[L]This was first written in 1832. He has since gone to that "better land," where he has no doubt met the hearty greetings not only of his dear fellow-laborer, but of scores whom he has been instrumental in plucking as "brands from the burning."
[L]This was first written in 1832. He has since gone to that "better land," where he has no doubt met the hearty greetings not only of his dear fellow-laborer, but of scores whom he has been instrumental in plucking as "brands from the burning."
[L]This was first written in 1832. He has since gone to that "better land," where he has no doubt met the hearty greetings not only of his dear fellow-laborer, but of scores whom he has been instrumental in plucking as "brands from the burning."
"In like manner also that women adorn themselves in modest apparel, with shame-facedness, and sobriety; not with broidered hair, or gold, or pearls, or costly array."—1Tim. 2:9.
"In like manner also that women adorn themselves in modest apparel, with shame-facedness, and sobriety; not with broidered hair, or gold, or pearls, or costly array."—1Tim. 2:9.
My dear Sister:
We are required to doeverythingto the glory of God. Your first inquiry, then, in relation to dress, must be, "How can I glorify God in my apparel?" I know of no other way than by making it answer just the end for which it was originally designed. In the third chapter of Genesis, we learn that the object of dress, when first instituted, was to provide a decent covering for our bodies. It was the shame brought upon man by transgression which made this covering necessary. And, it is undoubtedly in consequence of sin, that the elements have been turned against him, so as to make clothing a necessary defence against the hostile influence of heat and cold. The immediate discovery of their nakedness, by our first parents, after their disobedience, is probably intended to show the nakedness and shame which sin has brought upon our souls; and the consequent exposure to the hostile elements aptly represents the exposure of the naked soul to the wrath of God. The invention of fig-leaf aprons may perhaps represent the self-righteousness of thecarnal heart. Impenitent sinners are always seeking out some invention of their own, by which they expect to be saved from the consequences of sin. But all their self-righteousness will be no better defence against the storms of God's wrath, than fig-leaf aprons against the withering influence of a vertical sun, or the perpetual frosts of the arctic regions. The coats of skin, which the Lord made for our first parents, were perhaps designed to represent the righteousness of Christ, with which he would clothe his people. This opinion appears the more probable, from the common use of this figure, when the righteousness of Christ is spoken of, as imputed to Christians: "He hathclothedme with thegarments of salvation, he hathcoveredme with therobeof righteousness." "And to her [the church] was granted, that she should be arrayed in fine linen, clean and white; for the linen is the righteousness of the saints." "For in this we groan, earnestly desiring to beclothed uponwith our house which is from heaven; if so be that beingclothed, we shall not be foundnaked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon." "And being found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." The real design of clothing, then, may be summed up in the following particulars: 1. A modest covering for our bodies. 2. A defence against the hostile elements. 3. An acknowledgment of our spiritual nakedness and exposure to the wrath of God; and our need to be clothed with the righteousness of Christ. Whenever we pervert it from these ends, to the gratification of our pride or vanity, we not only do not glorify God therein, but we commit actual sin.
A few things are necessary to be observed, in relation to your apparel:—1.All that you have is the Lord's.You have nothing but what he has given you; and this you have solemnly promised to employin his service. You have no right, therefore, needlessly to squander it upon your person. The apostle Paul, in the text quoted at the commencement of this letter, directs women to adorn themselves with modest apparel; and forbids the wearing of costly ornaments and jewelry. The apostle Peter also repeats the same exhortation. The love of finery displayed by many of the females of our congregations, some of whom are professors of religion, is directly at variance with these passages of Scripture. But, if the Bible had been entirely silent on the subject, I cannot see how Christians could reconcile so much needless expense upon their persons with the spirit of benevolence which the gospel breathes, when so many millions of precious souls are perishing without any knowledge of the only way of salvation, or while so many around them are suffering from penury and want. This is certainly contrary to the spirit of Christ. He who, for our sakes, became poor; who led a life of self-denial, toil, and suffering, that he might relieve distress, and make known the way of salvation,—could never have needlessly expended upon his person what would have sent the gospel to the destitute, or supplied the wants of poverty. Extravagance in dress is, therefore, obviously inconsistent with the Christian character. But, no precise rule can be laid down in relation to this matter. It must be left to the sober judgment of Christians, and a sanctified conscience will readily discern the bounds of propriety. By asking yourselves two or three questions, whenever you think of purchasing a new article of dress, you may very easily decide upon the path of duty. "Do I need this? Is it necessary for my comfort, or for my decent appearance in society? Can I glorify God in wearing it?"
2.Your time is the Lord's.You have no right to waste it in useless attention to dress. One of the greatest evils of the present extravagant modes of dress is, that so much precious time is consumed at the toilet. I have already shown the value and importanceof time, and the obligations of Christians to spend it in the most profitable manner. I need not here advance any new arguments to show that, if you spend any more time than is necessary in the adjustment of your apparel, you sin against God.
3.It is the duty to pay some regard to personal appearance.A Christian lady, by making herself aslattern, brings reproach upon the cause of Christ, instead of glorifying God. The apostle enjoins upon women to adorn themselves withmodestapparel. Modesty signifiespurity of sentiment and manners.When this idea is applied to dress, it immediately suggests to the mind a neatness, taste, and simplicity of dress, alike opposed both to extravagance and finery, and to negligence and vulgar coarseness. The exercise of a refined taste, in the adaptation and adjustment of apparel, may also be justified by the analogy of nature. Look abroad over the landscape, and see with what exquisite taste God has clothed the flowers of the field. There is a symmetry of proportion, a skilfulness of arrangement, and a fitness and adaptation of colors, which strike the eye with unmingled pleasure. And if God has shown a scrupulous regard to the pleasure of the eye, we may do the same. This opinion is also confirmed by the practical influence of the gospel. This is particularly observable among the poor in our own land. Just in proportion as the religion of Jesus prevails among this class of people, you will see a scrupulous attention to personal appearance. By this, I do not mean thepride of appearance; but a decency, modesty, and propriety, opposed to negligence, coarseness, and vulgarity. But this is more strikingly manifest among those people who have been but recently raised, by the influence of the gospel, from the lowest depths of heathenism. Of this, you will be convinced by examining the history of the missions among the North American Indians, and the South Sea Islands. The same principles will also apply to equipage and household arrangements. Such regard to comfort anddecency of appearance as will strike the eye with pleasure, and shed around an air of cheerfulness, doubtless contributes to moral improvement, and is not only authorized, but required, by the spirit of the gospel.
But this is a dangerous point. There is such a tendency in the human mind to mistake gayety and extravagance for neatness and propriety; and so much temptation to the indulgence of pride and vanity, that you have need of constant watchfulness, that in no respect your heart may lead you astray in this matter. You ought to make it a subject of daily prayer.
