Графични страници
PDF файл
ePub

education in the deserts, we may, therefore, venture to draw a conclusion which will be of general use with regard to all ministers of the Gospel, namely, that the solitary way of life is necessary to qualify them for the offices of the social; or, that he who would serve God acceptably in public, must first prepare himself for that purpose in private. The reason is, because no man is properly qualified to teach wisdom and holiness, who doth not himself possess them. And a little reflection will convince us, how needful retirement is for the acquisition of both.

The toils undergone by all who have ever made any great proficiency in wisdom, plainly prove close application and deep attention to be requisite for its attainment. And they who imagine themselves to have discovered a shorter way, conducting them to it without study, will find, sooner or later, that they have mistaken their road. "Hardly do we guess aright at things that are upon earth, and with labour do we find the things that are before us :"* shall we then expect a knowledge of those which are of a high and spiritual nature without any labour at all? The prophets themselves "inquired and searched diligently what things the spirit of Christ, which was in them, did signify." The royal Preacher, "endued from above with "largeness of heart as the sand upon the seashore," yet took pains, and those no slight ones, in the invention and disposition of his discourses. For, "in order to teach the people knowledge, he gave good heed, and sought out and set in order many proverbs; yea, the preacher sought to find out acceptable words, words of uprightness and truth." And if Solomon were not exempted from study and meditation, no other man can have any title to hope for such a privilege.

But who shall be able to fix his attention, amidst the hurry and dissipation of life! Who can meditate on wisdom, with the noise of folly sound

[blocks in formation]

ing incessantly in his ears? That blessed person who could suffer no distraction of thought from the objects around him, withdrew from the multitude, that he might teach us to do the same, who, alas! are often unable, when alone, to confine our thoughts, for a few minutes together, to one subject. The world, like Martha, is "troubled about many things," and most about those which are of least concern; so that, besides the profane, the unseemly, and uncharitable discourses, which they must hear who are much conversant with it, the mind of a man suffers not a little from the variety of light and unprofitable conversation in which he is frequently engaged. This scatters the thoughts, and so indisposes them for any speculations that are great and noble, sublime and sacred, that some time is required to reduce the wanderers, to compose the spirits, and to restore that tranquillity of soul which is indispensably necessary for the prosecution of religious inquiries. And although the general assertion of a famous recluse," that he always came out of company a worse man than he went into it," savoureth too much of the cloister, yet whoever, as the world goes, should diligently note the times when he came out of company a better man than he went into it, might, perhaps, find his diary contained in a less compass than at present he is apt to imagine.

Certain, however, it is, that for the productions of wisdom we are indebted to solitude, as the parent of attention. And therefore many, in all ages, have followed St. John into the wilderness, and chosen retirement, not out of any moroseness of temper, or misanthropy, but that they might give themselves, without let or molestation, to the pursuit of divine knowledge. In this situation they found themselves always at liberty to choose their companions. They could converse at pleasure with patriarchs and prophets, apostles, martyrs, and confessors, with devout and learned bishops, and others, who once adorned the church by their lives, and have continued, since their deaths, through

many generations, to edify her by their writings. Here they could rally their scattered thoughts, and fix them upon subjects, whence they might extract real profit, and durable pleasure. For meditations, while employed, in a general and cursory way, upon a variety of objects, like the rays of light diffused in the air, discover not the force and activity which they possess; it is close attention which collects and unites, and renders them operative. And an ability to bestow that close attention in a crowd, is granted to very few among the sons

of men

[ocr errors]

