_Harmony of Christian Character._

"And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, G.o.dliness; and to G.o.dliness, brotherly kindness; and to brotherly kindness, charity."--2 PE. 1:5-7.

MY DEAR SISTER,

In my first letter, I spoke of the importance of growth in grace, and enumerated some of the fruits of the Spirit. I revert to the same subject again, for the purpose of showing the importance of cultivating the several Christian graces in due proportion, so as to attain to a uniform consistency of character.

Nothing delights the senses like harmony. The eye rests with pleasure on the edifice which is complete in all its parts, according to the laws of architecture; and the sensation of delight is still more exquisite, on viewing the harmonious combination of colors, as exhibited in the rainbow, or the flowers of the field. The ear, also, is ravished with the harmony of musical sounds, and the palate is delighted with savory dishes. But take away the cornice, or remove a column from the house, or abstract one of the colors of the rainbow, and the eye is offended; remove from the scale one of the musical sounds, and give undue prominence to another, and harmony will become discord; and what could be more insipid than a savory dish without salt?

So it is with the Christian character. Its beauty and loveliness depend on the harmonious culture of all the Christian graces. If one is deficient, and another too prominent, the idea of deformity strikes the mind with painful sensations, somewhat similar to those produced by harsh, discordant musical sounds, or by the disproportionate exhibition of colors.

It was, probably, with an eye to this, that the apostle gave the exhortation above quoted. He was exhorting to growth in grace; and he would have the new man grow up with symmetrical proportions, so as to form the "stature of a perfect man in Christ Jesus," not having all the energies concentrated in one member, but having the body complete in all its parts, giving a due proportion of comeliness, activity, and strength to each. Thus, he says, _Add to your faith virtue_. By faith, I suppose we are to understand the elementary principle of the Christian character, as exhibited in regeneration; or the act which takes hold of Christ. But we are not to rest in this. We are to add _virtue_, or strength and courage, to carry out our new principle of action. But this is not all that is needed. We may be full of courage and zeal; yet, if we are ignorant of truth and duty, we shall make sad work of it, running headlong, first into this extravagance, and then into that, disturbing the plans of others, and defeating our own, by a rash and heedless course of conduct.

Young Christians are in danger of making religion consist too exclusively in emotion, which leads them to undervalue knowledge. But while emotion is inseparable from spiritual religion, knowledge is no less essential to intelligent emotion. Ignorance is not the mother of devotion; and though a person may be sincerely and truly pious, with only the knowledge of a few simple principles, yet, without a thorough and comprehensive knowledge of religious truth, the Christian character will be weak and unstable, easily led astray, and carried about by every wind of doctrine. Knowledge is also essential to a high degree of usefulness. It expands and invigorates the mind, and enables us, with divine aid, to devise and execute plans of usefulness, with prudence and energy.

But knowledge alone is not sufficient; nor even knowledge added to faith. Temperance must be added, as a regulator, both of soul and body.

All our appet.i.tes and pa.s.sions, desires and emotions, must be brought within the bounds of moderation. And to temperance must be added patience, that we may be enabled to endure the trials of this life, and not to faint under the chastening hand of our heavenly Father. As it is through much tribulation that we are to enter into the kingdom of heaven, we have need of patience, both for our own comfort, and for the honor of religion. Indeed, no grace is more needful, in the ordinary affairs of life. It is the little, every-day occurrences that try the Christian character: and it is in regard to these that patience works experience. Many of these things are more difficult to be borne than the greater trials of life, because the hand of G.o.d is less strikingly visible in them. But patience enables us to endure those things which cross the temper, with a calm, unruffled spirit; to encounter contradictions, little vexations, and disappointments, without fretting, or repining; and saves us from sinking under severe and protracted afflictions.

To patience must be added G.o.dliness, "which is profitable unto all things, having promise of the life that now is, and of that which is to come." To be _G.o.dly_, is to be, in a measure, _like G.o.d_. It is to be "renewed in knowledge, after the image of him that created us," and to have the same mind in us that was in Christ Jesus. This is the fruit of that patience which works experience, and results in hope, which maketh not ashamed.

To G.o.dliness must be added brotherly kindness; which is but acting out the state of heart expressed by _G.o.dliness_, which indicates a partaking of divine benevolence.

Then comes the crowning grace of CHARITY, "which is the bond of perfectness," comprehending the whole circle of the social virtues.

