Publishing Committee · Battle Creek, Mich. · Jun 24, 1858
FLAVEL'S TOUCHSTONE.
CHAPTER VI.
Discovering the soundness or corruption of men's hearts by the manner in which they regard indwelling sin.
Section I. Nothing more thoroughly discloses the real state of men's hearts than the manner in which they regard indwelling sin, or the practice of sin; this topic, therefore, deserves a careful and ample elucidation.
Several considerations relative to the views and feelings entertained by holy and sinful men respecting the practice of sin, and sin in the heart, must be mentioned in order to manifest who are the children of God, and who of the wicked one.
Section II. By considering the different reasons for which saints and sinners respectively abstain from the indulgence of sin, we may perhaps ascertain to which class we belong.
1. A false professor, or unrenewed man, may abstain from some sins because they are inconsistent with the commission of others. Thus hypocrisy and profaneness, prodigality and covetousness, are opposed to each other, so that but one can reign at a time.
2. An unsanctified man may be hindered from the commission of some sins by the restraint of divine Providence. It often happens, when men have conceived sin and are ready to execute it, that they are unexpectedly prevented; and through these interpositions of Providence, by which the designs of the wicked are overthrown, the world is saved from numberless evils.
3. A wicked man may abstain from some sins merely because the commission of them is inconsistent with his constitutional make, or repugnant to his health. Thus some men cannot be drunkards if they would; others cannot be covetous and base.
4. Men totally destitute of moral goodness may be deterred from the commission of many sins by the force of education, the principles of morality, the authority of superiors, or the influence of popular opinion.
5. Such men may abstain from many sins through fear of their temporal consequences. Thus they may avoid such sins as are punishable by human laws, and such as are followed by infamy and detestation among men; and some even look further, to the punishment of sin hereafter; they are not afraid to sin, but they are afraid to burn.
These are some of the reasons why ungodly men sometimes refrain from the commission of sin.
Section III. The reasons for which the saints abstain from indulging in or committing sin are such as manifest them to be children of God.
1. A primary reason why they abstain is, that all sin is opposition to the Being whom they love supremely, and who is worthy of all love and obedience. The love of God which is shed abroad in their hearts, renders indulgences peculiarly painful to them, and so far as it prevails, is an effectual restraint.
2. The saints cherish a holy fear of God, which renders the indulgence of sin exceedingly odious and repugnant to them. This fear exists wherever holy love and adoring reverence are exercised toward the supreme Being; and good men are as much actuated by it in secret as in public; it keeps alive the reflection that the eye of Omniscience is upon them.
3. They feel a settled aversion to the indulgence of sin on account of its evil and injurious nature, its polluting and debasing influence, and its horrible effects; they have an abhorrence of it on its own account, which greatly restrains them from sinful thoughts and feelings, as well as actions.
4. The people of God abstain from sin because it is repugnant to the holy principles by which they are actuated, and contrary to the pious habits which it is their happiness to cultivate. They find their enjoyment in the performance of duty, and feel the influence of a thousand motives to constancy in the discharge of it; but the indulgence of iniquity in heart and life fills them with regret and misery; it wounds their own souls, obstructs their peace and dishonors the cause in which their present and eternal interests are involved.
5. It is the nature of that repentance which characterizes the saints, to turn them from sin in every form. They hate and abhor it for its own sake, for its intrinsic evil; they loathe themselves on account of it; they are filled with holy sorrow, with ingenuous self-condemnation, abasement and regret in view of it, as committed against God. Thus those who have felt the workings of genuine repentance are, as it were, impelled to abstain from every kind of disobedience.
6. The children of God remember that the blessed Jesus suffered the death of the cross on account of sin; "therefore the love of Christ constraineth them; for they thus judge, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again. Their old man is crucified with him, that the body of sin might be destroyed, so that henceforth they should not serve sin."
Section IV. The character of saints and sinners respectively is manifested by their hatred of sin. A few particulars will suffice to show why the wicked sometimes hate sin.
1. Although an unholy man will not hate sin for its own sake, nor as existing in himself, yet he may exercise a kind of hatred toward it as exhibited in others. Thus a proud man may hate the appearance of pride in his neighbor. He that has a beam in his own eye, a grossly corrupt heart or depraved practice, may be quick to espy a mote in another's eye, some comparatively venial fault, and be swelled with disgust and aversion on account of it.
