ÆäÀÌÁö À̹ÌÁö
PDF
ePub

THE

CHRISTIAN OBSERVER.

No. 168.].

M.

DECEMBER, 1815. [No. 12. Vol. XIV,

RELIGIOUS COMMUNICATIONS.

LIFE OF BLAISE PASCAL, (Continued from p., 715.) PASCAL'S conceptions of 1. purity of mind and modesty of discourse were of a much higher order than those which prevail in circles where no palpable violation of decorum would be to lerated. To habitual circumspec tion he added a scrupulous delicacy, by which his most familiar and unrestrained conferences were preserved untainted with any expression or allusion that could offend the most virtuous ear. His sister confesses that she stood in perpetual awe of him; for he would often point out deviations from propriety, in conversations which she had previously conceived to be perfectly chaste and innocent. He was remarkably vigilant of himself and others, lest any word should escape that might make an improper impression on, those who heard it. If, upon any occasion, Madame Perier praised the person of a fine woman, he would reprove her, saying, that "such observations, in the presence of young people especially, answered no good end, and they might excite imaginations which it were more desirable to repress." He was even of opinion, that mothers were not judicious in freely receiving the caresses of their children; such familiarities were productive of no real advantage, and habits might be formed which would eventually prove prejudicial. "There are a thousand other ways," said he, "in which we may bestow, tokens of tenderness and affection." His dislike of the terms I and me, in, conversation or writing, may, per

[ocr errors]

CHRIST. OBSERV. No. 168.

baps, appear like a studied singularity. He was always very delicate in speaking of himself, and carefully abstained from the use of appropriating expressions. "Christian piety," said he, "annihilates the human me, and human civility conceals and suppresses it. Those authors who, in speaking of their own works, say, my book, my his tory, my commentary, &c. are like a' citizen who calls the house he inhabits my house: it would be more correct to adopt a less ex clusive language, for there is com monly more of another's property in the books than of our own.' He would sometimes dilate this idea, in the following manner: "Pure selfishness is a hateful disposition; and those who attempt rather to conceal, than to eradicate it, are odious characters. This assertion may be controverted, by urging, that a selfish man, who conducts himself in a polite and obliging manuer, is by no means a proper object of contempt. Sucli an objection would be valid, if selfishness, considered in itself, as a disposition of the mind, were not a proper object of abhorrence, but our displeasure were directed against the inconveniences to which it exposed us: but if we detest self-love, because it is unjust in its own nature, as making itself the centre of all things around it, and being to itself instead of the whole universe, our hatred of it must be perpetual. Self-love may be regurded under two points of view, either as essentially unjust, by considering itself as having a right to be the centre and ultimate end of all its designs and actions; or as it is 5 H

inconvenient to others, from the exercise of a tyrannical spirit, which demands no less than an absolute subservience of all to its interests and pleasures. If the inconvenience arising from such a disposition be obviated by an exterior decency of deportment, the vice of selfishness will still remain : nor can you ever render it amiable in the eyes of those whose hearts abhor all iniquity. When its disagreeable effects are lessened or concealed, and it no longer appears in the character of an enemy, worldly men will no longer consider it as meriting disapprobation. But so base and unjust a temper can only be regarded without horror by those who are slaves of the same cupidity.

M. Pascal was most sincerely attached to his sisters; but his regard for them was exhibited in a manly tenderness, and by substantial kindness, and never by the effusions of a blind and partial affection: he loved them, but it was with a well-regulated and subordinate love, which was more concerned for their real welfare, and highest interests, than for the mere pleasing of them by flattering attentions to every inconsiderate wish, and a ready indulgence of their fancy or humour on every frivolous occasion. When information of the death of Jacqueline, his younger sister, was conveyed to him, he only said, "May God give us grace to die as well!" The reflections he made afterwards chiefly referred to the goodness of God to her, during her life, and some pleasing circumstances which occurred upon her death-bed; always concluding with this text of Scripture, "Bless ed are the dead that die in the Lord." Madame Perier did not bear the loss of her sister with the same calmness and equanimity; the overflowings of her sorrow sometimes verged toward an undue excess; and he would then gently reprove her, by urging that floods of tears and gloomy reflections

are not becoming in those who contemplate the death of the just. "Let us," said he, "join in praising the goodness of our heavenly Father, who hath so soon, and so abundantly recompensed the poor unprofitable services of our departed sister."

