OUR BEARING TOWARD OPPOSERS.
By M. W. H.
Often in our intercourse with mankind, we meet those who having entrenched themselves, unwittingly, it may be, in conceit and self will, seem almost invincible to the best arranged arguments—sometimes even to absolute proof. How then are such to be met? May we remind you that if such be approached as fellow candidates for an immortality, inconceivably bright and glorious, to whom the concerns of the eternal world are of the greatest importance, their antagonism is not aroused; and if need be, let their superiority be conceded, politely and kindly, and thus disarm that rage, almost malignity, too often perceptible in the baffled. For do we not know that the entering in of the principles of the Prince of peace, will remove the spirit that called forth the scathing remark of Jesus to the self-righteous of his day, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of heaven," or the too true but stinging words of a modern writer, (Victor Hugo, a novelist) "You, who esteem yourselves moral, respectable, exemplary and pious, are dupes of self-righteousness, so that publicans and harlots are nearer than you to the kingdom of heaven." Were it not so sorrowful, it would be amusing to observe how easily irritated are those who undertake to sustain that in which the Scriptures will not bear them out. He who hath manifestly the right, can well afford to be good natured, and when so often we perceive in this the gross departure from propriety in those who stand as the representatives of the theories of collected christendom, we can easily fancy there is but a vail of decorum, studiously thrown over a deeper hostility which they would fain conceal by respectful appearances. And we are led to the query, Is the time approaching when the present restraints will be overborne!—when more value shall be attached to the forms than the spirit of christianity?—estimating the purity of men by their speculative opinions, rather than by their practical conduct? when even intellectual freedom must be sacrificed for uniformity of faith? when, alas! a difference of religious sentiments may dissolve all the ties of human brotherhood? when sectarian jealousy may prove sufficiently strong to overcome the odiousness of persecution? If so, then wide-spread will be the sorrow occasioned by the indefatigable zeal, with which the adherents of the "Orthodoxy" may exercise their power! As yet we can scarcely believe this possible; but, should the future develope such measures, will they do aught more than (as is usual in similar cases,) to establish more firmly than before, those whose principles are founded upon Scripture? and therefore, many will be found, who, like Ezra, "shall be strengthened as the good hand of God is upon thee," and therefore be excited to true daring instead of intimidated by the prospect of danger. But that the majority will so maintain their integrity, we dare not expect; for may we not expect that, in such cases, "some of them of understanding shall fall." See Dan. xi, 35. Then let each learn to be wary, watchful, and prayerful, never venturing upon Peter's assurance, lest like him we fall as fatally; but be this ever our language: "Nor confidently say
We never will deny thee, Lord,
But grant, we never may." There should be no yielding the truth, but on the contrary, we should be frank to express our convictions, and firm to maintain them with those who are so debased by such servile deference, even to the errors of antiquity, as constrains them to look with disfavor upon anything that looks like innovation, and therefore leads them to regard as visionaries, all who hint an hypothesis, involving principles not regarded altogether orthodox, according to their established ideas. Nor yet, should we compromise our integrity, for the good opinion of any, for we can but pity those who show themselves so vacillating in their faith, as ever to be ready to take sides with the strongest. Nor need one's principles be compromised by such concession, any more than were Paul's, who himself assures us that he "became all things to all men that he might win some," and hence has been termed "the courteous apostle." Yet who for a moment supposes he had anything, but unswerving fidelity to "the faith once delivered to the saints," and integrity of conduct, as approved by his withstanding Peter to the face, because he was to be blamed "for his dissimulation." Indeed, no greater influence need be desired, than that awarded to a sincere conviction of the integrity of a person by those whom they seek to influence; for nothing valuable can be attained by seeking to affect others by external means, if the silent, but more potent influence of personal merit be wanting.
M. W. H.
Malone, N. Y.