2. A wicked man may hate sin as a criminal may hate the gallows, for its effects; its guilt, its intrinsic evil, excites no concern, but its connection with hell is odious. The unsound professor sometimes wishes that there were no threatenings in the Bible against sin. When sin entices, I would, saith he, but I fear the consequence; could I separate thee from perdition, I would gladly comply.
3. The hatred of sin which sinners from various motives may sometimes feel, is not habitual and permanent; it is not such as greatly to weaken their love of iniquity in themselves, or their approbation of it in the general practice of the world.
The people of God hate sin for totally different reasons, and their hatred is of an opposite nature.
1. They hate it because it is evil in itself, because it is opposed to the supreme Being and to all goodness, and ruinous in its influence and effects. Its evil and odious nature excites hatred and opposition wherever the love of holiness exists.
2. They hate it in themselves more than as exhibited by others; for they are more affected by the consciousness of their own sins than by the consideration42of those which they perceive in their neighbors.
3. They hate not this and that sin merely, but sins of every description, all sin; which no hypocrite, or self-deceiver or unregenerate man can ever pretend.
4. They hate sin with an irreconcilable aversion; nothing could induce them to regard it as they once did; they have begun to oppose it, and will never cease to abhor and contend against it until this warfare shall cease to be necessary.
5. Their hatred of it is supreme; they hate it as the root and essence of all evil; their aversion to it is equalled in strength only by their love of holiness.
Section V. The troubles and sorrows which men have on account of sin discover who has genuine and who false religion.
All concern on account of sin does not imply true religion; some have reason to be alarmed in view of their concern itself.
1. Such are they who are troubled when they have committed some gross sins which startle conscience, but who are not filled with anxiety and penitence for secret sins, for sins of thought, for sins which defile the soul, for all sin.
2. They undoubtedly have graceless hearts who are distressed at the discovery of their sins by others, but who are not troubled on account of their guilt. Multitudes there are of this class: they are not awed by the consideration that God sees them; they are concerned chiefly that their appearance before men may be reputable; they scruple not to commit ten sins against God in order to hide one from the eyes of men.
3. An unholy man may be greatly distressed with the sufferings or embarrassments which his sins have brought upon him, while he regards not the sins themselves.
But the distress and anxiety of the saints on account of sin are of another kind, and imply a very different character.
1. They are troubled because God is dishonored because his holy law is violated, and the interest of his kingdom is disregarded or opposed.
2. They are troubled because sin defiles and debases their souls, renders them unfit for the presence and enjoyment of a holy God, and interrupts their love of purity.
3. Sin brings trouble and sorrow to the people of God, by occasioning the withdrawal of his gracious presence, and obstructing their communion with him.
4. Their distress and anguish on account of sin are far greater, far more pungent, than any other men feel; they can bear other troubles, while they nearly sink under those occasioned by sin.
5. They give vent to the sorrow and misery which they feel on account of sin, rather in secret than in the presence of their most intimate acquaintance; indeed they can hardly express what they feel to mortals, but God knows their hearts, and to him they can unbosom themselves without embarrassment or fear of misapprehension.
6. They never obtain relief from these troubles by such means as unsanctified men employ; they apply to the Physician of souls, and are relieved only when they obtain pardon and reconciliation through his blood.
Section VII. I proceed to notice some things by which the dominion of sin is implied.
1. The dominion of sin consists in its prevailing sway over men, and their voluntary subjection to it; hence deliberate consent to acts of wickedness, or to sinful thoughts and feelings, proves that sin reigns in the heart. Good men do not thus consent, though they may sometimes through the violence of temptation fail from their steadfastness.
2. The habitual practice of sin shows its dominion over the heart.
3. Delight in the ways of iniquity implies the uncontrolled authority of sin and a willing subjection to it; hence it is said of the servants of sin, "that they have chosen their own ways, and their soul delighteth in their abominations."
4. Impatience of Christ's government and service, weariness of serious exercises and pious habits, and love of amusement, indicates a heart subject to the dominion of sin.
There remain to be considered some particulars, to show that the saints are not in subjection to sin as the wicked are.
1. If they fall into sin, they cannot reflect on it without shame and sorrow; but the wicked either derive satisfaction from the review of their sinful indulgences, or with stupid insensibility dismiss them from their recollection.
