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with blue eyes and brown hair. Her figure light and graceful as the fragile flowers which blossomed around her distant home. Her lips were somewhat pouting. Her finely moulded hands fell listlessly upon the elegant robes which adorned her person, as if weary with the burden of existence She seemed a northern lily transplanted to the confusion and etiquette of a ceremonious court. The lily drooped in its uncongenial soil, and secretly sighed for its home beyond the Rhine. The, French people, ardent and enthusiastic, knew not nor appreciated her timid, pensive, unassuming goodness. When reverses came, she calmly, bravely met her fate; and when Napoleon was a prisoner in the hands of his enemies, and was about to be sent into exile, she requested a parting interview, which was denied her. No longer empress of France, she mourned not for faded glory. Her young son, who had received the homage of thousands while yet in his infancy, was no longer king of Rome. Accompanied by her child, she gladly sought a refuge again in her own loved Austria. And in solitude and eventually in widowhood, she found the peace she had never known when surrounded by fawning attendants, and dazzled by the splendor of the throne of France.

S. M. PERKINS,

JESUS, A DESTROYER.

To speak of Jesus as a Savior is so familiar to us, that it is not without a chill of terror that we hear him styled a Destroyer. But such he is described in the Scriptures of Truth, and as such we must receive him. It is, however, a great comfort to the believer, that notwithstanding many names and titles are given to the Son of God, they do not contradict or conflict with each other, but harmonize in the grandest and sublimest of all-"The Savior of the World."

Every Reformer has to be a Destroyer, and his wisdom and efficiency are seen in the limits which he sets to his destruction, as the wild growth of the forest is made to give place to the fruitful field and flourishing village or city, or as the sinful appetites of the inebriates are destroyed in order that he may enjoy the blessings of sobriety. In this sense, Jesus is a Destroyer. His glorious mission is to remove Error and Sin, and the Misery consequent upon their activity. He destroys nothing that is good. He annihilates no attributes of the soul. He palsies no

faculty which God has given to enable man to progress in knowledge and virtue. He does nothing to pervert to eternal evil any capacity of the human mind or heart. He is a Destroyer only so far as is requisite in order that he may be a Savior.

This is one point of essential difference be tween the Universalist and the Partialist. The Universalist holds fast to the belief that nothing good can be destroyed, and that hence there can never come a time when the pressure of the Almighty will bear so upon any portion of the human race as to prevent their return to virtue and holiness. The Partialist holds to an opposite faith. He contemplates the approach of an awful era, when a decree shall go forth against a portion of our race that shall doom them to endless evil, to the perpetual exercise of perverted powers, to the unutterable miseries which must fall to the lot of those who are made incapable of receiving the grace of God unto regeneration and salvation! Reader, strive to consider this picture, for though appalling in the extreme, yet it is painted by those who require us to love God in order to secure his favor while our mortal life is spared. How can love be excited while such a result is before us? a result obtaining under the government of Him who seeth, because he is able to declare, the End from the Beginning? Isaia. xlvi. 10. Let us pause before this tremendous issue, and "survey the field" which is "the world" as led by President Wayland, in his great sermon on the "Grandeur of the Missionary Enterprise." He says that out of the eight hundred millions of the inhabitants of the earth, only two have any knowledge of Christ, and only one half of these latter are his real disciples; to seven-eighths, therefore, the Gospel is to be sent. "We have," he continues, "considered these beings as immortal, and candidates for an eternity of happiness or misery. And we cannot avoid the belief that they are exposed to endless misery." And how does he get at the proof? He gets at it by supposing a destruction of all restraints, by which the evil passions of the heathen shall be "suffered to operate in their unrestrained malignity" Now this can only be effected by a direct act of the Deity, by which he removes from them the restraints of his sovereignty and gives them over to evil and evil only. And why should we imagine God to exercise his sovereignty to destroy all that is good rather than all that is evil? Is there any thing in the Savior's miracles by which such a destruction is symbolized? No, thank God, no!

But let us here consider another point: When we argue the salvation of all from the infinite perfections of the Godhead, we are frequently told, as a sufficient reply, that God will not violate man's moral agency or moral freedom. If so, let us ask, How is it that man can ever be deprived of the ability and privilege of returning to his Maker? If he is forced into hell, as hell is ordinarily described, his moral agency is as much violated, as it would be were he forced into heaven! And if force must be used in any case, how much better is it to employ it as we do upon the insane, to place them under sanitive influences? Is it more to the glory of God to force men to evil than to good? But we need not dwell upon this matter long, inasmuch as the sovereignty of God cannot and must not be sacrificed to any high notions of man's freedom. IT IS THE FREE WILL OF GOD, that is to be kept distinct, rather than the free will of man. It is a small thing to let go of the latter rather than of the former. We should indeed have high notions of man's freedom, and solemn thoughts of his accountability, but by no means should we lose sight of the grand truths, that in God we live, and move, and have our being;" that of him, and through him, and to him, are all things, to whom be glory forever." Acts xvii. 28; Rom. xi. 36.