4.Have a regard to health.The duty of using all proper means for the preservation of health, I have already considered. Among these means, attention to dress is not the least important. Great care should always be taken that it be suited to the season, and a defence against the inclemency of the weather. This is a Christian duty; and any pride of appearance, or carelessness of habit, which leads you to neglect it, issin. But, above all things, avoid the compression of any part of the body, for the purpose of improving the appearance. This is a most pernicious practice. It is astonishing that intelligent ladies can so blindly follow the mandates of fashion, as to indulge a habit so destructive of comfort and life. There is no part of the system, not even the extremity of a limb, which can suffer violent compression, without interrupting the regular circulation of the blood. But, when this pressure is about the chest, the effect is most destructive. The lungs, subject as they are to alternate distension and compression, from receiving and discharging both the blood and the breath, require the most perfect freedom. But when the chest is so compressed as to prevent the free play of the lungs, the whole system of respiration and circulation is deranged. The consequences are, shortness of breath, faintness, impeded circulation, producing listlessness and languor; and inclination of the blood to the head, producing headacheand distressing dizziness. And, if this course is long persisted in, destruction of health is the inevitable conscience; and often the poor deluded victim of a barbarous fashion pays the forfeit of her life. I have heard of many cases of death from this cause; three of which occurredin one family, within the circle of my acquaintance. I need use no argument, then, to convince a Christian lady, that it is her duty to avoid this species of conformity to the world. I can regard it in no other light than a palpable violation of the sixth commandment.
5.Do not make too much of the matter of dress.It is our duty to avoid every species of conformity to the world which requires the sacrifice of religious principle. But, in things indifferent, we are allowed to conform to the customs of society. I do not think there is much danger of observing excessive plainness of apparel; but there is danger of making so much account of it as to cultivate a self-righteous spirit. It is remarkable that in almost every system of false religion, precise forms of dress are prescribed; especially for those who are devoted to what is termed areligious life; whereas, in the Bible, it is left to be regulated by the general principles and spirit of Christianity, with an occasional caution against extravagance; and it does not appear that Christ and the apostles and the early Christians adopted any peculiarity of dress. From the description given of the wardrobe of our Saviour, it is probable that he wore the common dress of a religious teacher. There is such a thing as a pride of singularity; and this is often manifested in the preparation and adjustment of the wardrobe. Satan is ever on the alert, to observe the bent of the mind, and carry it to extremes. Be not ignorant of his devices. Watch and pray, that you enter not into temptation.
Your affectionate Brother.
"All things whatsoever ye would that men should do to you, do ye even so to them."Matt. 7:12.
"All things whatsoever ye would that men should do to you, do ye even so to them."Matt. 7:12.
My dear Sister,
We are formed for society; and whoever refuses social intercourse with his fellow-beings, and lives to himself, violates an established law of nature. But the operation of this general principle creates the necessity of particular laws for the regulation of that intercourse. Hence, a numerous train of duties arise out of our social relations. And those duties enter more or less into the common concerns of life, according as these relations are more or less remote. The first relation which the Lord has established among men, is that of thefamily. This was established in Paradise; and it has been preserved, in all ages of the world, and in all countries, with more or less distinctness, according to the degree of moral principle which has prevailed. The Scriptures are very particular in describing this relation, as it existed in the patriarchal ages. It has its foundation in the fitness of things; and hence the duties arising out of it are very properly classed asmoralduties. Of such consequence does the Lord regard this relation, that he has given it a place in the decalogue. Three of the ten commandments have particular reference to the family relation. From the first institution of this relation, we learn that the father and mother are to constitute the united head of the family. "They twain shall be one flesh." Authority is therefore doubtless vested in them both, to exercise jointly. But, since the fall, when mankindbecame perverse and self-willed, the nature and fitness of things seem to require that there should be a precedence of authority, in case of a division of the united head. This precedence, the Scriptures clearly and distinctly point out. One of the curses pronounced upon the woman, after the fall, was, that her husband should rule over her. This principle was carried out in the families of the patriarchs. The apostle Peter says, that the holy women of old adorned themselves with a meek and quiet spirit, and were in subjection to their own husbands: and particularly notice the conduct of Sarah, the mother of the Jewish nation, whoobeyedAbraham, calling him lord. The same principle is repeatedly taught in the New Testament. "Wives, submit yourselves unto your own husbands, as unto the Lord." "As the Church is subject unto Christ, so let the wives be to their own husbands in everything." "Let the wife see that she reverence her husband." "Likewise ye wives be in subjection to your own husbands." There can be no room for doubt, then, on this subject. But, where Christian principle prevails with both parties, there will be rarely, if ever, occasion to exercise this authority.
The fifth commandment teaches the duty of subordination to the head of the family, not only on the part of the children themselves, but of every member of the household. So far as the general interests of the family are concerned, persons residing in it are regarded in the same light as children; subject to all its laws, rules and regulations. Thus the Lord speaks of Abraham: "I know him that he will command his childrenand his householdafter him, and they shall keep the way of the Lord." The principle is here recognized, that Abraham had a right tocommand, not only his own children, but all his household. And the same may also be inferred from the language of the fourth commandment. It is addressed to the head of the family, and enjoins upon him to see that no labor is performed on the Sabbath, by any of hishousehold, not even excepting thestrangerthat is within his gates.
The duty of the younger members of the family to respect the elder, may be inferred,—1. From the nature and fitness of things. The elder brethren and sisters are the superiors of the younger, in age and experience, and generally in wisdom and knowledge. They are better qualified to take the lead, and therefore entitled to respect and deference. 2. The same thing may also be inferred from the precedence always given in Scripture to the first-born.
But the great household duty isLOVE. If this is properly discharged, it will set all other matters right. If this is wanting, there will be a lack of everything else. The Scriptures insist upon the duty of brotherly love. "Behold, how good and how pleasant it is for brethren to dwell together in unity!" Christ, in his sermon on the mount, severely rebukes the indulgence of anger, and the want of kindness and courtesy among brethren. And the apostle John says, that "whosoever hateth his brother, is a murderer." A kind, tender-hearted, affectionate, and peaceful temper, should be maintained, in all the intercourse of different members of the same family.
But as mankind began to multiply, it became necessary that the social relations should be extended. A number of families, residing near each other, formed a neighborhood, or community. This gave rise to the new relation of neighbor, from the necessity of intercourse between families. This was again extended, to the formation of nations and kingdoms. But all these various relations are subject to the same great laws as those of the family; for they have grown out of them. The same principle which requires subordination to the head of the family, requires also deference to the elders of a community, and subordination to the rulers of the nation. And the same principle which requires the exercise of kindness, gentleness, meekness, forbearance, condescension and love, between the members of the same family, requiresthe exercise of similar dispositions between individuals of the same community and nation. The principle is also still farther extended, embracing the whole world as one great family; and requiring the exercise of love and the practice of benevolence towards all mankind. "Submit yourselves to every ordinance of man, for the Lord's sake." "Thou shalt love thy neighbor as thyself."
But, in consequence of the fall, another most interesting relation has been established. Out of this apostate world, God has chosen himself a family. Of this family, Christ is the head, and his people are the members. Here are the same relations as in the natural family; but they are different in their nature. They are spiritual, and, of course, of higher obligation. We are required to love Christ more than father or mother. And the Lord Jesus says with emphasis, "This is my commandment, that ye love one another." I have no doubt that, when grace is in full exercise in the heart, the brotherly love which Christians exercise towards one another is far stronger than the natural affection which exists between brothers and sisters of the same family.
