitfall
can occur, nor a venomous foe aim its fang against
him ; but he has, in these promises, expedients and
antidotes effectual to ward off the danger. There
is no situation into which even his own indiscretion
can throw him w^here they will not apply. *' Great
and precious" are these promises, and well calcu-
lated to encourage and animate the pilgrim.
If we go back to our primitive state, w^e find that
while our first parents were bleeding under the
wounds which their sin had inflicted, and while
the note of condemnation was yet ringing in their
ears, a most precious promise came, like a healing
balm, from their injured Sovereign, *' The seed of
the woman shall bruise the serpent's head." On
this promise the patriarchs lived ; and, in view of
it, arranged the altar and the sacrifice in order to
keep it the more vividly before the mind. Abra-
ham took the promise of Jehovah as his guiding
star in that pilgrimage which he prosecuted, until
he rested in the cave of Machpelah. He w^as " the
father of the faithful," and his confidence in these
assurances of the Almighty was such as to justify
the appellation.
64 WHO ARE THE HAPPY?
But the promises were not confined to a temporal
inheritance even in the case of Abraham and his
immediate posterity. They included Canaan, but
pointed to a brighter inheritance above. So also
with respect to believers in our own days, while
some of the promises of God appertain to ^'the life
that now is," the most of them refer to " that which
is to come."
There is no state of mind nor any outward situ-
ation in which we may not fmd some divine prom-
ise applicable to our wants. How many are the
fluctuations to which we are liable in this sinful
and changeful state. These vicissitudes are ap-
pointed by divine wisdom and goodness to test our
sincerity, to strengthen our faith, and to drive us
away from earthly supports to the simple and
solid basis of heavenly truth. We learn not its pre-
ciousness until we are in circumstances to apply it.
Hence, when the soul is perplexed and cast down
from the loss of its sensible joys, it has recourse to
the promises which declare, that *' light is sown
for the righteous ;" and '' whoso walketh in dark-
ness and seeth no light, let him trust in thp Lord
and stay himself upon his God." When temptation
presses and the believer seems ready to yield, he is
roused and sustained by the assurance that " God
will make a way of escape ;" and that if we '' resist
the devil, he will flee from us." In sickness, the
JOYFUL PROMISES. 65
Oiristian can pillow his head on the pledge, *' Thou
wilt make all his bed in his sickness ;" and in the
hour of death — that dread hour when mortal strength
gives way — he has the consolatory assurance, that
though he walk through the valley of the shadow
of death, no evil shall befall him, since God is
with him, and his rod and staff are there to comfort
him.
The divine promises cover all the Christian's
earthly changes, and refer to all his earthly rela-
tions. They. are not only for hiniy but for "his
children''' and seem to have a prospective bearing
on their temporal and eternal w^elfare, as if, in
paternal condescension, our heavenly Father in-
tended we should be exempt from an over-anxiety
respecting these dearest objects of earth. In the
loss of earthly friendships, in deepest poverty, in the
most threatening danger, under persecutions, and
when envy and malignity have sharpened their
arrows against him, the Christian can go to the
divine word and gather fresh strength to suffer, and
obtain new and glorious motives to persevere in the
path of duty. In the mighty conflict with self and
gin, to what can the soldier of the cross look, but to'
these assurances of strength and of victory which
his great Captain and Leader has given him ?
Here, in this armory, is a piece fitted for the soul
in every situation of attack and of defence. The
Who ar Happy I O
66 WHO ARE THE HAPPY?
panoply is complete. Clothed in it, no weapon that
is formed against the Christian can prosper. It is
more impervious than that of the famed Achilles,
that left one mortal spot exposed, to which the
fatal arrow at last found access. The promises of
God secure the Christian from ultimate defeat, and
give him the pledge of final victory.
No wonder that Bunyan, in his beautiful alle-
gory, gave' prominence to the scroll which Chris-
tian carried in his bosom, and by consulting which
in critical junctures he was enabled to go on his
way rejoicing. This scroll contained these "great
and precious promises." How joyfully may all suc-
ceeding pilgrims travel on to their rest with such
sweet encouraging assurances. "What a contrast
does their state present to that of those who, amid
the storms and tempests of life, have no star to
guide, and no secure anchor to hold them.
But these promises not only solace and animate
the pious mind in view of its own personal state,
they also gild the distant future as it relates to the
prospects of Zion and the final triumphs of redemp-
tion. Over this fluctuating scene the believer can
•look with a calm confidence that the Almighty is
at work to fulfil the great designs of his kingdom.,
and give to his Son the universal sceptre. Are not
these promises joyful? Can he who studies them
and trusts in them be the sport of varying windt
JOYFUL niOMlSES. 07
and adverse currents ? May he not plant his feel
upon the rock, and contemplate the billows that
beat harmless against it ? Above all, he can glance
his eye to that region where "there is no more
sea," and where the clouds which here had cur-
tained the footsteps of the Almighty, will havo
cleared aw^ay and revealed the w^isdom of his plans,
the benignity of his acts, the rectitude of his goveni
meat, and the triurjiphs of his mercy.
68 WHO ARE THE HAPPY?
CHAPTER XII.
JOYFUL PROSPECTS.
The animating promises to which we have re-
ferred, naturally lead us to contemplate the blissful
'prospects which they unfold. Most of them, as was
observed, relate to that world which is to come.
Their full accomplishment is to be experienced
when the soul has passed through its earthly dis-
cipline and reached its final and glorious rest.
The Christian fixes his eye on the end, and finds
his imagination busied there in combining the bright
visions of eternal felicity.
Now, whatever intermediate joys or sorrows a
person is destined to realize, yet is he cheered and
sustained if the end wears the aspect of predomi-
nant good. But by none, except the Christian^
can this end be contemplated with entire satisfac-
tion. We do not deny that even he has at times
his dark forebodings, nor do we assert that his faith
always mounts to a triumphant tone when he sur-
veys the certainty and the solemnity of death. But
his religion certainly does much to neutralize its
horrors. It gives him the promise of support in the
fearful crisis, and reveals to his faith the certain
and glorious prospects which lie beyond. It assures
JOYFUL rROSPECTS. 69
Am that when "flesh and heart shall fail, God
will be the strength of his heart and his portion for
ever." It declares that as now his greatest burden
is sin, hereafter that burden shall be felt no more ;
and that since his strongest aspirations here are foi
greater degrees of holiness, his desire- shall be satis-
fied when he awakes in the image and likeness of
God.
But exemption from the evils of this fallen state,
both natural and moral, including an amount of
good which no imagination can picture, and the
positive addition of pure and satisfying pleasures,
as endless in duration as they are ennobling in
their influence on the soul, give us still higher im-
pressions of the Christian's future portion. " Eye
hath not seen, nor ear heard, neither have entered
into the heart of m^an the things which God hath
prepared for them that love him."
It would ill become the writer to attempt any
description of what is indescribable. "We some-
times try to give an absent friend some sketch of
natural scenery which has been particularly inter-
esting to ourselves. We labor to place before him
the distinct features of the landscape, to throw the
same glowing picture upon his conceptions which
has impressed itself on our own, but we feel that
our powers are inadequate to the task. We cannot
make the scene live and breathe before him. The
70 WHO ARE THE HAPPY?
freshness, tlie fragrance, the sweet sounds, the sooth
ing, insinuating beauties which steal in through
every sense, and tranquillize or enrapture the heart,
we cannot infuse into the description. Now, if we
strive in vain to sketch a scene from nature so as
to make an adequate impression, how poor must be
the most labored attempt to set forth the glories of
that world which we have not seen as yet, and of
which even the primeval earthly paradise was but
an emblem.
When we speak of joyful prospects, we look at
the end. Man lives more upon the future than
upon the present. Hope is the busy feeling or emo-
tion that gives elasticity to the soul's powers.
The heir to an estate expects soon to pass out of
his minority. He chides the leaden-winged hours
which move so slowly towards the period when he
is to take possession of his inheritance. His mind
is teeming with high anticipations of the pleasures
which will then be at his command. But what is
this prospect compared with that which the Chris-
tian entertains ? It is not to earthly and withering
joys that he looks forward, but "to an inheritance
incorruptible and undefiled, and that fadeth not
away."
The warrior thinks of the civic crown which
admiring and grateful citizens are to place upon
his brow, and the prospect nerves his arm and sus-
JOYFUL IROSTECTS. 71
tains his courage. It lights up the darkest scene
of conflict, and makes the severest toil easy to be
borne. The mariner far ofT on the deep lives on
the hope of a quiet haven, and the greeting of loved
ones, whose caresses are to make him forget the
boisterous winds and the impending dangers of his
voyage. But what are those prospects compared
with the immortal crown for which the Christian
contends, and which, if he is " faithful unto death,"
will be given him amid the congratulations of heav-
en's blissful inhabitants ? What haven is so calm
as the " haven of eternal rest ;" v/here, after being
tossed upon this troubled sea, the soul is at last
admitted, and moors itself along the banks of that
river of life which is clear as crystal, and which is
skirted by the immortal fruits of paradise ? Cheer-
ing prospects these. Surely the Christian can and
ought to rejoice. The intermediate events may not,
to the eye of sense, seem so auspicious as from his
admitted character we should anticipate ; but we
are to estimate his happiness not only by w^hat is
visible and present, but by what is unseeji, and
what is yet to be realized.
The pathway to our rest, if not all smooth and
verdant, is sufficiently so to give it a decided pref-
erence over those which the worldling and the sen-
sualist tread. But the great attraction lies in the
direction which it takes, and in the glories to which
72 WHO ARE THE HAPPY?
it leads. We can bear tcv traverse a rugged way, if
it terminate in a fertile country, or if it conduct us
to a splendid and well-furnished home. Now the
Christian's course is far from being a rugged one :
on the contrary, as appears from what has been
said, it has much to make the traveller elate and
joyful. But 0, its end I See where it leads his
feet ; to what a calm and cloudless region it con-
ducts him I Heaven is its termination. Its man-
sions of rest are ever in view. Like the never-
fading glory which Bunyan keeps before his hero's
eye, and which, though far in the distance, serves
to cheer him on through difficulties and dangers,
these promised scenes appeal incessantly to the eye
of faith, and sustain the spirit in its upward flight.
Here is a view of the Christian's prospects, which
even they who deny his claim to present felicity
must admit to be a joyful one. Ah, how often
does the child of vanity sigh to think that he can-
not have this world . and heaven too ; and with
what gladness would he at last accept of the good
man's prospects and share his bright reward. But
to do this he must consent to take his cross, to bear
his burdens, to walk in the same path ; then, and
not till then, may he indulge the hope that "his
last end will be like his."
OBSTRUCTIONS TO PIOUS JOy. 73
CHAPTER XIII.
OBSTRUCTIONS TO PIOUS JOY.
Ha"\ ing now developed some of the resources of
Christian cheerfuhiess, it is time to inquire AA^hether
we avail ourselves of them, and are as joyful as our
relio:ion is desisrned to make us.
The very statement of this question brings a sigh,
I fear, from the reader, who is conscious, perhaps,
that while there is no deficiency in his religion,
there is a very deep and criminal one in himself.
It is with the view to make the Christian under-
stand his privileges, and to improve them to the
furtherance of his happiness, that these pages are
indited ; and this cannot be effected without laying
open some of the obstructions which hinder the
soul from reaching that mount of clear vision and
bright prospects to which the blessed gospel in-
vites us.
It is a melancholy circumstance, especially in its
influence upon the unthinking world, that the joy
of the professors of religion seems so seldom to flow
directly from their piety. Some are scarcely dis-
tinguishable from the world in their apparent
sources of felicity. They drink eagerly at the same
fountains, and range as freely and as exultingly
74 WHO ARE THE HAPPY?
among the same pleasures. But little need be said
of such, since their preferences, and their associates,
and their habitual joys evince that it is very possible
to wear the name without realizing the blessings
of the Christian.
But v/e will take those who, in the judgment of
charity, "have passed from death unto life," and
see whether even among these there is not room
for improvement — whether some serious obstruc-
tions do not exist to the full development of their
moral influence, and to the allowed exercise of their
pious joy.
In the w^orld of nature, it is astonishing how
much attention and cultivation will do in advanc-
ing the strength and the beauty of her productions.
