Biblical obedience involves faithfully following God's commands as an expression of trust and love, not mere legalism. It emphasizes discerning God's will through Scripture and aligning one's life accordingly, avoiding extremes that distort His Word (James 1:22; John 14:15). Illustrations often use keys, journeys, or balances to depict unlocking understanding and walking in God's path.
Running to extremes in obedience can invalidate God's Word and miss His true intent.
Many times we are caught in the trap of running to extremes. God's will has been revealed and needs to be understood the way God intended it to be.
The Pharisees had this problem. They even had everyday life defined to the point where it was hard for a person to live. On the Sabbath day, they had problems with different concepts such as "work." On the Sabbath you were to cease from work, and the Pharisees decided to define what God intended by this. Here are a few examples:
You could not turn over in bed more than seven times or that was considered work.
If you wanted to borrow something from your neighbor, you could not put your hand through the threshold of the door to receive it, nor could the neighbor do that. This would be considered work. If you both met halfway, it was not considered work.
Jesus said in Matthew 15:6, speaking to the Pharisees, "...And thus you invalidated the Word of God for the sake of your tradition." For the sake of their definitions which they had made law, their extremes, they made void the Word of God. We laugh at the Pharisees and wonder how they could have been so ignorant. But if Jesus were here physically today, what would He say of us? Let us not run to extremes; let us seek what God intended and do it. Either extreme of a truth is no longer truth.
Great leaders emphasize daily Bible study and obedience as foundational for life and freedom.
"Make it the first morning business of your life to understand some part of the Bible clearly, and make it your daily business to obey it in all that you do understand"-John Ruskin.
"I cannot too greatly emphasize the importance and value of Bible study-more important than ever before in these days of uncertainties, when men and women are apt to decide questions from the standpoint of expediency rather than on the eternal principles laid down by God Himself"-John Wanamaker.
"It is impossible to mentally or socially enslave a Bible reading people. The principles of the Bible are the groundwork of human freedom"-Horace Greeley.
"If I am asked what is the remedy for deeper sorrows of the human heart, I must point to something which in the well-known hymn is called "The old, old, story," told of an old, old Book and taught with the old, old teaching which is the greatest and best guide ever given to mankind"-William Ewart Gladstone.
Misusing Scripture to justify selfishness violates God's true commands and harms others.
A man who was fond of having his own way at home made sure that he got it by constantly reminding his wife that the Bible said she was to obey her husband. He made this an excuse for passing off on her any tasks he found too distasteful for himself. She became a virtual slave to his comfort and that of his relatives. He conveniently overlooked the biblical admonition to husbands to give "honour unto the wife, as unto the weaker vessel." His feeling was that God had made him lord and master in his own home and he was exploiting this prerogative to the fullest. We do not invoke Him and His Word to serve our own ends.
To please God, one must obey His commands exactly as given, not substitute other offerings.
Suppose I say to my boy, "Willie, I want you to go out and bring me a glass of water." He says he doesn't want to go. "I didn't ask you whether you wanted to go or not, Willie; I told you to go." "But I don't want to go," he says. "I tell you, you must go and get me a glass of water." He does not like to go. But he knows I am very fond of grapes, and he is very fond of them himself, so he goes out, and some one gives him a beautiful cluster of grapes. He comes in and says, "Here, papa, here is beautiful cluster of grapes for you." "But what about the water?" "Won't the grapes be acceptable, papa?" "No, my boy, the grapes are not acceptable; I won't take them; I want you to get me a glass or water." The little fellow doesn't want to get the water, but he goes out, and this time some one gives him an orange. He brings it in and places it before me. "Is that acceptable?" he asks. "No, no, no!" I say; "I want nothing but water; you cannot do anything to please me until you get the water." And so, my friends, to please God you must first obey Him.
Reproof should be gentle and tender, like a delicate ear-jewel, not harsh or heavy-handed.
"Reproof is an ear-jewel: now an ear-jewel must not be too weighty and heavy, lest it tear and rend, rather than adorn the ear. Rebuke requires delicacy. It is never wise to box a man on the ear to win his attention to a whisper. Too much zeal in this case is its own hindrance. It is only a dainty bit of pure gold, garnished with a rare jewel, that a lady will think fit for her ear: it would be idle to offer her a quoit, or even a curtain-ring. It was said of a good man that if he wished to brush off a fly from a friend's forehead he would look round for a beetle and wedges; and of another that he washed off spots from a brother's face with scalding water. A man should note how reproofs affect himself, and he may from this observation discover that they need to be administered very tenderly. The rebukes of the righteous should always be as a precious ointment, sweet and gentle; never should they break the head. Whenever it is our reader's duty to attend to this painful business, let him remember Manton's figure of the ear-ring, and act accordingly. A friend who wished a lady to wear an earring would go down to the jeweller's, and with dainty fingers examine various jewels, and select one of the best, suited for that exquisite piece of living coral which is such an adornment to a fair head. This he would not fling at the lady, nor force into her ear with violence, but he would proffer it with due courtesy, and leave her to fix it in its place herself. If a reproof be thus selected, and be really precious, it should be wisely presented to the person for whom it is intended; and much of the application must be adroitly left to the person's own conscience. Thus will the gem reach the ear, and the reproof reach the heart. Lord, make us wise in this and all other things by thy Spirit. Let us not shun the duty of reproof, but help me to do it well, lest I do harm when I mean to do good, and thus myself need to be rebuked.
True obedience to God's law must come from the heart, not just outward actions.
