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Tenacity of Evil
Almost twenty years since, I heard a profane jest, and still remember it. How many pious passages of far later date, have I forgotten! It seems my soul is like a filthy pond, wherein fish die soon, and frogs live long.
Monday, June 21, 2010
Hints on the Conduct of Public Worship
To the Editor—Dear Sir.
My experience, as a hearer of the Gospel, prompts me to offer, with your leave, a few remarks, in connection with Public Worship, which those whom they may concern would, I think, do well to notice. I do this not only for my own sake, but for those who like myself, labour under the physical infirmity of having ears dull of hearing, and for others who either cannot read or have no book.
I am attached to my own place of worship, and would generally prefer being in my own place there to join in worship; but I look at the preacher's plan, and find a brother appointed to preach who, although he has got a good voice, has such an unfortunate habit of speaking in different keys, that I can but imperfectly hear him; and to hear only detached sentences delivered by a preacher, you sir, will allow, is not calculated to afford me much edification, and consequently I go to some other place of worship, in the hope of hearing better.
The worship of Almighty God is a solemn duty, and ought to be so conducted that the people may engage therein with both heart and soul.
May I be allowed to say, that a preacher of Christ's holy Gospel should be an example to believers, in prompt attendance, should join in the worship, in his reading and pronunciation be correct and emphatic, with a voice sufficiently clear and audible to be heard by all who are attentive.
With these preliminary remarks I venture to submit to my brethren a few things by way of recommendation, viz:—
1st. That the page of the Hymn Book be given out twice distinctly, and if need be a third or fourth time, during the singing, which would act as a gentle hint to the late comers (for they are many,) that their habit of coming late needs correction.
2nd. That the preacher stand during prayer, in order that his prayer may be better heard, and that the people may "say amen at his giving of thanks."
I am disposed to think that, for the edification of the worshippers, the attitude of standing is not less acceptable to Almighty God than kneeling half buried in the Pulpit. Long, fine formal prayers, are an abuse of the privilege.
3rd. That the Chapters to be read, &c., be so distinctly enunciated that even persons hard-of-hearing may not be at a loss to find them.
4th. That the attitude of the preacher in general, be as though he was addressing those persons near and below the clock before him; I say in general, because a rigid adherence to this attitude would appear stiff, whereas deviations from it in angles of from 20 to 30 degrees, and occasionally even a little more, would not greatly inconvenience his auditory.
The habit of turning about, east, west, and north, is a great hindrance to a preacher being heard, and I am sure that which cannot be heard, cannot profit.
v 5th. That when the Lord's Supper is to be administered, the previous service be short: so short, that family claims may not cause any one to go away who would gladly remain among the communicants.
6th. That not more than one Hymn be selected from the Supplement, at any one service, unless the preacher can tell the people on what page in the conference Hymn Book it is to be found, for many of the Association friends, and especially the Sabbath scholars, buy the conference Hymn Books of the Booksellers. I have known all the three hymns to be selected from the Supplement, and have been distressed to see the congregation so much disturbed and disappointed, as such cases inevitably occasion.
Lastly, I beg to recommend to all the worshippers in the Association thehabit of EARLY ATTENDANCE.
Leeds, July 5th. An Aged Local Preacher
To the Editor—Dear Sir.
My experience, as a hearer of the Gospel, prompts me to offer, with your leave, a few remarks, in connection with Public Worship, which those whom they may concern would, I think, do well to notice. I do this not only for my own sake, but for those who like myself, labour under the physical infirmity of having ears dull of hearing, and for others who either cannot read or have no book.
I am attached to my own place of worship, and would generally prefer being in my own place there to join in worship; but I look at the preacher's plan, and find a brother appointed to preach who, although he has got a good voice, has such an unfortunate habit of speaking in different keys, that I can but imperfectly hear him; and to hear only detached sentences delivered by a preacher, you sir, will allow, is not calculated to afford me much edification, and consequently I go to some other place of worship, in the hope of hearing better.
The worship of Almighty God is a solemn duty, and ought to be so conducted that the people may engage therein with both heart and soul.
May I be allowed to say, that a preacher of Christ's holy Gospel should be an example to believers, in prompt attendance, should join in the worship, in his reading and pronunciation be correct and emphatic, with a voice sufficiently clear and audible to be heard by all who are attentive.
With these preliminary remarks I venture to submit to my brethren a few things by way of recommendation, viz:—
1st. That the page of the Hymn Book be given out twice distinctly, and if need be a third or fourth time, during the singing, which would act as a gentle hint to the late comers (for they are many,) that their habit of coming late needs correction.
2nd. That the preacher stand during prayer, in order that his prayer may be better heard, and that the people may "say amen at his giving of thanks."
I am disposed to think that, for the edification of the worshippers, the attitude of standing is not less acceptable to Almighty God than kneeling half buried in the Pulpit. Long, fine formal prayers, are an abuse of the privilege.
3rd. That the Chapters to be read, &c., be so distinctly enunciated that even persons hard-of-hearing may not be at a loss to find them.