From this general view of the social relations, we may gather the following rules of conduct:
1. Endeavor to render to all the members of the family in which you reside just that degree of deference and respect which belongs to them. Conscientiously regard the rules and regulations introduced by the head of the family, unless they are contrary to the word of God. In such case you should leave the family; because your relative duties would interfere with your duty to God.[M]Remember, it is in the domestic circle where your character is to be formed. It is here that your disposition is to be tried, and your pietycultivated. Endeavor, then, to maintain, in your family intercourse, the same dignity and propriety of deportment which you wish to sustain in society. Never descend to anything at the fireside which you would despise in a more extended circle. Bring the most minute actions of your daily life to the test of Christian principle. Remember that, in the sight of God, there are nolittle sins. The least transgression is sufficient to condemn the soul forever. "He that offendeth in one point is guilty of all." Especially avoid the indulgence of a selfish disposition. It is both unamiable and unchristian. Be always ready to sacrifice your own feelings, when by so doing you can give pleasure to others. Study the wishes and feelings of others, and prefer them to your own. Manifest a disinterestedness of feeling. Strive to be helpful to others, even at the expense of personal feeling and interest. "Look not every man on his own things, but every man on the things of others." "Charity seeketh not her own." Be kind to all; respectful towards superiors, courteous to equals, and condescending to inferiors. Be particularly careful not to trample upon the feelings of servants. Nothing can be more unamiable. If you cultivate these dispositions and principles of action habitually, in the domestic circle, they will become so natural and easy as to flow out spontaneously in every circle in which you move. And this will call forth the love and esteem of all your acquaintance. It will bring honor upon your profession, increase your influence, and thereby enable you to do more for the glory of God.
2.There are special duties growing out of your relation to the church.Some of these I have considered in former letters. But I have particular reference now tosocialduties. You are to regard all the members of the church as brothers and sisters. You are to love them just in proportion as they are like Christ. It is the appearance of the image of Jesus, alone, in our Christian brethren, which can call forth the spiritual exercise of brotherly love. I say theappearanceof the image of Christ, because we may be deceived as to the existence of that image in the hearts of others, and yet our love may be as sincere and fervent as if the image were genuine. No Christian duty is more insisted on in Scripture than brotherly love. It is repeatedly enjoined by our Lord and his apostles. It is so essential a part of the Christian character, that it is mentioned by the beloved disciple as one of the principal evidences of the new birth. Now, how do we manifest our love to our brothers and sisters? We delight in their society. We love to meet them, to talk about each other's interests, and the interests of the family in general. So, if you love your brethren and sisters in the church, you will delight in their society; you will love to meet with them, to interchange kind offices; to talk of the difficulties, trials, hopes, fears, joys, and sorrows, of the way to the heavenly Canaan; and to speak of the interests of the great spiritual family to which you belong. Hence, I argue the duty of social intercourse among Christians. But, it is to be greatly feared that the real object of such intercourse is too frequently overlooked. How often do Christians meet, and talk about "trifles light as air," without once speaking of subjects which, according to their profession, lie nearest their hearts. This ought not so to be. It is a sinful conformity to the spirit of the world. The great object of social intercourse among Christians should be, to promote brotherly love and Christian fellowship. And how can these ends be answered, when their conversation is altogether about the affairs of the world? I do not say that it is wrong to talk about these things. The smallest matters claim a portion of our attention. But it is wrong to make them the principal topics of conversation, to the exclusion of heavenly things. When we do speak of them, it should be with some good end in view; and our conversation should always be seasoned by the application of Christian principle to all subjects.
In addition to the general obligation of social intercourseamong Christians, there are some particular duties which they owe to one another. They are to exercise mutual forbearance and tenderness towards each other's faults, and, at the same time, to watch over and admonish one another. Whenever you see a brother or a sister out of the way, it is your duty, with meekness, tenderly and kindly to administer reproof. "If a man be overtaken in a fault, ye which are spiritual restore such an one in the spirit of meekness." "With all lowliness and meekness, with long-suffering,forbearing one another in love." In all cases, where one is to be selected for the performance of a particular duty, which may seem to confer honor, prefer others to yourself. "In honor preferring one another." "In lowliness of mind, let each esteem other better than themselves." "Yea, all of you, be subject one to another, and be clothed with humility." "Submitting yourselves one to another in the fear of God." Yet, do not carry this principle so far as to refuse to act where duty calls. A disposition to be backward in such matters is often a serious hindrance to benevolent effort. Be always ready to engage in any enterprise for doing good; but prefer the office which requires the most labor with the least honor. Christians ought also to take delight in assisting each other; and to feel personally interested in each other's welfare. In short, the feeling that pervades the church should be preeminently aFAMILY FEELING.
3.There are also some special duties growing out of your relations to general society.Be ever ready to interchange kind offices with every one who maintains a decent moral deportment; and be kind and compassionate, even to the vicious, so far as you can, without associating with them on terms of equality. By this means you may win the affections of impenitent sinners, and thereby secure their attention to direct efforts for the salvation of their souls. But, you should never suffer your feelings of complacency and good-will towards those who are destitute of piety, tolead you to conform to the spirit of the world which influences their conduct. Your social intercourse with them should be regulated upon this principle. Never go any farther into their society than you can carry your religion with you. "Be not conformed to this world."
4.Although it be your duty to visit, yet, in this matter, be careful to be governed by religious principle.There is, in the human mind, a tendency to run into extremes in everything. Against this you need especially to be on your guard in social intercourse. When visiting is excessive, it dissipates the mind, and unfits it for any laborious employment. When this state of mind becomes habitual, a person is never easy except when in company. The most vigorous mind may thus be rendered comparatively inert and powerless. But, on the other hand, by shutting yourself out from society, you will dry up the social feelings of the heart; you will acquire a monkish love of solitude; and your temper will become soured towards your fellow-beings. You must therefore give to visiting its proper place in the routine of Christian duty. That place is just the one which it can occupy without encroaching upon more important duties. It should be the Christian'srecreation. Seasons of relaxation from the more laborious duties of life are undoubtedly necessary; and I know of nothing which can better answer this end than the intelligent and pious conversation of Christian friends. Your friends have claims upon your time and attention. But, these claims can never extend so far as to encroach upon more important duties, or to impair your ability to do good to yourself and others. As soon as you discover a secret uneasiness, when out of company, or whenever you find that the demands of the social circle have led you to neglect other duties, it is time to diminish the number of your visits. But do not, on such occasions, violate Christian sincerity, by inventing excuses to satisfy your friends. Tell them plainly your reasons, and if they are really what they professto be, they will see the propriety of your conduct, and be satisfied.