The plant that exhibited but a stinted growth when
wild and uncared for, or when overshadowed by
other vegetation, if removed from these uncongenial
circumstances and set in a more favorable position,
will soon erect its head, put on additional verdure,
and bear more abundant fruit. On the other hand,
the fmest tree that grows in the rich fruitery, if
neglected by the husbandman, or transferred to a
less congenial region, will soon becomb dwarfish
and unsightly, even should it not actually wither
and die. Think ye it is the reverse of this in the
kingdom of grace ? Has Providence no moral les-
sons to inculcate by the analogies of nature ? Are
OBSTRUCTIONS TO PIOUS JOY. 7^
there not obstructions as well as facilities to*tlie
growth of grace, and can we be insensible to the
importance of ascertaining them ?
It is not the design of this little work to enter
minutely into Christian experience, and trace all
the varying symptoms of the soul under the action
of its remaining depravity. There are causes of
depression and fear which operate on the Christian
in every stage of his journey, but do not necessarily
hinder him in his course, nor for any length of time
deprive him of his spiritual joys. The power of the
great adversary is fatal somewhat in accordance
with the manner in which it is brought to bear
upon the soul. A sudden attack, however over-
whelming, is less injurious than the gradual but
certain relaxation of pious watchfulness. Apollyon,
when striding our path and brandishing his fiery
darts, is not so much to be dreaded as when, by
some of his subtle agents, he spreads a flowery path
for our feet, and invites us away from our prescribed
journey. In the former case the dread is but mo-
mentary; and if the foe be faced and by grace
resisted, the Christian soldier, though intensely
beset, w^ill come off conqueror and sing the song of
victory. This v/ill add to his joys, instead of dimin-
ishing them. But in the other case, the approach
is so conductecf, and with such w^ell-concerted
schemes and appliances, that the Christian is ofll
76 WHO ARE THE HAPPY?
his "guard, and listens to the tempter before he
is aware of his designs. The first wrong step
Beems so easy, and to be so slight a deviation from
the '' king's highway," that the Christian ventures
to take it ; but he soon finds, that to be out of the
path is more dangerous far, than while in it and
with his face towards Zion to meet the most
formidable of his adversaries. How surely, if not
speedily, will his joys fall off under these wander-
ings from the path of duty. Be his first emotions
as a young convert ever so pure and joyous, they
will not abide these subtle insinuations, but, like
the tender plant which can meet unhurt the rush
of the tempest, yet droops and hangs its head under
the silent but more fatal action of the frost, they
will fade under the seductive influence of worldly
pleasures. It will be in unison with the object of
this work, therefore, to consider the obstructions
which arise from this latter cause, inasmuch as in
our country, and in the present state of society, the
dangers to vital piety and to all its lovely fruits
are far greater from the action of earthly influ-
ences than from the sudden onset of the prince of
darkness.
Every age has its peculiarities by which the slate
of the Christian church is greatly affected ; and it
is important to know what and h6w numerous are
the influences adverse to piety in this age, and how
OBSTRUCTIONS TO PIOUS JOY 77
certainly Christian character is modified by them.
An army is sometimes overthrown by a direct and
powerful assault, but more frequently perhaps by
stratagem. It will find itself marching on apparently
unresisted. The cities will seem to be flung open,
and the highway clear — something like the onward
progress of Napoleon's grand army in Russia — but
in the mean time the foe, though concealed himself,
is observant of his victim. The plot is at length
developed, and the dreadful discomfiture takes place ;
in which case, if the betrayed army make good its
retreat, it is with broken ranks and dispirited feel-
ings and trailing standards. Something like this
is to be apprehended in the influence of the world
upon the hosts of Israel at the present day. There
is great security on the part of Christians, and great
apparent yielding on the part of the world, in order
to accommodate and thus draw upon its own ground
the pledged soldiers of the cross. Here is the dan-
ger, and let every Christian look at it and inquire
whether he, as one of this great army, is not march-
ing in the wrong direction.
78 WHO ARE THE HAPl»\ 1
CHAPTER XIV.
CONSTANT CONTACT WITH THE WORLD UNFAVGJl
ABLE TO PIOUS JOY.
One part of "pure religion" is to keep "unspot-
ted from the world." How few reflect daily on
this feature of true piety, and how little danger is
felt by professors of religion from direct and con-
stant contact with the wmid. But look at this
beautiful allusion again. How carefully does the
delicate hand adjust and guard the unsoiled gar-
ment, as the path becomes obstructed and the dress
exposed. One spot will mar its beauty and make
its owner sigh ; but if by rough contact with some
offensive object it should be defiled, it will henccr
forth be laid aside as useless. Is the care which
we bestow upon the soul, or even on the Christian
character, to be compared with this ? And would
not some professors sigh over a soiled garment more
than at the gradual diminution of spiritual purity
which they are experiencing by constant intercourse
with the world ?
But shall we therefore retire into obscurity, and,
like the ascetic, pass an act of non-intercourse with
society; while we pore in silent abstraction over our
own peculiar feelings ? "We answer, that one ex-
COiNTACT WITH THE WORLD. 79
treme, if dangeroiis, does not justify us in flying to
the other, if it \>e forbidden. Now our Saviour, in
his commands and counsels, has not advised to this
latter extreme, but has, actually indicated his dis-
approbation of it, by declaring that his follow^era
are ** the salt of the earth" and " the light of the
world ;" and by exhorting them to " let their light
shine before men," it is clear that he requires us to
live in the world, and to illustrate our religion be-
fore its eyes. In his intercessory prayer, also, he
says, " I pray not that thou shouldst take them
out of the world, but that thou shouldst keep them
from the evil." This is precisely in harmony with
the characteristic of pure religion to "keep unspot-
ted from the world," and this is all we plead for :
that a Christian, if he would not let down his pro-
fession and part with his appropriate joy and felicity;
must walk carefully in a world so filled wdth objects
calculated to mar his high vocation.
There are extremes, namely, the ascetic life, and
the over-tasked and jaded spirit that passes its almost
entire existence in the busy and care-corroding world.
We shall not undertake to estimate the comparative
guilt and danger of these extremes, but simply ob-
serve, that in our times, if there be guilt in the life
of an ascetic, it is not very probable that many pro-
fessors of religion will incur it. The danger with us
lies on the other extreme ; and asshnilaiio7i witht
80 WHO ARE THE HAPPY?
rather than separation from the world, is likely to
involve us in guilt, and to take from us our confi-
dence and joy.
The vi^orld has almost given up its persecuting
spirit, either because Christianity has become so
predominant as fearlessly to ask the shield of the
law to protect her, or — which it is feared is the
more palpable reason — because there is so little of
her pure spirit manifested as not to excite opposi-
tion, and hence a sort of compromise has gradually
though not avowedly taken place. The world will
tolerate piety with such modifications in the con-
duct of her professors that it will not disturb the
fears of the worldling, but rather afibrd an apology
for his continued idolatry. The line of separation
having thus gradually faded, the professor is solic-
ited to part with his scruples, and to mingle indis-
criminately with men of all principles and pro-
fessions.
Now, what is the efiect of this ? In the first
place, the pious man is by these circumstances
thrown off Hs guard, and goes into the world with
almost as little fear of evil consequences as if he
were associating only with the good. The next
effect of such free and constant intercourse is, to
diminish the glow of pious feeling and to weaken
the power of conscience. At length the professor
can scarcely live out of the world. Its business, its
CONTACT WITH THE WOKi^D bl
()olitics, its stirring events, yea, even its pleasures
arc gradually becoming topics of deep interest. His
joy is now derived from other sources than it was
wont to he. The place of retirement used to have
attractions, and the throne of grace used to bs
visited as the soul's happy home. How many hours
of tranquil delight have been passed in secret, the
world shut out, and the spirit taking excursions to
ihe land of Beulah ; but now these joys are gone.
Serious obstructions have occurred. The world
has put in its claim. It has gone to the Christian
and fastened on him anew its chain. It has required
of him what all tyrants do, that he should acknow-
ledge no other master. It says to him, " You may
exercise your religion on the Sabbath, when my
service cannot be performed, and I will allow you
a few moments of hurried and heartless prayer in
the morning and in the evening, but the rest of
your time and attention I claim for the purpose of
business, society, and pleasure."
We will not undertake to say how many pro-
fessors of piety are thus drawn away by the world
and live wholly amidst its exciting scenes. But
many are exposed to this course of life from the
j)eculiar state of society in our day and country.
Their business and their engagements render them
the easy victims of the world's temptations. It is
this constant contact with the world which we
Who are Tlappy? 6
S2 WHO ARE THE HAPPY?
deprecate, and which, more than any one cause,
we dread as undermining the vital principles of
piety. Is such a Christian happy? Is his joy
*' the joy of the Lord ?" Ah, if he has ever tasted
of pious joy, he must feel the sad contrast in the
meagre and unsatisfying pleasures which are ten-
dered to him. Look at Demas. See his care- worn*
brow that used to wear the smile of heaven, and
his sorrow-shaded face that seems to say, "My
religious joys are gone ;" and yet he has too much
conscience left to appropriate without fearful mis-
givings the pleasures of the w^orld. If he would
speak out, he would exclaim, " I was once a happy
man ; I lived on the promises of God, and gathered
my joys along the green pastures of his grace. 1
loved to go alone and commune with my Maker,
and felt as if the world was but a vanity. Alas,
what am I now? Day after day I am busied and
anxious about many things, while the " one thing
needful " is neglected. The business I have chosen,
and the engagements which I have made, drive me
on, against the remonstrating voice of conscience,
while my soul is oppressed -with the fearful idea of
final apostasy and ruin!"
CONTACT WITH THE WORLD 83
CHAPTER XV.
THE SAME SUBJECT CONTINUED.
The lamentation of Demas, with which the last
cliapter concludes, implies a fault too common
among professing Christians, especially those whose
business and engagements lead them into frequent
contact with the world. This obstruction to their
piety, and of course to their true felicity and joy,
is great in proportion to the time consumed and the
interest felt in earthly pleasures and connections.
"We do not admit the impossibility of mingling
with the world and still retaining our peace of
mind, our Christian influence, and our pious joy.
Many might be named who keep *'the garment
unspotted" and the soul unclogged amid the cares
of earth, and under the pressure of its daily toil.
It would be an argument against our religion if it
disqualified its possessor for the performance of any
duty, social, civil, or political, if it did not in fact
fit him the better to discharn^e these obli":ations .
It is in accordance with the spirit of Christianity to
meet cheerfully every occasion which Providence
furnishes for the promotion of the general good. It
is the duty of her professors to shrink from no bur-
den which may lawfully be borne, and to retreat
54 WHO ARE THE HAPPY?
from no station, if personally qualified, in which
they may serve their country without dishonoring
their religion. " Faith overcomes the world." This
is the testimony of heaven. But this victory im-
plies not a retreat from, but a conflict with the foe.
We are to pray not to be '' taken out of the world,
but to be kept from the evil."
But while all this is true, it is nevertheless
equally true that mingling constantly with the
world is a perilous experiment, upon which few
can venture without detriment to their religion.
The danger arises from not fully understanding the
tendency of worldly influences upon the soul, and
also from not taking the proper precautions to coun-
teract it. One of these precautions is, to allot a
sufficient portion of time for the daily, habitual im-
provement of the pious affections. If this were
done, there would be comparatively little danger
from the subtle foe.
The Christian is represented as a warrior clothed
in a panoply which he is to use both for attack and
for defence. Now this armor is to be on him con-
tinually. It is also requisite that every day he
examiine it, to see if it be well fitted and properly
polished, since not a day passes in which his enemy
is not w^atching to plant " an arrov/ between the
joints of the harness." But how can thi?, be done
If the soldier is always on the field and never in
CONTACT \YITn THE WORLTj. 86
liis tent ? By mingling constantly with his foes, he
may be overpowered through weariness, and have
his armor stript from him ere he is aware of it. But
waiving figurative language, it must he confessed
that there is great negligence in many as to the
manner in which their closet duties are performed,
and a miserly appropriation of time t*o God and to
the soul. They live too constantly in the ivmid to
allow of their livi7ig in it without great detriment
to their idiety. To walk unharmed this dangerous
path, the Christian must duly contemplate his ex-
posedness, and so proportion his time between his
business eno:ac:ements and the claims of devotion as
that the latter shall neutralize completely the in-
jurious tendency of the former. There must be
daily retirement, and enough of it, or the soul will
lose its joys, if not its piety, amid the bustling scenes
of earth.