4th. That the attitude of the preacher in general, be as though he was addressing those persons near and below the clock before him; I say in general, because a rigid adherence to this attitude would appear stiff, whereas deviations from it in angles of from 20 to 30 degrees, and occasionally even a little more, would not greatly inconvenience his auditory.
The habit of turning about, east, west, and north, is a great hindrance to a preacher being heard, and I am sure that which cannot be heard, cannot profit.
v 5th. That when the Lord's Supper is to be administered, the previous service be short: so short, that family claims may not cause any one to go away who would gladly remain among the communicants.
6th. That not more than one Hymn be selected from the Supplement, at any one service, unless the preacher can tell the people on what page in the conference Hymn Book it is to be found, for many of the Association friends, and especially the Sabbath scholars, buy the conference Hymn Books of the Booksellers. I have known all the three hymns to be selected from the Supplement, and have been distressed to see the congregation so much disturbed and disappointed, as such cases inevitably occasion.
Lastly, I beg to recommend to all the worshippers in the Association thehabit of EARLY ATTENDANCE.
Leeds, July 5th. An Aged Local Preacher
Sunday, June 20, 2010
A Good Housewife
A good housewife should not be a person of one idea, but should be familiar with the flower garden as well as with the flour barrel; and though her lesson should be to lessen expence, the odour of a fine rose bhould not be less valued' than the order of her household. She will prefer a yard of shrubbery to a yard of satin. If her husband is a skilful sower of grain, she is equally skilful as a sewer of garments. He keeps hoes bright by use, she keeps the hose of the whole family in order.--British Workman.
A good housewife should not be a person of one idea, but should be familiar with the flower garden as well as with the flour barrel; and though her lesson should be to lessen expence, the odour of a fine rose bhould not be less valued' than the order of her household. She will prefer a yard of shrubbery to a yard of satin. If her husband is a skilful sower of grain, she is equally skilful as a sewer of garments. He keeps hoes bright by use, she keeps the hose of the whole family in order.--British Workman.
Advice to a Mother
Christian mother, permit me to offer you a few rules for your daily and prayerful examination :
1. Exercise your authority as seldom as possible, and instead of it employ kind persuasion and deliberate reasoning ; but when you exercise it, make it irresistible.
2. Be careful how you threaten—but never lie. Threaten seldom—hut never fail to execute. The parent who is open-mouthed to threaten, and threatens hastily, but is irresolute to punish, and, when the child is not subdued by the first threat, repeats it half a dozen times with a voice of increasing violence, and with many shakes and twitches of the little culprit, will certainly possess no authority.
3. Avoid tonesand gestures expressive of agitation for trivial matters, indicative of no depravity, and indicating only the heedlessness or'forgetfulness of children, or perhaps nothing more than is common to all young creatures, a love to use their limbs. In all such cases the tones should be kind and persuasive, rather than authoritative; and the severity, and even the gravity of authority, should be reserved exclusively for cases of disobedience, of depravity, or for the prevention of serious evil. A perpetual fretting at children for little things will inevitably harden their hearts, and totally destroy parental authority and influence. There never was a fretting parent who often threatened and never performed, that had a particle of efficient government.
4. Establish the unchanging habit of commanding a child but once. Cost what it may, break the child down to obedience to the first command; and when this is once done, if you are careful never to let disobedience escape punishment of some kind, and punishment that shall be effectual and triumphant, you will find it not difficult to maintain your absolute authority.
Christian mother, permit me to offer you a few rules for your daily and prayerful examination :
1. Exercise your authority as seldom as possible, and instead of it employ kind persuasion and deliberate reasoning ; but when you exercise it, make it irresistible.
2. Be careful how you threaten—but never lie. Threaten seldom—hut never fail to execute. The parent who is open-mouthed to threaten, and threatens hastily, but is irresolute to punish, and, when the child is not subdued by the first threat, repeats it half a dozen times with a voice of increasing violence, and with many shakes and twitches of the little culprit, will certainly possess no authority.
3. Avoid tonesand gestures expressive of agitation for trivial matters, indicative of no depravity, and indicating only the heedlessness or'forgetfulness of children, or perhaps nothing more than is common to all young creatures, a love to use their limbs. In all such cases the tones should be kind and persuasive, rather than authoritative; and the severity, and even the gravity of authority, should be reserved exclusively for cases of disobedience, of depravity, or for the prevention of serious evil. A perpetual fretting at children for little things will inevitably harden their hearts, and totally destroy parental authority and influence. There never was a fretting parent who often threatened and never performed, that had a particle of efficient government.
4. Establish the unchanging habit of commanding a child but once. Cost what it may, break the child down to obedience to the first command; and when this is once done, if you are careful never to let disobedience escape punishment of some kind, and punishment that shall be effectual and triumphant, you will find it not difficult to maintain your absolute authority.
Hints to Preachers
In language, be simple. In illustration, familiar and striking, that the most unlearned may understand. The learning of a minister should be exhibited in thoughts, not in words and phrases.
Language and illustrations should be plain to children; the thoughts such as may fill the most capacious mind. The minister's object should be to secure fixed and interested attention, and to make a deep and lasting impression on the mind. In order to this:
1. Avoid common-place remarks in the introduction. The first sentences uttered should contain fresh and valuable thoughts. It is of the utmost importance to set every hearer to thinking within the first five minutes.