5.Never go into company where the spirit and maxims of the world predominate.I know this will cut you off from a large portion of society, yet, I believe it to be a rule founded upon the word of God. If we would not be conformed to the world, we must not follow its maxims nor partake of its spirit. I know it is often said we should go into such society for the purpose of exerting a religious influence. But the practical result is directly the contrary. The spirit which prevails in such company is destructive of all religious feeling: it freezes up the warm affections of the Christian's heart. The consequence is, he is ashamed to acknowledge his Master, and avow his principles, where the prevailing current is against him. He therefore moves along with it, to the injury of his own soul, and the wounding of his Master's cause. His worldly companions see no difference between his conduct and their own; and conclude, either that all is right with themselves, or that he is a hypocrite. Large parties, as a general rule, are unfriendly to the health both of body and soul. The most profitable kind of social intercourse is the informal meting of small circles, of which a sufficient number are pious to give a direction and tone to conversation.
6.When in company, labor to give a profitable direction to conversation.If there are elder persons present, who introduce general discourse of a profitable character, let your words be few. It is generally better, in such cases, to learn in silence. When an opportunity offers, however, for you to say anything that will add interest to the conversation, do not fail to improve it. But let your ideas be well conceived, and your words well chosen. "A word fitly spoken is like apples of gold in pictures of silver." The interest of conversation does not depend so much upon the multitude of words, as upon the matter they contain, and their appropriateness to the subject. But, when no other person introduces profitable conversation,take it upon yourself. If you will study to beskilfulin the matter, you may turn any conversation to good account. This was one of the peculiar beauties of our Saviour's discourse. Whatever subject was introduced, he invariably drew from it some important lesson. If you are on the alert, you may always give a proper turn to conversation in this way. I do not say that conversation should always be exclusively religious. But it should be of a kind calculated to improve either the mind or heart, and it should at all times partake of the savor of piety. "Let your speech be always with grace, seasoned with salt." No proper opportunity, however, should be lost, of making a direct religious impression. If the solemn realities of divine things were always present to our minds, as they ought to be, we should never be at a loss to speak of them in a becoming manner. When you meet with persons who are living without hope, lose no proper occasion to warn them of their danger, and show them the sinfulness of their lives, and the guilt of rejecting the Saviour. But this should be done as privately as possible. Speaking to them abruptly, in the presence of company, often has a tendency to provoke opposition, and harden them in sin. However, this caution is not always necessary. If there is much tenderness of conscience, admonition will be well received, even in the presence of others. Great care should be taken, on both sides, that you neither injure them by your imprudence, nor neglect your duty to their souls, through excessive carelessness. Study wisdom, skilfulness, and discretion, in all things.
7.Set your face against the discussion of the characters of those who are absent.This is a most pernicious practice, quite too prevalent at the present day. I would have you avoid, as much as possible, speaking even of the good qualities of those who are absent, for two reasons: 1. I see no good likely to result from it; therefore it must be an unprofitable method of spending time. 2. It leads us to speak also of theirfaults, so as to give their whole characters; and this is evil speaking. Never allow yourself to say anything to the disadvantage of any person, unless your duty to others may require it. This, however, will rarely happen; but it may sometimes be your duty to caution others against being ensnared by one whose character you know to be bad. The Scriptures condemn backbiting and evil speaking in the most pointed terms. "Speak not evil one of another, brethren. He that speaketh evil of his brother, speaketh evil of the law." "Speak evil of no man." "Let all bitterness, and wrath, and anger, and clamor, andevil speaking, be put away from you." "Debates, envyings, wrath, strifes,backbitings,whisperings, swellings, tumults." "Whisperers,backbiters, haters of God, despiteful." Here we see how the Lord regards this sin; for he has classed it with the exercise of the most abominable passions of the human heart. Yet, how common is it for professors of religion to speak freely, and without reserve, of the characters of others, and even of their own brethren and sisters in the church. This is a great sin, and it is productive of much evil in the church and in society. It creates heart-burnings, jealousies, and strife; and furnishes employment fortale-bearers, that most despicable set of mischief-makers. But this sin is often committed without saying anything directly against another. A sly insinuation is often productive of more mischief than direct evil speaking. It leaves a vague, but strong impression upon the mind of the hearer, against the character of the person spoken of; and often creates a prejudice which is never removed. This is most unjust and unfair, because it leaves the character of the injured person resting under suspicion, without his having an opportunity to remove it. This is probably what the apostle means bywhisperers. Solomon, also, speaking of the naughty person and wicked man, says, "Hewinketh with his eyes, hespeaketh with his feet." "He thatwinketh with the eyecauseth shame." How often do we see this winkingand speaking by gestures and knowing looks, when the characters of others are under discussion! Open and unreserved evil speaking is unchristian; but this winking and speaking with the feet is mean and dishonorable. Whenever you perceive a disposition to make invidious remarks about others, refuse to join in the conversation, and manifest your decided disapprobation. "The north wind driveth away rain; so doth an angry countenance a backbiting tongue." Bear in mind the words of the apostle James: "If any man among you seemeth to be religious, andbridleth not his tongue, but deceiveth his own heart, this man's religion is vain." So you see the habitual indulgence of this sin will cut off the hope of the loudest professors.
8.Avoid speaking of yourself.When any person makes himself and his own affairs the principal topics of conversation, he shows himself to be supremely selfish, and ridiculously vain. It is also treating others with great disrespect: as though one's self were of more consequence than the whole company. Endeavor to keep yourself as much as possible out of view, and to direct the thoughts and conversation of the company away from personal affairs, to intellectual, moral and religious subjects. But, when any of your friends make known their difficulties to you, manifest an interest in their affairs, sympathize with them, and render them all the assistance in your power.
9.Never indulge a suspicious disposition.Many persons destroy their own peace, and gain the ill-will of others, by the exercise of this unhappy temper. You have no right to think others dislike you, until they have manifested their dislike. Accustom yourself to repose confidence in your associates. It is better to be sometimes deceived, than never to trust. And if you are always jealous of those around you, be sure you will soon alienate their affections. In your intercourse with others of your own age and sex, be willing always to advance at least half way, and with those whose habits are very retiring, you may evengo farther. Many persons of sterling worth have so low an opinion of themselves, as to doubt whether even their own equals wish to form an acquaintance. "A man that hath friends must show himself friendly." Always put the best construction upon the conduct of others. Do not attach more meaning to their language and conduct than they properly express. If at any time you really believe yourself slighted, take no notice of it. Yet be careful never to intrude yourself into society where you have good reason to believe your company is not desired.
10.Be cautious in the formation of intimate friendships.Christians should always regard one another as friends. Yet peculiar circumstances, together with congeniality of sentiment and feeling, may give rise to a personal attachment much stronger than the common bond which unites all Christians. Of this, we have a most beautiful example in the case of David and Jonathan. This appears to be a perfect pattern of Christian friendship. They both doubtless loved other pious people. But there was existing between them a peculiar personal attachment. Their souls were "knit together." Friendships of this kind should not be numerous, and the objects of them should be well chosen. Long acquaintance is necessary that you may be able to repose unlimited confidence in the friend to whom you unbosom your whole heart. Form no such friendships hastily. Think what would have been the consequence if David had been deceived in this friend. He would most certainly have lost his life.