2. When the people of God fall into one sin, they are greatly excited by that to guard against the commission of others; not so the servants of sin; the more they practice iniquity, the more their inclination to sin is strengthened.
3. It is the prevailing desire and earnest prayer of the saints to be in every respect freed from sin, from the love, the influence and the practice of it; on the contrary, those who serve sin, consider their bondage to be liberty; they love their lusts, and would esteem deliverance from them a hardship.
4. The saints pray for nothing more frequently or more ardently than to be kept from the commission of sin; they implore nothing more earnestly than the assistance of God's grace to fortify them against temptations; they have scarcely any occasions of more lively gratitude and joy than are furnished by those interpositions of Providence which prevent their falling into sin; they use their own best endeavors to avoid the occasions of sin; they are unhappy when they have gone astray; and they have comfort and peace only when piously engaged in the discharge of some duty; from all which it is evident that they are not under the dominion of sin, and do not allowedly practice it.
Section VIII. There remains to be considered one particular with reference to the manner in which men regard sin; it is their opposition to it, whether in heart or practice.
1. There is a universal and a particular opposition to sin; the former is maintained by the regenerate, the latter may be exerted by unregenerate men. As the saints hate, so they oppose every false way, and they must needs do so, for they hate and oppose sin on its own account, because it is sin; with them, therefore, there can be no reservation, no favorite lust, which will not, with sin in every form, meet their aversion and resistance.
But on the contrary, if unsanctified men make any opposition to open immoralities, they will reserve and cherish their own secret sins; for they are not opposed to sin as such, but rather to its disgraceful or fatal effects.
2. The opposition of the saints to sin is founded not merely nor chiefly in their consciences, but in their hearts; whereas, if wicked men discountenance it from any other than worldly motives, their dislike arises so entirely from the remonstrances of conscience, that their hearts will at the same time love and defend it as earnestly as ever.
There is an irreconcilable enmity and aversion between a holy heart and all sin; therefore the reason, the conscience, and the affections of good men are opposed to it; but sin is the very element of unholy hearts, the wicked love its ways, and if their consciences oppose it, they hate their consciences rather than the thing opposed.
3. Sin is habitually and perpetually opposed by the people of God; they have waged a war of extermination against it, and while the enemy is unsubdued, will never cease to contend; but the partial opposition of sinners is unsteady and transient, being remitted and renewed as interest, or caprice, or slavish fear shall direct.
4. They who are sanctified oppose the root as well as the branches, the existence as well as the influence and effects of sin; but the wicked are concerned only to prevent its unhappy consequences.
5. The saints, in the strength of the Lord and the power of his might, exert themselves to oppose sin; but the ungodly trust in an arm of flesh, in the strength of their resolutions or the security of their self-righteousness; the weapons which they employ in this warfare are not spiritual but carnal, and therefore impotent and futile.
6. Such is the opposition made by the saints against sin, that their unholy propensities are subdued, their sanctification is promoted, and their progress in the divine life accelerated; but the wicked gain no advantage by their feeble and inconstant proceedings against sin; they may in their way pray and hear, and vow and resolve, and when all is done, they are still the servants of sin, their corruptions are unsubdued, and their hearts devoid of holiness.
MUSIC.
By Charles Wesley
BY CHARLES WESLEY.
'Listed into the cause of sin,
Why should a good be evil?
Music, alas! too long has been
Pressed to obey the devil;
Drunken, or lewd, or light, the lay
Flows to the soul's undoing,
Widens and strews with flowers the way
Down to eternal ruin.
Who on the part of God will rise,
Innocent mirth recover,
Fly on the prey and seize the prize,
Plunder the carnal lover;
Strip him of every moving strain,
Every melting measure,
Music in virtue's cause retain,
Rescue the holy pleasure?
Come, let us see if Jesus' love
Cannot as well inspire us:
This is the theme of those above,
This upon earth shall fire us:
Try, if your hearts are tuned to sing;
Is there a subject greater?
Melody all its strains may bring,
Jesus' name is sweeter.
Jesus the soul of music is,
His is the noblest passion;
Jesus' name is life and peace,
Happiness and salvation!
Jesus' name the dead can raise,
Show us our sins forgiven,
Fill us with all the light of grace,
Carry us up to heaven!
Who hath a right like us to sing,
Us who his mercy raises?
Merry our hearts, for Christ is King,
Joyful are all our faces.