2. Get into the subject quickly. Avoid every thing extraneous in the introduction. The exposition of the text is often the best introduction.
3. Avoid speaking slowly and with hesitation at the commencement. A slow, hesitating utterance makes the impression that the preacher does not understand his subject, or that he feels but little at home in it.—Dr. Rice
In language, be simple. In illustration, familiar and striking, that the most unlearned may understand. The learning of a minister should be exhibited in thoughts, not in words and phrases.
Language and illustrations should be plain to children; the thoughts such as may fill the most capacious mind. The minister's object should be to secure fixed and interested attention, and to make a deep and lasting impression on the mind. In order to this:
1. Avoid common-place remarks in the introduction. The first sentences uttered should contain fresh and valuable thoughts. It is of the utmost importance to set every hearer to thinking within the first five minutes.
2. Get into the subject quickly. Avoid every thing extraneous in the introduction. The exposition of the text is often the best introduction.
3. Avoid speaking slowly and with hesitation at the commencement. A slow, hesitating utterance makes the impression that the preacher does not understand his subject, or that he feels but little at home in it.—Dr. Rice
Fragments
Your word is your servant, so long as you retain it; but it becomes your master when you suffer it to escape. Idleness is the gate of all harms.
In private we must watch our thoughts, in the family our tempers, in company our tongues.
We may live by forms, but there is no dying by forms.
Afflictions are God's whetstones—they put a new edge upon old principles.
We are what we are in private.
Our principles are the springs of our actions, our actions the springs of our happiness and misery. Too much care, therefore, cannot be employed in forming our principles.
Our very manner is a thing of importance. A kind No is often more agreeable than a rough Yes.
All is but lip wisdom that wants experience.
Never let your tongue go before your thoughts.
Time is like a verb, that can only be of use in the present tense.
Time never sits heavily on us but when it is badly employed.
Time is a grateful friend; use it well, and it never fails to make suitable requital.
Your word is your servant, so long as you retain it; but it becomes your master when you suffer it to escape. Idleness is the gate of all harms.
In private we must watch our thoughts, in the family our tempers, in company our tongues.
We may live by forms, but there is no dying by forms.
Afflictions are God's whetstones—they put a new edge upon old principles.
We are what we are in private.
Our principles are the springs of our actions, our actions the springs of our happiness and misery. Too much care, therefore, cannot be employed in forming our principles.
Our very manner is a thing of importance. A kind No is often more agreeable than a rough Yes.
All is but lip wisdom that wants experience.
Never let your tongue go before your thoughts.
Time is like a verb, that can only be of use in the present tense.
Time never sits heavily on us but when it is badly employed.
Time is a grateful friend; use it well, and it never fails to make suitable requital.
Fine Preaching
The curse of the age is fine preaching; it is morbid and pestilential. The want of the age is plain, intelligent preaching,—preaching suggestive and illustrative,—preaching absorbing all that eloquence can offer, bat eloquence adapting itself (without which it ceases to be eloquence) to the wants and states of the people, availing itself of the lights of history for illustration, or of science for confirmation, or of philology for elucidation, and holding all so aloft that they may reflect their rays upon the genius of Christianity, and develop its superior lustre, adaptability, and power. To attempt to say fine things in the pulpit is a solemn sin; and fine sermons (like all other finery) are very evanescent in their influence. Let the finesermon system die out as soon as possible, useless as it is to God and man. It devolves upon a few men to show to those not gifted with so much moral courage, that there is everything to gain, and nothing to lose, by the adoption of a more honest system of instruction. Intelligence will ever hie away to the man able to teach.
The curse of the age is fine preaching; it is morbid and pestilential. The want of the age is plain, intelligent preaching,—preaching suggestive and illustrative,—preaching absorbing all that eloquence can offer, bat eloquence adapting itself (without which it ceases to be eloquence) to the wants and states of the people, availing itself of the lights of history for illustration, or of science for confirmation, or of philology for elucidation, and holding all so aloft that they may reflect their rays upon the genius of Christianity, and develop its superior lustre, adaptability, and power. To attempt to say fine things in the pulpit is a solemn sin; and fine sermons (like all other finery) are very evanescent in their influence. Let the finesermon system die out as soon as possible, useless as it is to God and man. It devolves upon a few men to show to those not gifted with so much moral courage, that there is everything to gain, and nothing to lose, by the adoption of a more honest system of instruction. Intelligence will ever hie away to the man able to teach.
Everything but the Cross
Reader, as long as you live, beware of a religion in which there is not much of the cross! You live in times when the warning is sadly needful. Beware, I say again, of a religion without a cross.
There are hundreds of places of worship in this day in which there is every thing almost except the cross. There is carved oak and sculptured stone; there is stained glass and brilliant painting; there are solemn services and a constant round of ordinances. But the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation by faith in him is not freely proclaimed; and hence there is wrong. Reader, beware of such places of worship. They are not apostolical. They would not have satisfied Paul.