11.Before going into company, visit your closet.Pray that the Lord would so direct your steps that you may do all things for his glory; that he would enable you to spend the time profitably to yourself and others; that he would keep you from evil speaking, levity, and foolish jesting, and every impropriety; and that he would enable you to exert a religious influence over those with whom you may meet. Be assured, ifyou go out without observing this precaution, you will return with a wounded soul.
Your affectionate Brother.
[M]This direction would not be proper for a minor, in her father's house, or in the place provided by a guardian. In such cases, it would be duty to remain, and submit to the penalty of disobedience; remembering that it is a blessing to be persecuted for righteousness' sake.
[M]This direction would not be proper for a minor, in her father's house, or in the place provided by a guardian. In such cases, it would be duty to remain, and submit to the penalty of disobedience; remembering that it is a blessing to be persecuted for righteousness' sake.
[M]This direction would not be proper for a minor, in her father's house, or in the place provided by a guardian. In such cases, it would be duty to remain, and submit to the penalty of disobedience; remembering that it is a blessing to be persecuted for righteousness' sake.
"Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things."—1 Cor. 13:4-7.
"Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things."—1 Cor. 13:4-7.
My dear Sister:
Although I have often alluded, in the course of these letters, to the work of the Holy Spirit, and his blessed fruit in the heart and life, yet so deeply do I feel impressed with the excellency and amiable sweetness of the grace ofCharity, that I feel constrained to commend it to your notice in a separate letter. Charity is the queen of the graces, excelling even faith and hope, and enduring when all those gifts which add brilliancy to the character shall cease their attractions; and, though you may not possess great personal charms, superior accomplishments, or great powers of mind, yet if you do but "put on charity," you will, like the blessed Saviour, "grow in favor both with God and man."
The apostle calls charity the "bond of perfectness;" alluding to the girdle of the Orientals, which was not only ornamental and expensive, but was put on last, serving to adjust the other parts of the dress, and keep the whole together. It is a bond which holds all the Christian graces in harmonious union, and, by keeping them together, secures a permanentcompleteness and consistency of character. Without the girdle, the flowing robes of Oriental dress would present a sad appearance; hardly serving the purposes of decency. So the apostle concludes that the most brilliant gifts and heroic actions are all nothing without charity.
Charity, however, is not to be understood in the popular sense ofalmsgiving. It is the same word which is elsewhere renderedlove. It means a benevolent disposition of heart—love to God and good will to man, diffused through the whole character and conduct. But the description of charity given by the apostle relates chiefly to its manifestations in our intercourse with our fellow-men. My principal object in this letter will be to apply this description so as to discovernegativelywhat conduct is inconsistent with charity, andpositivelythe effect of charity on the human character.
I. Charitysuffereth long. It will endure ill-treatment, and prefer suffering to strife. It will not resent the first encroachments, but patiently bear with injuries as long as they can be borne. If charity reigns in your heart, you will consider how many and aggravated are your offences against God, and yet that his long-suffering bears with your perverseness, and he is daily loading you with benefits; and shall you be impatient of the slightest offences from a fellow worm? Consider also how liable you are to encroach upon the rights of others, and to try their patience by your infirmities. Do not, therefore, be hasty in the indulgence of hard thoughts of others, nor impatient of their faults and infirmities. How much contention and strife might be avoided by a little forbearance! and who is there so perfect as not sometimes to need it to be extended toward himself? The ills of social life are greatly mitigated by the exercise of mutual forbearance; and they find no place under the sweet reign of charity.
II. But charity not onlysuffereth long, butis kind. "It is benign, bountiful, courteous, and obliging."But why did the apostle couple these two dispositions together? "Charity suffereth long,AND IS KIND." Evidently, because long-suffering without kindness would be unavailing. If you bear with the injuries or supposed offences of another, and yet suffer your mind to be soured, and your kind offices remitted, the wound will corrode and inflame, till it breaks out with tenfold violence. But benignity of temper, and the constant practice of friendly offices and benevolent actions, will disarm ill-nature, and bring the offender to see the folly of his conduct. "A soft answer turneth away wrath; and the kind treatment of an enemy will pour coals of fire on his head." What can be more lovely than a kind and obliging disposition, which delights in occasions and opportunities of contributing to the comfort and happiness of others! This disposition adorns with peculiar grace the female character. Solomon, describing a virtuous woman, says, "In her tongue is the law of kindness." If you cultivate this disposition at all times, and in all places, your presence will add a charm to every circle; you will honor your Master; and your ability to advance his cause will be greatly enhanced. In your efforts to do good, with the law of kindness in your lips, you can penetrate where, without it, you could gain no admittance; and in your expostulations with the impenitent, you can reach the heart, by the exhibition of a kind and tender spirit, where otherwise you would be repulsed like the seven sons of Seeva, who presumptuously attempted, in imitation of Paul, to cast out devils in the name of Jesus. Especially is this disposition requisite in a Sabbath-school teacher. Without it, he can accomplish very little. Children cannot be won without kindness. If, then, you would be successful in this enterprise of love, cultivate a tender regard for the "little lambs," and be kind to them whenever you meet them. Never see a child in trouble without relieving him; or, if you can do no more, show your sympathy for his sufferings by such kind offices as are within your power.
III. Charityenvieth not. It is not grieved but gratified to see others more prosperous and wealthy, more intelligent and refined, or more holy. The extension of holiness and happiness is an object of rejoicing to the benevolent mind, without regard to himself.
There are some persons who are always complaining of the rich, and fretting about the aristocratic spirit of those whose rank and station, education or mental endowments, place them in any respect above themselves. This is a sure indication of an envious disposition. There may be, in these respects, some ground of complaint; but place these persons in the situation of those of whom they complain, and where the latter are proud, the former would probably be aristocratic; and where these are aristocratic, those would be tyrannical.
An envious disposition argues, 1.A want of self-respect.If we respect ourselves, we shall not desire the factitious importance arising from wealth so much as to grieve that others have more of it than ourselves; nor shall we be willing to concede so much merit to the possession of wealth as to suspect those who have it of esteeming us the less because we have it not. 2. It argues awant of benevolence. The truly benevolent mind desires the increase of rational enjoyment, and will therefore rejoice in the happiness of others, without respect to his own. 3. It argues awant of magnanimity. The truly great will rejoice in the intellectual and moral elevation of others, as adding so much to the sum of human excellence. But the envious person cannot bear to see any other one elevated above himself. This is the spirit that brought Haman to the gallows, and Satan from the seat of an archangel to the throne of devils. 4. It argues anarrow, selfish spirit—a little and mean mind. The law of God requires us to love our neighbor as ourselves, and reason sanctions the requisition. But, the envious person will hate his neighbor, because he is not permitted to love him less than himself.
If you regard your own happiness, I conjure you tosuppress the first motions of this vile and hateful temper; for, while indulged, it will give you no peace. Its envenomed darts will rankle and corrode in your bosom, and poison all your enjoyments. It is a disposition which can never be satisfied so long as there is a superior being in the universe. It is aimed ultimately at the throne of God; and the envious person can never be happy while God reigns. The effects of this disposition upon human character and happiness are strikingly illustrated in the story of Haman, which I commend to your serious attention. Cultivate, then, the habit of being pleased and gratified with the happiness and prosperity of others; and constantly seek the grace of God to enable you to exercise benevolent feelings toward all, but especially those who are elevated in any respect above you.
