A SERMON

OCCASIONED BY THE DEATH OF

MRS. MARGARET BRECKINRIDGE.

BY THE

REV. A. ALEXANDER, D.D.

SERMON.

Psalm xlvi. 10.
"Be still, and know that I am God."

Omitting all critical discussion of the true import of the text, I will consider the words as addressed by Jehovah to his own people, when suffering affliction under the strokes of his mighty hand. It may be considered as the language of authority; or of consolation. According to the first view, it is as if the Almighty had said, "Be still, and neither repine, nor rebel, for your affliction comes not from the dust, but from me, your rightful Sovereign; to whom you owe absolute subjection." If viewed in the sense last mentioned, then it will be as though God, feeling compassion towards his afflicted saints, puts them in mind of the sure refuge which they had in him; as if he had said, "Be calm and unruffled, in the midst of all your overwhelming calamities, for I am able to sustain you, and to deliver you by my Almighty arm." "Be still, and know that I am God." In either case, the result, as to our duty, is the same. Unreserved submission is the thing enjoined, and the reason to enforce the injunction is, "I am God." "Man that is born of a woman is of few days, and full of trouble. He cometh forth as a flower, and is cut down: he fleeth also as a shadow, and continueth not. His days are determined: the number of his years are with thee; thou hast appointed his bounds, that he cannot pass." No condition in this life is exempt from trouble. No bulwarks can be erected by kings and princes, strong enough, and high enough, to be a safeguard against the shafts of adversity. In regard to this matter, the rich and the poor stand very much upon a level. "Man is born unto trouble as the sparks fly upward." Hence, this life has justly been denominated, "the vale of tears." Uninterrupted bliss cannot be found beneath the skies. The righteous are not exempt, but many are their afflictions. Besides a participation in the common lot of humanity, they have troubles peculiar to themselves. The dispensations of God towards his own people, are, indeed, in covenant love and faithfulness, but they are not calculated to encourage them to take up their rest in this world, but to render their path so thorny, and their bed so uneasy, that they are continually admonished of their duty to set their affections on things above, and to press forward as pilgrims to the possession of their heavenly inheritance.

The reasons which should persuade us to exercise unreserved and uncomplaining submission to the will of God, as manifested in the dispensations of his wise and righteous Providence, are at the same time obvious and weighty. But, here, as in other cases, theory and practice are very different things. On this subject, we all can teach and inculcate what is right; but when it becomes necessary to practise our own lessons, we experience a sad deficiency. This is a school in which, sooner or later, we must all be learners; and it behoves us to use diligence in preparing ourselves to endure trials with fortitude, and cheerfully to acquiesce in those painful events, which we cannot avoid. Some persons, when overtaken by severe strokes of adversity, are, like the bullock unaccustomed to the yoke, restive and rebellious; they resist the hand which presses them, and struggle to throw off the yoke. Such a course is altogether unwise, and must be unsuccessful. "Wo to him that striveth with his Maker. Let the potsherds strive with the potsherds of the earth," but let not a feeble, sinful worm rise up in rebellion against the Almighty; for who hath hardened himself against him and hath prospered? And when there is no open rebellion, there is often a spirit of discontent and murmuring, which, though smothered in the breast, partakes of the nature of rebellion, and is the very opposite of cordial, filial submission. Every degree of this temper, whether concealed or expressed, is exceedingly offensive to God, as we learn from his word, and is so far from mitigating the evils which we suffer, that it doubles their pressure; it makes even a light burthen intolerable.

Others again, endeavour to form habits of hardy insensibility; they seek refuge from the keen arrows of affliction, in a stoical indifference. They affect to contemn, as weak, and wanting in fortitude, all those who seem to suffer exquisitely under the strokes of adversity. Much practical progress never can be made in this unnatural system. Whatever men may profess or pretend, nature will assert her claims, and if her feelings may be for a season suspended, she will again resume her sway; and indeed the equanimity acquired by these principles, has been more in appearance than reality; and the greatest adepts in eradicating the susceptibilities of our nature, have only learned the art of successfully concealing the emotions of their bosoms from the observation of others.