Who of his love doth once partake,
He in the Lord rejoices;
Melody in our hearts, we make
Melody with our voices.
He that a sprinkled conscience hath,
He that in God is merry;
Let him sing psalms, the Spirit saith,
Joyful and ne'er be weary;
Offer the sacrifice of praise,
Hearty and never ceasing,
Spiritual songs and anthems raise,
Worship and thanks and blessings.
Come let us in his praises join,
Triumph in his salvation,
Glory ascribe to love divine,
Worship and adoration.
Heaven already is begun,
Opened in each believer,
Only believe and then sing on,
Heaven is ours forever.
The Purpose of Chastisement
Every chastisement is gracious; it is sent that you may be a partaker of God's holiness.
Our gracious God always consults the well being of his children, in all his dealings with them.
Wearing Mourning.
THE custom of changing the entire apparel of a numerous family on the death of a relative, produces not unfrequently great privation and pecuniary embarrassment. Often has the little all, left by the industry and frugality of the deceased parent to support the widow and children, been sadly diminished, or altogether swept away, by being devoted to the purchase of unnecessary garments of mourning apparel, which, under a more healthy public opinion, might have been dispensed with, and the children supplied with other and far more necessary articles of comfort. We would not treat this question lightly or harshly; the custom is dictated by the most delicate impulses and sympathies of our better nature; still it is a custom which could well be dispensed with altogether.
We make these remarks in all kindness, upon what seems to us a useless expense, towards those who feel compelled by public opinion and habit to follow the custom. It seems to us that these trappings of grief are entirely useless where there is real grief, a hollow mockery where there is not. The objections against the custom are, it is useless, inconvenient and expensive. In Summer, mourning dresses are the most uncomfortable of any that are worn. And what use do they serve? To remind us that we are afflicted and bereaved? We need no outward memorial of that melancholy fact, nor do we desire to be pointed out to an unsympathizing world as one that asks public attention to the circumstance. Shall a suit of sable be worn because it is grateful to our own individual feelings—because it affords us solace and comfort in our bereavement? We can derive no consolation from such a source, or from any such outward signs of grief.
The custom is inconvenient. It throws the bustle and responsibility of making purchases and making garments, upon a family at the moment when, on every account they most imperatively require seclusion and retirement; when, worn out with watching, care, anxiety and grief, they need quiet and repose. To us there is a shocking unseemliness, had almost said sacrilege, in turning the house of death into a shop for the dress-maker! Who that has ever witnessed what usually passes upon such occasions—who that has seen the afflicted dragged forth to be dressed for the pageant, harrassed by inquiries about gowns and bonnets, or heard, intermingled with sighs, sobs, and tears of anguish, paltry discussions about the adjustment of a cap, or a ribbon—who has seen all this without seeing and feeling that it was unbecoming and ill-timed beyond all power of words to express. Who will be among the first to throw off this vassalage to the decrees of an oppressive custom—this servility to diseased public opinion? Many have done so already—who will imitate their laudable example?
There is nothing in the color of black which is in reality any more mournful, only for its associations, from habit, than in any other color. The fop in his suit of black does not look half so solemn as do some others in blue or drab. In China the color of mourning is white; in Turkey, blue or violet; in Egypt, yellow; in Ethiopia, brown. Each people, says a writer, profess to have their reasons for the particular color of their mourning apparel. White is supposed to denote purity; yellow, that death is the end of human existence here, as the leaves when they fall and the flowers when they fade, turn yellow; brown denotes the earth to which the dead return; blue expresses the happiness which it is hoped that the departed enjoy; and purple or violet, sorrow on one side and hope on the other, that color being a mixture of black and blue. In a dress devoid of ostentatious vanity, the dead can be as much respected in one color as another.—Sel.
No Cowards in this War.
When the Dutch fleet drew near to Chatham, fearing it might effect a landing, the Duke of Albemarle determined to prevent it by inspiring the men with his own dauntless spirit. Calm, as if beyond the touch of death, he took his position in the fore front of the battle, thus exposing himself to the hottest fire from the hostile ships. A loving, but over-cautious friend, seeing him in such peril, darted forward, seized him by the arm, and exclaimed in great agitation,
"Retire, I beseech you, from this shower of bullets, or you will be a dead man!"
The noble Duke, releasing himself from his grasp, turned coldly on the man who would tempt him to cowardice in the hour of his country's need, and replied,
"Sir, if I had been afraid of bullets, I should have quitted the profession of a soldier, long ago."