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There is a passage in the prophet Hosea's proclamation, chapter thirteen and ninth verse, which is very pertinent to our subject:-"O Israel, thou hast destroyed thyself; but in me is thy help." This passage is pertinent, not only because of the sentiments it sets forth, but also because the first member of it has been frequently employed as a text for sermons in which the self-destruction which sinners bring upon themselves by their sins, is set forth, while the most fearful of all pictures of eternity are painted. The "wise are taken in their own craftiness," for in the passage to which our attention is thus directed, we find a positive declaration concerning the help which abides in God for the Israel which had destroyed itself! And it is so through all the Scriptures. God never loosens entirely the hold which he has upon his creatures. He "is greater than our heart, and knoweth all things." 1 John iii. 20. He preserves for himself those avenues by which he can come to the spirits of all flesh. He never ceases to be a Savior however he operates as a Destroyer. And it is the same with his blessed Son, Christ Jesus-the "Express Image" of the Father. It is comforting to see in President Wayland's ser

mon, to which we have referred, that in a note he sets forth a belief which the sermon itself would incline us to believe he rejected, as we think the hearers of it must have concluded. He says in that note, that he believes "in the revealed doctrine of the sovereign and efficacious influence of the Holy Spirit, which is abundantly sufficient to overcome all the obstacles arising from the opposition of a sinner's heart." Mark the strength of expression,-the sovereign and efficacious grace abundantly sufficient to overcome all obstacles arising from the opposition of a sinner's heart! This is all we ask. This is the true Doctrine of Grace. This sets forth the character of Jesus as a Destroyer, and effectually secures to us the argument for the certainty of the result. It does so, for no Christian denies that God is willing and desirous that all should be saved, and that willingness or desire must prompt to the exercise of sovereign and efficacious Grace!

We will rejoice in the glorious declarations that for this purpose was the Son of God manifested, that he might destroy the devil and his works. Heb. ii. 8; 1 John iii. 8. Make this meaning as extensive as you please, you cannot exceed the greatness and glory of the result proposed. Evil shall be destroyed that Good may reign triumphant ; and blessed is that soul which experiences this grand truth, for he will keep sacred the covenant of the heart with the good works of holiness and love.

It is passing strange that any one should doubt this effect of a belief in the ultimate destruction of evil, the making "an end of sin;" but yet many do profess to regard such a faith as licentious in its tendency, and they openly tell us that if they cherished it, they would live as they pleased and take their fill of sin! Such remarks only show that they have no just ideas of sin; they do not heed the declarations of the Scriptures," he that sinneth wrongeth his own soul;" the way of the transgressor is hard." They profess to love piety, and yet talk of taking their fill of sin, as the miserable debauchee longs for his maddening wine, and would have it if it were not for the terrifying fear of the delirium tremens. They have not yielded themselves to Christ. Their piety is mock piety. They never advance beyond mere legal obedience, for they are only actuated by mercenary motives. In the true disciple such meanness and servility is destroyed. He is a subject of Grace, and how can he longer dwell in Sin? One thing is certain, and that is, the Savior

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was animated by the prospect of effectually destroying sin-it was the joy set before him ;" -it was the first promise, given to man before judgment was pronounced on his transgression,

"the seed of the woman should bruise," or rather, crush, "the serpent's head;" it glowed before our Savior's vision when he “rejoiced in spirit" and said he "saw Satan, as lightning, fall from heaven." And what other vision of glory could have been before the mind of Paul when he wrote, "The last enemy, Death, shall be destroyed?" 1 Cor. xv. 26, (that and is, in the common version, are supplied words; no corresponding words are in the original, and they break the continuity of the Apostle's reasoning.) And when the last enemy, Death, is destroyed, then shall the full glory of Jesus burst upon the world, and he shall be honored as the glorious architect who only destroys to rebuild in the perfection of beauty. Whatever is written concerning destructions to be wrought under his government, must be limited in their meaning by his pre-eminent title as "Savior of the world"

"the Lamb of God, that taketh away the sin of the world." That truth must stand. To mar, or limit it, is to mar or limit the chief glory of Jesus. It is to wrest from the Savior the greatness of his victory. It is to erect a perpetual monument to the inefficiency of him who went forth to war, but had not skill and power to gain a complete victory. Away with such dishonoring fancies!