There are thousands of religious books published in our times in which there is every thing except the cross. They are full of directions about sacraments and praises of the church. They abound in exhortations about holy living, and rules for the attainment of perfection. They have plenty of fonts and crosses, both inside and outside; but the real cross of Christ is left out. The Saviour and his dying love are either not mentioned, or mentioned in an unscriptural way: and hence they are worse than useless. Reader, beware of such books. They are not apostolical. They would never have satisfied Paul.
Paul gloried in nothing but the cross. Strive to be like him. Set Jesus crucified fully before the eyes of your soul. Listen to no teaching which would interpose any thing between you and him. Do not fall into the old Galatian error. Think not that anyone in this day is a better guide than the apostles. Do not be ashamed of the old paths in which men walked who were inspired by the Holy Ghost. Let not the vague talk of men, who speak great swelling words about catholicity, and the church, and the ministry, disturb your peace, and make you loose your hands from the cross. Churches, ministers, and sacraments, are all useful in their way; but they are not Christ crucified. Do not give Christ's honour to another. "He that glorieth, let him glory in the Lord."—Rev. J. C. Ryle
Reader, as long as you live, beware of a religion in which there is not much of the cross! You live in times when the warning is sadly needful. Beware, I say again, of a religion without a cross.
There are hundreds of places of worship in this day in which there is every thing almost except the cross. There is carved oak and sculptured stone; there is stained glass and brilliant painting; there are solemn services and a constant round of ordinances. But the real cross of Christ is not there. Jesus crucified is not proclaimed in the pulpit. The Lamb of God is not lifted up, and salvation by faith in him is not freely proclaimed; and hence there is wrong. Reader, beware of such places of worship. They are not apostolical. They would not have satisfied Paul.
There are thousands of religious books published in our times in which there is every thing except the cross. They are full of directions about sacraments and praises of the church. They abound in exhortations about holy living, and rules for the attainment of perfection. They have plenty of fonts and crosses, both inside and outside; but the real cross of Christ is left out. The Saviour and his dying love are either not mentioned, or mentioned in an unscriptural way: and hence they are worse than useless. Reader, beware of such books. They are not apostolical. They would never have satisfied Paul.
Paul gloried in nothing but the cross. Strive to be like him. Set Jesus crucified fully before the eyes of your soul. Listen to no teaching which would interpose any thing between you and him. Do not fall into the old Galatian error. Think not that anyone in this day is a better guide than the apostles. Do not be ashamed of the old paths in which men walked who were inspired by the Holy Ghost. Let not the vague talk of men, who speak great swelling words about catholicity, and the church, and the ministry, disturb your peace, and make you loose your hands from the cross. Churches, ministers, and sacraments, are all useful in their way; but they are not Christ crucified. Do not give Christ's honour to another. "He that glorieth, let him glory in the Lord."—Rev. J. C. Ryle
The True and Living Faith Which Saves the Soul
This true and living faith,
1. Is the work of the Holy Spirit in the heart. See Col. ii. 12.
2. It is the principle of spiritual life in the soul of a Christian. Gal. ii. 12.
3. It cordially receives the Lord Jesus Christ for salvation. John i. 12.
4. It purines the heart. Acts xv. 9.
5. It induces obedience to the Divine commands. Rom. xvi. 20.
6. It justifies the soul, and produces peace, and joy, and hope. Rom. v. 1, 2.
7. It overcomes the world, its fears, follies, vanities, and temptations. 1 John v. 4, 5.
8. It is a shield, defending the soul from all the fiery darts of the wicked one. Eph. vi. 16.
This is "the true and living faith which saves the soul."
This true and living faith,
1. Is the work of the Holy Spirit in the heart. See Col. ii. 12.
2. It is the principle of spiritual life in the soul of a Christian. Gal. ii. 12.
3. It cordially receives the Lord Jesus Christ for salvation. John i. 12.
4. It purines the heart. Acts xv. 9.
5. It induces obedience to the Divine commands. Rom. xvi. 20.
6. It justifies the soul, and produces peace, and joy, and hope. Rom. v. 1, 2.
7. It overcomes the world, its fears, follies, vanities, and temptations. 1 John v. 4, 5.
8. It is a shield, defending the soul from all the fiery darts of the wicked one. Eph. vi. 16.
This is "the true and living faith which saves the soul."
Advice to Young Preachers
Always remember that a few good sermons, well studied and well delivered, will do much more good than many sermons badly conceived and poorly delivered. Be deliberate and distinct in your pronunciation; at the same time be natural and easy. Communion with God is the mainspring of all religious duties, particularly those of the pulpit.
Neither preach nor pray very loud, remembering that bodily exercise profiteth little. Take care of your health. To do great good, try to live a great while. Knowledge makes the preacher; therefore improve every opportunity to obtain it.—Daniel Smith
Always remember that a few good sermons, well studied and well delivered, will do much more good than many sermons badly conceived and poorly delivered. Be deliberate and distinct in your pronunciation; at the same time be natural and easy. Communion with God is the mainspring of all religious duties, particularly those of the pulpit.