He had counted the cost before going to war, while, alas, many who enroll their names beneath a holier banner, do so only in view of the sunshine, the music and the pay. But there is fighting to be done in the holy war, there are reprisals to be made and captives to be taken and cared for.
The follower of the Crucified may be alone and in a humble station, among men of influence and talent. Unbelief may whisper, the odds are against you; one cannot chase a thousand, nor two put ten thousand to flight. Yield only a little, guard your reputation for politeness and delicacy of feeling; the world cannot appreciate your motives; they will call your principle, bigotry; your steadfastness, obstinacy; your faithfulness, insolence. He that would have friends, must show himself friendly.
If this reasoning on behalf of self fail to convince, the tempter tries another motive. He appeals to the Christian's love for the Saviour and his cause, which, he whispers, will both gain friends, by leniency and concession. Let the disciple but listen and falter, and woe to his peace of mind, woe to his religious influence! He finds in the end that he has made great sacrifices for naught; for the whispered promises of the enemy all prove false. He does not gain even a worldly friend, by such a course, while he compromises the cause he loves by his cowardice.
It is easy to be true warriors in time of peace, when there is nothing to fear. Then we can sail manfully over a smooth sea, side by side with our foe, chatting in melodious tones the chorus of union and brotherly love. But in God's army, the time of prosperity is the time of conflict. When the Spirit comes to draw men to himself, then comes our arch enemy, in battle array, to dispute his claim to the hearts of men. Jesus, whose heart was love, said, "I come not to bring peace, but a sword," and from the day he spoke those words until now, has great spiritual blessing ever been accompanied by persecution and hatred. Such a time has now come upon us, and shall not those who love his appearing, say with the brave Albemarle, "If I had been afraid of bullets, I should have quitted the profession of a soldier, long ago." Shall we ask for the laurel and the crown before the conflict begins? Labor comes before rest.
Sinners are looking to Christians to see if they stand firm against the assaults of the foe; and by their courage or cowardice, will they judge of the power of faith. When the soldier of the cross puts on the whole armor, and manfully meets the foe, then shall we raise the triumphant shout of victory.—Sel.
The Richest Man.
A NATIVE of Scotland related to me the following anecdote. He spoke with tears and broken utterance, for he knew that the moral of the story was to himself a solemn admonition.
"The wealthiest man," said he, "in my native parish had a terrific dream. It was a vision similar to that of Eliphaz the Temanite. Job. iv, 12-17. An image was before his eyes, there was silence, and he heard a voice saying, To-morrow, before the going down of the sun, the richest man in town shall die. The dreamer, believing himself to be designated, watched with intense fear the declining sun on the appointed day. At length the orb sank below the horizon, and the bell began to toll. It is not me, he exclaimed. Who can it be? I am certainly the richest man in town. His doubts were soon relieved. A beggar had died, the poorest man in town."
There are two classes of rich men. He who was so terrified by the dream was the richest man as to "the world that now is;" but another was richer than he in spiritual treasures. In him the dream was realized. The one had a greater amount of transitory property than any of his townsmen, but he had "laid up treasure for himself, and was not rich towards God."
The other was rich in faith, and regarded as the most godly man in town. A dependent, suffering, Lazarus-like disciple, but an "heir of God, and a joint heir with Christ to an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven."
Are you amassing riches and employing them only for self aggrandizement, the rich man's dream may soon become to you a stern reality. You brought nothing into this world, and it is certain that you can carry nothing out. When you leave these ephemeral riches, or they make to themselves wings and fly away as an eagle towards heaven, will you not be poor indeed without inheritance in the world to come? "Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us all things richly to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come." 1 Tim. vi, 17-19.—Sel.
Hold On in Prayer.
CHRISTIANS lose much moral power, and often fail of securing the desired blessing, from lack of perseverance in prayer and effort. They stop short of perfect success. A gentleman in my congregation had been interested in the subject of personal religion for nearly twenty years. He had felt the heavy burden of his sins. He had often asked, "What shall I do to be saved?" Affliction had come into his family, and chastened him sorely, and alarmed him by the warning, "Be ye also ready!" Grace had come into his household, and a beloved daughter had given her heart to the Saviour, and taken up the cross to follow him. But deep convictions, and sore bereavements, and spiritual blessings, had all in turn failed to subdue his heart, and bow him at the Saviour's feet.