It is a fixed law of our nature, that whatever
most constantly appeals to the thoughts acts power-
fully upon the moral affections, and thus gives the
impress of itself upon the soul. All experience tes-
tifies to this. Let, then, the Christian plunge into
the agitated sea of earthly cares, and from day to
day fix his thoughts upon the business, the plans,
the politics, and the pleasures of the world — let
him give his mind intensely and habitually to these
things, and what will become of his religion ? What
86 • ^BO ARE THE HAPPY?
judgment will men form of it ? Bat suppose, in
the mean time, but a very small portion of each, day
is allotted to prayer and other devotional duties ; or,
what perhaps is possible, these duties are irregu-
larly and superficially performed ; where will be
the expression of his piety, and who in his case
would suppose that it was the mainspring of the
soul's felicity? Is it not easy to see that the world
must, under such circumstances, impress itself
strongly on the mind, and proportionably efface the
divine image of piety.
Let the Christian, on the other hand, consider
well his exposedness, and so arrange his affairs that
religion shall have its just claim in the apportion*
ment of his time. Let him not be in the world
except when duty and necessity call him there, and
let him prepare, by God's grace, for coming in con-
flict with it. It must be an habitual, daily prep-
aration. Some professors of religion w^ho could be
named, appear to act on the principle of putting off
converse with their own hearts until old-age or
sickness compels them to it ; and they seem to
understand our Lord, when he says, " work while
the day lasteth," as calling them to an unremitted
effort for worldly good. Alas, such will bitterly
lament their course. The happy Christian gives a
due proportion of his time daily to his God. He
has his seasons of retirement, and will not allow the
CONTACT WITH THE WORLD. 87
intrusive world to rob him of them. He is thus
prepared for the intercom'se and collision of active
life, and is enabled to walk the fiery furnace iin-
scorched by its flame. His mind is habitually
turned to God, and his religion sanctifying his
worldly business, makes it the occasion of a richer
development of his heaven-born nature.
Gains is called to bear as many and as oppressive
worldly burdens as any man. But his religion
suffers not by this necessity. Indeed it is his piety
which enables him so calmly to meet and to dis-
charge the arduous duties of his station. Wherever
you see him his countenance is calm, and he is
alw^ays ready to speak of higher joys, even when
the world goes prosperously with him. He is evi-
dently a ma,n of prayer. His earliest thoughts are
given to God, and ere the business of the day or
the engagements of social life — clamorous as they
are for his attention — have preferred their request,
he is settling the higher claims of the soul, and by
earnest prayer is equipping it for its daily conflict.
Gains is no recluse. He is not indifferent to the
pleasures of life when they may be enjoyed with-
out the sacrifice of principle, nor is he backward in
giving his influence and his toil in all that respects
even the temporal good of his fellow-men. But
one look at the man wall tell you that his highest
qualification is that he is a Christian. His joys
88 WHO ARE THE HAPPY?
are evidently those of true piety. He keeps the
private altar bright with the incense, of devotion ;
and by first making sure his walk with G-od, he is
enabled to go forth into the world with the calm
consciousness that he who has appointed to him its
duties and exposed him to its dangers, will assist
him in the discharge of the one, and will protect
him from the other. It is needless to add that he
is a happy man.
THE rURSLlT OF RICIILtb. 99
CHAPTER XVI.
THE PURSUIT OF RICHES UNFAVORABLE TO A
CHRISTIANAS HAPPINESS.
Why is it that some Christians are found rn such
constant contact with the world ? Why are closet
duties abridged or neglected, while time is freely
and even lavishly given to business and to pleas-
ure ? Ah, it has been sadly answered in the almost
unbounded thirst for gain, w^hich, like a sweeping
epidemic, has found its way into the habitations
and the hearts of the pious as well as among
others. There is nothino^ in modern times which
so fearfully threatens the cause of vital piety ; and
if Providence does not meet the evil by an over-
whelming rebuke, it is impossible to calculate how
deep and wide-spread it may become.
The astonishing anomaly has been witnessed of
men professing to live above the world, wholly bent
on acquiring its possessions. Those w^ho by their
vows renounce its pomps and its vanities, have
been seen foremost in plans to secure these distinc-
tions, and even ostentatious in the exhibition of
them. Now we would know if the self-denying
religion of Jesus authorizes this course, or if piety
is to be held responsible for conduct by which her
90 WHO ARE THE HAPPY?
principles are outraged and set at defiance. Alas,
her bosom has hied under this wound until her very
existence has been seriously threatened.
It will not he denied, I presume, that Wc aje
under obligations to imitate our Saviour as well as
to believe in him. Indeed, we cannot truly believe
tcithout imitating him.
But must we imitate him in his poverty ? Must
we cast away our pillows of down and vacate our
comfortable mansions, that, like Jesus, we may
" not have where to lay our heads ?" Or must we
neglect to provide for our own, to place our fami-
lies in independent circumxStances ? ^' Surely," says
the thrifty and money-making Christian, " piety
does not require this of us." Well, admit that she
does not — admit ihat she allows us to sleep on our
soft pillows, to live in fine houses, to ride in splen-
did vehicles, and to feast on rich dainties, while he
whom we serve possessed none of these things ; or
admit, if your taste be such, that she allows you to
prefer plainer accommodations with the sweet con-
sciousness of m.ore hoarded treasure — and the con-
duct of many professedly pious would seem to claim
that religion doe^ allow all this — admit it, and we
have still to ask what she disallows. Is there any
abridgment of our earthly desires which she de-
mands ? If there is none — if we may embark in
the pursuit of riches with as unbridled an appetite
THE rURSUIT OF RICHES. 91
as the professed votaries of the world, and vie with
them in the manifestation of external grandeur, it
must follow that Jesus did not mean what he said,
or that he was mistaken when he declared, " Yo
cannot serve God and mammon." There is some
difference between literally impoverishing ourselves
for the sake of being like Christ, and manifesting
a totally opposite character in a greedy and all-
absorbing pursuit of the world. There is not quite
so much danger in \)ciQ former case of serving God
too much, as there is in the latter of not serving
him at all. It has not been the fault of Chris-
tians that they have been over-righteous in this
matter.
It is a subject for serious inquiry, how far the
pursuit of riches is consistent with true and genu-
ine piety ; and whether the changes, political and
social, which have taken place since Christ laid
down his self-denying rules, do really permit us to
overlook their obligation, and make common cause
with other men .in all their prospects and their
plans of gain. In order to settle this point, we
seem to need, that, with his fan in his hand, Jesus
should come to sift out the commingled opinions
and practices which have supervened ; and sepa-
rating the precious from the vile, to show who art
and who are not his genuine disciples.
But is there no criterion by which we can under
02 WHO ARE THE HAl'FY?
stand tlie mind of Christ on this subject ? Is there
no voice within that utters its verdict, and assents
or dissents to the position which is sometimes taken
on the question ? Hearest thou not something in
the secret soul that speaks of departed joys, and a
backslidden state, and overclouded hopes ? Is there
not in the Christian's experience a response to what
Jesus has said, "Ye cannot serve God and mam-
mon?" How many are there who ran well the
first part of their race, who seemed to have their
eye on the heavenly prize with a fair prospect of
obtaining it, but who caught, as by a side glance, a
view of the tempting bait of riches, and all at once
their feet loitered in the course, their eye was
averted from the goal, and ere long they were
found running with equal, if not greater zeal, after
the rewards of mammon. But how has this diver-
sion of their interest and zeal operated upon their
spirits ? Has it had the effect to augment or to
diminish their joy? Are they as happy in serving
mammon as they were formerly in serving God ?
But it is replied, " "We have not given up our relig-
ion ; although it has not, we admit, the same influ-
ence upon our happiness as it once had. We have
not actually lost sight of its obligations nor inter-
mitted entirely its duties. We worship God in the
family if we do not in the closet, and we are found
in our seats in the sanctuary even if we have lost
THE PURSUIT OF RICHES. 93
our interest in the social prayer-meeting. Besides,
by gaining more of the world we are enabled to
give more for the spread of the gospel, so that we
cannot be charged with an actual defection from
the ranks of the pious." Sad confession this, of
pious joy sacrificed on the altar of mammon. Poor
apology for relinquishing the crown of glory, and
turning aside after "the lust of the eye and the
pride of life." And what, after all, is the gain ?
Will it compensate for the loss of the soul's true
felicity ? Will it make up for the consciousness of
the disapprobation of heaven, which, even in mo-
ments of earthly prosperity, must be a heavy draw-
back on our joy ? Shall we run more fleetly on our
race after loading our pockets w^ith golden weights,
or wrestle with more success against " principali-
ties and powers," when we have relaxed our moral
energies by earthly indulgences ? How easy it is
to find excuses for our sins. What specious but
sophistical arguments will Satan urge to set us upon
a pursuit of the world, and thus rob us of our peace
and joy. " All these will I give thee, if thou wilt
unchain thy affections from the gospel chariot and
link them to mammon's car ; and why should not
yoi(. have the means of enjoyment, and your chil-
dren the means of support, as well as others ? Then,
too, see hoiv much good yoit can do witli riches ;
v»^hat a field of Jbenevolcnce they will open to yen
94. WHO ARE THE HAPPY?
Why need you hesitate ? There is no church
censure can be passed upon you for this pursuit."
The reasoning seems good, says ''the old man
which is corrupt," and I will act upon it. So
farewell the peace of God until I have gained tk?.
peace w^hich the " world giveth."
SOCIAL TLEDGES. 05
CHAPTER XVII.
SOCIAL AND BUSINESS PLEDaES OBSTPcUCTIOKS TO
A CHRISTIAN'S JOY.— SOCIAL PLEDGES.
The Christian professor has an important prac-
tical point to settle, namely, how much intercourse
with the world is safe and allowable, and what
proportion of his time should be employed daily in
communion with God.
Such are the varying circumstances and tempera-
ments of individuals, that one standard, it must be
evident, will not apply in all cases. But by a con-
scientious and quick-sighted Christian, the follow-
ing rule, or rather criterion, may be safely con-
sulted. If he finds his interest in the closet on the
loane, and his inter est in ivat'ldly business or social
'pleasure gradually deepening, he should suspect tlwbt
too small a proportion of time is given to devotion.
In this case he is evidently too much in the world.
His happiness as a Christian is thereby endangered,
and he is called upon at once to retrieve lost ground.
His confession and his prayer must be, " Lord, I
have gone astray like a lost sheep : seek thy ser-
vant, for I do not forget thy cornxmandments."
The great sources of temptation in our day ar«
social and business enfrajrements. These are entered
96 ^VHO ARE THE HAPPY?
into somelimes without due reflection on tlieir ten-
dency to weaken the divine life of piety in the soul.
Some Christian people seem to think, or rather seem
to act as if they thought, they can take " coals of
fire in the bosom and the clothes not be burned."
The pleasures of social life are tendered to the
Christian on the ground that they are innocent,
and therefore allowable ; and, without much dis-
crimination as to the forms they assume or the
deleterious ingredients accompp^nying them, he is
persuaded to indulge himself in them, even at the
expense of his pious joys.
The world knows well how to graduate these
social entertainments so as not to alarm the weak
conscience, nor at the outset to betray its designs.
But step by step is the unapprised soul led on, until
it can relish and even desire a scale of pleasurable
excitement, which once would have startled its fears
and driven it back to its peaceful and soul-satisfying
retirement.
An invitation comes to Theodosia, indited in the
usual complimentary. strain, in w^hich it is affirmed
that nothing more than a social few are to pass an
evening in a very quiet way. The plan is well-
adjusted, and the timid Christian is induced to
accede. But from this moment there is an unac-
countable perturbation in her mind. She has been
so long accustomed to the calm pleasures of home,
SOCIAL PLEDGES. 97
and especially to the pure delights of communion
with God, that the bare anticipation of so difTerent
a scene seems to have •entirely unsettled her peace.
It is like the sudden inundation of a river which
a few hours before flowed with clear and gentle
stream, but is now rushing on with an impetuous
and turbid flood. The busy notes of preparation
are now heard, and the mind, torn from its accus-
tomed topics, is forced to think of frivolities. How
hard it is now to read with fixed attention a chap*
ter in the Bible. How difficult to send the " thoughts
that breathe" to the mercy-seat above. Who can
doubt that a violent shock is felt through the soul.
