Publishing Committee · Battle Creek, Mich. · Oct 2, 1856
ON KEEPING THE HEART. No. 1.
By Flavel
Keep thy heart with all diligence; for out of it are the issues of life.—Proverbs iv, 23.
The heart of man is his worst part before it be regenerated, and the best afterward; it is the seat of principles, and the fountain of action. The eye of God is, and the eye of Christians ought to be, principally fixed upon it.
The greatest difficulty in conversion is to win the heart to God; and the greatest difficulty after conversion, is to keep the heart with God. Here lies the very force and stress of religion; here is that which makes the way to life a narrow way, and the gate of heaven a strait gate. Direction and help in this great work are the scope of the text: wherein we have,
I. An exhortation, "Keep thy heart with all diligence."
II. The reason or motive enforcing it. "For out of it are the issues of life."
In the exhortation I shall consider,
First, The matter of the duty.
Second. The manner of performing it.
1. The matter of the duty: Keep thy heart. Heart is not here taken properly for the noble part of the body, which philosophers call "the first that lives, and the last that dies;" but by heart, in a metaphor, the scripture sometimes represents some particular noble faculty of the soul. Rom. i, 21, it is put for the understanding; their foolish heart, that is, their foolish understanding, was darkened. Psalm lxix, 11, it is put for the memory: "Thy word have I hid in my heart;" and in 1 John iii, 10, it is put for the conscience, which has in it both the light of the understanding and the recognitions of the memory; if our heart condemn us, that is, if our conscience, whose proper office it is to condemn.
But in the text we are to take it more generally, for the whole soul, or inner man. What the heart is to the body, that the soul is to the man; and what health is to the heart, that holiness is to the soul. The state of the whole body depends upon the soundness and vigor of the heart, and the everlasting state of the whole man upon the good or ill condition of the soul.
By keeping the heart, understand the diligent and constant use of all holy means to preserve the soul from sin, and maintain its sweet and free communion with God. Lavater on the text will have the word taken from a besieged garrison, beset by many enemies without, and in danger of being betrayed by treacherous citizens within, in which danger the soldiers, upon pain of death, are commanded to watch; and though the expression, Keep thy heart, seems to put it upon us as our work, yet it does not imply a sufficiency in us to do it. We are as able to stop the sun in his course, or to make the rivers run backward, as by our own skill and power to rule and order our hearts. We may as well be our own saviours as our own keepers; and yet Solomon speaks properly enough when he says, Keep thy heart, for the duty is ours, though the power is of God. What power we have depends upon the exciting and assisting strength of Christ. Grace within us is beholden to grace without us. "Without me ye can do nothing." So much for the matter of duty.
2. The manner of performing it is with all diligence. The Hebrew is very emphatical: keep with all keeping, or, keep, keep; set double guards. This vehemency of expression with which the duty is urged, plainly implies how difficult it is to keep our hearts, and how dangerous to neglect them.
The motive to this duty is very forcible and weighty: "For out of the heart are the issues of life." That is, the heart is the source of all vital operations; it is the spring and original of both good and evil, as a spring in a watch that sets all the wheels in motion. The heart is the treasury, the hand and tongue but the shops; what is in these comes from that: the hand and tongue always begin where the heart ends. The heart contrives, and the members execute: "a good man out of the good treasure of his heart, bringeth forth that which is good: and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for out of the abundance of the heart his mouth speaketh." So then, if the heart err in its work, these must miscarry in theirs; for heart errors are like the first concoction, which cannot be rectified afterward; or like the misplacing and inverting of the stamps and letters in the press, which must cause so many errata in all the copies that are printed. O then how important a duty is that which is contained in the following
PROPOSITION.—The keeping and right managing of the heart in every condition, is one great business of a Christian's life.
What the philosopher says of waters, is as properly applicable to hearts; it is hard to keep them within any bounds. God has set limits to them, yet how frequently do they transgress not only the bounds of grace and religion, but even of reason and common honesty! This is that which affords the Christian matter of labor and watchfulness to his dying day. It is not the cleaning of the hand that makes the Christian, for many a hypocrite can show as fair a hand as he; but the purifying, watching, and right ordering of the heart; this is the thing that provokes so many sad complaints, and costs so many deep groans and tears. It was the pride of Hezekiah's heart that made him lie in the dust, mourning before the Lord. It was the fear of hypocrisy's invading the heart that made David cry, "Let my heart be sound in thy statutes, that I be not ashamed." It was the sad experience he had of the divisions and distractions of his own heart in the service of God, that made him pour out the prayer, "Unite my heart to fear thy name."