Where all these qualities exist, in due proportion, they will form a lovely character, harmonious and beautiful as the seven colors of the rainbow; yea, with the addition of an eighth, of crowning l.u.s.tre. But, if any one suffers his religious feelings to concentrate on one point, as though the whole of religion consisted in zeal, or devotional feeling, or sympathy, or the promotion of some favorite scheme of benevolence, you will find an exhibition of character as unlovely and repulsive as though the seven colors of the rainbow should concentrate in one, of livid hue, or pale blue, or sombre gray; as disagreeable as though the sweet melody of a harmonious choir were changed into a dull, monotonous ba.s.s; and as unsavory as a dish of meats seasoned only with bitter herbs.

This disproportionate development of Christian character is more frequently seen in young converts: especially such as have not received a thorough Christian education, and are, consequently, deficient in religious knowledge. They find themselves in a new world, and become so much absorbed in the contemplation of the new objects that present themselves to their admiring gaze, that they seem almost to forget that they have any other duties to perform than those which consist in devotional exercises. If these are interrupted, they will fret and worry their minds, and wish for some employment entirely of a religious nature. They wonder how it is possible for Christians to be _so cold_, as to pursue their worldly employments as diligently as they do who take this world for their portion; and often you will hear them breaking out in expressions of great severity against older Christians, because they do not sympathize with them in these feelings. Their daily employments become irksome; and they are tempted even to neglect the interests of their employers, with the plea, that the service of G.o.d has the first claim upon them. But they forget that the service of G.o.d consists in the faithful performance of every social and relative duty, "_as unto the Lord, and not to men_," as well as the more direct devotional exercises; and that the one is as essential to the Christian character as the other. The Bible requires us to be "diligent in business," as well as "fervent in spirit;" and the religion of the Bible makes us better in all the relations of this life, as well as in our relations with G.o.d.

Young Christians are also p.r.o.ne to undervalue _little things_. The greater things of religion take such strong possession of their souls, that they overlook many minor things of essential importance. In seasons of special religious awakening, this mistake is very common; in consequence of which, many important interests suffer, and the derangement which follows, makes an unfavorable impression as to the influence of revivals. The spirit of the Christian religion requires that every duty should be discharged in its proper time. The beauty of the Christian character greatly depends on its symmetrical proportions.

A person may be very zealous in some things, and yet quite defective in his Christian character. And the probability is, that he has no more religion than shows itself in its consistent proportions. The new energy imparted by the regenerating grace of G.o.d may unite itself with the strong points of his character, and produce a very prominent development; while, in regard to those traits of character which are naturally weak, in his const.i.tutional temperament, grace may be scarcely perceptible. For instance, a person who is naturally bold and resolute, will be remarkable, when converted, for his _moral courage_; while, perhaps, he may be very deficient in _meekness_. And the one who is naturally weak and irresolute, will perhaps be remarkable for the mild virtues, but very deficient in strength and energy of character. Now, the error lies in cultivating almost exclusively those Christian graces which fall in with our prominent traits of character. We should rather bend our energies, by the grace of G.o.d, chiefly to the development of those points of character which are naturally weak, while we discipline, repress, and bring under control, those which are too prominent. This will prevent deformity, and develop a uniform consistency of character.

There is, perhaps, a peculiar tendency to this _one-sided_ religion in this age of excitement and activity; and the young convert, whose Christian character is not matured, is peculiarly liable to fall into this error. The mind becomes absorbed with one object. The more exclusively this object is contemplated, the more its importance is magnified. It becomes, to his mind, the _main thing_. It is identified with his ideas of religion. He makes it a _test of piety_. Then he is prepared to regard and treat all who do not come up to his views on this point as dest.i.tute of true religion; though they may exhibit a consistency of character, in other respects, to which he is a stranger.

This leads to denunciation, alienation of feeling, bitterness, and strife. But one of G.o.d's commands is as dear to him as another; and we cannot excuse ourselves before him, for disobeying one, on the ground that we practise another. The perfection of Christian character consists in the harmonious development of the Christian graces. This is what I understand by the "stature of a perfect man in Christ Jesus;" a man who has no deformity; who is complete in all his members and all his faculties. That you may attain to this, is the sincere prayer of

Your affectionate Brother.

LETTER XVIII.

_Marriage._

"Marriage is honorable in all."--HEB. 13:4.

MY DEAR SISTER,

Some young persons indulge a fastidiousness of feeling, in relation to the subject of marriage, as though it were indelicate to speak of it.