IV.Charity vaunteth not itself, (or, as in the margin,)is not rash—is not puffed up. "It does not act precipitately, inconsiderately, rashly, thoughtlessly." Some people mistake a rash and heedless spirit for genuine zeal; and this puffs them up with pride and vain-glory, and sets them to railing at their betters in age, experience, or wisdom, because they will not fall into their views and measures. There is scarcely any trait of character more unlovely, especially in a young person, than self-conceit. If the youth who is puffed up with a sense of his own consequence could but see the mingled emotions of pity and disgust which his conduct excites in the bosom of age and wisdom, he would be filled with confusion and shame.
You will hear such persons prating much of independence of mind. They have respect to the opinions of the ancients? Not they! They think for themselves; and form their own opinions without respect to what others have thought, and said, and written. They would scorn to consult a commentary to assist them in determining a difficult passage of Scripture, or the writings of a learned divine, to help them out of a theological difficulty. That would be subjecting their minds to the influence of prejudice, or betraying awant of confidence in their own infallible powers!—which is the last idea they would think of entertaining. The long-cherished opinions of great, and wise, and good men, are disposed of with a sneer. They be influenced by great names? Not they!
You will hear them delivering their opinions, pragmatically, and with strong assurance, on points of great difficulty, which good men of the greatest learning and ability have approached with diffidence; and boldly advancing ideas which they suppose to have originated in the depths of their own recondite minds, which they afterwards learn, with chagrin, are but some old, cast-off, crude theories or speculations, which had been a hundred times advanced, and as many times refuted, before they were born. But the matter appears so plain to them that they cannot imagine how any honest mind can come to any other conclusion. Hence, they are ready to doubt the piety of all who differ with them, if not to assume the office of judge, and charge them with insincerity or hypocrisy. Whereas, in truth, their strong confidence in their opinions arises from having examined the subject partially and superficially, and overlooked the objections and difficulties which readily occur to a well-balanced and discriminating mind.
I would not, however, be understood to recommend implicit submission to the judgment and opinions even of the greatest or even the best of men. This is Popery. The mind must be convinced before it yields assent to any position. But it would be the height of self-conceited arrogance for any person, but especially for a youth, to presume himself too wise to gain instruction from the writings of men who have devoted their lives to the investigation of truth; or summarily to set aside, as unworthy of his attention, opinions which have been embraced by the greatest and best of men for successive generations. Nor does it argue any uncommon independence of mind; for, you will generally find such persons arranged under the banner of some one of the various schools oftheology, morals, philosophy, or politics, and following on with ardor the devious course of their leader receiving whatever falls from his lips as the voice of an oracle, and running with enthusiasm into all his extravagances. Like the vane upon the spire, that lifts up itself with proud eminence to the clouds, they are ready to be carried about by every wind of doctrine. Whereas true independence of mind consists in weighing evidence and argument impartially, and forming a decision independent of prejudice, party feeling, pride of opinion, or self-will; and, when coupled with humility, it will always rejoice to receive instruction from any source. The person who knows himself will be deeply humbled under a sense of his own weakness and ignorance, and will advance his opinions with modesty, while he treats the opinions of others with becoming respect.
V. Again, Charitydoth not behave itself unseemly. It does not disregard the courtesies of life, nor break over the bounds of decency and decorum; but pays a strict regard to propriety of conduct under all circumstances. But, it may not be amiss to enumerate some of those things which, by their unseemliness, render the conduct of any person repulsive and disgusting.
1. Forwardness, or a disposition to be conspicuous, is unseemly, especially in a young person. It is indeed the duty of every one to be always ready to engage in every good work; and it is wrong to be backward, and refuse to cooperate with others, in carrying on any useful enterprise. But the heart is deceitful: and, while we satisfy our consciences with the idea that we are going forward in the discharge of duty, we may be but feeding our own vain-glorious spirits, by bringing ourselves into notice. An humble Christian has a low estimate of his ability to do good; and is generally disposed to prefer others, as better qualified than himself, to occupy any conspicuous post. "In honor preferring one another." He will, therefore, be modest and retiring; though, when the course of duty is plain, he will by no means shrink from it."The righteous are hold as a lion." There are several characteristics, however, which distinguish the forward, unseemly spirit. He is jealous and testy. You will hear him complaining of the aristocratic spirit of others; and if he is not noticed as much as he thinks he deserves, he will take offence. He will rarely he found cordially coöperating with others, in any good work, unless he is foremost in it himself. If you wish to secure his aid, or forestall his opposition, you must he careful to consult him before you undertake any enterprise. Should you neglect to do so, however good your object, or well chosen your measures, you may expect him to find fault, and throw obstacles in the way, at every step of your progress. Such persons often exhibit a fiery zeal and restless activity, which seem for a time to eclipse all their contemporaries. But it is a zeal and activity forself: for it is never roused except for the promotion of an object with which self is in some manner identified.
2. To assume, in a dictatorial manner, to catechise others as to their views on any subject, especially if they are older than yourself, is unseemly. You will meet with some persons who seem to take it for granted that they have a right to call you to account for your opinions, and to determine authoritatively your claim to the character which you profess. I do not question the propriety of kind and modest inquiries as to the opinions and views of others; nor of endeavoring, by fair and candid arguments, to convince them of what we suppose to be their errors. But then we must never forget that they are our equals, possessing the same right to judge of the truth with ourselves, and accountable for their errors to the same tribunal. This will leave no ground for the exercise of a dogmatical or a dictatorial spirit.
3. It is unseemly for young persons to be foremost in speaking, in company, or to give advice with confidence in regard to anything which is to influence the conduct of their superiors in age, wisdom, or experience. Elihu, although a man of superior knowledgeand abilities, did not presume to speak to Job till his aged friends had ceased; for he said, "Days should speak, and multitude of years should teach wisdom." Young persons sometimes render themselves ridiculous by such unseemly conduct. The prophet Isaiah gives this as one of the marks of a degenerate age, that "the child shall behave himself proudly against the ancient, and the base against the honorable."
4. Fierce contention about personal rights, is unseemly. It begets a selfish, jealous spirit. You never hear this where love reigns; for love is a yielding spirit. The spirit that can never brook the least encroachment upon his rights, is an unseemly spirit, which will always be embroiled in some difficulty or other.
5. All coarseness, grossness, or rudeness of character, is unseemly. This negative description of one of the characteristics of charity is sufficiently comprehensive, if exhibited in all its details, to fill a volume. It conveys the idea of an exquisite propriety of deportment, free from everything indelicate, obtrusive, repulsive, or unamiable.