The method in which I propose to improve the proposition is this:
First, I shall inquire what the keeping of the heart supposes and imports.
Second, Assign divers reasons why Christians must make it a leading business of their lives.
Third, Point out those seasons which especially call for this diligence in keeping the heart.
Fourth, Apply the whole.
First, I am to consider what the keeping of the heart supposes and imports.
To keep the heart necessarily supposes a previous work of regeneration, which has set the heart right, by giving it a new spiritual inclination, for as long as the heart is not set right by grace as to its habitual frame, no means can keep it right with God. Self is the poise of the unrenewed heart, which biases and moves it in all its designs and actions; and as long as it is so, it is impossible that any external means should keep it with God.170
Man, originally, was of one constant, uniform frame of spirit, held one straight and even course; not one thought or faculty was disordered; his mind had a perfect knowledge of the requirements of God, his will a perfect compliance therewith; all his appetites and powers stood in a most obedient subordination.
Man, by the apostasy, is become a most disordered and rebellious creature, opposing his Maker, as the First Cause, by self-dependence; as the Chief Good, by self-love; as the Highest Lord, by self-will; and as the Last End, by self-seeking. Thus he is quite disordered, and all his actions are irregular. But by regeneration the disordered soul is set right: this great change being, as the scripture expresses it, the renovation of the soul after the image of God, in which self-dependence is removed by faith; self-love, by the love of God; self-will, by subjection and obedience to the will of God; and self-seeking, by self-denial. The darkened understanding is illuminated, the refractory will sweetly subjected, the rebellious appetite gradually conquered.
Thus the soul which sin had universally depraved, is by grace restored. This being pre-supposed, it will not be difficult to apprehend what it is to keep the heart, which is nothing but the constant care and diligence of such a renewed man to preserve his soul in that holy frame to which grace has raised it. For though grace has, in a great measure, rectified the soul, and given it a habitual, heavenly temper; yet sin often discomposes it again; so that even a gracious heart is like a musical instrument, which, though it be exactly tuned, a small matter brings it out of time again; yea, hang it aside but a little, and it will need setting again before another lesson can be played upon it. If gracious hearts are in a desirable frame in one duty, yet how dull, dead, and disordered when they come to another! Therefore every duty needs a particular preparation of the heart. "If thou prepare thine heart and stretch out thine hands towards him," &c. To keep the heart then, is carefully to preserve it from sin, which disorders it; and maintain that spiritual frame which fits it for a life of communion with God.
This includes in it six particulars.
1. Frequent observation of the frame of the heart. Carnal and formal persons take no heed to this; they cannot be brought to confer with their own hearts: there are some people who have lived forty or fifty years in the world, and have had scarcely one hour's discourse with their own hearts. It is a hard thing to bring a man and himself together on such business; but saints know those colloquies to be very salutary. The heathen could say, "The soul is made wise by sitting still in quietness." Though bankrupts care not to look into their accounts, yet upright hearts will know whether they go backward or forward. "I commune with mine own heart," says David. The heart can never be kept until its case be examined and understood.
2. It includes deep humiliation for heart evils and disorders; thus Hezekiah humbled himself for the pride of his heart. Thus the people were ordered to spread forth their hands to God in prayer, realizing the plague of their own hearts. Upon this account many an upright heart has been laid low before God: "O what a heart have I?" Saints have in their confession pointed at the heart, the pained place: "Lord, here is the wound." It is with the heart well kept, as it is with the eye: if a small dust get into the eye, it will never cease twinkling and watering till it has wept it out: so the upright heart cannot be at rest till it has wept out its troubles and poured out its complaints before the Lord.
3. It includes earnest supplication and instant prayer for purifying and rectifying grace when sin has defiled and disordered the heart. "Cleanse thou me from secret faults." "Unite my heart to fear thy name." Saints have always many such petitions before the throne of God's grace; this is the thing which is most pleaded by them with God. When they are praying for outward mercies, perhaps their spirits may be more remiss; but when it comes to the heart's case, they extend their spirits to the utmost, fill their mouths with arguments, weep and make supplication: "O for a better heart! O for a heart to love God more; to hate sin more; to walk more evenly with God. Lord, deny not to me such a heart, whatever thou deny me: give me a heart to fear thee, to love and delight in thee, if I beg my bread in desolate places." It is observed of an eminent saint, that when he was confessing sin, he would never give over confessing until he had felt some brokenness of heart for that sin; and when praying for any spiritual mercy, would never give over that suit till he had obtained some relish of that mercy.