Away flies this dove from the peaceful ark to dis-
port its wing over the agitated scene which is pre-
pared for it. The scene is brilliant beyond antici-
pation, captivating to the senses, and impressive to
the youthful imagination. The quiet social con-
vention is wonderfully transmuted into the gay and
almost uproarious assembly. Forced smiles and
flattering compliments have usurped the place of
profitable conversation, and every thing in the com-
pany and in the arrangements seems adapted to
banish serious thous^ht from the mind. Is Theo-
dosia happy in this gay circle ? There is in her
countenance something thit seems to say, " I am
trying to be happy." It will be well for her it'
this trial is unsuccessful. It will be to her praise,
Who are Happy 1 7
98 WHO ARE THE HArPY?
and for her peace, if the next shuilar temptation ie
resisted. The danger is, that she may acquire a
fondness for that v/hich at first was rather tolerated
than desired. To be out of society, it will be sug*
gested, is not her duty : as if society was found alone
where the crowded contact of frivolous minds exists
Yes, the danger is that she may be induced to repeat
the experiment, and by being often in such circum-
stances, gradually to exchange her former joys for
those which are altogether empty and unsatisfying.
On the altar of mere social pleasure she may be
tempted to sacrifice sweet peace of conscience. Her
Bible, her closet, her walks of usefulness may be
neglected to attend to the calls of time's most cruel
murderers. We again ^sk. Can she be happy?
The true and proper test of these social influ-
ences is to be found in their efiect on the devo-
tional habits. If they break up the duties of the
closet, indispose the mind for meditation, and make
the Bible a dull book, we have reason to suspect
they are indulged to an unlawful extent. There is
then something in them positively injurious to piety
of heart, and we must at once restrict ourselves to
a more moderate and less exciting scale of pleas-
ures ; one which will leave us at least as favorably
disposed for Christian duty as it found us.
Let us not be understood by these remarks as
condemning all social entertainments, nor as argu-
SOCIAL PLEDGES 99
ing against a free interchange of thought and feel-
ing not strictly religious — as wishing to convert
every circle of friendship into a prayer-meeting ; but
simply as putting the Christian on his guard against
the exciting and deleterious influence of those scenes
where the direct object evidently is to elicit the
sensual and to crush the spiritual feelings of man.
Young Christians should be cautioned against com-
mitting themselves in social engagements which
may embarrass their consciences, weaken their
moral strength, and extinguish their pious joys.
Having embraced the cross, and professed that their
superior attachments are found in true piety, they
must be careful to impress the world with the fact,
that having tasted of purer pleasures, they have no
longings after those which they have abandoned.
If they are easily drawn off to indulge in mere
earthly excitement, it will be inferred that they are
disappointed in the power of piety to make them
happy, and thus will their conduct confirm the
pleasurist in his fatal choice. Piety will make
them happy, if they do not introduce a rival to her
influence ; but how can any man expect that she
will continue to smile upon him, if he take to his
bosom her deadliest enemy, the ivorld ? How can
the youthful professor just alluded to expect that
piety will follow her to scenes where its name is
never mentioned, or z/mentioned, is too often alluded
100 WHO ARE THE HAPPY?
to only by way of jest or ridicule ? How can she
expect that religion will fill her soul with its heav-
enly joys, when that soul is already preoccupied
with grovelling pleasures ? Let her take her stand
against the world's allurements, and find in God
and in his service her supreme delight, and then
will piety pour upon her its celestial smile ; and
then, like the dove with tired wing, will she find
a hand stretched forth from the ark to draw her in
and give her a resting-place that loses none of its
charms from its contrast with earth's tumultuous
and stormy scenes.
BUSINESS PLEDGKa. 101
CHAPTER XVIIl
BUSINESS PLEDGES.
"When a Christian can mingle in general society
without injury to his piety or the sacrifice of his
peace, it may he proper for him to a certain extent
to indulge the social propensities ; hut in this case
it is implied that his highest joy^ are not gathered
from such intercourse. Even when he practices it,
it must he on the principle of rendering the social
sympathies suhservient to his usefulness, of laying
open opportunities to do good among those with
whom he associates ; thus making piety the end,
and social converse the medium, through which it
is promoted. But, after all, the Christian will find
that his happiest hours are passed " among the
saints and near his God," and that the interchange
of feelings with those who are walking the same
road, and aiming at the same mark, and encoun-
tering the same difficulties and dangers, is fraught
with more real satisfaction than mere social pleas-
ures, however refined the intercourse or intellectual
the conversation.
There is another point of no small importance
which deserves consideration, namely, the btcsi^iess
pledges or engagements into which Christians are
102 WHO ARE THE HAPrY?
sometimes drawn, to the injury of their piety and
the extinguishment of their religious joy.
Prompted by the desire of success in their busi-
ness, or listening to injudicious counsel, good men are
sometimes sadly ensnared by the world. They will
enter into engagements which, at the time of mak-
ing them, they sincerely intend to fulfil, not calcu-
lating upon the possible reverses of the times, noi
the changeful nature of commercial affairs; but-
alas, they thus find themselves often sadly com-
mitted to men who have little sympathy with their
distress, and less regard still for their reputation as
Christians. Now for a professor of piety to see
himself in this snare, and to know that a thousand
tongues are busy in remarking on his situation, and
insinuating, perhaps, that " his religion has made
him no better than he should be," must oppress his
spirits and annihilate his peace of mind. It is the
worst policy imaginable for a pious man to stand
deeply pledged to those who are mere men of the
world. He should prefer even poverty to this ; nor
should any counsel of friends, real or pretended,
nor any hopes of w^orldly gain, however flatter-
ing at the time, influence him to such a course
as may, in the fluctuations of trade, place his char-
acter for integrity in a suspicious light, and lay
upon his soul a crushing anxiety. It is impossible
for a pious man to be hcippy amid such embarrass
BUSINESS PLEDGES. 103
mcnts, especially if they have come upon him in
consequence of reckless pledges made under a too
eager desire for the wealth of this world.
The man whose heart is weaned from earthly
attachments, or who has an habitual preference for
heavenly things, will not be likely to fall into this
snare ; but, satisfied with moderate success in his
worldly calling, he will so order his affairs as, if
possible, "to owe no man any thing" but love.
At all events, he will make no pledges which he
has not a fair prospect of redeeming, so that in any
event his religious character shall not be impugned,
nor his religious joys extinguished. Such a man
will retain his equanimity of soul, and go on his
way rejoicing even when others are "careful and
troubled about many things."
It has become customary to prosecute enlarged
business enterprises by means of joint-stock com-
panies, and Christian men have found themselves
often very painfully committed by the operation of
some of these associations. A majority of the com-
pany, looking only at the gains which the asso-
ciation was formed to secure, feel it to be a matter
of small consequence if in the prosecution of their
enterprise the holy Sabbath is violated. This is la-
mentably true of railroad and steam-boat companies
Now, at the hazard of being considered over-scrupu-
lous, Christians are called upon not to commit them-
104 WHO ARE THE HAPPY?
selves in any combination whose acts shall conflict
with the laws of God. It will be of no avail to
say that "being in a minority they cannot control
this thing." This is a sort of apology which will
not stand the test of Christian casuistry, especially
if, while uttering it, they expect to receive a por-
tion of the price of desecrated Sabbaths, And if
Christians find themselves thus implicated in the
violation of God's holy day, it is their duty as
speedily as possible to cut loose from the alliance.
How many consciences have been burdened by
these indiscreet connections, and how much Chris-
tian peace has been sacrificed to promote what is
called public spirit and general improvement. The
grand question for a pious man to ask and to 'settle
before he commits himself in any business transac-
tion is, ivhether it can be prosecuted without injury
to his conscience and the infraction of God's laws.
He has no right to sacrifice his joy as a Christian
for all the wealth which mammon can confer. He
must " seek first the kingdom of God." He " must
not touch any unclean thing." He must avoid not
only the reality, but even " the a]ppeara7ice of evil. ''
With these precepts before him, how can a piou:*
man enter with any reasonable expectations of suc-
cess upon a business, either on his individual respon-
sibility or as a member of a company, which is to
be prosecuted to the injury of public morals and in
BUSINESS PLEDGE? 105
violation of the decalogue ? How can the mind of
a Christian be at peace while such an imputation
may be cast upon him ? To obtain and to pre-
serve true peace of mind, we must keep "a con-
science void of offence towards God and towards
men." And how can this be done, if Christians
will commit themselves to circumstances which
tmd directly to embarrass conscience and to weaken
the moral force of divine institutions ? How much
more to be coveted is the condition of the pious but
untrammelled artisan, who, content with his daily
earnings, has none of these equivocal connections to
tempt him, and none of these implicated social and
business vices to sully his profession. He can sing
his hymn of praise at night, and offer his devout
thanksgiving to God, with no such drawback upon
his grateful feelings as must be experienced where
heaven's gifts are* coveted and obtained under cir-
cumstances the morality of which is at least very
questionable.
Piety, after all, exerts its influence to make the
soul happy only where that influence is allowed to
predominate. It is unreasonable to ask any more
of it. It is requiring too much to expect that it
will kindle up its joys in the heart where every
counteracting influence is courted, or keep alive
on the altar the fires of devotion when the cold
flood of earthly cares and pleasures is continually
lOG WHO ARE THE HAPPY?
poured upon it to extinguish them. Nor let piety
be blamed for that absence of felicity which char-
acterizes so many professors, when, if the case were
investigated, it would be seen that it is not piety,
but the ivant of it, which operates to dim. the lustre
of their example. Let the Christian keep aloof
from those ensnaring connections to which we have
alluded ; and acting on the principle that " godli-
ness with contentment is great gain," let him seek
mainly and constantly the " one thing needful,"
and his path, if it be less attractive to earthly
minds, will have the approbation of God, and lead
the eoui to joys that are pure and unending.
LIGHT RKADINU OPPOSED TO PIKTV 107
CHAPTER XIX.
THE INFLUENCE OF LiaHT READINO OPPOSED 10
THE PROGRESS OF PIETY.
The apparatus which the great adversary has
brought into action in order to weaken the moral
influence of Christians, is varied and Avell applied.
To the sources of evil already enumerated, we must
add the flood of light and ephemeral productions so
constantly issuing from the English and American
press.
These are not of course intended for the eye and
the mind of the Christian, hut are graduated in
their sentiments and style to the great mass of vol-
atile spirits who wish for something new and racy
to kill a heavy hour, and to kindle a little tempo-
rary excitement.
But, unhappily, they too often find their way
into those hands which ought to " handle" instead
thereof " the word of life." The universal cry is,
" Have you read this very interesting work ?" The
newspapers are lavish in their encomiums, the
review enlarges on the genius of its author, and the
fashionist seizes the volume yet reeking from the
press, in order to he among the first who " have seen
it." It is not to be w^ondered at, then, that this
108 WHO ARE THE HAPPY?
tempting bait should find its way into the library
of a Christian, or be seen among the chaster pro-
ductions which adorn his parlor table. What
"every body reads," it is inferred, "ought to be
read by "tne. I shall be singular not to have pe-
rused it when the whole town are descanting upon
its merits." So, with a little such reasoning,
backed by that fondness for novelty and excite-
ment which piety may repress, but does not extin-
guish, the Bible is suddenly closed, and the flip-
pant volume is already riveting the attention.
It came at the hour of evening prayer. It
seemed as if the spiritual foe, anticipating the time
when the Christian was to have been on his knees,
taking by " violence the kingdom of heaven," sent
this light-armed enemy to divert his attention and
to deprive him of the hallowed enjoyment. But
will he allow the intruder to rob him of his devo-
tions ? "Will not only the Bible but prayer be post-
poned until the exciting tale is ended ? Alas, it is to
be feared, when once the fascination has commenced,
that the charm will not be broken even by the
voice of conscience muttering in undertones of mis-
spent time and neglected duties. The midnight
hour has come, the last leaf is cut, and the book is
closed. Now ask the interested reader what are
his or her feelings ? Are they in tune for devotion ?