But while some endeavour to obtain relief by rendering themselves insensible to the calamities of life, and aim at braving the storms of adversity, there are others, who err on the opposite extreme. Under the chastising hand of God, they are prostrated in the dust; not in humility, but in despondency; their sorrow not only casts them down, but overwhelms them. They find themselves sinking in deep waters, where there is no standing. Such persons not only put away all hope, but cease from all exertion, and abandon themselves to grief; forgetting the exhortation which speaketh unto them as to children, "My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him."

There is but one effectual remedy for the evils to which man is heir, while on his earthly pilgrimage; and that is RELIGION—true religion, not merely apprehended and approved in its theory, but deeply felt, and cordially embraced in the inmost soul. This is the only principle of sufficient potency to tranquillize the perturbations of the soul when deeply afflicted. This only can sustain the mind, ready to sink into despair. This furnishes the only medicine which heals the anguish of the broken heart; the only balm which relieves the wounds made in the spirit by painful bereavements. Here the superlative value of true religion is realized; and this principle of heavenly origin is found to possess a power, not only to sustain the soul under the heaviest pressure of affliction, but to pour sweet consolations into the desolate and troubled heart. Here, indeed, is opened a fountain of refreshing streams, in the midst of this dreary wilderness, of which the poor heathen had no knowledge, and of which the men of the world are still ignorant.

These blessed effects of genuine piety are not produced by any irrational process, or blind impulse; but by the contemplation of truths adapted to the end. Consolations which do not rest on this firm foundation, will ever be found precarious, and commonly evanescent. Buoyant hope and cheerful resignation must have the solid pillar of truth on which to repose. It will therefore be consonant to our present purpose, to bring more distinctly into view, some of those important doctrines, the practical belief of which leads to the exercise of Christian submission.

That which lies at the foundation of the whole, is, that God exists, and governs all events by his providence. Whatever men profess, or speculatively believe, as it relates to the actual presence and operative providence of God, there is undoubtedly much practical atheism in the hearts of men. Most feel and act as if there was no God, and as if all things happened by chance. This is remarkably manifest when they are suddenly cast down into deep affliction. They recognise not the hand that smites them. They seem to think, that affliction cometh from the dust, and that trouble springeth out of the ground. In all their bitter lamentations, their views extend no farther than to the proximate causes of their distress; and they often experience the bitterest regret, because they did not pursue a different course, or make use of different means from what they did; although with the knowledge possessed, they could not have done better. Under the same short-sighted views, they are prone to censure others who have had an innocent instrumentality in bringing about the events by which they are distressed. All this arises from the want of faith in Divine Providence; and too much of this unbelief cleaves to the pious themselves, and greatly aggravates their calamities. But when their faith in the being and providence of God is strong, they see his hand in every thing good and evil, which occurs; they behold him operating through all nature, and giving efficacy to all second causes; and are as fully persuaded that he directs the fall of a sparrow, as the overthrow of a kingdom. This doctrine of an universal and particular Providence, is the foundation of our trust in God, for security and sustenance. How beautifully did Christ teach this lesson to his disciples, when he said, "Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall He not much more clothe you, O ye of little faith?"

When the dark and cloudy day of adversity, or the long and tempestuous night comes upon us—when our comforts are suddenly blasted, and our brightest earthly prospects are obscured, then, instead of repining or desponding, we should betake ourselves to the doctrine of an overruling Providence. The dispensation may be dark, and afflictive, and even profoundly mysterious; yet we should think, it is God that hath done it. These are his footsteps. This is the operation of his hand. He it is, "who formeth the light and createth the darkness; that maketh peace, and createth evil." The more, in such circumstances, we look beyond all creatures, and second causes, and fix our thoughts and our faith, on God alone, the sooner shall we find composure of mind. If we fully believe that God is in the storm, and that it is his voice which is heard in the thunder, and his face which is seen in the flashing of the lightning, the less shall we be terrified with the apprehension of unknown dangers.