A dispassionate and unprejudiced state of mind is another requisite for the attainment of true wisdom. And as our sentiments take the tincture of our company, persons continually engaged in the world are very liable to be corrupted, as well as dissipated. He who passeth his time with men of base and antiscriptural tenets, will find, when it is too late, that "evil communications corrupt" good principles, as well as good manners." The understanding will be blinded, and the heart hardened: wisdom will be shut out at every avenue; and the man will sit down in darkness and depravity, for the remainder of his days, determining with himself that there is no such thing as truth, without ever being at the trouble of making the inquiry. Happy, therefore, is he, who, like St. John, spendeth his early days in privacy, and there acquainteth himself betimes with the excellences and perfections of divine wisdom. For "Wisdom is glorious, and never fadeth away; yea, she is easily seen of them that love her, and found of such as seek her. She preventeth them that desire her, in making herself first known unto them. Whoso seeketh her early shall have no great travel, for he shall find her sitting at his doors."*

Upon the same principle, we may account it one of the no small advant ages which St. John enjoyed by his retreat into the wilderness, that he was thereby delivered from the vain

Wisdom vi. 1,

janglings of the many religious sects and factions, at that time in Judea. For the authors and abettors of such as are naturally confined in their views, and obstructed in their search after truth, by having assumed it for a first principle, that " they are the men, and that wisdom must needs "live and die with them." Hence, they become more solicitous about the defence of their own particularities against those of other sectaries, than careful to advance and propagate the general principles of true religion. This hath been but too much the case for some time past in Christendom, which like Jerusalem before its destruction, is crumbled into innumerable parties, biting and devouring one another; insomuch that it is now difficult for one writer to law down a position in theology, which another shall not immediately set himself to controvert with all his might, as heretical and antichristian. The dispute soon becomes a trial of skill, and the passions and prejudices of the combatants spread a cloud over the question, in which truth and charity often vanish together. Thus dark and tempestuous are these lower regions. But, by study and meditation in solitude, the Christian, in heart and mind, ascendeth to a purer element, from whence he beholdeth the storms produced by contending factions far beneath him, and expatiateth at pleasure in those fields of light and serenity which open themselves on all sides to his view. He consoleth himself by contemplating the church as she formerly subsisted in original purity and unity, and as she will hereafter exist in her triumphant state above, when her members of every age and nation shall all lift up their voices together, and make their sound to be heard as one, in giving glory to God, and to the Lamb. Disencumbered of passions and prejudices, he followeth after the truth which leadeth to godliness, and the wisdom whose end is salvation.

For the attainment of that wisdom a third thing requisite is divine illumination. Wisdom is one of those

good and perfect gifts," which

"come down from the Father of lights," and must be sued for with humility and fervour, in petitions like these "Give me wisdom that sitteth by thy throne, and reject me not from among thy children-For though a man be never so perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded-O send her out of thy holy heavens, and from the throne of thy glory, that being present she may labour with me, that I may know what is pleasing unto thee. For she knoweth and understandeth all things, and she shall lead me soberly in my doings, and preserve me by her power -For what man is he that can know the counsel of God; or, who can think what the will of the Lord is, except thou give wisdom, and send thy Holy Spirit from above ?"* Such gracious promises are made, and are ready to be fulfilled to the retired Christian. Let but the pollutions and distractions of the world be removed, and the wisdom which "is first pure," and then "peaceable," will enter in. To receive the law, Moses was called away from the congregation to the top of the mount. Ezekiel beheld the visions of God, while a solitary captive upon the banks of Chebar. Daniel was informed concerning the restoration of Jerusalem, and the advent of Messiah, on the evening of a day dedicated to retirement, for the purposes of fasting and prayer. St. John was an exile in the desolate Patmos, when the glorious scenes described in the book of Revelation were made to pass before him, and he was enabled to extend his view, through all the different revolutions of empires, and periods of the church, to the end of time. And although we no more look for visions and revelations from heaven, yet from thence we expect, according to the most sure promise of our Master, the gift of the Spirit, to bless and prosper us in our studies, to open to us the Scriptures, and our understandings, that we may understand them. The same Spirit that gave the word,

Wisdom ix. 4.

giveth likewise the interpretation thereof. And the latter, as well as the former, is best received in solitude, which appears to be thus admirably calculated for the attainment of wisdom, as it requireth study and attention, a dispassionate and unprejudiced mind, and that illumination which is from on high.