Does the excited mind, reconnino^ the incidents and
LIGHT READING OrrOSED TO TIETY. 109
revolving the whole scene, return with satisfaction
to communion with its Bible ? Is there not an
oppressive sense of wrong which scarcely admits of
even a hurried pra^-er ? Does not the soul, on the
succeeding day, carry somewhat of a depressed air,
as if violence had been done to its better feelings,
which, like a w^ound inflicted on the body, must bleed
for a season ere they can be healed. Conscience
is quick to perceive a wrong, and never fails to
administer its retributive reproofs. However" ear-
nestly some may plead for the lawfulness of this
species of reading, all Christians Avill allow that
they are not the happier for its indulgence. Life's
hours are too precious, and its duties too serious
and responsible, to allow the one to be consumed
and the other to be postponed or set aside for such
vanities.
It is not worth our while here to discuss the
question, whether in no case these works may be
innocently perused. The object of these pages
being to promote the joys of piety, and to caution
its professors against whatever is likely to impede
them, the writer feels himself called upon to state
only the general injurious tendency of such pro-
ductions. He would recommend to the Christian
who wishes to avoid every means of deterioration,
habitual abstinence from this frivolous species of
reading. If we are singular in this respect, it
no WHO ARE THE HAPPY?
will be in exact accordance with the divine inten-
tion in redeeming us, "that we might be a peculiar
people."
There is an immense amount of light periodical
reading, embracing revieW'S, the periodical miscel-
lany, the daily and weekly newspaper, which would
urge itself upon the Christian's attention, and which
is designed to occupy only the interstices of his time
But who has not felt the pernicious influence of
this ephemeral reading in absorbing not merely the
leisure hour, but valuable portions of the day, and
invading even the sacred season allotted to devo-
tion ? "Where this is the case, it must be conceded
that they become serious impediments to the fruits
of piety, and that no Christian can look for peace
and joy from his religion, if he listen to these rival
claimants, and permit his mind to be the sport of
so many counteracting influences. Our time is too
precious to allow of such heavy drafts from these
importunate visitors, who, in many cases, have
nothing to recommend them but a fine dress and a
flippant tongue. A Christian mind cannot give
some of them audience without derogating from its
dignity, nor converse intimately with them without
acquiring an injurious taint from the contact.
The writer would be understood as admitting
exceptions ; and, far from a general proscription of
periodical works, he would recommend a judicious
LIGHT READING OrPOSED TO TIETY. HI
Belection as highly important and useful. But in
this case he must urge the importance of giving
them their legitimate place as to the interest which
they claim, and the time which is employed in pe-
rusing them. If there is a fondness for such reading
which weakens our attachment to the Bible and to
works of practical piety, we have reason to suspect
that already their influence has become injurious.
If important Christian duties are neglected or post
poned to gratify this thirst for news or the mere
indulgence of our taste, it is evident we have allowed
this reading a place which its comparative insig-
nificance and our Christian obligations v.dll not
justify. We thus allow it to rob us of our peace of
conscience, the possession of which is indispensable
to our pious joy. How admirably does piety adjust
these varying claims, giving to man a scale by
which he can know how much importance to attach
to each, and in v/hat place the several duties and
pleasures of life shall fall. If we attempt to reverse
this order, or fail to recognize the great principle on
which it is founded, to " seek first the kingdom oi
Grod,'' we at once put " darkness for light and light
for darkness ;" we '' fall into temptation and a
snare ;" our Christian peace is interrupted, and we
*' pierce ourselves through with many sorrows.'*
Aware of this, the truly devoted and happy Chris-
tian determines on a systematic life, in which every
112 WHO ARE THE HAPPY?
duty shall have precedence according to its impor-
tance ; time shall be so allotted as to meet and
settle the highest claims first, and even the inno-
cent gratifications shall have a place, but not such
a place as shall disqualify the soul for its great
work, or weaken its desires for the pure joys of
devotion.
CONTROVERSY OPrOSED TO TIOUS JOY. 113
CHAPTER XX.
THE SPIRIT OF CONTROVERSY OPPOSED TO THl'
EXERCISE OF PIOUS JOY.
There is but one more positive obstruction to
the joy of salvation which shall claim the consider-
ation of the reader — it is the spirit of religious con-
tention.
" Offences must come," and diflerences of opinion
in relation to religious doctrines will exist, and
hence we may infer that the collision of opposing
sects, and of members of the same sect, with shades
of difference, will operate more or less among the
armies of Israel. This is owing in part to human
infirmity, but much more perhaps to human de-
pravity.
It is not in place here to enter fully into the cir-
cumstances which allow, and in some cases even
oblige good men to engage in the polemics of
religion. None can doubt that such occasions do
exist, and that Christians would betray their high
trust if they were to suffer in silence divine truth to
be impugned and souls to be endangered by its per-
version. But with this concession, how evident is
it that controversy is entered upon in many cases
where neither the amount of difference nor the
Who arc Happy \ O
114 WHO ARE THE HAPPY?
causes of provocation are sufficient to justify il
All the sad consequences on the peace of Christians,
and in prejudicing religion in the eyes of the world,
are incurred when the diversity of belief is so unim-
portant as, by the judgment of both parties, invali-
dates not the claim of either to true piety. If al
such cases were at once withdrawn from the field
of conflict, and those left which regard 07tly funda-
mental principles, what a sudden calm would suc-
ceed the now agitated and tempestuous scene. How
soon would the ark settle down upon its resting-
place, the waters abate, and the bow of promise
gladden our eyes.
If this spirit of controversy could be confined to
the mettlesome leaders in the afiray, it would save
piety from a vast amount of injury. But Vvdien the
spirit of strife and contention is made to pervade
large sections of the church, and the humble Chris-
tian, even in his retirement, is compelled to hear
and to respond to the startling notes of the war-
trumpet, to buckle on his armor and rush to the
conflict, God's Israel becomes like a vast military
encampment, where nothing is to be heard but the
preparation-notes of battle, or the clangor of resound-,
ing arms.
Now, as the deadliest strife among nations often
derives its origin from slight causes, so this ecclesi-
astical warfare is waged many times for the settle^
CONTROVERSY OProSED TO TIETY. 115
merit of points where the actual dificrcnce is the
most difficult point of all to be ascertained. The
fierceness of the struggle, however, instead of being,
as one would suppose, proportioned to the magni-
tude of the errors, is often greater as the points of
diiTerence diminish. How does piety languish, and
how do her joys fade away, before this collision of
excited minds ; in which, instead of provoking one
another to " love and to good works," the main
effort appears to be to enlist the greatest number of
suffrages to a party, and to wield the mightiest in-
fluence. The avenues of Zion, like the open gates
of Janus, are ringing with the tramp of combatants,
or echoing to the shouts of victory. Party leaders
seem resolved that no Christian shall stand neutral
in any given strife ; and that, be the points at issue
more or less important, each one must declare
openly yb?' or agamsi the party. They take their
stand on the high places, like Saul at Gibeah, and
hewdng their sacrifice in pieces, send them abroad
over the land, declaring that '* so shall it be done
unto " the man who rallies not under their standard.
The Christian who is enabled to stand aloof from
this warfare is privileged indeed. It is wholly ad-
verse to the growth of piety, and if participated in
to any considerable extent, must inevitably rob the
soul of its felicity. Who can enumerate the topics
of religious strife which in various assemblies and
Jl6 . WHO ARE THE HAPPY?
through various publications are now thrust upon
the attention of the church ? How many combina-
tions are formed with a view to coerce almost the
Christian into their ranks. What various conflict-
ing claims are presented among members of the
game communion. The excitement which all this
produces cannot be friendly to the development of
spiritual religion. It cannot promote "the peace-
able fruits of righteousness," except on the principle
that God may overrule one of the greatest afflictions
of our Zion to the furtherance of her joy.
There is nothing in our religion which tends to
produce this spirit of contention. It is pacific in its
design and in its commands. The soul that has
felt its influence is full of love to all mankind. It
takes its tone from Him who came *' not to destroy
men's lives, but to save them."
What a variety of beautiful texts might be cited
to show how opposite to this contentious spirit is
the whole tenor of the gospeh " A new command-
ment I give unto you, That ye love one another."
*' Love worketh no ill to his neighbor ; therefore
love is the fulfilling of the law." " Be kindly afTec-
lioned one to another with brotherly love ; in honor
preferring one another." " Be pitiful, be courteous."
" The servant of the Lord must not strive, but be
gentle untoall men." *' While one saith, I am of
Paul, and another, I am of Apollos, are ye not
CONTROVERSY OPrOSKD TO TIE rY. 117
carnal ?" " Be perfect, be of one mind, live in
peace." " Charity is the bond of perfectness."
'' Charity suflereth long, and is kind. Charity is
not easily provoked, beareth all things, hopeth all
things, endureth all things." "And now abideth
faith, hope, charity, these three ; but the greatest
of these is charity.''
In view of the manifest injury to the soul v/hich
the spirit of religious controversy inflicts, and with
these passages of Scripture before us, how can we
expect to retain our Christian peace and joy while
mingling in the conflict ?
But it may be replied, '* Truth must be main-
tained, and it is necessary that some individuals
should consent, even against their wish, to stand
forth as her champions." This has already been
conceded ; but with the concession it is still lament-
ably true that the present times are fearfully rife
with causes of contention which, in themselves com-
paratively unimportant, are magnified to that de-
gree, that the struggle iiS as heated and violent as if
the very ark of God was threatened with annihila-
tion. This spirit is breathed into the church all
over the land, and operates like the passage of a
tornado to uproot and desolate the verdant beauties
of Zion ; or, if this figure be too strong, we will call
it a kind of malaria which, insinuating itself into
every section of the church, causes cold shiverings
118 ^HO ARE THE HAPPY?
and feeble pulses in men who were w^ont to rejoice
in tlie full vigor of health. Such has been its effect
in our land, and piety has greatly declined in her
attractiveness, and been deprived of much of her
influences, while a scoffaig world has felt at liberty
to cavil at our faith and to question the sincerity of
our professions. Piety has been blamed for that
which she has all the while been aiming to destroy,
a spirit of unholy contention ; and it becomes true
Christians to rescue her from these aspersions by
exemplifying the charity which she recommends.
FAVORABLE C IRC U MST A NCE S . ] IQ
CHAPTER XXI.
CIRCUMSTANCES FAVORABLE TO THE PROMOTION
OF nous JOY.
It will be seen from the foregoing pages, that
the charge which is sometimes preferred against
religion is wholly without foundation : that if a
cloud rest upon a Christian's brow, or any gloom
per/ade his soul, it is not piety that produces it,
but it comes, in most instances, from the obstruc-
tions alluded to, which prevent piety from exerting
its legitimate influence.
Only such hinderances have been noticed as are
prominent in our day, and peculiar somewhat to our
age and country. If Christians will avoid these,
and give to piety an unobstructed sway over the
soul, she will doubtless soon produce those lovely
fruits which in the Scriptures are ascribed to her
influence. " The fruit of the Spirit is love, joy,
peace, long-suffering, gentleness, goodness, faith,
meekness, temperance." For illustration on this
point we may advert again to the analogy of nature.
When it is intended to cultivate the fruits of the
earth, or to call forth the flowers and foliage which
are to adorn it, the first important step is to remove
the obstructions and place the desired vegetation in
120 WHO ARE THE HAPPY?
circumstances favorable for its grov>^tli. The nature
of the soil is carefully attended to. The exposed-
ness of the plant' to boisterous winds or nipping
frosts is considered. Every precautionary method
is considered to prop or to bind it, to lay it open to
the sun, or to shield it from a too intense action of
his rays. It cannot be reasonably expected that
the plant will thrive and put on its lovely dress
without all this care and culture. If the soil is
overgrown with weeds and obstructed by stones, oi
if this delicate plant is left to be beaten by the
winds or smitten by the sunbeam, how can we iook
for the natural and proper development of its
beauties ?
Nor is it otherwise with the fruits of the Spirit
The soul that is left exposed to every adverse influ-
ence will present a moral condition analogous to
that of the neglected plant. Chilling winds will ia-
vade it. Blighting frosts will silently wither it, and
if it still retain some appearance of life, it will be
so stinted in its growth and so barren in its aspect
as to excite a melancholy feeling in the beholder.
On the other hand, if '' God's husbandry" is prop*
erly cultivated, and the tender plants are shielded
from unfriendly influences — if the culture is in any
degree proportioned to the importance and excel-
lency of the expected fruit, there will not be a
more attractive si^fht in the universe than these
FAVORABLE CIRCUMSTANCES. 121
"trees of righteousness" flourishing with well-
watered roots and unwithering leaves.