4. It includes the imposing of strong engagements upon ourselves to walk more carefully with God, and avoid the occasions whereby the heart may be induced to sin. Well advised and deliberate vows are, in some cases, very useful to guard the heart against some special sin. "I have made a covenant with mine eyes," says Job. By this means holy men have overawed their souls, and preserved themselves from defilement.
5. It includes a constant and holy jealousy over our own hearts. Quick-sighted self-jealousy is an excellent preservative from sin. He that will keep his heart must have the eyes of the soul awake and open upon all the disorderly and tumultuous stirrings of his affections; if the affections break loose, and the passions be stirred, the soul must discover it, and suppress them before they get to a height. "O my soul, dost thou well in this! my tumultuous thoughts and passions, where is your commission?" Happy is the man that thus feareth always. By this fear of the Lord it is that men depart from evil, shake off sloth, and preserve themselves from iniquity. He that will keep his heart, must eat and drink with fear, rejoice with fear, and pass the whole time of his sojourning here in fear. All this is little enough to keep the heart from sin.
6. It includes the realizing of God's presence with us, and setting the Lord always before us. This the people have found a powerful means of keeping their hearts upright, and awing them from sin. When the eye of our faith is fixed upon the eye of God's omniscience, we dare not let our thoughts and affections to vanity. Holy Job must not suffer his heart to yield to an impure, vain thought, and what was it that moved him to so great circumspection? He tells us, "Doth not he see my ways, and count all my steps?"
In such particulars as these do gracious souls express the care they have of their hearts. They are careful to prevent the breaking loose of the corruptions in time of temptation; careful to preserve the sweetness and comfort they have got from God in any duty. This is the work, and of all works in religion it is the most difficult, constant and important work.
1. It is the hardest work. Heart-work is hard work indeed. To shuffle over religions duties with a loose and heedless spirit, will cost no great pains; but to set thyself before the Lord, and tie up thy loose and vain thoughts to a constant and serious attendance upon him; this will cost thee something. To attain a facility and dexterity of language in prayer, and put thy meaning into apt and decent expressions, is easy; but to get thy heart broken for sin, while thou art confessing it; melted with free grace while thou art blessing God for it; to be really ashamed and humbled through the apprehensions of God's infinite holiness, and to keep thy heart in this frame, not only in, but after, duty, will surely cost thee some groans and pains of soul. To repress the outward acts of sin, and compose the external part of thy life in a laudable manner, is no great matter; even carnal persons, by the force of common principles, can do this: but to kill the root of corruption within, to set and keep up a holy government over thy thoughts, to have all things strait and orderly in the heart, this is not easy.
2. It is a constant work. The keeping of the heart is a work that is never done till life is ended. There is no time or condition in the life of a Christian, which will suffer an intermission of this work. It is in keeping watch over our hearts, as it was in keeping up Moses' hands while Israel and Amalek were fighting. No sooner do the hands of Moses grow heavy and sink down, then Amalek prevails. Intermitting the watch over their own hearts for but a few minutes, cost David and Peter many a sad day and night.
3. It is the most important business of a Christian's life. Without this we are but formalists in religion: all our professions, gifts and duties signify nothing. "My son, give me thine heart," is God's request. God is pleased to call that a gift which is indeed a debt; he will put this honor upon the creature, to receive it from him in the way of a gift; but if this be not given him, he regards not whatever else you bring to him. There is only so much of worth in what we do, as there is of heart in it. Concerning the heart, God seems to say, as Joseph of Benjamin, "If you bring not Benjamin with you, you shall not see my face." Among the heathen, when the beast was cut up for sacrifice, the first thing the priest looked upon was the heart; and if that was unsound and worthless the sacrifice was rejected.
God rejects all duties (how glorious soever in other respects) which are offered him without the heart.
He that performs duty without the heart, that is, heedlessly, is no more accepted with God than he that performs it with a double heart, that is, hypocritically.—Flavel.
ALL FOR HEAVEN.