Others make it the princ.i.p.al subject of their thoughts and conversation; yet they seem to think it must never be mentioned but in jest. But both these extremes should be avoided. Marriage is an ordinance of G.o.d, and therefore a proper subject of thought and discussion, with reference to personal duty. But it is a matter of great importance, having a direct hearing upon the glory of G.o.d, and the happiness of individuals. It should, therefore, never be approached with levity. But, as it requires no more attention than what is necessary in order to understand present duty, it would be foolish to make it a subject of constant thought, and silly to make it a common topic of conversation. It is a matter which should be weighed deliberately and seriously by every young person. In reference to the main subject, two things should be considered:

I. _Marriage is desirable._ It was ordained by the Lord, at the creation, as suited to the state of man as a social being, and necessary to the design for which he was created. Whoever, therefore, wilfully neglects it, contravenes the order of nature, and must consequently expect a diminution of those enjoyments which arise from the social state. There is a sweetness and comfort in the bosom of one's own family, which can be enjoyed nowhere else. In early life, this is supplied by our youthful companions, who feel in unison with us. But, as a person who remains single advances in life, the friends of his youth form new attachments, in which he is incapable of partic.i.p.ating. Their feelings undergo a change, of which he knows nothing. He is gradually left alone. No heart beats in unison with his own. His social feelings wither for want of an object. As he feels not in unison with those around him, his habits also become peculiar, and perhaps repulsive; so that his company is not desired: hence arises the whimsical attachment of such persons to domestic animals, or to other objects which can be enjoyed in solitude. As the dreary winter of age advances, the solitude of his condition becomes still more chilling. Nothing but that sweet resignation to the will of G.o.d which religion gives, under all circ.u.mstances, can render such a situation tolerable. But religion does not annihilate the social affections. It only regulates them. It is evident, then, that by a lawful and proper exercise of these affections, both our happiness and usefulness may be greatly increased.

II. _On the other hand, do not consider marriage as absolutely essential to happiness._ Although it is an ordinance of G.o.d, yet he has not absolutely enjoined it upon all. You _may_, therefore, be in the way of duty while neglecting it. And the apostle Paul hints that there may be, with those who enter into this state, a greater tendency of the heart towards earthly objects. There is also an increase of care. "The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit; but she that is married, careth for the things of the world, how she may please her husband." But much more has been made of this than the apostle intended. It has been greatly abused and perverted by the church of Rome. It must be observed that, in the same chapter, he advises that "every man have his own wife, and every woman have her own husband." And, whatever may be our condition in life, if we seek it with earnestness and perseverance, in the way of duty, G.o.d will give us grace sufficient for the day. But he says, though it is no sin to marry, nevertheless, "such shall have trouble in the flesh." It is undoubtedly true, that the enjoyments of conjugal life have their corresponding difficulties and trials; and if these are enhanced by an unhappy connection, the situation is insufferable. For this reason I would have you avoid the conclusion that marriage is indispensable to happiness. Single life is certainly to be preferred to a connection with a person who will diminish, instead of increasing, your happiness.

However, the remark of the apostle, "such shall have trouble in the flesh," doubtless had reference chiefly to the peculiar troubles of the times, when Christians were exposed to persecution, the loss of goods, and even of life itself, for Christ's sake; the trials of which would be much greater in married than in single life.

Having these two principles fixed in your mind, you will be prepared calmly to consider what qualifications are requisite in a companion for life. These I shall divide into two cla.s.ses: 1. Those which are _indispensable_. 2. Those which are _desirable_. Of the first cla.s.s, I see none which can be dispensed with, without so marring the character of a man as to render him an unfit a.s.sociate for an intelligent Christian lady. But, although the latter are very important, yet, without possessing all of them, a person may be an agreeable companion and a man of real worth.

FIRST CLa.s.s.

1. _The first requisite in a companion for life is piety._ I know not how a Christian can form so intimate a connection as this with one who is living in rebellion against G.o.d. You profess to love Jesus above every other object; and to forsake all, that you may follow him. How, then, could you unite your interest with one who continually rejects and abuses the object of your soul's delight? Indeed, I am at a loss to understand how a union can be formed between the carnal and the renewed heart. They are in direct opposition to each other. The one overflows with love to G.o.d; the other is at enmity against him. How, then, can there be any congeniality of feeling? Can fire unite with water? A desire to form such a union must be a dark mark against any one's Christian character. The Scriptures are very clear and decided on this point. The intermarrying of the righteous with the wicked was the princ.i.p.al cause of the general corruption of the inhabitants of the old world, which provoked G.o.d to destroy them with the flood. Abraham, the father of the faithful, was careful that Isaac, the son of promise, should not take a wife from among the heathen. The same precaution was taken by Isaac and Rebecca, in relation to Jacob. The children of Israel were also expressly forbidden to make marriages with the heathen, lest they should be turned away from the Lord, to the worship of idols. And we see a mournful example of the influence of such unholy connections in the case of Solomon. Although he had been so zealous in the service of the Lord as to build him a temple--although he had even been inspired to write portions of the Holy Scriptures--yet his strange wives turned away his heart, and persuaded him to worship idols. Although we are now under a different dispensation, yet _principles_ remain the same. The union of a heathen and a Jew was, as to its effect on a pious mind, substantially the same as the union of a believer and an unbeliever; and the former would be no more likely to be drawn away from G.o.d by it than the latter.