If God has given us facilities in the one field, so
has he in the other ; and if in the one case the
reward is proportioned to the care and labor, it is
no less certain and generous in the other.
In the productions of the earth we have the rain
and the dew, the light and the shade, the heat and
the cold, all operating in such due proportion on the
soil as to warm into life and call forth into beauti-
ful forms that which is the object of our care.
And is it otherwise with the soul whose graces are
to be developed under a faithful spiritual culture ?
Has not God promised, with equal explicitness,
*' Whatsoever a man soweth, that shall he also
reap ?" Has he not declared, that '' as the rain
Cometh down from heaven and returneth not
thither, but watereth the earth and maketh it
bring forth, that it may give seed to the sower and
bread to the eater, so shall his word be that goeth
forth out of his mouth ?" As certainly as the dew
distils on the flower, and the sunbeam falls upoii
and enlivens it, so surely will God ^ive his Spirit
to refresh, and the light of his countenance to cheer
that soul "who diligently seeketh him."
To this established connection between the' use
of means and the certain production of pious fruits.
We mu^t add the very extraordinary facilities for
122 WHO ARE THE HAPPY?
the fiill development of the Christian graces which
are found in our highly favored land.
If the Christian does not daily advance in his
upward path, it will not be for the want of means
and appliances. If any obscurity rest upon his soul,
it will not be owing to a diminution of light in the
moral atmosphere. " The Sun of righteousness has
arisen upon us with healing in his wings." There
is a flood-tide of salvation poured down upon us.
No people on earth are more richly endowed in this
respect. The manna falls upon us daily, and in
great abundance. The pillar of cloud is before us
by day, and the pillar of fire by night. The silver
trumpet of the Levites is ringing continually in our
ears, and the cleft rock is pouring out at our feet the
waters of life. Is there any reason why we should
not joyfully march on our way?
To constitute the happy Christian, two depart-
ments of labor must be occupied. The one respects
the duties which we owe to ourselves, and embraces
the exercises of the closet, such as prayer, self-
examination, and the study of the Scriptures. These
are of primary importance ; and it is out of the
question to expect pious joy where they are neglected
or discharged in a superficial manner. "^ But scarcely
less important, especially in forming the character
* These duties have been recommended and illustrated iu
a former work — the "Advice to a Youno: Christian "
FAVORABLE CIRCUMSTANCES. 123
of the happy Christian, is the department of labor
which respects the good of others, which aims to
carry out our influence upon all whom it is possible
to reach and to bless. The spirit of the gospel is not
evinced nor its joys experienced, without a faithful
occupation of our talents and a conformity by self-
denying labors to Him ** who went about doing good."
*' To do good unto all men as we have opportunity,"
is the grand rule ; estimating the pressure of the
obligation according to the nature of the good and
the ability and opportunity to bestow it. Now the
Christian who is faithful in the one department,
will be very likely to be faithful hi the other. He
who lives near the private altar, and gathers there
his motives and feeds there his zeal, will be ready
to embrace every opening to be useful which the
providence of God shall disclose. He will not be
** standing all the day idle," and crying, with folded
hands, " No man hath hired me."
It has pleased Providence to place before his
church in our day facilities for doing good, and for
extending the cause of truth and righteousness,
more numerous and in greater variety than per-
haps were ever known before. There is hence no
apology for indolence or inactivity. Not one in
the spiritual community can say, " There is nothing
for me to do." The work is graduated to the ability
tf every saint, not excepting the most indigent.
124 WHO ARE THE HAPPY?
Eacli may, if lie think proper, select that depart-
ment of benevolence "vvhich is best suited to his
circumstances. Such being the case, it is evident
that no pious person can be happy if he withhold
good from him that needeth, when God has put it
in his power to do this gopd ; for, " to him that
knoweth to do good and doeth it not, to him it is
iin.
THE USEFUL CHRISTIAN HAPPY. 125
CHAPTER XXII.
THE USEFUL CHRISTIAN HAPPY.
It is not intended to prescribe to the reader the
ways or methods which it is his particular duty to
adopt, in order to exert a proper Christian influence
upon others, but rather to exhibit the necessity of
uniting good icorks \\ii)cL devotional habits. This
union, we maintain, is indispensable to a full and
scriptural development of true piety. Without it,
we cannot fulfil the commands of God, nor tread in
the footsteps of our Redeemer. *' To do good, and
to communicate, forget not ; for with such sacrifices
God is well pleased." It is therefore a settled prin-
ciple, that no Christian can be happy who is not
useful ; indeed, it would admit of a question, whether
any soul can be the subject of renewing grace, who
is not in some way engaged in direct acts of benevo-
lence. Yet it must be confessed, that many profes-
sors of religion seem to find some apology for inac-
tion in all that respects self-denying efibrts to extend
the influence of piety.
The facilities for putting forth this influence have
been alluded to, and ought to be well considered by
all who have enlisted " as good soldiers of Jesus
Christ '' It is needless to enumerate them, since
126 YillO ARE THE HAPPY?
they are familiar to alL They come to cur very
doors, and tender themselves to our acceptance. We
can do good by our money, by our labor, by our
conversation, and by our prayers. We can do good
in the family, in the neighborhood, in the church,
and throughout the world. Numerous channels are
opened in the providence of God, through w^hich we
can carry out Christian influence not only over our
own land, but to the most distant and degraded spot
on earth. Our charities can take wing and light
upon 'the very place where we think them most
needed. We may fmd the objects of our benevo-
lent regard already arranged and classified, so that
we have only to select where and upon whom that
benevolence shall flow, and the work may com-
mence. With such opportunities of influence, it is
clear that none but he who avails himself of some
of them, and endeavors to acquire and sustain the
character of a faithful servant, can be a happy
Christian. God has done all this to invite us to
become coworkers with himself in accomplishing
the grand designs of his mercy. If we hold back,
or if we leave the work to others, while under the
influence of some futile apology we seek the things
of -earth, it is a very dark sign against us, and wo
may well tremble under the apprehension of being
addressed at last as " wicked and slothful servants."
On this subject, hov/ever, there is room for many
THE USEl L'L ClimSTIAN HArTY. 127
modifications of personal duty and responsibility.
Christians are placed in very different circumstances
as to their means of usefulness and their opportuni-
ties for doing good. All these circumstances the eye
of heaven notices and considers. Some are poor,
and their responsibilities are modified by their lowly
condition. In them we look for the virtues of in-
dustry, frugality, and temperance, but cannot expect
them to give their time or their money, except as
they consider it a privilege to contribute their mite,
which it undoubtedly is even to the poorest. But
such can pray, can meekly reprove vice, can let the
light of their example — not the less attractive for
their poverty — shine upon their ungodly neighbors.
Some are mofhers — deeply responsible and highly
useful condition — with young immortals cast upon
their care, whose moral training no circumstances,
save those of dire necessity, should tempt them to
neglect. There is no province on earth more im-
portant than this. We will excuse the Christian
mother, under the pressure of mxaternal responsi-
bility, from many, if not all the conspicuous chari-
ties of the day. If she is, under God, moulding the^
character of her offspring, in order to qualify them
for life's duties and for heaven's eternal joys, wo
will say to her, " Go on, and God be with you ;
and although some may stand forth more in the
Eunlight of observation, v\-hile you arc laboring in
123 WHO ARE THE HAPPY?
the shade, the end will prove that your vocation
was at least as important as theirs."
The invalid and the aged are exempted, by the
providence of God, from some labors, but are under
obligation to perform others of which even their
circumstances may admit. The great and all-
important point is to have the spirit of doing good —
an eye that watches for opportunities, and a hand
ready to seize on them as they are unfolded. With
this spirit in exercise, no Christian will be at a loss
for occasions to let his light shine, nor for subjects
on which to expend benevolent action.
We are not opposed to a division of labor, but we
do object to the method pursued by some Christians,
of selecting a favorite department of benevolence,
and aiming to carry it forward under the idea of
its paramount claims. Such a course can seldom
be pursued without prejudice to some other good
cause ; and if others who prefer a different depart-
ment adopt the same course, the whole subject of
public charities is placed before the world in a
prejudiced light.
. A Christian's usefulness is not always in propor-
tion to the space he fills in the public eye, nor to
the amount of discursive influence which he may
be able to cast abroad over the wide field of exer-
tion. Some men may deem it Iheir duty to sow
the seed by all waters. With native ardor of tern-
THE USEFUL CHRISTIAN IIArPY. 129
perament, and with a zeal, kindled we trust by a
coal from heaven's altar, they may take wing and
visit a thousand places, and make their influence
felt over a boundless space. The seed which thcj
scatter may in some instances take root, but th?
real amount of good accomplished in such cases
cannot be ascertained. Others may select for them-
selves a limited spot in the vineyard, and in humble
dependence on God, apply their energies to its cul-
*ivation. In instances of this description the work
is ^viih^ess public observation, but the amount of
actual good accomplished may exceed that of the
more brilliant and discursive laborer. It has this
advantage also, that the fruits are visible ; and the
moral change, as in the case of a barren spot in
nature reclaimed to fertility, is the more gratifying
from the recollection of its former disheartening
appearance.
Without, then, assigning to a Christian the pecu-
liar field which he shall cultivate, we would simply
urge him to be useful in the circumstances in which
God has placed him — to shrink from no labor which
Providence seems to impose, nor to anticipate hap-
piness except in the diligent discharge of all his
duties. " Whatsoever thy hand findeth to do, do it
with thy might ; for there is no work, nor device,
nor knowledge, nor wisdom in the grave, whither
thou goest."
Who are Happy ? 9
130 WHO AIIE THE KAPPVr
CHAPTER XXIII.
THE JOY OF CONTENTMENT.
*' Godliness with contentment^'' says St. Paul,
" is great gain." It would seem from this declara-
tion as if godliness was not ahvays accompanied Dy
cont-entment. There can be no doubt, however,
that the design and tendency of true piety is to pro-
mote a contented spirit, and where this effect does
not take place, we are obliged to suppose something
peculiar in the disposition of the individual to thwart
its influence. .
Instances might be cited where the evidence of
piety is not w^anting, and yet with such constitu-
tional peculiarities as to hinder its action in a given
direction. There is an " easily besetting sin" which
piety must combat for a gTeat length of time ere it
be brought into habitual subjection. How intimate
the connection is between this "besetting sin" and
the physical weaknesses of the individual, it is not
easy to say ; but there is reason to believe that some
sins acquire powder from, this connection. There
are also hereditary infirmities, and the secret influ-
ence of disease, w^hich operate upon certain minds,
and counteract the tendency of religion to soothe?
and to cheer them.
JOY OF CONTENTMENT. 131
How diversified are the natural dispositions of
men. Some are impetuous and ardent, and others
are sluggish in their aflections and feelings. Some
are restless in whatsoever situation they may be ;
and others, when once in a particular place or call-
ing, seem never to wish for any change. Now,
when piety takes effect on these varying dispositions,
it modifies, but does not completely change them.
The ardent disposition will evince itself in religioi)
as it did before in earthly pleasures, and the man
of a dull, lethargic spirit will be likely to moA^e on
with timid pace in the new path which he has
begun to travel. The restless temper, ever seeking
some change, will find more difficulty in cultivating
the grace of contentment, even after embracing a
life of piety, than the even-tempered man, whose
very nature disinclines him to change.
It is clear also, that we cannot estimate truly the
strength of piety from a comparison of individuals
on a given point. The tvv^o cases alluded to afford
an illustration of this. In the one case, content-
ment would argue a higher degree of piety, because
strong constitutional tendencies are to be overcome.
In the other, it would furnish less decisive evidence
of piety, inasmuch as the constitutional tendenciea
rather favor than oppose the exercise of this virtue.
In this latter case, godUness is as it were super-
added to contentment, and there is even under thesa
132 "WHO ARE THE lIAPPf?
circumstances "great gain." The life of such an
individual flows on in a noiseless current, and is on
the whole tranquil and happy. But in the former
example, if to godliness the individual can add con-
tentment, it is a still greater gain ; for it is the vic-
tory of religious principle over powerful constitu-
tional impediments, and the joys of the triumph are
added to the peaceful virtue which has been earned
after a hard-fought battle.