Neither preach nor pray very loud, remembering that bodily exercise profiteth little. Take care of your health. To do great good, try to live a great while. Knowledge makes the preacher; therefore improve every opportunity to obtain it.—Daniel Smith
How to Remove a Minister
The following exposure of the devices of certain discontented characters to be found in most Churches, is taken from the "American Presbyterian of the West":—
1. Tell everybody that no minister should stay if any one is opposed to him, as he cannot do any good. This is not a Republican, or Presbyterian doctrine; but keep it before the people.
2. Threaten not to support him if he stays, and guess that a good many others will do more for some other man. True, this is covenant-making, but the end sanctifies the means.
3. Don't be intimidated because your number is small. A very few can raise up Satan in any Church by perseverance. Let it be known that you never intend to give up until the minister is gone. Wear out the saints who are his friends.
4. Tell lies of him, and repeat the lies of others. Perhaps he will have enough of human nature about him to show a little temper and zeal for his reputation. If so, then tell how badly such a spirit seems in a minister. If by lying and worrying a man, you can drive him away and get a better man, will not good come of the evil you have done?
5. If you know any neighbouring preacher who is popular in your church, announce that for his labours, you will double your subscription, and get as many others as you can to promise the same advance, and give it out that there is no doubt but if the people would only speak their minds, such a feeling is general in the congregation.
6. Talk loudly the praises of those who sympathize with you; speak of their good judgment, and their liberality; treat every recruit with continued "horns" of flattery, and they will be valiant to the end of the
7. When you report the census of malcontents, always multiply by two or three; or if not too glaringly false, by a higher number.
8. Get some one who has the confidence of the minister, and whom you have induced to look at the opposition through your magnifying glass, and have a friendly talk with him about the state of things, and advise him for his own sake to give up.
9. Send him a letter, signed by a few, telling him that his usefulness has terminated, that he might do good somewhere else, and that you hope he may; that you could have had many more lines on your paper, if you had asked them.
10. Ask for a letter of dismission to join some neighbouring church. Hold on to it, and propose to come back, if things can only go to suit you.
11. Stay away from the prayer-meeting, and take it as your reason of absence that the minister utterly fails in giving proper interest to the exercises.
12. Try to destroy all interest in the Sabbath-school; keep your children at home, and stay away yourself; and constantly complain that the minister is not doing his duty to the young.
13. Seldom go to church, except when a stranger is to preach; and if you are at any time obliged to hear the old preacher, show that you cannot listen, and try to exhibit such faces and grimaces, as Nathaniel did when be said, "Can any good thing come out of Nazareth?"
What a deplorable condition must a Church be in when such methods can be coolly resorted to, and, it is said, such cases abound in American Churches.
The following exposure of the devices of certain discontented characters to be found in most Churches, is taken from the "American Presbyterian of the West":—
1. Tell everybody that no minister should stay if any one is opposed to him, as he cannot do any good. This is not a Republican, or Presbyterian doctrine; but keep it before the people.
2. Threaten not to support him if he stays, and guess that a good many others will do more for some other man. True, this is covenant-making, but the end sanctifies the means.
3. Don't be intimidated because your number is small. A very few can raise up Satan in any Church by perseverance. Let it be known that you never intend to give up until the minister is gone. Wear out the saints who are his friends.
4. Tell lies of him, and repeat the lies of others. Perhaps he will have enough of human nature about him to show a little temper and zeal for his reputation. If so, then tell how badly such a spirit seems in a minister. If by lying and worrying a man, you can drive him away and get a better man, will not good come of the evil you have done?
5. If you know any neighbouring preacher who is popular in your church, announce that for his labours, you will double your subscription, and get as many others as you can to promise the same advance, and give it out that there is no doubt but if the people would only speak their minds, such a feeling is general in the congregation.
6. Talk loudly the praises of those who sympathize with you; speak of their good judgment, and their liberality; treat every recruit with continued "horns" of flattery, and they will be valiant to the end of the
7. When you report the census of malcontents, always multiply by two or three; or if not too glaringly false, by a higher number.
8. Get some one who has the confidence of the minister, and whom you have induced to look at the opposition through your magnifying glass, and have a friendly talk with him about the state of things, and advise him for his own sake to give up.
9. Send him a letter, signed by a few, telling him that his usefulness has terminated, that he might do good somewhere else, and that you hope he may; that you could have had many more lines on your paper, if you had asked them.
10. Ask for a letter of dismission to join some neighbouring church. Hold on to it, and propose to come back, if things can only go to suit you.
11. Stay away from the prayer-meeting, and take it as your reason of absence that the minister utterly fails in giving proper interest to the exercises.
12. Try to destroy all interest in the Sabbath-school; keep your children at home, and stay away yourself; and constantly complain that the minister is not doing his duty to the young.
13. Seldom go to church, except when a stranger is to preach; and if you are at any time obliged to hear the old preacher, show that you cannot listen, and try to exhibit such faces and grimaces, as Nathaniel did when be said, "Can any good thing come out of Nazareth?"
What a deplorable condition must a Church be in when such methods can be coolly resorted to, and, it is said, such cases abound in American Churches.