Hence we find the same principle recognized in the New Testament. The apostle Paul, speaking of the woman, says, "If her husband be dead, she is at liberty to be married to whom she will, only in the Lord." The phrase _in the Lord_, denotes being a true Christian; as will appear from other pa.s.sages where the same form of expression is used. "If any man be _in Christ_, he is a new creature." It is plainly implied, then, in this qualifying phrase, that it is unlawful for a Christian to marry an unbeliever. The same doctrine is also taught by the same apostle in another place. "Be not ye, therefore, unequally yoked with unbelievers."

In this pa.s.sage the apostle lays down a general principle; which applies to all intimate a.s.sociations with unbelievers. And what connection could be more intimate than this? I conclude, therefore, that it is contrary both to reason and Scripture for a Christian to marry an impenitent sinner. And, in this respect, look not only for an outward profession, but for evidence of deep-toned and devoted piety. The are many professors of religion who show very few signs of spiritual life. And there are doubtless many that make loud professions of religious experience, who know nothing of the power of G.o.dliness. Look for a person who makes religion the chief concern of his life; who is determined to live for G.o.d, and not for himself. Make this the test.

Worldly-minded professors of religion are worse a.s.sociates than those who make no profession. They exert a more withering influence upon the soul.

2. _Another indispensable requisite is an_ AMIABLE DISPOSITION. Whatever good qualities a man may possess, if he is selfish, morose, sour, peevish, fretful, jealous, or pa.s.sionate, he will make an uncomfortable companion. Grace may do much towards subduing these unholy tempers; yet, if they were fostered in the heart in childhood, and suffered to grow up to maturity before grace began to work, they will often break out in the family circle. However, you will find it exceedingly difficult to judge in this matter. The only direction I can give on this subject is, that, if you discover the exercise of any unhallowed pa.s.sions in a man, with the opportunity you will have of observation, you may consider it conclusive evidence of a disposition which would render you miserable.

3. _The person of your choice must possess a_ WELL-CULTIVATED MIND. In order to produce a community of feeling, and maintain a growing interest in each other's society, both parties must possess minds well stored with useful knowledge, and capable of continued expansion. We may love an ignorant person for his piety; but we cannot long enjoy his society, as a constant companion, unless that piety is mingled with intelligence. To secure your esteem, as well as your affections, he must be capable of intelligent conversation on all subjects of general interest.

4. _His sentiments and feelings on general subjects must be_ CONGENIAL _with your own._ This is a very important matter. Persons of great worth, whose views and feelings, in relation to the common concerns of life are opposite, may render each other very unhappy. Particularly, if you possess a refined sensibility yourself, you must look for delicacy of feeling in a companion. A very worthy man may render you unhappy, by an habitual disregard of your feelings. And there are many persons who seem to be utterly insensible to the tender emotions of refined delicacy. A man who would subject you to continual mortification by his coa.r.s.eness and vulgarity, would be incapable of sympathizing with you in all the varied trials of life. There is no need of your being deceived on this point. If you have much delicacy of feeling yourself, you can easily discover the want of it in others. If you have not, it will not be necessary in a companion.

5. _Another requisite is_ ENERGY OF CHARACTER. Most people think some worldly prospects are indispensably necessary. But a man of energy can, by the blessing of G.o.d, make his way through this world, and support a family, in this land of plenty, by his own industry, in some lawful calling. And you may be certain of the blessing of G.o.d, if you obey and trust him. A profession or calling, pursued with energy, is therefore all the estate you need require. But do not trust yourself with a man who is inefficient in all his undertakings. This would be leaning upon a broken staff.

6. _The person of your choice must be_ NEARLY OF YOUR OWN AGE. Should he be younger than yourself you will be tempted to look upon him as an inferior; and old age will overtake you first. I should suppose the idea of marrying a man advanced in years would be sufficiently revolting to the feelings of a young female to deter her from it. Yet such things often happen. But I consider it as contravening the order of nature, and therefore improper. In such case, you will be called upon rather to perform the office of a daughter and nurse, than a wife.