VI. Charityseeketh not her own. It is not selfish. The temper here described is inculcated in a beautiful manner in Paul's epistle to the Philippians. He exhorts them, in lowliness of mind, each to esteem other better than themselves; and not to look exclusively on their own things, but also on the things of others; and then commends to them the example of our Lord, who, though King of kings, humbled himself to the condition of a servant, enduring hardship, contumely, and an ignominious death, for our sakes. This does not mean that we are not to love ourselves at all, nor be entirely regardless of our own interests; for the rule which requires us to love our neighboras ourselves, recognizes the right of self-love; and the command, "Thou shalt not steal," establishes the right of private property. But it forbids us to make our own interest and happiness our chief concern, to the disregard of the rights of others and the general good;and requires us to make sacrifices of feeling and interest for the benefit of others, and even sometimes to prefer their happiness and interest to our own. This is the spirit of genuine benevolence; and the exercise of it will impart far more elevated enjoyment than can be derived from private advantage.
Were this disposition in exercise, it would cut off all ground of envy and jealousy; it would remove the cause of most of the contentions that arise in society; and mitigate, in a wonderful degree, all the ills of life. Indeed, this principle lies at the foundation of all social enjoyment. The reciprocity of mutual affection depends upon the exercise of a self-sacrificing disposition; and the society where this does not exist is intolerable. Nor is it feeling or interest alone that must be given up. There is yet a more difficult sacrifice to be made, before we can be, in any considerable degree, comfortable companions.It is the sacrifice of the will.This is the last thing the selfish heart of man is disposed to yield. He has taken his stand, and the pride of his heart is committed to maintain it. He deceives himself, and compels conscience to come to his aid; while, in reality, it is a matter with which conscience has nothing to do, for the point might have been yielded without doing violence to that ever-wakeful monitor, whose office is thus perverted, and made to subserve the purposes of stiff-necked obstinacy. A disposition to yield to the judgment and will of others, so far as can be done conscientiously, is a prominent characteristic of that charity which seeketh not her own; while an obstinate adherence to our own plans and purposes, where no higher principle than expediency is concerned, is one of the most repulsive and uncomfortable forms of selfishness.
A selfish person never willingly makes the smallest sacrifice of feeling or interest to promote the welfare or happiness of others. He wraps himself up in his own interests and pursuits, a cheerless and forbidding object. He would gladly know no law but his own will. He has a little world of his own, in which helives, and moves, and has his being. He makes every one, with whom he comes in contact, contribute something to his own selfish purposes. His overweening desire to promote his own interests, disposes him constantly to encroach upon the rights of others; or, if not to encroach upon their rights, to take advantage of their good nature, to drag them into his service. You might as well walk for pleasure in a grove of thorn-bushes, or seek repose on a bed of nettles, as to look for comfort in the society of selfish persons.
VII. Charityis not easily provoked. "It corrects a sharpness of temper, and sweetens and softens the mind." It does not take fire at the least opposition or unkindness, nor "make a man an offender for a word." One of the servants of Nabal described his character in this significant manner: "He is such a son of Belial that a man cannot speak to him." There are many such sons and daughters of Belial. They are so sulky and sour, so fretful and peevish, that you can hardly speak to them, but they will snap and snarl like a growling watch-dog; and if they were equally dangerous, it might not be less necessary to chain them. All this is the opposite of charity. The quality here negatively described may be summarily comprehended in the termgood nature; but in a more elevated sense than this term is usually employed, it being the fruit, not of natural amiableness, but of gracious affection. This temper is essential to any considerable degree of usefulness. If you are destitute of it, your Christian character will be so marred as in a great measure to counteract the influence of your positive efforts. A bad temper, even in connection with many excellent qualities, may render a person an uncomfortable companion and an intolerable yoke-fellow, and bring great reproach upon the cause of Christ. Nor need any one excuse himself on the ground of natural disposition; for the Lord has said, "My grace is sufficient for thee." The gospel of Jesus Christ is a remedy for all our natural corruptions;and we are required to lay asideevery weight, even the sin that most easily besets us.
VIII. Charitythinketh no evil—is not suspicious—does not lay up slight expressions or equivocal conduct, and reason out evil from them, and suffer it to corrode and sour the mind against an individual; but puts the best construction upon the words and conduct of others that they will bear, not yielding to an ill opinion of another, but upon the most indisputable evidence. There is, perhaps, no more fruitful source of disquiet and unhappiness, both to ourselves and others, than a suspicious disposition. "Jealousy," says Solomon, "is cruel as the grave: the coals thereof are the coals of fire, which hath a most vehement flame." Nor is this language too intense. A jealous person always sees a "snake in the grass." He is afraid to trust his most intimate friend. He puts the worst construction upon the language and conduct of others that they will bear: hence he conceives himself grossly insulted, when no ill was designed; and a gentle rebuke, or a good-humored repartee, constitutes an unpardonable offence. He always looks on the dark side of human character, so that a single foible or one glaring fault will eclipse a thousand real excellences. He is always complaining of the degeneracy of the times, and especially of the corruption of the church; for he can see nobody around him who is perfect, and therefore he comes to the conclusion that there is very little piety in the world; forgetting that, were he to find a church of immaculate purity, his own connection with it would introduce corruption. Should such a person conceive it to be his duty to tell you all your faults, woe betide you! for desirable as self-knowledge is, it is no kindness to have our faults aggravated a hundred-fold, and concentrated before our minds like the converging rays of the sun, in one focal blaze, nor poured upon our heads like the sweeping torrent, nor eked out like the incessant patterings of a drizzling rain. Thus did not Paul. When he felt it his duty to reprove, he was careful to commendwhat was praiseworthy, and to throw in some expressions of kindness along with his censures. And here, though it be a digression, let me conjure you never to undertake the unthankful office of censor. You will find some inexperienced persons who will desire you, as an office of friendship, to tell them all their faults. Be sure, if you undertake this with a friend, your friendship will be short. It will lead you to look continually at the dark side of your friend's character, and, before you are aware, you will find yourself losing your esteem for it. Very soon, you will beget the suspicion that you have conceived some dislike. If the cause is continued, this suspicion will corrode and increase; and the result will be, a mutual alienation of affection. However sincerely such an experiment may be entered upon, it can hardly fail, in the nature of things, to produce this result.
It may, however, be said, that we are bound, by our covenant obligations, towatch over our brethren.But there can scarcely be a greater misapprehension than to understand this duty in the sense of an incessant lookout to discern and discover the little faults and foibles, or even the more marked and glaring defects of character, in our brethren. The injunction is, "If thy brother trespassagainst thee, go and tell him his fault," &c. But I know of no passage of Scripture which requires us to procure a magnifying-glass, and go about making a business of detecting and exposing the faults of our brethren. On the contrary, there are many cautions against a meddlesome disposition, and against being busy bodies in other men's matters. We are required, with great frequency and solemnity, to watch ourselves; but where is the injunction, "Watch thy brethren?" Even the Saviour himself did not thus attempt to correct the faults of his disciples. He rebuked them, indeed, and sometimes sharply; but he was not continually reminding them of their faults. He was not incessantly brow-beating Peter for his rashness, nor Thomas for his incredulity, nor the sons of Zebedee for their ambition.But he "taught themas they were able to bear it;" and that rather by holding up before their minds the truth, than by direct personal lectures.