They who, seeking bliss hereafter,
Keep their being's end in view,
Strive with steadfast, holy purpose,
Grosser passions to subdue;
Love not with that fiery feeling,
Eager after sensual joys;
But with constant, holy fervor,
Which no thought impure alloys.
Strange that man—creation's master;
Man, the heir of highest good;
He by whom the pure and lovely
Can alone be understood;
Man, with rich endowments favored,
Reason, intellect and speech,
Temporal blessings round him scattered,
Bliss immortal in his reach;
Truth Divine revealed to teach him
What to follow, what to shun,
What he is, and what he must be,
Saint redeemed, or wretch undone.
Strange indeed! that such a being
Should by passion's voice be swayed;
Sink himself, by base excesses,
To the brute's unhonored grave:
Madly forfeit that fruition
To the "pure in spirit" given,
Bartering for Satan's baub'es,
Earthly peace, and rest in heaven.
Vainly, knowledge, reason, conscience,
Strive to check a vicious course;
Nothing but the "new creation"
E'er can reach its stubborn source.
Thus alone may man, ennobled,
Spurn the path of sin he trod,
Quench the flame of hell-born impulse,
And proclaim the power of God.
Progress in Piety.
Is it not the habit of most Christians, after the first fervors of conversion, to content themselves with a uniform practice of the regular duties of religion, maintaining a fixed temper of mind, and expecting no very appreciable advances in piety, except, it may be in seasons of extraordinary revivals? At least it is unquestionable that the proportion is very small in the general church, who, in the strong language of David, "pant" after the Lord.
The Christian course is represented as a "race." How would it suit for a racer to stop at frequent intervals in his progress, or to start with ardor, and then, folding his arms, deliberately walk to the goal, as if no prize challenged him and no spectators gazed at him? Do most Christians exemplify the strong language of St. Paul, "Seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us"? What a spectacle would the church exhibit, if each member maintained the progressive spirit of his religion! Of course the collective mass would be progressive; the term revival would become obsolete, for the perpetual spirit of the church would be lively and active. *
By what means can we make more progress in personal piety? Is not the first reason of our small progress, (first in the order of time as well as in influence,) the want of a definite aim towards it? Is it not to be feared that most Christians entertain but a feeble conviction of the duty of spiritual progress, of "going on," as St. Paul expresses it? We abandon ourselves to the control of casual circumstances; and are asleep or awake as the influences around us may be dull or quickening. Is not this almost universally the case? Now what would we think of an artisan who should enter his shop and thoughtlessly take up his tools and apply himself indiscriminately to work on whatever materials came first to hand, and pursue this course from day to day until his apartments should be filled with fragments of work, with nothing complete—no definite and final plan? What of an architect who should lay his foundations without reference to the proposed building, or a navigator who should spread his sails alike to all winds, favorable and adverse, contemplating his desired port on his map, but not on his compass?
In religion more than anything else, we want distinctness, directness. Single out then the particular grace in which you are the most deficient, and apply yourself unto it distinctly and daily, until you have attained it. You can pray for other blessings, and perform other duties; but let this one be foremost. Think about it, plan for it, bend everything towards it.
This advice is applicable not merely to individual graces, but to the great summary blessing of sanctification. Whether we attain it gradually or instantaneously, we must address ourselves to its pursuit directly and earnestly, or never attain it. It is not an accident that may or may not occur in our experience, but an object to be aimed at and labored for.
Again, we should make it a rule in our devotions, especially in prayer, never to fail to receive immediate and sensible communications from God. The excellent Mr. Benson maintained this resolution to the last; and those who have read his memoirs know the result. This is entirely a voluntary matter with ourselves. God is always willing to bless us. If we apply to him in faith nothing can interfere. The rule we now suggest would preserve the mind in a state suited for the ready exercise of faith. How remarkably remiss are we in our most solemn devotions. Would we approach mere human greatness with the same indifference as we do God? Could we converse with an earthly sovereign with the same heartlessness? Would a man beg for his life as we plead for our souls? Christian, rouse thyself! Endeavor to feel more fully the reality171of the divine presence, especially in the closet. Make it a purpose in secret prayer not to cease thine importunity till thou art blessed. The mere purpose will destroy most of those desultory thoughts which intrude into the sacred retirement, and render its devotions vague and ineffectual.
If Christ were visibly present at the hour of prayer, would we apply to him as we now do? Would not our every word be more direct, more confident? And is he less really present, though invisible? Can we not habituate ourselves to a vivid and immediate realization of his presence? Who will doubt it?