Sin, in the language of Scripture, is styled folly, to intimate to us, that true wisdom and holiness are inseparable companions. That, therefore, which conduceth to the acquisition of one, can never bear an unfavourable aspect towards the other, and solitude will be found the best nurse of sanctity, more particularly as it consisteth in the exercise of mortification.

This is a work which no man can set about, till he knoweth what those failings are, to which he is subject. And such is the power of self-love, that the person concerned is generally the last who comes to a knowledge of this most important point. If neither the fidelity of his friends nor the malice of his enemies let him into the secret, there is only a third way in which it is possible for him to become master of it, which is selfexamination, constantly, sincerely, and thoroughly practised. And this requireth stated seasons of retirement; for want of which, we see those who are engaged in a circle of business, or pleasures, living entire strangers to themselves and their own infirmities, though intimately acquainted with the follies and foibles of all around them. "In the night," the psalmist tells us, he communed with his own heart, and "his spirit made diligent search." Then silence and solitude afforded him an opportunity of scrutinizing the tempers of his soul, of discovering the maladies to which he was inclined, and of applying the proper remedies to each.

That medicines may be administered with success, it is necessary to cut off the provisions, which nourish and increase the disorder.

* Psalm 1xxvii, 6.

The

world, in the case before us, is full of such provisions; and therefore the patient must withdraw, for a while, from the influence of its temptations. "Where no wood is, the fire goeth out."* Remove the object, and the passion will by degrees die away. In solitude, the pleasures and glories of the world no longer strike upon the senses, and solicit the affections. The soul, therefore, in this situation, like one escaped out of a battle to a place of security, hath leisure to reflect upon her condition, and to provide for her future safety. By looking into herself, she perceiveth how much she standeth in need of mercy and grace; and then she is naturally led to look up to heaven, as the only place from whence they are to be obtained. The former of these prospects filleth her with compunction, and causeth her to mourn for her sins with that godly sorrow which worketh a repentance never to be repented of; the latter encourageth her to pour forth herself in continual prayer to the God of her salvation, until he have mercy upon her. St. Peter, when reminded of his offence by the crowing of the cock, and the affectionate look of an abjured Master, went out from the high priest's hall where he was, and in solitude, with strong crying and tears, made supplication for pardon and peace. In retirement it is, that we find our selves best able to practise all the holy arts of abstinence and self-denial, so needful for the perfecting repentance by mortifying the whole body of sin.

When men cannot be induced voluntarily to take this course, they are often forced into it by Providence visiting them with some heavy calamity, which, by a stroke, like the amputation of a limb, severe, but salutary, separating them at once from the world, shall oblige them to converse first with themselves, and then with God. Thus was Babylon's haughty monarch driven, in an extraordinary manner, from society, to learn humility in the fields and woods,

Prov. xxvi. 20.

until he acknowledged the power and the righteousness of the King of heaven.

And thus the idolatrous and superlatively wicked Manasseh became a sincere and hearty penitent in the solitude of a Chaldean prison. Nor can we but admire, upon this occasion, the wisdom and goodness of God in sending sickness, as a preparative for death. Sickness takes a man, as it were, out of this scene of things, to fit him for another. It draws the curtain between him and the world, shutting out all its cares, and all its pleasures. It puts away his idle and noisy acquaintance far from him; and having thus secured his attention to the one thing needful, gives him ideas of the nature of sin, and the importance of death, the vanities of time, and the glories of eternity, to which he was before an utter stranger. Now appear to him, in their proper colours and natural deformity, the diabolical nature of pride and envy, the brutality of intemperance, the folly and torment of lasciviousness, the wretchedness of avarice, and the stupidity of sloth. Now he hath no longer any unlawful desires, and grieves that he ever had such. Now he is what he always ought to have been, and what retirement, at proper seasons, should and would have made him.