The nearest relatives of M. Pascal were sometimes pained and disconcerted by a seeming apathy and absence of affectionate regard, which they were ready to impute to a natural or acquired insensibility: but his apparent coldness and indifference were the result of certain principles by which he regulated himself in his intercourse with bis friends, and were by no means the indications of an unkind or unfeeling heart. The maxims adopted by this extraordinary man were, certainly, not of a complexion to gain a ready access to soft and effeminate minds, or to conciliate the approbation of those romantic spirits, who consider the fervent ebullitions of an impetuous passion as an indication of superior worth and excellence, and an essential ingredient in the happiness of human life. M. Pascal not only disclaimed all subjection to that somuch-admired delirium of reason which perverts sound wisdom into childish folly, and transports sober discretion into preposterous extravagance; but he disallowed in himself all peculiar attachment to any person, and earnestly entreated his nearest relatives, that they would not make him the object of their love. All his friendships were contracted and cherished in subordination to this maxim, “ that no created thing ought to constitute our happiness, or be essential to it;" and he always rebuked his sister for every undue - expression of regard for him which she at any time manifested. Madame Perier, being unacquainted with his mo tives for a conduct so contrary to the common usages of mankind, was frequently much distressed to see her most kind and affectionate

[ocr errors]

1

attentions received with a cold complacency. But an opportunity presented itself, in which she became thoroughly convinced that her brother was not wanting in kind and fraternal feelings towards her; for being in need of his as sistance, he embraced the occasion of serving her with such ardour and assiduity, that all her apprehensions were dissipated, and she attributed the seeming languor of his affection to the influence of his complaints. Still, however, there remained something enigmatical in his behaviour, and she never obtained a full solution of the mystery till the day before he died. She happened to be present in his chamber at a conversation which he held with a young gentleman of eminent piety; where, among other edifying lessons of Christianity, he delivered the following admonition: Never permit any of your fellow-creatures .to form an inordinate attachment to you. Few people consider this as a fault, because few seriously reflect on the real nature and dan gerous consequences of such a misplaced affection. By cherish ing the love of the creature in the soul, we defraud God of the heart, which is his property alone; we devote ourselves to the service of an idol, and seek for happiness in the enjoyment of created things." A few days after his death, a slip of paper was found in his closet, upon which this sentiment was pursued to a greater extent:-" To encourage any of my fellow-creatures to form an attachment to me, would be an act of the greatest injustice; and although the exercise of such an affection might give them pleasure, this would not lessen my criminality. I must deceive those in whom I should be the occasion of exciting a foud regard; for not being the ultimate end of any of my fellow-creatures, I possess nothing wherewithal to satisfy the demands of a supreme affection. Am I not upon the verge of the grave? The

object of whom they are enamoured will then shortly be no more. Now as I should be highly culpable in attempting to impose a falsehood upon any one, although my persuasions were tempered with the most refined gentleness, and my representations were productive of the highest delight; so should I be equally base and criminal, in studiously endeavouring to engage the affectionate attachment of any one. It is my duty to warn those who are disposed to assent to such a falsehood, that it is unworthy their belief; that no credit is due to such an illusion, nor ought they to become the willing captives of error, from the prospect of any pleasure they may obtain, or any advantage that may accrue to me. It is my duty to admonish them, that instead of permitting me to occupy their hearts, God alone is the proper object and termination of their affections, and the performance of his will the most suitable employment of their lives."

From a superficial view of the preceding sentiments, one might be induced to conclude that M. Pascal emulated a measure of sanctity, and detachment from his fellow-creatures, unknown to the Scriptures and inconsistent with the comforts of social intercourse; but on a nearer inspection, they may perhaps appear not very remote from the views of every true Christian, To refuse a surrender of the heart to any creature, is only to conform to the first commandment of the moral law, "Thou shalt have none other gods but me ;" and his unwillingness to become the object of attachment, is an acknowledgment that the tribute of the human heart is due to God alone. A love of complacency is not necessarily conjoined with a love of benevolence; emotions of the purest kindness may be cherished in a heart where a wise restraint is imposed upon the indulgence of strong personal attachments; and the lively exercise of all those charities whict

bless and gladden the social and domestic circle, is not inconsistent with principles which teach us that rest and happiness are the productions of a higher region, and that the uncontroverted dominion of the most amiable human passions may disturb and impair that divine love which brings down heaven to earth, and, unites earth to heaven. There is no true substantial blessedness but in "walking with God;" in 'union and communion with him; in having God "sensible to the heart." The perfection of these graces is indeed reserved for those who dwell in his presence and behold his glory; but if our treasure be now in heaven, our hearts will be there also, and inferior con'solations will be less esteemed and 'desired, as we advance in the divine life and acquire more of the spirit and temper of heaven". These maxims of M. Pascal were not singularly rigid, originating from a stern philosophic bias, or indicat, ***They that have more transporting apprehensions of the love of God, should take heed of despising those who have them not in just the same kind, or do not express them in the same seraphic -strains. They that have them not, should take heed of censuring those that with humble modesty, upon just occasion, discover and own what they.. do experience in this kind; much less should conclude, that because they find them not, there is therefore no such to be found; which cynical humour is too habitual to such tempers. If they do fanoy such to be weaker sort of persons, they may be sincere for all that. And it ought to be considered of whom it is said, that he would not quench the smoaking flax. The grace and spirit of Christ ought to be reverenced in the various appearances thereof: Whether we'be sober, or beside ourselves, the love of Christ constraineth us.' So "Under this state of mind we diversely may the apprehensions of that use the creature and the world, in love work in the same person, much the language of St. Paul,as not more in diverse. Christians should be abusing them; we do not enjoy, shy of making themselves standards to but merely employ, what God has one another; which they that do, dis- bestowed on us, and love it because cover more pride and self-conceit than acquaintance with God, and more admi- he wills that we should always ration of themselves, than of his love."-making use of what we possess with Howe's Works, p. 353. a discreet caution, according to