Anecdote of Rev. Albert Barnes
The following anecdote is told of this gentleman. Being some time (as younger men might be) inclined to sleep a little during the sermon, a friend who was with him in his pew one Sunday lately, having joked him on his having nodded now and then, Barnes insisted that he had been awake all the time. "Well, then," said his friend, "can you tell me what the sermon was about?"
"Yes, I can," he answered, "it was about an hour and a half too long!"
The following anecdote is told of this gentleman. Being some time (as younger men might be) inclined to sleep a little during the sermon, a friend who was with him in his pew one Sunday lately, having joked him on his having nodded now and then, Barnes insisted that he had been awake all the time. "Well, then," said his friend, "can you tell me what the sermon was about?"
"Yes, I can," he answered, "it was about an hour and a half too long!"
Saturday, June 19, 2010
Censure
It is true, open sinners deserve open censures ; but private admonitions will best suit private offences. While we seek to heal a wound in our brother's actions, we should be careful not to leave a scar upon his person. We give grains of allowance in all current coin. That is a choice friend who conceals our faults from the view of others, and yet discovers them to our own. That medicine which rouses the evil humours of the body, and does not carry them off, only leaves it in a worse condition than it found it.— Seeker
It is true, open sinners deserve open censures ; but private admonitions will best suit private offences. While we seek to heal a wound in our brother's actions, we should be careful not to leave a scar upon his person. We give grains of allowance in all current coin. That is a choice friend who conceals our faults from the view of others, and yet discovers them to our own. That medicine which rouses the evil humours of the body, and does not carry them off, only leaves it in a worse condition than it found it.— Seeker
Evil Speaking
It is not good to speak evil of all whom we know bad; it is worse to judge evil of any who may prove good. To speak ill upon knowledge shows a want of charity; to speak ill upon suspicion shows a want of honesty. I will not speak so bad as I know of many; I will not speak worse than I know of any. To know evil by others, and not speak of it, is sometimes discretion; to speak evil by others, and not know it, is always dishonesty. He may be evil himself who speaks good of others upon knowledge, but he can never be good himself who speaks ill of others upon suspicion. —Warwick
It is not good to speak evil of all whom we know bad; it is worse to judge evil of any who may prove good. To speak ill upon knowledge shows a want of charity; to speak ill upon suspicion shows a want of honesty. I will not speak so bad as I know of many; I will not speak worse than I know of any. To know evil by others, and not speak of it, is sometimes discretion; to speak evil by others, and not know it, is always dishonesty. He may be evil himself who speaks good of others upon knowledge, but he can never be good himself who speaks ill of others upon suspicion. —Warwick
Watch and Pray
Some, indeed, plead their natural proneness to sin, excusing themselves, on that ground or on this, that the temptation before which they fell struck them with the suddenness and vehemence of a hurricane. The command, however, to watch and pray leaves you without excuse. You were fully warned. You should have been on the outlook for the white squall. The sentinel is righteously shot who is caught asleep upon his post.—Guthrie
Some, indeed, plead their natural proneness to sin, excusing themselves, on that ground or on this, that the temptation before which they fell struck them with the suddenness and vehemence of a hurricane. The command, however, to watch and pray leaves you without excuse. You were fully warned. You should have been on the outlook for the white squall. The sentinel is righteously shot who is caught asleep upon his post.—Guthrie
Provocatives to Sin
Who sleeps by a magazine of gunpowder needs to take care even of sparks; who walks on slippery ice, let him not go star-gazing, but look to his feet, and take care of falling. Whatever provokes sin, though beautiful as Bathsheba—what was is in its nature calculated, and by the cunning fiend intended, to draw us into transgression—is a danger against which we cannot be too much upon our guard. Though in themselves innocent, pleasures are sought at too great hazard that grow on a dizzy crag, or among the grass where adders creep, or in the lofty crevice of stone tottering wall, or on the brink of a swollen flood.— Guthrie
Who sleeps by a magazine of gunpowder needs to take care even of sparks; who walks on slippery ice, let him not go star-gazing, but look to his feet, and take care of falling. Whatever provokes sin, though beautiful as Bathsheba—what was is in its nature calculated, and by the cunning fiend intended, to draw us into transgression—is a danger against which we cannot be too much upon our guard. Though in themselves innocent, pleasures are sought at too great hazard that grow on a dizzy crag, or among the grass where adders creep, or in the lofty crevice of stone tottering wall, or on the brink of a swollen flood.— Guthrie
Little Temptations
John Newton says that Satan seldom comes to Christians with great temptations, or with a temptation to commit a great sin. You bring a green log and a candle together, and they are very safe neighbours; but bring a few shavings, and set them alight, and then bring a few small sticks and let them take fire, and the log be in the midst of them, and you will soon get rid of your log. And so it is with little sins. You will be startled with the idea of committing a great sin, and so the devil brings you a little temptation, and leaves you to indulge yoursolf. "There is no great harm in this, no great peril in that;" and so by these little chips, we are first easily lighted up, and at last the green log is burned.--Anon
John Newton says that Satan seldom comes to Christians with great temptations, or with a temptation to commit a great sin. You bring a green log and a candle together, and they are very safe neighbours; but bring a few shavings, and set them alight, and then bring a few small sticks and let them take fire, and the log be in the midst of them, and you will soon get rid of your log. And so it is with little sins. You will be startled with the idea of committing a great sin, and so the devil brings you a little temptation, and leaves you to indulge yoursolf. "There is no great harm in this, no great peril in that;" and so by these little chips, we are first easily lighted up, and at last the green log is burned.--Anon