But we are permitted to know not only that God governs all human affairs by his Providence, but also that his dispensations, as it relates to his own people, are all ordered in wisdom, in faithfulness, and in love. The doctrine of Providence can bring no true consolation to any who are unreconciled to God. They may know that it is his rod by which they are smitten, but they cannot tell but his strokes are those of vindicatory justice, and only a prelude to more intolerable pains. Before we can repose with confidence and comfort on the faithfulness, wisdom, and goodness of the Divine dispensations, we must possess some evidence that our sins are pardoned and our persons accepted; for the more perfect the Divine government, the more certainly will punishment pursue the guilty. Our cheerful resignation to the afflictions of life, is therefore, closely connected with our justification through the merits of the Lord Jesus Christ. While we contemplate our own sins and imperfections only, we can entertain no other feeling, than a fearful looking for of wrath; but when with the spirit of adoption we can look up to our heavenly Father's reconciled face, we need not be alarmed nor cast down, under the heaviest afflictions which befall us. We know that he doth not willingly afflict his beloved children, but out of love chastises them for their greater good, that they may become in a higher degree, partakers of his holiness. They are assured, therefore, that all these painful events shall be so overruled, as to work for their good. And the Holy Scriptures clearly teach, that although these chastisements are, for the present, not joyous, but grievous, yet, hereafter, they will produce in them who are exercised thereby, the peaceable fruits of righteousness. They eminently conduce to wean the affections from this vain world, to humble the spirit in the dust under a sense of unworthiness, and to excite an ardent spirit of prayer. It is, moreover, by a severe but salutary discipline of this kind, that saints are made meet for the heavenly inheritance. And not only so, but these temporary afflictions, somehow or other, will have a direct efficiency in increasing their future felicity and glory, according to that remarkable declaration of Paul, "These light afflictions which are but for a moment, work out for us a far more exceeding and eternal weight of glory." It is not surprising, therefore, that God who loves his people with an unchangeable love, should visit them with the rod. It is the method which he takes to purge out their dross and their tin. Affliction is therefore compared to a furnace, in which the precious metals are assayed and purified. Thus Peter comforts suffering Christians in his time:

"Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad also with exceeding joy." Again: "That the trial of your faith being much more precious than gold that purifieth though it be tried with fire, might be found unto peace, and honour, and glory, at the appearing of Jesus Christ."

In the testimony just cited, there is another interesting reason suggested for the affliction of Christ's disciples. And it is one which must be touching to the hearts of all who truly love their Lord. It is, that as he was pre-eminently "the man of sorrows," there is a congruity in their participating in suffering, that in this respect, as in others, they may be conformed to his example. Paul also makes express and repeated mention of the same thing. "If children, then heirs of God, and joint heirs with Christ, if so be that we suffer with him, that we may also be glorified together." He speaks of this communion with Christ in suffering, as a characteristic of discipleship, and as a high privilege, "Always bearing about in the body the dying of the Lord Jesus."—"For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." Christians, therefore, in primitive times, gloried in their severest sufferings. And now, no consideration is more efficacious in fortifying the believer against fainting than the idea of the sufferings of Christ for us. It would seem that they who have been privileged to endure nothing for Christ's sake, would scarcely be admitted to reign with him in glory.

And as we should endeavour, while in the world, to glorify God to the utmost of our power, by letting the light of a holy example shine forth, so there is no situation in which piety appears to greater advantage, than when exercised in deep affliction. What disposition can be conceived as possessing more moral beauty, than the grace enjoined in our text; cheerful, quiet submission to the will of our heavenly Father, under the heaviest pressure of his hand. And as we all are conscious that there is yet much impurity and dross cleaving to our nature, we should rejoice in being subjected to a process, though it be a fiery one, by which we might be more and more purified from sin. Indeed, we cannot do without this salutary discipline: our salvation, probably, depends upon our sufferings as a means of conservation in a state of grace. We ought not, therefore, "to think it strange concerning the fiery trial, which is to try us, as though some strange thing happened to us; but should rather rejoice, inasmuch as we are partakers of Christ's sufferings, that when his glory shall be revealed, we may be glad with exceeding joy."