Again the divine Spirit touched his heart. The kind words of a Christian friend troubled him, and strengthened the purpose of his heart to seek the Lord. For several nights he tossed sleeplessly on his bed, overwhelmed by a sense of sin and guilt. He went about through the day with a heavy heart, seeking peace and finding none. He attended solemn meetings, but light did not come to his darkened soul. He asked the prayers of God's people, but the burden of his sins seemed to grow heavier and more crushing.
At length three brethren of the church, who felt a deep interest in his case, went home with him one night to pray. They bowed together at the throne of grace, but it seemed only to add to his agony of soul. He walked the floor almost in delirium, fearing that he had sinned away the day of grace, and salvation was now impossible. They asked him if he was willing to give up all for Christ, without any reservation. He thought it easy to surrender every thing. They inquired very earnestly if there were any duties from which he was shrinking, or any crosses he was unwilling to bear. He hesitated. They pressed him the more closely. At length the secret trouble was brought to light, and the obstacles were seen, which had been keeping him from Christ for nearly twenty years. He was unwilling to commence family prayer. He was unwilling to make known his feelings to members of his family, who had no faith in evangelical religion. For many years he had been trying to go round these crosses, without taking them up. The brethren pressed him to an immediate decision. They set before him distinctly the necessity of unreserved submission. But for a long time he hesitated. He seemed convulsed with the intensity of the inward struggle. But divine strength was at length imparted, and with great emphasis he exclaimed, "I will do it." In a moment the cloud was lifted from his soul, and cheering light shone into it from heaven. He felt that his sins were forgiven, and his name written in the Lamb's book of life. On the following morning, these duties, which had long seemed impossible to perform, were discharged almost without effort, as naturally and cheerfully as if he were sitting down to his daily meals. From that time his heart has been filled with joy and peace unspeakable, and he has found it a pleasure, both in private and public, to tell of the love of the Saviour, and the preciousness of his salvation.
He ascribes his conversion, humanly speaking, to the perseverance of these Christian friends, and believes that without their resolute purpose to "hold on" till all his difficulties were removed, he would be still in the gloom of impeniteness and indecision. Let other Christians learn a lesson.
Calvin on Reading Sermons
CALVIN ON READING SERMONS.—Calvin expresses himself very distinctly and beautifully in his letter to Somerset, against the prevalent practice of reading sermons. "The people," he says, "must be taught in such a manner that they may be inwardly convinced and made to feel the truth of what the Bible says, that the Word is a two-edged sword, piercing even to the dividing asunder of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. I say this to your highness, because there is too little of living preaching in your kingdom, sermons there, being mostly read and recited. I understand well enough what obligates you to adopt this method; there are few good, useful preachers, such as you have, and you fear that levity and foolish imaginations might be the consequences, as is often the case, by the introduction of a new system. But all this must yield to the command of Christ, which orders the preaching of the gospel. No possible danger must be permitted to abridge the liberty of the Spirit of God, or prevent his free course among those whom he has adorned with his grace for the edifying of the church."—Sel.
Afflictions.
God schooleth and nurtureth his people, that through many tribulations they may enter into their rest. Frankincense, when it is put into the fire, giveth the greater perfume; spice, if it be pounded, smelleth the sweeter; the earth, when it is torn up with the plow, after frost, and snow, and winter storms, springeth the ranker; the nigher the vine is pruned to the stock, the greater grape it yieldeth; the grape, when it is most pressed and beaten, maketh the sweeter wine; fine gold is the better when it is cast in the fire; rough stones, with hewing, are squared and made fit for building; cloth is rent and cut that it may be made a garment; linen is washed, and wrung and beaten, but is the fairer. These are familiar examples to show the benefit and commodity which the children of God receive by persecution. By it God washeth his congregation. "We rejoice," saith St. Paul, "in tribulations; knowing that tribulation bringeth forth patience; and patience experience, and experience hope; and hope maketh not ashamed." The power of God is made perfect in weakness, and all things turn unto good to them that fear the Lord.
Humility: The First Step to Heaven
Augustine being asked, which is the first step to heaven, he replied, Humility. And which is the second step? to which he answered, Humility. And which is the third step? he again replied, Humility. It is one of those retired and modest graces, which best suits a state of dependence and obligation.—Sel.