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THE SABBATH.

IT can hardly be considered needful at first sight to adduce any argument, before an assemblage of professed Christians, for the necessity of the institution of the Sabbath, its authority and sacredness, and its especial value and fitness both to the physical and spiritual nature of man. And yet such is by many the practical disregard of the day, such is the indifferent attendance upon divine worship, such is the apparent insensibility in regard to its observance, that it may be questioned whether there is not, after all, a lurking scepticism both as to its necessity and sanctions, and it is painful to hear from the lips of a professing believer in the religion of Christ, an expression of doubt touching either its authority or sanctity.

It has been, we think, incontestibly proved that a weekly day of rest is indispensable for the physical well being of man; that nightly seasons of sleep are insufficient for the restoration of man's faculties and powers which are enfeebled and exhausted by daily toil and activity; that life will be prolonged by an occasional and habitual intermission of labor; and that even the animal has need of a weekly day of relaxation and repose. It has been contended on physiological grounds, that the amount of productive labor in the world is actually increased by the observance of the day, and it will be observed that the fourth commandment given to Moses ¦ exempts even "the cattle" from labor on the serenth day.

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The mind acts we know through physical organs which lose their tone and vigor if their tension be not at times relaxed, and they have not seasons allotted to them to regain their strength, to supply their waste and necessary decay. Those organs of the body whose functions are indispensable to life, and which act without our volition or control, are only those which have no sense of weariness and need no repose. The mind suffers even more keenly than the body, if it has not relief from toil and anxiety. It becomes rapidly enfeebled and prostrated if overworn, exerts its jaded powers reluctantly and languidly, rebels against the will, loses its force and elasticity, and sinks prematurely and helplessly under the accumulated burthen of incessant labor. The physical and mental tasks of life would soon create distaste and aversion to them, and exhaust our endurance and our powers would be spent, but for the renovating relief of the blessed Sabbath, which grants the needed repose and reinforces both the mind and body with newness of vigor, and strengthens and arms them for the toil and battle of life.

The institution of the Sabbath is not an arbitrary enactment; it is implied in our physical and moral nature. It is written on the tables of the human heart (as it was of old on the tables of stone) by the finger of God in ineffaceable characters. It is an indispensable necessity-the law of God and nature; and we have the attestation of the nerves and muscles of our bodies and the faculties of our minds, the testimony of philosophy and science, and the history of civilization, in behalf of the Sabbath as a day of rest from daily labor. But this is not all, nor indeed are these considerations (important as we deem them) the highest we can present.

The spiritual nature of man needs seasons of refreshment and culture-needs calm and undisturbed hours for reflection, for meditation, for self-examination, for religious study and prayer; it needs frequent occasions to commune with God and Christ, and by tranquil and deliberate resolves to fortify itself for the conflicts of life with sin and temptation. It needs withdrawal from the tumult and hurry of business, the excitement of gain and pleasure, and the absorbing interests of the world; and that soul that has not felt at times, in the whirl of busy life, how transient and profitless were its pursuits, and how shadowy and unsatisfactory were the objects of its earthly desire, still slumbers in the night of worldliness and insensibility, and has

caught no glimpses of the coming of the Sun of Righteousness: it is dead to itself, its energies and wants, its nature and necessities.

When the mind has been fully awakened to its true interests, and ponders its needs and its destiny, it finds the Sabbath to be a merciful and wise institution, a fitting and appointed season for holy thought and religious service; and it seeks and finds frequent other occasions for meditation and prayer, and it is ready to pour out its rejoicing thanksgiving unto the God of the Sabbath for the peaceful and sanctifying influences of the precious and hallowed day, and "remembers the Sabbath day to keep it holy." It can spare no religious opportunity, and the

Sabbath is consecrate to God and the soul.

Is it not enough for a believer in the Bible that the commandment to keep the Sabbath has been given him? Is not the authority for the Sabbath the highest of which the nature of the case admits? Has the moral law of the ten commandments been abrogated? Is there anything in the observance of the Sabbath contrary to the spirit and teachings of the Savior? Did not the Apostles keep and authorise the Lord's day, and set it apart as a day of worship and gathering of the disciples, and establish a visible church? And is not the change of the holy day, from the seventh to the first day, an observance of the spirit of the commandment? And ought we, let us ask an objector and let him answer, to keep the Christian or the Jewish Sabbath? which Sabbath does he observe? It might appear a work of supererogation to examine the objections which are urged against the observance of the Sabbath, because they are so frivolous and puerile, but that we hear, from time to time, expressions of doubt in regard to the sacredness of the day, and are painfully conscious of a general laxity and neglect of its true uses and advantages. There are those who plead for a day of rest from toil, and resign themselves to indolence, to feasting and sleep, or squander their time in questionable pursuits, in literary studies, and perusing profitless and worse than profitless books; in idle sauntering, in the pursuit of pleasure, in trifling conversation, in reading what are falsely called Sunday papers, in riding and walking and sailing; in making excursions into the country, and in abandoning the day to all kinds of worldly ease and enjoyment. It is true that these violations of the day do not overthrow the fabric of society, because the day is generally reverenced, but "the prevailing violation would be alike and equally disastrous