"Be still, and know that I am God." Be calm and submissive; be not alarmed nor perturbed; let your resignation to the Divine will be unreserved and cheerful. Seize the occasion, which severe afflictions offer, to show your entire willingness that God should govern and dispose of you and yours according to his own sovereign will. He is wise, and knows how to order every thing for the best. He is powerful, and can bring light out of darkness, and good out of evil. He is faithful, and will certainly fulfil all his gracious promises. He is good and merciful, and will consult the best interests of his children in all his dealings towards them; and even those events which seem to be most adverse, he will so temper and overrule, that ultimately, and relatively, they will be made to work for their good. Under sore and unexpected bereavements, the human heart will bleed; and the susceptible feelings will be lacerated, and the gush of sorrow will have its course; but grace comes in and suggests considerations which ought to moderate our grief; and to teach us to be quietly submissive to the hand of the Almighty. It is a blessed state, when the feelings of the man are absorbed in the nobler feelings of the Christian; when our will is swallowed up in the will of God. What He doeth we know not now, but we shall know hereafter. It will not be long until we shall be able to see, "that he hath done all things well."

In the recent mournful dispensation of Divine Providence, we see how many hearts may be wounded, and how many joys withered, by a single stroke. In this interesting group of mourners, we behold the aged parents weeping over the lifeless body of a much loved, and very lovely daughter. They have lived to witness the premature departure of one, whom they might naturally have expected to be a comfort to them in their declining years, and to wipe from their foreheads the cold drops, in a dying hour. Parental bereavements admit of less alleviation, than others, from earthly considerations. The friends and comforts which, late in life, we lose, we cannot hope to have made up to us. And, sometimes, the parents of a numerous offspring are preserved so long, that they survive all, or most of their children; and they stand, like aged trees, which, by successive storms, have been stripped of their foliage and branches. But, although bereaved parents cannot draw much consolation, under their afflictions, from this world; yet the rich consolations of the Gospel are accessible to them, and peculiarly appropriate to their condition. The pious do not know how to appreciate the promises of God rightly, until, in the hour of affliction, they are made to experience their power and sweetness. We cannot blame these parents for mourning the loss of a first born and very amiable daughter; but we trust that they now find support and comfort in that God on whose Almighty arm they have long trusted. They have not now for the first time, to learn the riches of that grace which is treasured up in Christ Jesus; and may they be enabled to come now to that fountain of mercy, by the streams of which they have been so often refreshed and comforted, under former trials!

The grief of affectionate brothers and sisters also, flows this day, in a strong current. They feel as if a part of themselves had been taken away; and yet they can scarcely realize the extent of their calamity. It often requires time for grief to become rooted in the soul. The first gush of sorrow from the bleeding heart, is indeed a more sensible emotion, but the full value of our loss is not felt, until after serious reflection. It is a painful thing to be separated from those around whom our earliest and tenderest affections were entwined. The thought of never again, in this world, seeing a face, from which always the most benignant affections beamed upon us, cannot but leave a melancholy and heart-sinking impression. Who can adequately describe the anguish produced by the sudden severance of hearts, long cemented in the bands of the tenderest affection! But, though nature will be obeyed, and the floods of sorrow cannot be altogether restrained, yet there is a Christian duty incumbent on those placed in these circumstances. The command does not say, that we should not weep, but that we should not sorrow as those that have no hope. Christians are not divested of the common sensibilities of humanity; but they possess principles much higher than mere humanity, by which they moderate their passions, and by which the stream of natural sorrow may be sanctified, and turned into that of "godly sorrow, which worketh a repentance not to be repented of."

But among the weeping mourners, on this sad occasion, I see some, who though deeply affected, can scarcely be supposed capable, on account of their tender age, of estimating the irreparable loss which they have sustained. I call the loss of a mother irreparable; because, however many affectionate friends may stand ready to do all in their power to supply a mother's place; yet, the assiduity, forbearance, and tenderness, so requisite in the treatment of young children, can be expected in perfection from nothing but that affection, which the Creator has deeply implanted in the hearts of mothers. To those who have had long experience in the world, there are few ideas more affecting than that of a motherless child. But orphaned, as these dear little ones are, by the loss of one parent, they are, I may say, on this account, more peculiarly the care of a covenant God, whose promise extends not only to believers, but to their seed, and whose kind care extends especially to such children of the faithful, as have been bereaved of one or both parents. These dear children, we confidently trust will be the objects not merely of God's common goodness, but of his special grace; and after spending a life of usefulness in acts of piety and beneficence, will enjoy the blessed privilege of regaining their beloved mother, in the mansions of glory, where sickness, death, and tears, will be known no more.