The Love of Money
By Fuller
The love of money has proved the ruin and eternal overthrow of more professing Christians than any other sin, because it is almost the only crime that can be perpetrated, and yet anything like a decent profession of religion be maintained.—Fuller.
DECISION ON THE SABBATH.
By Editor
A few leaves of a publication, entitled the "Sabbath Miscellany," have lately fallen into our hands, on which we find the following concerning a decision by a Judge of Cincinnati, on the subject of the Sabbath. If we mistake not it will be the same spirit that runs through this article, that will finally produce more stringent laws concerning this institution. The argument is at first sight specious. The Jew is permitted to vend his wares upon the first day of the week because he keeps the seventh day, while the Protestant who may have no more regard for the first day in a religious point of view, than the Jew, is prohibited the pursuit of his business. Why? Simply because the laws of the land forbid it. Then here is manifest legislation in favor of what is generally considered the prejudices and customs of the Jew. But suppose some Brahmins should locate on our soil, like the Buddhists in California, and in the exercise of their religious ceremonies, proceed to offer up their human sacrifices. Would it be allowed? No, for the laws of the land would not permit it. Then why should partiality be shown to the Jew any more than to any other foreign citizens, in matters contrary to the law of the land. Especially would Sunday-keepers be sensitive on the observance of that day, since it has nothing but the law of the land to sustain it. We have said that the argument was at first sight specious; so it is; but its fallacy is at once apparent, when we remember that it is to the laws of God alone that mankind are amenable independent of human legislation. These laws are made known in his revealed will, and are paramount to all human codes. But we will not detain the reader longer with our remarks. He may judge for himself of the spirit of the article and the intent of its reasoning.
"A short time since, we read the following in the Cincinnati Daily Gazette:
" 'Judge S. yesterday morning decided that confectioners, who were not Jews, were amenable to the laws if they kept their stores open on Sunday, for the purpose of selling.'
"From this decision it appears that the Jews are not amenable to the laws of a Christian country, when the peculiarity of the Jewish laws and customs is opposed thereto. Now, it appears to us that this decision brings before the public a question of great importance to all the lovers of good order and consistency. It is this: Why should the Jews be allowed to break the laws of a Christian country in preference to others, or in one case more than another? We want light on the subject, and hope the Judge will give it.
"As a people, we profess to allow all men to worship, when and where they please. Nevertheless, we have adopted laws, rules, and regulations for the common benefit of society. These laws, in many cases, demand individual sacrifice. But still, for the good of the whole, we agree to enforce them. Nor do we commonly stop to ask the stranger whence he came, nor what are the laws of his own country, before we ask or compel his submission to our laws. The institution of the Christian Sabbath, however, seems to be an exception to all others among us. It can be but partially defended by the powers that be. The confectioner may be taken up and fined for a breach of it. But his Jewish neighbor is not amenable to the laws that should guard the Christian Sabbath. So decides Judge S. Here, then, the Jew may trample upon the laws, yea, the rights and privileges of Christians with impunity: and that too, in a Christian country! He may open his store on our Sabbath, and call in our profligate children to purchase his goods. He may, by his example, tempt the confectioner, the shoemaker, the tailor, and the rumseller to open their doors for business on the Christian Sabbath, and then proceed to have them taken up for the breach of a Sabbath, the sacredness of which perhaps one half of them believe no more in than he does himself.
"How, we ask, can it be possible to keep Sabbath-breakers within due bounds, with such a manifest want of uniformity, in the administration of our laws?
"We are aware that the Jew is excused because he keeps his own Sabbath. Well, so far, so good. But how does that atone for the mischief he does on the Christian Sabbath? We have agreed to keep the day, and teach our children to respect it. He opposes it; and, by his opposition, can he not, and does he not do as much to break down the institution of the Christian Sabbath as the confectioner, or any one else? And if the day is worth anything to Christians, why, we ask again, should a Jew be allowed to use efforts calculated to break it down, in preference to others? The excuse cannot certainly be that his people have long been persecuted. If the whole community, without distinction, were made amenable to the law for Sabbath breaking, we have no fears that the Jews would feel the restraint any more severely than any and every other individual who might be compelled to suspend his regular money-making business for a few hours, because the good of society demands it. Every opposer of the Sabbath will, no doubt, be impatient of restraint. But who can tell why the law or its administrators should clear one and condemn others, when their work is all the same, and its effects the same?"