If we discovei our besetting sin it is one impor-
tant point gained, and our duty is then plainly
before us, by God's grace, to enter the lists against it.
How many Christians are uneasy and restless
under the circumstances in w^iich Providence has
placed them. If they have godliness, it is mani-
festly not accompanied as habitually as it ought to
be by contentment. It need not be said that pious
joy is inseparable from a contented frame of mind ;
nor that, where the soul is dissatisfied with its
allotment in life, there is envy and even secret
murmuring.
On no point, perhaps, are Christians more fre-
quently tempted than on this. They see other men
pursuing, with unobstructed and successful career,
the wealth and the honors of the world. They
look upon their outward estate, and Avonder why
Providence should have made such a difference ;
not remembering that this very difference may be
JOY OF CONTENTMENT. 133
in their favor, and that while the worldling is
receiving his good things in this life, God is pre-
paring something better for the Christian. Even
the psalmist was almost ready to call in question
the rectitude of the divine government, " when he
saw the prosperity of the wicked." But his " envy
at the foolish" vanished quickly when he "went
into the sanctuary of God." There he "saw their
end." He saw the " slippery places" of power and
wealth without godliness, and he condemned him-
self for being " ignorant" on a point so plain.
It has pleased God, for the good of his people and
in love to their souls, to appoint most of them a
lowly lot in life. He has thus exempted them from
"the deceitfulness of riches," and from many of the
corroding cares of the world. Full scope is thus
given for the development of their piety^and a com-
paratively unobstructed course is laid open to them
to run their Christian race. Shall any coi^plain at
this, or sigh to think that God has not hedged up
their way to heaven by the conflicts of ambition or
the oppressive anxiety which is connected with
golden stores ? Only let them fully understand
their favorable position in life, and they will readily
perceive, that if piety is to be the fountain of their
felicity, their situation is much the most favorable
for realizing its joys. In view of it one is ready to
exclaim, in the language of Yirgil depicting the
134 vVHO ARE THE HAPPY?
happy state of the humble swain, and which is
even more applicable to humble and moderately
endowed Christians, '' 0 fortunatos nimium, sua si
bona norint" — Thrice happy they who appreciate
the blessings of their lot. Happy indeed would
they be, if they could appreciate the good which
God has connected with their state, and learn that
divine lesson which Paul had learned, " in whatso-
ever situation he was, therewith to be content."
The state of mind which we are recommending
is not opposed to lawful exertion, put forth in order
to better our outward condition. Christianity in no
instance paralyzes the springs of activity and honor-
able enterprise. Nor does contentment imply the
duty of remaining in an inferior station when Prov-
idence plainly says, " Go up higher." A Christian
may make, this advance without any discontent-
ment with his former, and perhaps inferior position.
If God has appointed to him the humxblest occupa-
tion or the most obscure post of labor, he is bound
to be satisfied, and on the ground that it is God's
appointment ; but he is not compelled to remain in
it when the same sovereign hand opens before him
another and a wider field of influence.
Contentment is opposed to restlessness in a given
situation, accompanied by so strong a'wdsh for a
better as disqualifies the soul in a great measure for
the discharge of its present obligations. This rest-
JOY OF CONTENTMENT. I3i)
lessiiess is utterly opposed to true peace of mind.
It is a struggle against the manilest will of heaven.
No Christian can he happy in the indulgence of
such a feeling.
The joy of contentment is a tranquil and happy
emotion. It enables the soul to sit undisturbed
amid the fluctuations of this changeful scene. It
has a smile as bright in the cloudy as in the clear
day, and can sing its grateful song as well in a
lowly as in a lofty situation. The Christian surely
need not deprive himself of this joy. What to him
should be the ephemeral distinctions of earth, when
he is expecting, after a few revolving suns, to wear
a crown brighter than the jewelled toy that rests
upon an earthly brow, and to inherit a kingdom
richer in its resources than all the kingdoms of the
world ?
136 WHO ARE THE HAPPY?
CHAPTER XXIV.
SUBMISSION.
Does piety make her disciples only contentetl ?
Is this the extent of her triumphs ? Does she not
make them submissive and resigned, under the
deepest afflictions of life ? Her power to counter-
act the evils of this fallen state, appears most con-
spicuous amid the darkest scenes Avhich Providence
gathers around her path. Then does she come to
illustrate that promise which, in view of every pos-
sible gradation of mortal suffering, declares, '' As
thy days, so shall thy strength be."
There are but few Christians who live for any
length of time without some trials ; so few, indeed,
as only to form rare exceptions to that general in-
heritance of tribulation which our Lord decreed
should be the portion of his followers. *' In the
world ye shall have tribulation." These afPiictions
arc various in kind and in degree. In particular
cases they are wholly of a spiritual kind, and have
reference to the inward conflicts of the soul. Some-
times this species of suffering is the most intense
and insupportable which can be conceived. But
more generally they have reference to the peculiar
outward state, temporal or social, in which God
SUBMlJr^.SlON. 137
places his children, with a view to the cultivation
of the passive virtues, such as gentleness, patience,
and submission. Poverty and persecution, disap-
pointed earthly expectations, alienated friendship,
sickness and bereavement, are among the principal
burdens which are laid upon the soul and body to
serve as the occasion of eliciting the lovely grace
of submission. The Christian's perfection, that is,
the com2olete7ies$ of his character, cannot be at-
tained without this suffering in some form, nor
without its effect in the development of patience
and submission. How else could he "fill up that
w^hich is behind of the afflictions of Christ ?'^
Where else, or under what other circumstances
could he know the " fellowship of Christ's suffer-
ings ?" Nature shrinks from the ordeal. The fiery
furnace is intimidating, and we dread to enter it,
even thouofh we have the assurance that w^e shall
come forth unharmed, yea, even like gold purified
and brightened by the process. But an invisible
hand will arrange all these circumstances of trial,
and introduce us to them in such a way as to give
them their happiest effect upon the soul. God will
adjust the burden to the back, and give the stafi'of
his promise, and enable us to hold on our way even
over a dark and rugged path.
Let us contemplate the sufferer. There is a man
who has labored hard and long to acquire the mean^
138 WHO ARE THE HAPPYf
of temporal support, but one adverse blast after an-
other has swept away his property, until he begins
to look around upon his loved ones with actual
solicitude. Another glance at life's moving pane
rama shows us the lone widow, with her orphans at
her knee, looking up into her anxious and sorrow-
shrouded face to ask why that tear is there. Heie
is one nailed to the sick couch, and week after week
inquiring for some slight indication of a favorable
change. The physician's eye speaks no encourage-
ment. A mother is bending over the sbort-breath
ing child, and kissing its burning brow. It is her
earthly all. A husband stands petrified over the
cold remains of her whom he loved from youth.
0 death, thou hast* dipped thine arrows in the
deadliest venom I Yonder sits one leaning mourn-
fully forward and brooding over violated vow^s.
Alas, credulous heart, those vows were but the im-
pulse of passion, whose flame was kindled at no
pure altar. The domestic circle, that promised
elysium, is not always the heaven that w^as antici-
pated. The friends who in sunshine wore such
complacent smiles, can pass on with averted eye,
now that life wears a dreary aspect. How diversi-
fied and deep are the afflictions which meet us in
our passage through this vale of tears I
But there is one thing, and one oiily, which can
make the soul the better for them. It is trite piety ;
SUBMISSION. 139
and where this is in exercise, they become, under
God, the secret agents of ripening the sufferer for
the skies. When the soul submits to the dispensa-
tion with true Christian resignation, it can be even
"joyful in tribulation." By this we mean, that the
consolations may so preponderate as to give a de-
cided prominence to the peaceful and happy feel-
ings over that anguish w^hich nature must ever feel
when the stream of her earthly pleasures is inter-
rupted. Hence, we often find the good man sitting
calm amidst circumstances calculated to work up a
tempest in the bosom. He has his eye not simply
on the affliction, but on the hand that has caused
it, and he experiences along with the wound the
healing balm which faith applies.
See, then, the advantage w^hich piety gives in a
world like ours, where almost every avenue we
tread leads to some grievous disappointment or deep
affliction. When the shaft strikes the man of the
world, what has he wherewith to medicate the
rankling wound ? While exempt ^from personal
suffering, and w^hile his sources of happiness are
left open to him, he can wear as cheerful a coun-
tenance as the Christian. But invade the paradise
of his joys ; cut down his loved ones, and let the
elements consume hi-s earthly substance ; bid mes-
senger after messenger, as in the case of Job, fly to
inform him of successive disasters, and at lenjrth
140 ^VIIO ARE THE HAPPY?
touch liis own body, and " make its beauty to con-
sume away like a moth"— where is his joy now?
What staff has he now to lean upon ? No minr
gling resignation is there to calm his troubled breast,
and no heart- felt submission to the divine will in
view of God's righteous dealings. The mind must
pore upon the dark picture, unrelieved by eren a
ray from the opening heavens.
Now the Christian is authorized, and even com-
manded to '' rejoice in the Lord always ;" to " glory
in tribulations ; knowing that tribulation w^orketh
patience ; and patience, experience ; and experi-
ence, hope : and hope maketh not ashamed, be-
cause the love of God is shed abroad in the heart."
On what a slender foundation rests the world-
ling's joy I It is like the plant which springs from
the stony ground ; it seems for a season to shoot
forth with rank luxuriance, but it has no depth of
soil ; its roots are insufficient to support it. While
all is calm it may cast forth its shoots, and even put
on some appearances of beauty. But when the storm
rises and mingling elements are invading it, how
fares it then? " I have seen the wicked in great
power, and spreading himself like a green bay-tree.
Yet he passed aw^ay, and lo, he wias not : yea, I
sought him, but he could not be found.''
How permanent is the basis of a Christian's joy !
Its roots are stronoflv imbedded like the cedar of
SUBMISSION. 141
Lebanon; no wind that blows can battle it down.
The very tempest that beats upon it only adds to
its stability, and rivets it more firmly to its founda-
tion. This joy grows not on earth, nor depends for
its aliment on the smiles which earth can bestow.
It is planted in heaven, and is watered by that
stream which makes glad the city of God. How
then can it wither ? How can the failing sources
of this world endanger the extinction of that which
blooms on the eternal hills ? Why need th§ Chris-
tian despond, even when all else is gone ? Why
may he not smile amid the wreck of his earthly
hopes, when he can look up and claim God as his
portion, and heaven as his eternal home ?
142 WHO ARE THE HAPPY?
CHAPTER XXV
JOY m DEATH.
Christian submission extends to all the dark
and tiying dispensations of the present state. It
includes even the stroke of death. It says with
the last expiring breath, " Thy will be done." The
triumph is the greater, because the approach of the
destroyer is distinctly contemplated, and the conse-
quences of death both to the prepared and unpre-
pared are vividly before the mind.*
The faith of the Christian invests the hour of
dissolution with a solemnity which respects not
merely all that is to be left behind, nor all that is
repulsive in the cold aspect of death, but what is
to be experienced when the soul is disengaged from
the body and goes to heaven's tribunal. The retri-
butions of eternity are full in view. The dying
saint as fully believes in a hell tc which the wick-
ed will be driven, as he believes in a heaven to
w^iich the righteous will be welcomed. He has no
more doubt that he who believeth not will be
damned, than he has that he who believeth will be
saved. His views on this great doctrine of eternal
retributions are clear and distinct, and he ap-
proaches the crisis under their full influence. He
has also the conviction, stronger now then ev(M' be-
JOY IX DEATH. 143
fore, that no native traits of amiableness nor self-
originated virtues can aflbrd liim the least hope of
acceptance before God. He sees, in the retrospect,
that these supposed virtues are deficient in motive,
and they vanish before the accumulated sins w^hich
have attended him at every step of his mortal jour-
ney. What then gives him peace in death, or how
can he expect to triumph in that fearful hour ?