Our covenant obligations unquestionably make it our duty to watch and see that our brethren do not pursue a course of life inconsistent with their Christian profession, or which tends to backsliding and apostasy; and if they are true disciples, they will be thankful for a word of caution, when they are in danger of falling into sin. And when they do thus fall, we are required to rebuke them, and not to suffer sin upon them. But this is a very different affair from that of setting up a system of espionage over their conduct, and dwelling continually upon their faults and deficiencies. This latter course cannot long be pursued, without an unhappy influence upon our own temper. The human mind is so constituted as to be affected by the objects it contemplates, and often assimilated to them. Show me a person who is always contemplating the faults of others, and I will show you a dark and gloomy, sour and morose spirit, whose eyes are hermetically closed to everything that is desirable and excellent, or amiable and lovely, in the character of man—a grumbling, growling misanthrope, who is never pleased with anybody, nor satisfied with anything—an Ishmaelite, whose hand is against every man, and every man's hand against him. If there is nothing in the human character, regenerated by the grace of God, on which we can look with complacency and delight, then it is impossible for us to obey the sacred injunction, "Love the brethren."
IX. Charityrejoiceth not in iniquity, butrejoiceth in the truth. One mark by which the people of God are known is, that they "sigh and cry over the abominations that are done in the land," and weep rivers of water because men keep not the law of God; while the wicked "rejoice to do evil, and delight in the frowardness of the wicked." But we may deceive ourselves, and be indulging a morbid appetite for fault-finding and slander, while we suppose ourselves to begrieving over the sins of others. Grief is a tender emotion. It melts the heart, and sheds around it a hallowed influence. Hence, if we find ourselves indulging a sharp, censorious spirit, eagerly catching up the faults of others, and dwelling on them, and magnifying them, and judging harshly of them, we may be sure we have another mark, which belongs not to the fold of the Good Shepherd. One of the prominent characteristics of an impenitent heart is a disposition to feed upon the faults of professors of religion. Those who indulge this disposition will not admit that they take delight in the failings of Christians. They will condemn them with great severity, and lament over the dishonor they bring upon religion. Yet they catch at the deficiencies of Christians as eagerly as ever a hungry spaniel caught after his meat. This is the whole of their spiritual meat and drink. It is the foundation of their hopes. They rest their claim for admittance into the celestial paradise on being quite as consistent in their conduct as those who profess to be God's people; hence, every deficiency they discover gives them a new plea to urge at the portals of heaven. Thus they secretly, though perhaps unwittingly, "rejoice in iniquity." But it is to be feared, if we may judge from the exhibition of the same spirit, that many who make high pretensions to superior sanctity rest their hopes, to a great extent, on a similar foundation. With the Pharisaical Jews, they think if they judge them that do evil, even though they do the same, they shall escape the judgment of God. They are as eager to catch up and proclaim upon the house-top the deficiencies of their brethren, as the self-righteous moralist, who prides himself on making no profession, and yet being as consistent as those that do. If such persons do not rejoice in iniquity, it is nevertheless "sweet in their mouth," and they "drink it in like water." Their plea is, that they do not speak of it with pleasure, but with grief bear their testimony against it. But grief is a very different passion from that which swells in their bosoms. Grief is solitaryand silent. "He sitteth alone and keepeth silence." Who ever heard of a man's proclaiming his grief to every passing stranger? Yet, you may not be five minutes in the company of one of these persons, till he begins to proclaim his grief at the delinquencies of his Christian brethren. And the harsh and bitter spirit, which palms itself on the conscience as a testimony against sin, is but an exhibition of impenitent pride. It bears not the most distant semblance of Christian humility and fidelity. "Brethren," says the apostle, "if a man be overtaken in a fault, restore such an one in the spirit of meekness;considering thyself, lest thou also be tempted." But, from the fault-finding and censorious spirit of some people, one would suppose it never came into their minds to consider whether it might not be possible for them to fall into the same condemnation; although an examination of the lamentable falls that have taken place might show a fearful list of delinquents from this class of persons. David, while in his fallen state, pronounced sentence of death upon the man in Nathan's parable, whose crime was but a faint shadow of his own. The Scribes and Pharisees were indignant at the wretched woman who had been taken in sin; yet they afterwards, by their own conduct, confessed themselves guilty of the same crime. Judas was one of your censorious fault-finders. He was the one that found fault with the tender-hearted Mary, for her affectionate tribute of respect to the Lord of Life, before his passion. He thought it a great waste to pour such costly ointment on the feet of Jesus; and that it would have been much better to have sold it and given the money to the poor. He was very compassionate to the poor, and a great enemy of extravagance; but a little while afterwards, he sold his Lord for thirty pieces of silver. So, in every age, if you examine into the character of apostates, you will find that they have been noted for their severity against the sins of others; and particularly in making conscience of things indifferent, and pronouncing harsh judgment against those who refuseto conform to their views. Especially will such persons be grieved with their brethren on account of their dress, or style of living, or their manner of wearing the hair; or some such matter that does not reach the heart. I was once acquainted with a woman, who (except in her own family and among her neighbors) had the reputation of beingvery devotedly pious, who went to her pastor, (an aged and venerable man,) greatly grieved because he was in the habit of combing his hair upwards, so as to cover his baldness. She was afraid it was pride. She was a great talker, and often had difficulties with her brethren and sisters in the church; for she thought it her duty to exercise a watchful care over them. Whether she was self-deceived, or hypocritical, I cannot say; but she used to shed tears freely in her religious conversations. She, however, as I have since learned, after maintaining her standing in the church for many years, apostatized and became openly abandoned. You need not look over half a dozen parishes, anywhere, to find cases of a kindred character.
The humble Christian, who looks back to the "hole of the pit whence he was digged," and remembers that he now stands by virtue of the same grace that took his feet out of the "horrible pit and miry clay," will be the last person to vaunt over the fallen condition of his fellow-creatures. He will look upon them with an eye of tender compassion; and his rebukes will be administered in a meek, subdued, and humble spirit, remembering the injunction of Paul, "Let him that thinketh he standeth take heed lest he fall." But the spirit of which I have been speaking is not onlycarnal, butdevilish. The devil is theaccuser of the brethren.
But charity not only rejoiceth not in iniquity, but,positively, rejoiceth in the truth—is glad of the success of the gospel, and rejoices in the manifestation of the grace of God, by the exhibition of the fruits of his Spirit in the character and conduct of his people. Hence, it will lead us to look at the bright side ofmen's characters; and if they give any evidence of piety, to rejoice in it, and glorify God for the manifestation of his grace in them, while we overlook, or behold with tenderness and compassion, their imperfections. And this accords with the feelings of the humble Christian. He thinks so little of himself, and feels such a sense of his own imperfections, that he quickly discerns the least evidence of Christian character in others; and he sees so much to be overlooked in himself, that he is rather inclined to the extreme of credulity, in judging the characters of others. He is ready, with Paul, to esteem himself "less than the least of all saints;" and where he sees any evidence of piety in others, he can overlook many deficiencies.