to all that is dear and ennobling to man." "Six days shalt thou labor and do all thy work." "Remember the Sabbath to keep it holy," saith the commandment. And is it a fulfillment of the statute simply to abstain from labor on the Sabbath? To suspend business, and buying and selling, to close the doors of the warehouse and workshop, and fritter away the time in idleness and stupor, or in pursuit of sensual and worldly pleasures?

"Six days shalt thou labor and do all thy work." 66 Remember the Sabbath day to keep it holy," saith the commandment, inculcating the duty of labor as well as the sacredness of the day of rest, and manifesting the mercy of the institution as a needful repose to those who have obeyed the commandment to labor.

The season of rest is always most welcome to him who works most faithfully. Toil sweetens repose, and blesses the hours of relaxation and relief; and to him who lives and labors as he ought, the Sabbath will bring the purest delights and the holiest joys. It may well be questioned whether the burden and ennui of the Sabbath are felt except by those who live lives of indolence or worldly excitement and pleasure.

But it may be urged that attendance upon public worship, the reading of the Bible, domestic devotion, or systematic religious culture, are incompatible with rest, that the day may in this observance of it become one of continued labor and its very design be thwarted and neutralized. But a little reflection will convince us that a change of employment affords relief aud satisfaction, and that those powers of the mind which have enjoyed a remission of service, are stimulated to new endeavor by temporary rest and inaction; while the body reposes from its toil, the mind is elastic and active, and often discerns those truths and duties which are hidden or unobserved in the haste and bustle of business life, and in the excitement of pleasure and recreation. The occupation of the mind on the Sabbath with religious thoughts and duties does not hinder or affect the true usefulness of the day, for it is a day to be hallowed, kept sacred to God, and it is emphatically called the Lord's day. It is to be feared that the non-observance of the day springs from an entirely different source than those presented in the usual objections which are urged by those who neglect it. Religious indifference, or insensibility at least, will be found to be the main cause of the neglect of the Sabbath; and they who for trivial and frivolous excuses abstain from public wor

ship, are by every absence from the house of God reiterating their confession of lukewarm. i ness or apathy.

It is, however, urged, that religious thought and culture and public worship, are incompati ble with a day of rest; but let us examine the use the objector makes of the day, and find the sincerity of his profession. If he should spend the day in sleep, in feasting or in indolence, he knows that oversleep will enfeeble and enervate all his faculties, that the sluggard's rest is brutish and unmanly; he knows, or should know, that indulgence of the appetite produces languor of the mind and faculties, and that man is something more and better than an eater and a consumer of food; that ennni is the attendant of indolence, and weariness the burden of idleness. But will the objector assure us that he does not resign the day to indulgence or idleness? What use then does he make of it? Does he spend it in reading and conversation and visiting? Why then does he not read his Bible, talk about themes appropriate to the day, and visit a place of worship? Or, in truth, are not his Bible, and religion, and the house of God, distasteful to him? Has he no hearty and abiding interest in things sacred and holy? And has he determined he will have none? Oh! no he would not say that; he means one day to have a true interest in these things, for they are, he admits, of great value and excellence. Then let us ask, how does he expect to create an interest for religion? By habitual neglect of it, by occasional attendance at church when he can hear an eloquent preacher, or the day is fine, or it is not too warm or too cold, or too rainy, or too dusty, or the walk is not too long, or when he feels inclined to go and has nothing else to do, no engagements to keep, no books or news to read, no letters to write, no friends to visit, no ailing to nurse, no want of new garinents, and no lateness of meals, and no possible excuse to hinder him! Truly he has and is likely to have a feeble and indifferent regard for religion, who suffers any or all of these things to keep him from the observance of the Sabbath. And it would be much more manly and truthful for him to say, shocking as it would be, "I have no interest in religion and I do not want to have any." For let us ask him if these excuses are sufficient to ¦ keep him from attendance to business, and let his answer be his own judgment and approve condemn him.

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But, says one, I do not undervalue the day, I can pursue my religious studies at home. I can

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