The Young Lady's Mentor. UnknownЧитать онлайн книгу.
with patience every hasty word that may be spoken, and so to forget it that your future conduct may be uninfluenced by it,—to remove every difficulty, the removal of which is within your reach, without expecting that the part you have taken will be acknowledged or even observed,—to be always ready with your sympathy, encouragement, and counsel, however scornfully they may have before been rejected; these are all acts of self-renunciation which are peculiarly fitted to a woman's sphere of duty, and have a direct tendency to cherish the difficult and excellent grace of humility; they may, however, help to foster rather than to subdue a spirit of discontent, if they are performed from a motive of obtaining any, even the most exalted, human approbation. They must be done to God alone, and then the promise is sure, "thy Father which seeth in secret shall reward thee openly."12 Thus, too, the art of contentment may be much more easily learnt. Disappointment will surely sour your temper if you look forward to human appreciation of a self-denying habit of life; but when the approbation of God is the object sought for, no neglect from others can excite discontent or much regret. For here there can be no disappointment: that which comes to us through the day has all been decreed by him, and as it must therefore give us opportunities of fulfilling his will, and gaining his approbation, we must necessarily "be content."
It must, indeed, be always owing to some deficiency in religious principle, that one discontented thought is suffered to dwell in the mind. If our heart and our treasure were in heaven,13 should we be easily excited to regret and irritation about the inconveniences of our position on earth? If we sought "first the kingdom of God and his righteousness,"14 should we have so much energy remaining to waste on petty worldly annoyances? If we obeyed the injunction, "have faith in God," should we daily and hourly, by our sinful murmuring, imply such doubts of the divine attributes of wisdom, love, and power? This is a want of faith you do not manifest towards men. You would trust yourself fearlessly to the care of some earthly physician; you would believe that he understood how to adapt his strengthening or lowering remedies to each varying feature of your case; you would even provide yourself with remedies, which, on the faith of his skill, you would trustingly use to meet every symptom that might arise on future occasions. But when the Great Physician manifests a still greater watchfulness to adapt his daily discipline to your varying temper and the different stages of your Christian growth, you murmur—you believe not in his wisdom as you do in that of the sons of earth.
Do not, then, take his wisdom on faith alone; you must indeed believe, you must believe or perish; but it may be as yet too difficult a lesson for you to believe against sense, against feeling. What I would urge upon you is, to strengthen your weak faith by the lessons of experience, to seek anxiously, and to pray to be enabled to see distinctly, the peculiar manner in which each trial of your daily lot is adapted to your own individual case.
I do not speak now of great trials, of such afflictions as crush the sufferer in the dust. When the hand of God is so plainly seen, it is comparatively easy to submit, and his Holy Spirit, ever fulfilling the promise "as thy day is, so shall thy strength be,"15 sometimes makes the riven heart strong to bear that which, in prospective, it dares not even contemplate. You, however, have had no trial of this nature; yours are the petty irritations, the small vexations which "smart more because they hold in Holy Writ no place."16 Even at more peaceful times, when you can contemplate with resignation the general features of your lot in life, you cannot subdue your spirit to patience under the hourly varying annoyances and temptations with which you are beset. The peculiar sensitiveness of your disposition, your affectionate, generous nature, your refinement of mind, and quick tact, all expose you to suffer more severely than others from the selfishness, the coarse-mindedness, the bluntness of perception of those around you. You often say, in the bitterness of your heart, Any other trial but this I could have borne; every other chastisement would have been light in comparison. But why have you so little faith? Why do you not see that it is because all these petty trials are so severe to you, therefore are they sent? All these amiable qualities that I have enumerated, and the love which they win for you, would make you admire and value yourself too much, unless your system were reduced, so to speak, by a series of petty but continued annoyances. As I said before, you must seek to strengthen your faith by tracing the close connection between these annoyances and the "needs be" for them. It is probably exactly at the time when you are too much elated by praise and admiration that you are sent some counterbalancing annoyance, or perhaps suffered to fall into some fault of temper which will lessen you in your own eyes, as well as in those of others. You are often troubled by some annoyance, too, when you have blamed others for being too easily overcome by an annoyance of the very same kind. "Stand upon" an anxious "watch," and you will see how constantly severe judgments of others are punished by falling ourselves into temptations similar to those which we had treated as light ones when sitting in judgment upon others. If you would acquire the habit of exercising faith with respect to the smallest details of your every-day life, by such faith the light itself might be won, and your eyes be opened to see how wondrously all things, even those which appear the most needlessly worrying, are made to work together for your good.17 These are, however, but the first lessons in the school of faith, the first steps on the road which leads to "rest in God."
Severer trials are hastening onward, for which your present petty trials are serving as a preparatory discipline. According to the manner in which these are met and supported, will be your patience in the hour of deep darkness and bitter desolation. Waste not one of your present petty sorrows: let them all, by the help of prayer, and watchfulness, and self-control, work their appointed work in your soul. Let them lead you each day more and more trustingly to "cast all your care upon Him who careth for you."18 In the present hours of tranquillity and calm, let the light and infrequent storms, the passing clouds that disturb your peace, serve as warnings to you to find a sure refuge before the clouds of affliction become so heavy, and its storms so violent, that there will be no power of seeking a haven of security. That must be sought and found in seasons of comparative peace. Though the agonized soul may finally, through the waves of sorrow, make its way into the ark, its long previous struggles, and its after harrowing doubts and fears, will shatter it nearly to pieces before it finds a final refuge. It may, indeed, by the free grace of God, be saved at the last, but during the remainder of its earthly pilgrimage there is no hope for it of joy and peace in believing.
But when the hour of earthly desolation comes to those who have long acknowledged the special providence of God in "all the dreary intercourse of daily life," "they knew in whom they have believed,"19 and no storms can shake that faith. They know from experience that all things work together for good to them that love God. In the loving, child-like confidence of long-tried and now perfecting faith, they are enabled to say from the depths of their heart, "It is the Lord, let him do what seemeth him good."20 They seek not now to ascertain the "needs be" for this particular trial. It might harrow up their human heart too much to trace the details of sorrows such as these, in the manner in which they formerly examined into the details of those of daily life. "It is the Lord;" these words alone not only still all complaining, but fill the soul with a depth of peace never experienced by the believer until all happiness is withdrawn but that which comes direct from God. "It is the Lord," who died that we might live, and can we murmur even if we dared? No; the love of Christ constrains us to cast ourselves at his feet, not only in submission, but in grateful adoration. It is through his redeeming love that "our light affliction, which is but for a moment, will work for us a far more exceeding and eternal weight of glory."
Even the very depth of mystery which may attend the sorrowful dispensation, will only draw forth a stronger manifestation of the Christian's faith and love. She will be enabled to rejoice that God does not allow her to see even one reason for the stroke that lays low all her earthly happiness; as thus only, perhaps, can she experience all the fulness of peace that accompanies an unquestioning trust in the wisdom and love of his decrees. For such unquestioning trust, however, there must be a long and diligent preparation: it is not the growth of days or weeks; yet, unless it is begun even
Matt. vi. 18.
Matt. vi. 20, 21.
Matt. vi. 33.
Deut. xxxiii. 25.
Lyra Apostolica.
Rom. viii. 28.
1 Pet. v. 7.
2 Tim. i. 12.
1 Sam. iii. 18.