" The sting of death is sin, and the strength of sin
is the law. But thanks be to God. which 'giveth
ns the victory through our Lord Jesus Christ.'^
What gives poignancy to death's arrow is sin, and
what makes this sin so potent to destroy is the vio-
lated law ; but in the case of the believer, " tho
blood of Jesus Christ cleanseth from all sin," and
this same Saviour *' is the end of the law for ricfht-
eousness to every one that believeth." Leaning,
then, wholly on the " arm of his Beloved," the
Christian may come to this fearful point without
terror, or even apprehension. " Who shall separate
him from the love of God?" Shall ''death ?" "Who
is he that condemneth ? It is Christ that died,
yea, rather, that is risen again, who is even at the
right hand of God, who also maketh intercession
for us." Here we have the strong foundation on
which the dying saint reposes. It is not in " works
of righteousness which he has done," but solely in
the " righteousness of Christ imputed to him, a.nd
144 WHO ARE THE HATPY?
received by faith alone." This is the rock on which
he rests as the dark flood rises around him. When
the body is a wreck, and is falling away under the
successive strokes of death's billows, to this rock of
salvation does the soul cling, until the command is
given that moors it safe on Canaan's happy shores.
Many do not contemplate death at all until they
are forced into the narrow pass, and then all is wild
amazement or downright insensibility. The hopes of
recovel-y occupy the mind until, by the action of the
disease, it is so far incapacitated for reflection as to
entertain no distinct notions of death or of its conse-
quences. In such cases, a willingness to die may be
mistaken for Christian resignation, and the stupid
ity which precedes death is misnamed submission.
But piety does more than make the soul ivilling
to go, it often begets an intense longing " to depart
and to be with Christ, which is far better." Every
thing that relates to the closing scene is well
adapted to give the impression of its power to sus-
tain and to comfort the soul. " Come," said Addi-
son to a young nobleman, " and see how a Chris-
tian can die." And says Dr. Young,
*' The chamber where the good man meets his fate
Is privileged beyond the common walk
Of virtuous life, quite in the verge of heaven !
His comforters he comforts ; great in ruin,
"With unreluctant grandeur, gives ^ not yields^
His soul sublime.''
JOY IN DEATH. 145
"Sweet jjcace, and lieavenly hopc^ and humble ^oy,
Divinely beam on his exalted soul,
Destruction gild, and crown him for the skies,
With incommunicable lustre bright."
The triumph of piety in the last hour is more evi-
dent in the positive desire to go, than in the mere
icillmgness to die. As Dr. Young has beautifully
expressed it, the Christian ''gives, not yields, his
soul sublime." When a mere worldlino^ is brouofht
to the bed of death, there may he a constitutional
hardihood which sustains the mind in some degree
of equanimity, or there mxay be in the action of the
disorder such intense bodily sufferings as to extort
the wish that God would put an end to them even
by death. But is there any triumph here, or is
there in this case any desire to depart founded on
the bright visions of faith ? No ; alas, all is forced
submission, and the wish to die is grounded simply
on the insupportable suffering which is laid upon
the body.
How different are the Christian's emotions in
death. There is something of positive good beyond
the grave which engages his thoughts and awakens
the desire to be gone. It is a view of the new Jeru-
salem, the soul's happy home, that kindles in the
dying eye that almost supernatural light, and in-
fuses into the spirit such a sublime composure, as it
adjusts itself for its glorious flight. Y/ho but the
Who are Happy] 10
146 WHO ARE THE HAPPY? ^
Christian has ever been found longing to depart ?
Others may submit to this necessity, but he rejoices
in the hour of liberation. Others may be willing
to die, because they have nothing to live for, or be-
cause they prefer death, regardless of its awful con-
sequences, to anguish so insupportable ; but the
Christian's views are of a sublimer cast. He has
the air of a conqueror. He often meets the last
enemy w4th alacrity, and says, with lips almost
cold in death, " Thanks be unto God, which giveth
me the victory through our Lord Jesus Christ."
Whatever disadvantages religion may be sup-
posed to have in health or in seasons of worldly
prosperity, her claims must be admitted when the
health is broken and that world of vanities is reced-
ing on the dying eye. But if her blessings are set at
naught in health, and when their adoption in view
of rival claims would prove the soul's decided pref-
erence and its well-founded hope, if then they are
despised and worldly pleasure is pursued, there is
little probability she will hear the dying sinner's
cry, and place under his sinking soul her eternal
arms. '' If ye would die the death, live ye the life
of the righteous." You cannot travel in a different
road and reach the same glorious end.
But some may say, that while this triumphant
death is occasionally witnessed, there are many ex-
ceptions, and that Christians do ::iot always pass ths
JOY IN DEATH. 147
dark valley -svith such exulting songs. It is true,
that God does not give his chosen ones a uniform or
an equal joy in death. Indeed, sometimes they are
hurried away without a moment's warning. Thero
are instances in which, from the influence of dis-
ease or some constitutional timidity, there will
seem to gather around the soul dark shadows to
ohscure its vision. Nor can we anticipate the pre-
cise emotions of the pious soul until they are expe-
rienced. The life is the great criterion. But sel-
dom, however, do we see a Christian die without
some sweet intimations of his future felicity. If
faith is not triumphant, it is sufficiently strong to
give peace. If there are no enrapturing foretastes
of heaven, there is a good hope through grace of
its fruition.
When Bunyan's pilgrims are passing the river of
death, and have reached the midway current, Chris-
tian is represented as sinking, and Hopeful as hear-
ing him triumphantly along ; hut soon they hoth
reach the opposite shore, and are w^elcomed by the
celestial messengers. The great allegorist intended
by this, no doubt, to represent the inequality of joy
and triumph which Christians experience in the
hour of death ; but the end with all is the same,
The dark waters may intimidate, but cannot over-
whelm the soul." There may be some misgivings,
but never can faith be disappointed, nor Christian
14« ^VIIO ARE THE IIArPY?
hope sink in despair. All will be well at last.
The bright shores of heaven will be reached in
safety, and the soul, conducted by " shining ones,"
shall enter the gates of the new Jerusalem, and
forget all its sorrov/s in the enjoyment of its ever-
lasting rest
CONCLUSION 149
CHAPTER XXVI.
CONCLUSION.
Is not the reader prepared now to say^ '' Let me
both live the life and die the death of the right-
eous?" Is it not evident, that if in a Christian's
death there is something to he coveted, there is also
in his life that which claims our imitation ?
We have aimed to rescue piety from the charge
of making her votaries gloomy. We have endeav-
ored to exhibit her influence where it is allowed an
unohstructed sway, as producing in the soul a " jo}''
that is unspeakahle." The impediments to this
joy, especially such as exist in our day and country,
have been dwelt upon principally v/itli the design
of cautioning Christians against them; and. some
circumstances favorahle to the development of pious
joy have also been noticed, in order that they may
be fully appreciated and improved.
As the mind glances hack over the whole ground,
what is the practical impression? What benefit,
dear reader, is to accrue to thy soul from these
considerations ? Shall the book be closed without
one holy resolution or one renewed struggle for the
kingdom of heaven ? Shall it be like a vision oi
the night that is gone w^hen the eye opens upon
150 V\^nO ARE THE HArPY?
earthly scenes, and that, whether joyous or sad, is
viewed only as a dream ? Do you expect, after its
perusal, to go forth into the w^orld with the same
unguarded heart, or without breathing up to God
one additional prayer for his protection ? Is this
little volume to plant not one fragrant flower in
your future path, nor brighten your spiritual hori-
zon with one beaming star ? Then indeed has it, as
it respects any good to you^ been written and read
in vain. But we will hope " better things of you,
and things that accompany salvation."
Are you a professor of religion, one by whom tko
sacred name of Christ has been named ? Then
may we hope that the perusal of these pages will
have strengthened what is good in the soul, and will
lead you to unremitted efforts under God for still
greater attainments. You must be convinced that
piety will not make you happy in life, nor trium-
phant in death, if you allow her not her legitimate
influence. She will not suffer the market-men and
money-changers to sit with her in the temple. She
must be the sole divinity, or she will not preside at
all. God and mammon can never occupy the same
heart. Settle it in your mind that all compromise
for w^orldly gain or pleasure is the death of pious
joy. That amaranthine flower grows only on Zion's
hill, and -he who plucks it must toil up the steep
ascent, and leave the dull earth far behind him.
CONCLUSION. 151
If you have been led astray, now is the time to
retrace your steps. As the sigh of recollected but
departed joys heaves your bosom, seize the favored
moment to plead with God that these "joys of sal-
vation" may be restored.
It is time that Christians evinced more of the
attractive features of their religion. Its power to
make them happy is but seldom adequately tested.
We have to appeal too often to the fears only of the
impenitent. We ought to wear so heavenly an as-
pect as to convince them of our superior happiness,
and to compel them to admit, that in the comparison
their grovelling pleasures are empty and unsatisfy-
ing. How can we expect them to concede to the
beauty — I had almost said to the reality — of our
religion, if its loveliest fruits are not exhibited ?
Are we willing that souls should be repelled from
the path of life because we have obstructed its en-
trance, and withered every fragrant plant that grew
around its gateway ? Shall that which was given
as to attract men to heaven, prove the perverted in-
strument of driving them down to hell ? Shall our
lamp go out, or burn so dimly as scarce to direct
our oiuii steps, while for the want 'of its light thou-
sands are "stumbling on the dark mountains?"
Christian reader, ask and answer these questions to
your own soul.
Or is my reader not only not a 'professor of relisr-
152 WHO ARK THE HAPPY?
ion, but one the convictions of whose conscience
assure liim that he is not a 2'^ossessor of true piety ?
■ Allow me to ask, if the perusal of these pages has
not convinced you of at least one practical error :
I mean the very common impression that piety robs
us of joy and felicity ? Perhaps you have not fall-
en into this error. It may he that some very favor-
able specimxcns of living piety have come under
your observation, and convinced you that true and
substantial joy cannot be experienced apart from
religion. Is this your conviction ? Why then do
you remain w^here you are ? Why attempt to fill
yourself with husks, v/hen " in your Father's house
there is bread enough and to spare ?"
But if you have stood ofT at a distance from re-
ligion, and taken your impressions' of its influence
from som^e merely nominal professors, or from some
who, though truly pious, were afflicted with a con-
stitutional melancholy, it is to be hoped that you
will not any more charge upon religion what be-
longs to some accidental circumstance in connection
with it, or what belongs to our remaining depravity
or what ought iii some instances to be charged to
downright hypocfi-isy. You must have seen that
the Christian, with all his admitted failings, is the
only happy man. His religion, where it is not ob-
structed, pours sunshine into his soul ; it makes
life's joys doubly precious, and life's burdens easy
CONCLL'e^IOX 1'53
to be boriic. And in death, who has the advan-
tage then ? Whose dying pillow is softest ? Whose
dying eye is brightest ? Whose prospects for eter-
nity are the most alluring ?
Take what view you will of this subject, behold
the Christian when and where you Avill, it must be
admitted that to him belongs the only foundation
of true and substantial joy. With this concession,
let me ask you, what are your own expectations of
happiness ? Are you hoping to find it in the indul-
gence of the animal desires ? Do the pleasures of
sense put in a successful claim ? Ah, how often
has the cup been mixed ! Perhaps as it touched
the lip a momentary pleasure flashed through the
veins, but the soul exclaimed, " This is not happi-
ness."
You have tried social bliss. Under the excite-
ment of kindred minds you have seemed to enjoy
the scene ; but solitude has come, and in that soli-
tude there was a voice that still spoke of misery.
You have been impelled by the thirst of gain ,
your success has been all that you anticipated.
Or you have " loved the praise of men," and have
obtained it. Bat as the fancied reward came into
your hand, has not the unsatisfied soul still asked^
" Is ?:Azs all ?"
Every path which you have trod has failed to
conduct you.to the long-desired rest. Why is this?
154 WHO ARE THE HAPPY?
Because you have refused the only hand that can
conduct you to that rest. You have expected to
find happiness in indulgence, whereas it is to be
found in self-denial. You have looked for it in the
pleasures of the world, when it is to be obtained
by overcoming the world. You have shrunk from
the cross of Jesus, when that very cross leads him
who bears it to heaven's unending joys. The lowly
spirit you have not sought ; the tear of penitence
you have not shed ; the love of Jesus you have not
felt ; the hope of heaven has not daw^ned on youi
benighted soul, nor the Spirit of God breathed liis
peaceful influence there. How then can you be
happy ? " There is no peace, saith my God, to the
wicked." If you would be at peace, you must go
where alone it can be found ; and " forsaking all to
obtain all," you must adopt the spirit of the Chris-
tian poet :
" Now I renounce my carnal hope,
My fond desires recall ;
I give my mortal interest up,
And make my God my alIs.''
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