SECOND CLa.s.s.

1. _It is desirable that the man with whom you form a connection for life should possess a_ SOUND BODY. A man of vigorous const.i.tution will be more capable of struggling with the difficulties and trials of this world, than one who is weak in body. Yet, such an erroneous system has been pursued, in the education of the generation just now coming upon the stage of action, that the health of very few sedentary persons remains unimpaired. It would, therefore, be cruel selfishness to refuse to form a connection of this kind, on this ground alone, provided they have no settled disease upon them. A person of feeble const.i.tution requires the comfort and a.s.sistance of a companion, more than one in vigorous health. But, it certainly would not be your duty to throw yourself away upon a person already under the influence of an incurable disease.

2. REFINEMENT OF MANNERS _is a very desirable quality in a companion for life._ This renders a person's society more agreeable and pleasant, and may be the means of increasing his usefulness. Yet it will not answer to make it a test of character; for it is often the case, that men of the brightest talents, and of extensive education, who are in every other respect amiable and worthy, have neglected the cultivation of their manners; while there are very many, dest.i.tute alike of talent and education, who seem to be adepts in the art of politeness. However, this may be cultivated. A person of good sense, who appreciates its importance, may soon acquire a courteous and pleasing address, by mingling with refined society.

3. A SOUND JUDGMENT is also very necessary, to enable a man to direct the common affairs of life. However, this may also be cultivated by experience, and therefore cannot be called indispensable.

4. PRUDENCE _is very desirable._ The rashest youth, however, will learn prudence by experience. After a few falls, he will look forward before he steps that he may foresee and shun the evil that is before him; but, if you choose such a one, take care that you do not fall with him, and both of you break your necks together.

5. It is a matter of great importance that the person with whom you form a connection for life, should belong to the same denomination of Christians with yourself. The separation of a family, in their attendance upon public worship, is productive of great inconvenience and perplexity; and there is serious danger of its giving rise to unpleasant feelings, and becoming an occasion of discord. I think it should be a very serious objection against any man, that he belongs to a different communion from yourself. Yet, I dare not say that I would prefer single life to a connection of this kind.

In addition to these, your own good sense and taste will suggest many other desirable qualities in a companion for life.

Upon receiving the addresses of a man, your first object should be to ascertain whether he possesses those prominent traits of character which you consider indispensable. If he lack any one of these, you have no further inquiry to make. Inform him openly and ingenuously of your decision; but spare his feelings as far as you can consistently with Christian sincerity. He is ent.i.tled to your grat.i.tude for the preference he has manifested for yourself. Therefore, treat him courteously and tenderly; yet let him understand that your decision is conclusive and final. If he possess only the feelings of a gentleman, this course will secure for you his esteem and friendship. But if you are satisfied, with respect to these prominent traits of character, next look for those qualities which you consider _desirable_, though not _indispensable_. If you discover few or none of these, it will be a serious objection against him. But you need not expect to find them all combined in any one person. If you seek for a perfect character, you will be disappointed. In this as well as every other relation of life, you will need to exercise forbearance. The best of men are compa.s.sed about with imperfection and infirmity. Besides, as you are not perfect yourself, it would seem like a species of injustice to require perfection in a companion.

While deciding these points, keep your feelings entirely under control.

Suffer them to have no influence upon your judgment. A Christian should never be governed by impulse. Many persons have, no doubt, destroyed their happiness for life, by suffering their feelings to get the better of their judgment. Make the matter a subject of daily prayer. The Lord directs all our ways, and we cannot expect to be prospered in anything, wherein we neglect to acknowledge him, and seek his direction. But, when you have satisfied yourself, in relation to these things, and the person whose addresses you are receiving has distinctly avowed his intentions, you may remove the restraint from your feelings; which, as well as your judgment, have a deep concern in the affair. A happy and prosperous union must have for its basis a mutual sentiment of affection, of a peculiar kind. If you are satisfied that this sentiment exists on his part, you are to inquire whether you can exercise it towards him. For, with many persons of great worth, whom we highly esteem, there is often wanting a certain undefinable combination of qualities, not improperly termed the _soul of character_; which alone seems to call out the exercise of that peculiar sentiment of which we are speaking. But I seriously charge you never to form a connection which is not based upon this principle; and that, for the following reasons:

1. Such depraved creatures as we are, need the aid of the warmest affection, to enable us to exercise that mutual forbearance, so indispensable to the peace and happiness of the domestic circle.