In addressing the interesting group of mourners now before me, I perceive one, whose griefs are too big for utterance, and whose swelling bosom cannot be soothed, at this time, by any of the common topics of consolation. An officious intrusion into the sacred recess of such indescribable sorrows, only serves to exacerbate, rather than mitigate the wounded spirit. All that the kindest friends can do, in such a case, is to let their warmest, tenderest sympathies fall in with the tide of overwhelming grief, which rejects all consolation. "Weep with them that weep." There is another thing which we can do, and that far more important, we can pray for our afflicted and bereaved brother. In such circumstances, prayer is almost our only refuge; for all our help must come from God. While the voice of man is powerless to afford relief, there is ONE who causes his voice to be heard even in the midst of the tempest. And his authoritative, his affectionate language to our beloved brother is, "Be still, and know that I am God." "God is our refuge and strength, a very present help in trouble." It is somewhere related of that eminently pious reformer, Luther, that when he fell into any great trouble, he was wont to say to his friends, "Come, let us sing the forty-sixth psalm."

A striking example of uncomplaining submission we have in the good old priest Eli, who, when informed that God was about to bring such judgments on his house, as would cause the ears of every one that heard them to tingle; meekly replied, "It is the Lord, let him do what seemeth him good."

And the patriarch Job, when deprived of all his property, and of all his children, humbled himself and worshipped God, saying—"The Lord gave, and the Lord hath taken away, blessed be the name of the Lord." "What, shall we receive good from the hand of the Lord, and shall we not receive evil?"

When Jesus visited the mourning family of Bethany, who were among his dearest friends, he did not say to the afflicted sisters, weep not—but the compassionate Redeemer united his tears with theirs; for it is written, "Jesus wept." These were indeed only the tears of sympathy, for it was in his benevolent purpose to restore the deceased brother to his disconsolate sisters. Here also, we have a striking illustration of the truth, that God's children are ignorant often of his kind designs, when he permits sore afflictions to come upon them; "If thou hadst been here," said both the weeping sisters, "my brother had not died." Their regret was keen, and unmitigated by any known circumstance; but in one short hour, they were, no doubt, glad that their Lord was not there—they rejoiced that their beloved brother had died; because the glory of God and the power of the Redeemer had now been manifested. Indeed, a gracious visit from Jesus will turn our bitterest sorrows into joy. His name—his word—his grace—has a mighty power to calm the swelling surges of overwhelming sorrow. He can say, as he did to the raging storm, "Peace, be still," and there will be a great calm. Were it not for thoughts of God—of his providence, and promises, and of the seasonable and effectual aid of his grace, grief would often drown the soul in perdition; as it often does work death in the heathen, and in the men of the world, who are without God, and without hope.

It would be in place here to speak of our dear departed sister, whose loss we now mourn; but this task will hereafter be better performed by another hand. And to this audience little need be said; for she was brought up among you from her childhood, and enjoyed the affectionate regards of this community in no common degree, as is manifest by the general and tender sympathy felt on this occasion. By her sweet simplicity, engaging vivacity, affectionate temper, and affable manners, our beloved friend endeared herself to her acquaintances and neighbours, wherever she resided. And in regard to her Christian character, she adorned her profession by a consistent life and conversation, in all the relations which she sustained.

Her latter end was calm and peaceful. She felt some dread of the pangs of dissolution; but in regard to what comes after death, she had no fear—her hope continued firm and her prospects bright to the last moment.

It is always a cause of lively gratitude, when God is pleased to sustain his dear children in passing through "the valley of the shadow of death." It affords to mourning friends the sweetest consolation which could be received under such sore bereavements. This consolation of our benignant Father has not been withheld in the present instance. Mourning friends are permitted to rejoice in the midst of their overflowing sorrow, in the confident hope, that the departed spirit of our dear sister, free from all sin and pain, rests sweetly in the love and beatified vision of her divine Redeemer.

"Blessed are the dead that die in the Lord, from henceforth; yea, saith the spirit, that they may rest from their labours; and their works do follow them."