Train of Sins
It is a fond thmg for a man to think to set bounds to himself in anything that is bad; to resolve to sin in number, weight, and measure, with great temperance and discretion, and government of himself; that he Will commit this sin, and then give over; entertain but this one temptation, after that he will shut the door and admit of no more. Our corrupt hearts, when they are once in motion, are like the raging sea, to which we can set no bounds nor say to it, "Hitherto shalt thou go, and no farther." When the devil tempts a man to commit any wickedness, he does, as it were, lay a long train of sins; and, if the first temptations take, they give fire to one another. Let us then resist the beginning of sin, because then we have the most power, and sin hath least.—Tillotson
It is a fond thmg for a man to think to set bounds to himself in anything that is bad; to resolve to sin in number, weight, and measure, with great temperance and discretion, and government of himself; that he Will commit this sin, and then give over; entertain but this one temptation, after that he will shut the door and admit of no more. Our corrupt hearts, when they are once in motion, are like the raging sea, to which we can set no bounds nor say to it, "Hitherto shalt thou go, and no farther." When the devil tempts a man to commit any wickedness, he does, as it were, lay a long train of sins; and, if the first temptations take, they give fire to one another. Let us then resist the beginning of sin, because then we have the most power, and sin hath least.—Tillotson
Self-Knowledge and Temptation
Let him that would not enter into temptation labour to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural sinful or spiritual weakness, that, finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin. Our Saviour tells the disciples "that they knew not what spirit they were of," which under a pretence of zeal betrayed them into ambition and desire of revenge. Had they known it they would have watched over themselves. David tells us (Psa. xviii. 23) that he considered his ways, and "kept himself from his iniquity," which he was particularly prone unto. . . Take heed lest you have Jehu in you that shall make you drive furiously, or a Jonah in you that will make you ready to repine, or a David that will make you hasty in your determinations, as he was often in the warmth and goodness of his natural temper. He who watches not this thoroughly, who is not exactly skilled in the knowledge of himself, will never be disentangled from one temptation or another all his days.—Owen.
Let him that would not enter into temptation labour to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural sinful or spiritual weakness, that, finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin. Our Saviour tells the disciples "that they knew not what spirit they were of," which under a pretence of zeal betrayed them into ambition and desire of revenge. Had they known it they would have watched over themselves. David tells us (Psa. xviii. 23) that he considered his ways, and "kept himself from his iniquity," which he was particularly prone unto. . . Take heed lest you have Jehu in you that shall make you drive furiously, or a Jonah in you that will make you ready to repine, or a David that will make you hasty in your determinations, as he was often in the warmth and goodness of his natural temper. He who watches not this thoroughly, who is not exactly skilled in the knowledge of himself, will never be disentangled from one temptation or another all his days.—Owen.
Sceptical Thought
Sceptical modes of thinking have a direct and natural tendency to beget a captious, quibbiing, sophistical habit; to create and foster literary arrogance and conceit; to destroy whatever is candid and ingenuous in controversial warfare; to make the mind diminutive, rickety, and distorted; to induce men to set a higher value on crotchety sophisms than on the inspirations of real wisdom and science; to make them more eager to puzzle and bewilder than to convince and instruct; to lead them to view questions of great and acknowledged interest to their species with coldness, apathy, and distrust; to throw a gloom and cloudiness over the whole mind; to cause men to take delight in picking holes in the garment of knowledge, instead of endeavouring to multiply its sheltering folds over their race; to mistake verbal wranglings and snarlish disputations as certain indications of real talent and genius; to make men slaves to ambitious singularities and mental eccentricities; and, in one word, the general and most valuable of our mental principles become paralysed and enfeebled by a constant habit of frivolous doubting and minute fastidiousness as to the degree of evidence required to produce firm and rational conviction on subjects of vital importance.—Blakey.
Sceptical modes of thinking have a direct and natural tendency to beget a captious, quibbiing, sophistical habit; to create and foster literary arrogance and conceit; to destroy whatever is candid and ingenuous in controversial warfare; to make the mind diminutive, rickety, and distorted; to induce men to set a higher value on crotchety sophisms than on the inspirations of real wisdom and science; to make them more eager to puzzle and bewilder than to convince and instruct; to lead them to view questions of great and acknowledged interest to their species with coldness, apathy, and distrust; to throw a gloom and cloudiness over the whole mind; to cause men to take delight in picking holes in the garment of knowledge, instead of endeavouring to multiply its sheltering folds over their race; to mistake verbal wranglings and snarlish disputations as certain indications of real talent and genius; to make men slaves to ambitious singularities and mental eccentricities; and, in one word, the general and most valuable of our mental principles become paralysed and enfeebled by a constant habit of frivolous doubting and minute fastidiousness as to the degree of evidence required to produce firm and rational conviction on subjects of vital importance.—Blakey.