Another reason is our casual way of reading the scriptures. We frequently say, but how seldom do we feel, that the scriptures are the Word of God? What would be the moral effect of a daily interview with an angel? But what archangel could speak to us as God speaks? If the heavens should open above us only once in our lives, and we beheld the excellent glory and converse with God, would not the scene stamp our whole character? Would we be ordinary men afterwards? Would not its glory, as in the case of Moses on descending from the mount, continue to beam around our persons? But God does converse as infallibly with us in his word. Alas! we do not intently apprehend it. The scriptures no doubt have an immense influence, even on the collective mind of communities where they are read, but it is amazing that they do not imbue and dilate more fully individuals' minds. If the perusal of classic writings is so important for the formation of a vigorous and elegant intellect; if the study of the models of art is so effectual to the improvement of genius, what ought to be the effect of a daily converse with the conceptions of the Infinite Mind?
Now if the classic records or celebrated specimens of art were to be glanced at as slightly, though as habitually, as the scriptures, would they ever impress their excellencies on the susceptibilities of genius? They must be examined; a paragraph or a feature must be studied, thoroughly, laboriously. In like manner should the scriptures be studied. In studying the models of taste, not only must their import be comprehended by the student, but the spirit, the anima which actuates the writer or the artist must be caught. This is the highest attainment of genius. There is much reading but little studying of the Scriptures. Our Saviour in his command uses the strongest language: "Search the Scriptures."
The point of our remarks is simply that we should study the word of God daily with express reference to the improvement of our piety. Such a method universally used, would develop an efficacy in the truth which would surprise the world. It would not be merely like the efficacy of those occasional circumstances or impulses which we usually depend upon for spiritual improvement, nor merely like that of the hortative addresses of the pulpit. These are all enfeebled by human frailty. It would be potent and sublime from its association with immediate inspiration and with the purest and grandest truths, such as occupy angel minds. A Christian mind thoroughly conversant with the scriptures, and accustomed to drink from them as from a fountain of spiritual refreshment, may not manifest such a convulsive zeal and spasmodic action as one which depends on impulsive influences; but it will always be more profoundly vigorous, and serenely spiritual, like the deep and steady river, in contrast with its tributary stream that leaps and worries down the neighboring hillside. Search then the scriptures, with the prayer that God would sanctify you by his truth, "and remember that his" "word is truth."
Another reason of the small effect of our efforts to advance in religion frequently is the indulgence of some cherished sin. There is no state of mind which will allow of spiritual progress but that in which we are pressing forward. One sin, however apparently insignificant, may interfere with the most powerful influences, like as a small object near the eye, may exclude the light of the very sun. "If I regard iniquity in my heart," says the Psalmist, "the Lord will not hear me."
Do you complain, Christian reader, of the barrenness of your soul, of the feeble influence of the means of grace upon your heart? Pause a moment and inquire if there is not some neutralizing element, some favored, perhaps concealed, sin. Rest not till it is expelled. Remember the struggle is for your soul; that one sin may be your ruin; unless removed it will be a spring, the secret machinery of which extends under all your future destinies, and which, touched some time or other, may explode with universal wreck, your whole eternity. Lay aside therefore every weight, and the sin that doth so easily beset thee, and run with patience the race that is set before thee.—Guide to Christian Perfection.
A short Sermon upon Diotrephes.
"I wrote unto the Church, but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not." 3 John 9.
Macknight's translation reads, "I should have," etc. Either translation sufficiently shows us the mischievous influence of this ambitious spirit in that church.
In one case, he prevented an inspired apostle from sending the church a letter; in another he nullified the letter actually sent.
Doctrine: Many a minister's labors are nullified by a Diotrephes in the church.
I. I shall show who is not Diotrephes.
1. He is not he whose godly walk and conversation secures for him the entire confidence of the brethren, and thus gives him great influence.
2. Nor he whose talents and education necessarily make him a man of influence.
3. Nor he whose well-known and oft-proved wisdom and prudence make him much sought unto in counsel.
These men do not generally seek influence. It is unavoidable. It follows them as their shadow.
II. I proceed in the second place to show who Diotrephes is.
1. Sometimes he is a man who never had his will broken. As a child, he expected the whole household to give way to him. As a church member, he expects the household of Christ to give way to him. He is willful and headstrong; often as unreasonable as a mere animal.