In morality, as in husbandry, the preparation of the soil is a great step towards the production of a plentiful harvest. If carnal desires are dead in us, all things belonging to the Spirit, will live and grow in us. If the affections are disengaged from things on earth, the difficulty of the work is over; they will readily and eagerly lay hold on things above, when proposed to them. If the snare of concupiscence be broken, and the soul be delivered out of it, she will presently fly away, on the wings of faith and charity, towards heaven. They who have duly practised mortification in the school of retirement, will, at their appearance in the world, afford it the brightest examples of every thing that is "honest, just, pure, lovely, and of good report."

We may, therefore, conclude, that

he who desires to undertake the office of guiding others in the ways of wisdom and holiness, will best qualify himself for that purpose by first passing some time in a state of sequestration from the world; where anxious cares and delusive pleasures may not break in upon him, to dissipate his attention; where no sceptical or sectarian spirit may blind his understanding, and nothing may obstruct the illumination from above; where every vicious inclination-may be mortified through grace, by a prudent application of the proper means; and every fresh bud of virtue, sheltered from noxious blasts, may be gradually reared up into strength, beauty, and fragrance; where, in, a word," he may grow and wax strong in spirit, until the day of his showing unto Israel.”

Of Zeal and Diligence. (From Smith's "Lectures on the Sacred Office.")

THEODORUS had the pastoral care of the vale of Ormay. The tenor of his life was smooth like the stream which stole through his valley. The path which he trod was always clean; nobody could say, Behold the black spot on the linen ephod of Theodorus. His flock listened with attention to his voice; for his voice was pleasant. His speech dropped from his lips as honey from the summer oak; his words were as the dew on the rose of Ormay. The spirit of Theodorus was also meek, and his heart appeared to be tender. But if it was in some degree tender, it was in a higher degree timid. If his soft whisper could not awaken the sleeping lamb, he had not the spirit to lift up his voice and disturb it; no, nɔt even if the lion and the bear should be nigh it. If a thoughtless sheep wandered too near the precipice or the brook, Theodorus would perhaps warn it gently to return. Bat rather than terrify, alarm, or use any exertion, le would leave it to its fate, and suffer it quietly to tumble over. The danger of precipices and

brooks in general, Theodorus often sung on his melodious reed; but this or that brook he could scarce venture to mention, lest such of his flock as were near them might consider themselves as reproved, and so be offended. He could say, in general, Beware of the lion and the bear; but could not tell a poor wandering sheep, Thou art particularly in danger: Nor could he say, In such and such paths the enemy lies in wait to devour thee.

The voice of history should be the voice of truth, and when the motives of actions are doubtful, they should be interpreted with candour. Let, therefore, the conduct of Theodorus be allowed to proceed, not so much from indifference as from a love of ease and a false fear of offending. His flock, because he did not disturb them, believed that he loved them, and they loved him in return. They were, indeed, for the most part, a tractable and harmless herd. And though the service of Theodorus had not much zeal, it was not altogether without success. Therefore, without considering that he might, if zealous, do much more, he was satisfied with having, without zeal, done so much. He blessed God, that his labour was so useful, without any remorse for its not being more so; as it well might, if zeal had given aid to his lazy morals. All around were satisfied with Theodorus. Theodorus, on comparing himself with all around, was secretly satisfied with himself, and concluded that God was also pleased.

So dreamed Theodorus his life away, and hoped he should open his eyes in heaven when that dream on earth should be ended. Full of these complacent thoughts, he ascended, on a vernal eve, the eastern brow of his vale, to see the calm sun setting in the west. How happy, said he, is the man who departs, like that beam, in peace; and who, like that too, sets but to rise again, with more resplendent brightness, in another world: So may I set, when my evening comes; and so on the resurrection morn may I arise!

As he uttered these words, he

« ПредишнаНапред »