The Book of Thy Life
Live much in a short time. " Redeem the time," and repair thy omissions in some manner by redoubling thy diligence. Let the book of thy life, the book that must be opened at the last day, be full of sense and worthy matter; let there be no void spaces and empty gaps (idle words and idle hours are such) in it; let every page of it every day be filled with what is significant, intelligible, rational, and worthy to be transcribed and copied out by others. Live in an exemplary way, and follow that best example, the holy Jesus, "who went about doing good."—Worthington.
Live much in a short time. " Redeem the time," and repair thy omissions in some manner by redoubling thy diligence. Let the book of thy life, the book that must be opened at the last day, be full of sense and worthy matter; let there be no void spaces and empty gaps (idle words and idle hours are such) in it; let every page of it every day be filled with what is significant, intelligible, rational, and worthy to be transcribed and copied out by others. Live in an exemplary way, and follow that best example, the holy Jesus, "who went about doing good."—Worthington.
Thursday, June 17, 2010
Warning Words
It was an ancient custom to put an hourglass into the coffins of the dead as an emblem of time run out. "I stopped," says a writer of the last century, "in Clerkenwell churchyard to see a grave-digger at work. He had dug pretty deep, and was come to a coffin which was quite rotten. In clearing away the rotten pieces of wood, the grave-digger found an hourglass close to the left side of the skull, with sand in it, the wood of which was so rotten that it broke when he took hold of it."
A strange custom this, to notify to the dead that their time was at an end! Oh, what profit could such a warning be, coming thus too late? It is to the living that we would present the hour-glass. It is the living that we would warn of the swift rush of time. Moments and years, with what speed do they hurry away. O time, time, time, how soon will it be done! Men and brethren, look at that hour-glass, emptying itself, grain by grain, with such unstaying eagerness. Living men, you ,will soon be with the dead, and where will you be and what is your hope?—H. Bonar
It was an ancient custom to put an hourglass into the coffins of the dead as an emblem of time run out. "I stopped," says a writer of the last century, "in Clerkenwell churchyard to see a grave-digger at work. He had dug pretty deep, and was come to a coffin which was quite rotten. In clearing away the rotten pieces of wood, the grave-digger found an hourglass close to the left side of the skull, with sand in it, the wood of which was so rotten that it broke when he took hold of it."
A strange custom this, to notify to the dead that their time was at an end! Oh, what profit could such a warning be, coming thus too late? It is to the living that we would present the hour-glass. It is the living that we would warn of the swift rush of time. Moments and years, with what speed do they hurry away. O time, time, time, how soon will it be done! Men and brethren, look at that hour-glass, emptying itself, grain by grain, with such unstaying eagerness. Living men, you ,will soon be with the dead, and where will you be and what is your hope?—H. Bonar
Sanctified Trials
There is a certain sweetness in one's seoing himself npon his trials for heaven, and standing candidate for glory; there is a pleasure in travelling over these mountains where the Christian can see the prints of Christ's own feet, and the footsteps of the flock who have been before him. How pleasant is it to a saint, in the exercise of grace, to see how a good God crosseth his corrupt inclinations and prevents his folly! Of a truth there is a paradise within this thorn-hedge. Many a time the people of God are in bonds which are never loosed till they be bound with cords of affliction. God takes them and throws them into a fiery furnace that burns off their bonds; and then, like the three children (Dan. iii. 25), they are loose, walking in the midst of the fire. God gives His children a potion, with one bitter ingredient; if that will not work upon them, He will put in a second, and so on, as there is need, that they may work together for their good. 'With cross winds He hastens them to their harbour. Worldly things are often such a load to the Christian that he moves but very slowly heavenward. God sends a wind of trouble that blows the burden off his back; and then he walks more speedily on his way, after God hath drawn some gilded earth from him that was drawing his heart away from God.—Boston
There is a certain sweetness in one's seoing himself npon his trials for heaven, and standing candidate for glory; there is a pleasure in travelling over these mountains where the Christian can see the prints of Christ's own feet, and the footsteps of the flock who have been before him. How pleasant is it to a saint, in the exercise of grace, to see how a good God crosseth his corrupt inclinations and prevents his folly! Of a truth there is a paradise within this thorn-hedge. Many a time the people of God are in bonds which are never loosed till they be bound with cords of affliction. God takes them and throws them into a fiery furnace that burns off their bonds; and then, like the three children (Dan. iii. 25), they are loose, walking in the midst of the fire. God gives His children a potion, with one bitter ingredient; if that will not work upon them, He will put in a second, and so on, as there is need, that they may work together for their good. 'With cross winds He hastens them to their harbour. Worldly things are often such a load to the Christian that he moves but very slowly heavenward. God sends a wind of trouble that blows the burden off his back; and then he walks more speedily on his way, after God hath drawn some gilded earth from him that was drawing his heart away from God.—Boston
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