2. Sometimes he is a man of wealth. His riches give him authority in the world; and he takes it for granted that they ought to do so in the church. He can't at all comprehend the idea, that the vote and the opinion of his poor brother are worth as much as his own. He is verily persuaded that because he has been a great worldling, and scraped together great wealth, the household of Christ ought to defer to him.
3. Sometimes he is a man of some learning and much volubility; who fancies that his capacity ought to give his opinion authority.
III. In the third place, I proceed to set forth Diotrephes in action.
If the minister do not take him for counsellor, he is his enemy. His preaching is not right. "His usefulness is at an end." In questions of policy in the church, he never suspects there are others whose opinions should carry as much weight as his own. The will of the majority is no rule for him. With every movement does he find fault, unless he originated it.
IV. In the next place, I remark upon Diotrephes' character.
1. He is very unlike Christ who was meek and lowly.
2. He is very disobedient to the word, "Let each esteem others better than himself."
3. He is against that equality which Christ established in his church.
Practical Observations.
1. Diotrephes is most of the time in trouble; always looking for deference, he is always liable to think it wanting.
2. The church can take no surer road to trouble than to give way to Diotrephes.
3. Diotrephes will scarce be the friend of the minister. The natural influence of the religious teacher disturbs him.
4. It is best for each one to look for Diotrephes in his own pew. Perhaps he may find him in his own seat.
5. Diotrephes is sometimes married and his partner is a true yoke-fellow. The mantle of the ancient troubler in Israel sometimes falls upon a sister in the church.—Ohio Obs.
True Repentance.
The publican, praying in the temple, was a true penitent, and as such was accepted and justified. The New York Evangelist analyzes the publican's prayer in the following manner. It indicated,
1. A sense of his own sinfulness. His entire deportment, as seen in the temple, is that of one oppressed with a sense of his guilt. His eyes were downcast. He smote upon his breast as an indication of the grief which reigned in his heart. He stood afar off from the ordinary place of prayer, as though he were ashamed of his sin, and troubled in view of it. In all these a sense of sin is very manifest, and fully accords with the tenor of his prayer.
2. A broken heart. Had not his pride been thoroughly humbled, he would not have come into that public place, and in the presence of the boasting and scornful Pharisee, have made the confession and prayer that he did. But his heart was so thoroughly impressed with a view of his guilt, that he obviously thought not and cared not who was present. God was dealing with him, and he was imploring mercy to cleanse, to pardon and to save his soul.
3. A purpose to abandon his sins. He came directly to God with his wants, and cast himself wholly upon his forgiving love. He made no pretense of good works. He pleaded no merit of his own. He evidently felt himself justly condemned, without defense. He could only come to God who is able to save, and as a sinner, beg for mercy.
The Fallibility of Opinions
Every one must, of course, think his own opinions right; for if he thought them wrong, they would no longer be his opinions: but there is a wide difference between regarding ourselves as infallible, and being firmly convinced of the truth of our creed.
This is the sum of every part,
To love our God with all our heart;
That we should love our neighbor too,
And what we wish from him, should do.
'Tis short, and sweet, and good, and plain,
Easy to learn and to retain;
May grace divine our souls renew,
And 'twill be sweet to practice too.
The Quiet Culture of Duty
We may abound in meetings and movements; enthusiastic gatherings in field or forest may kindle all minds with a common sentiment; great revivals may bear away thousands on a torrent of sympathy: but it is all in vain if men do not retire from the tumult to the silent culture of every right disposition, and the quiet practice of every duty; in vain, unless they patiently engrave the commandments of God on the inward tables; unless they hear a still small voice in the soul, and retain a warmth there, when the noise has ceased, and the flames have died away, as on the mount of ancient revelation.
Keep your Spirit Cheerful.
I once heard a young lady say to an individual, "Your countenance to me is like the rising sun, for it always gladdens me with a cheerful look."
A merry or a cheerful countenance was one of the things which Jeremy Taylor said his enemies and persecutors could not take away from him.
There are some persons who spend their lives as if shut up in a dungeon. Everything is made gloomy and forbidding. They go mourning and complaining from day to day, that they have so little, and are constantly anxious lest what little they have should escape out of their hands.
They look always on the dark side, and can never enjoy the good that is present for the evil that is to come.
Religion makes the heart cheerful, and when its large and benevolent principles are exercised, man will be happy in spite of himself.