ing a monkish hardness and insensibility of heart; since we find the same sentiments breathed from the tender, amiable, and refined spirit of the pious and affectionate Fene"Jesus Christ hath declared, lon. without any restriction, Whosoever doth not renounce all that he hath, cannot be my disciple. (Luke xiv. 3.) It is, then, the duty of a Christian to renounce all that he possesses, even those things which are most innocent in themselves, since they would cease to be innocent if they could not be relinquished. Although it may be our duty to preserve with care the blessings which God hath bestowed upon us, yet the heart must not cleave to these things. We may make a sober and moderate use of them, but we must be willing and ready to resign them whenever they are withdrawn, by the dispensations of a wise providence. We are bound to a renunciation even of the persons to whom we are the most tenderly attached, those whom it is our duty more particularly to 1 love and observe in what this dereliction' consists; we must love our friends only with reference to God, and in subordination to him; we must use these benefits soberly, and only as we find a need of them; receiving consolation from their friendship, yet never seeking repose and full satisfaction of heart in them, but being always prepared to relinquish and yield them up, whenever it shall be the will of God. In this consists the unpolluted chastity of Christian friendship, when the holy bridegroom of the soul is desired and sought in an earthly and mortal friend.

[ocr errors]
[ocr errors]

the measure of our exigencies, reserving the heart for a more elevated and worthy object. It is in this sense that Jesus Christ requires as to abandon father and mother, brethren, sisters, and friends, since he came to carry a sword into the very midst of our families." Whatever reception these notions may find, it is sufficient for the present purpose to have shewn that M. Pascal's sentiments on these subjects were not the offspring of a cold, stoical, and contracted temper, since they are cherished and avowed by a prelate whose heart was susceptible of every warm and tender impression, who was animated by every kind and generous feeling that can dig nify our nature and endear man

toman..

[ocr errors]
[ocr errors]

The religion of Jesus Christ may not improperly be compared to a circle of graces; where all the different and seemingly opposite virtues meet in one common centre; where the various and complicated springs of human thought and action are subjugated to one principle, are governed by one law; and wherein excellencies the most remote and dissimilar concur to form and exhibit an uniform, consistent, and lovely.character, bear-ing in all its aspects the features of a refined and elevated humanity.

Whenever unassisted reason has presented us with a pattern of excellence, it has generally been -composed of virtues. of one order. We have been shewn a magna-nimity without meekness, friend-ship without promiscuous benevolence, and wisdom without simplicity: nor does the mere natural mind conceive, that extremes may meet and coalesce in the same individual, without producing, confusion or deformity. The sincere and ofaithful disciple of Jesus Christ must 1therefore necessarily appear before the world as an inconsistent or paradoxical character: for, as in the

Euvres Spirituelles..

perfect life of our Lord and Saviour, we see majesty and meekness, glory and contempt, exaltation and shame, all-sufficiency and the deepest poverty, strangely blended together; hence he who most closely and successfully traces the footsteps of his Divine Master, will, ike Moses of old, reflect some scattered beams of the unequalled purity and brightness of his character.

The religion of Jesus is a religion of love: it cannot therefore counterance the extinction of those kindly feelings which are the cement of human society, the spring and source of our most unalloyed comfort, and altogether suited to the present condition, as well as congenid to the original constitution, of nan. But the beauty and glory of our first nature is sullied and darkned by moral depravity; our best ffections are captivated by phantoms and shadows; error and false ood seduce the understanding; and the heart is per verted by aversion and disloyalty towards it Creator and Lord. To rectify thisdisordered condition of the soul, raise it from its state of ruin, to eparate the unhallowed ties by wich it adheres to the creature, ad to teach it to seek an all-sufficmey of rest, and peace, and delight in God, comprehend the whole prport and design of Pascal and enelon ; a design noble in its ciception, in full harmony with me oracles of Divine Truth, calcuted to inspire us with every benevlent affection, and prompting u to abound in works of loving-kinness and mercy, A servant of Gd must often be contented to apear, before the superficial obsivation of a mere worldly man,s a paradoxical cha racter, exhilling inconsistencies which he is nable to reconcile. The contras which meet and coalesce in th mind of a sincere Christian, has been thus beautifully displaye by the. illustrious Verulam: "H bears a lofty spirit

« ÀÌÀü°è¼Ó »