"A man that keeps the law only outwardly, can no more be said to keep the law, than he that hath undertaken to carry a tree, and only takes up a little piece of the bark." The essence of the law lies in the things of the heart: external acts are as the outward bark. The Pharisees were great bark-mongers, but the solid timber was too heavy for their shoulders. David was the man to carry the whole of the blessed load. He said, "I will delight myself in thy commandments, which I have loved. My hands also will I lift up unto thy commandments, which I have loved; and I will meditate in thy statutes." He who does not love the whole law is not holy. He who does not regard the law in his heart has no heart to the law. As he is not a Jew who is only one outwardly, so he is not a doer of the law who only attends to its externals. He would not have sacrificed a bullock unto the Lord, who should only have brought its horns and hoofs; and he has not yielded himself as a servant unto the Most High, who only brings his lips and hands. O Lord, I would love all thy law, but especially those precepts of it which concern my inward parts. I beseech thee, therefore, to write thy law upon my heart, and engrave it upon my mind. Let its spiritual commands have full command of my spirit.
The boy refuses to go to the circus to keep his father's approval and maintain integrity.
A circus came to town; and everybody knows how the music, and the grand tent and horses, set all the little boys agoing. Quarters of dollars and shillings are in great demand; and many a choice bit of money have the circus-riders carried away, which was meant for better purposes. A little boy was seen looking around the premises with a great deal of curiosity. "Halloa, Johnny!" said a man who knew him, "going to the circus?"—"No, sir," answered Johnny: "father don't like 'em."—"Oh, well! I'll give you money to go, Johnny," said the man. "Father don't approve of them," answered Johnny. "Well, go for once, and I'll pay for you."—"No, sir," said Johnny. "My father would give me money if he thought it were best; besides, I've got twenty-five cents in my strong box,—twice enough to go."—"I'd go, Johnny, for once: it is wonderful the way the horses do," said the man. "Your father needn't know it."—"I sha'n't," said the boy. "Now, why?" asked the man. "Cause," said Johnny, twirling his bare toes in the sand, "after I've been, I could not look my father right in the eye, and I can now."
God's commandments protect and bless those who obey, but harm those who break them.
Reconciliation to God is like entering the gate of a beautiful avenue, which conducts to a splendid mansion. But that avenue is long, and in some places it skirts the edge of dangerous cliffs; and therefore, to save the traveller from falling over where he would be dashed to pieces, it is fenced all the way by a quickset hedge. That hedge is the commandments. They are planted there that we may do ourselves no harm; but, like a fence of the fragrant brier, they regale the pilgrim who keeps the path, and they only hurt him when he tries to break through. Temperance, justice, truthfulness, purity of speech and behavior, obedience to parents, mutual affection, sanctification of the sabbath, the reverent worship of God,—all these are righteous requirements; "and in keeping them there is great reward." Happy he who only knows the precept in the perfume which it sheds, and who, never having "kicked against the pricks," has never proved the sharpness of its thorns! Dr. J. Hamilton.
God's commands are reasonable and encouraging, unlike meaningless human orders.
There is mention made of one who willingly fetched water near two miles every day a whole year together, to pour upon a dry dead stick, at the command of a superior, when no reason could be given for so doing. How ready, then, should every one be to do God service, to be at the command of Jesus Christ, whose commands are backed with reason, and whose precepts are attended with encouragements! Spencer.
Strict laws against credit prevent financial ruin and promote responsible living.
Peter the First, King of Portugal, to restrain luxury, and prevent the ruin of families, absolutely forbade all his subjects to buy or sell any of their commodities, without immediate payment, and made the second commission of that offence death. Percy.
Addressing faults privately can restore relationships and do good.
Two friends dining with Rev. S. Pierce of Birmingham, during a temporary absence, one said something to the disadvantage of the other. Mr. Pierce said, "He is here; take him aside, and tell him of it by himself: you may do him good."
Faithful obedience to God's commands leads to eventual reward and vindication.
An esteemed clerk in a New-York bank was requested by the president, one Saturday afternoon, to come to the bank the next day, and help bring up the back work. To yield to the request would be to violate the sabbath; and he refused. The president insisted, and threatened to discharge him. Still he refused, and was discharged, with no prospect of further employment, yet with an approving conscience. Shortly after, a new bank was organized, and a trusty man was wanted for cashier. The same bank-president offered to name a man, who, sooner than sin, gave up his place; and then told the story of his discharged clerk. The nomination was at once accepted; and the upright clerk was rewarded with a higher position and an increased salary.
Fables teach moral lessons through allegorical stories with imaginary agents.
The fable is allegorical: its actions are natural, but its agents are imaginary. The tale is fictitious, but not imaginary: both the agents and actions are drawn from the passing scenes of life. Gods and goddesses, animals and men, trees, vegetables, and inanimate objects in general, may be made the agents of a fable; but of a tale, properly speaking, only men or supernatural spirits can be the agents. Of the former description are the celebrated fables of Esop; and of the latter the tales of Marmontel, the tales of the Genii, the Chinese tales, &c. Fables are written for instruction; tales, principally for amusement: fables consist mostly of only one incident or action, from which a moral may be drawn; tales, always of many, which excite an interest for an individual. G. Crabb.
Hearing God's word leads to repentance and restitution, showing true obedience.
A missionary to one of the islands of the Pacific preached on stealing, enforcing also the duty of restitution. The next morning, he found his house surrounded by natives bringing their stolen goods. "We have not been able to sleep all night," they said: "we were at chapel yesterday, and heard you say from the word of God that Jehovah commanded us not to steal; whereas we used to worship a god who we thought would protect thieves. We have stolen. All these things that we have brought with us are stolen goods." Then one of the men held up a saw, saying, "I stole this from the carpenter of a ship." The people begged Mr. Nott to keep the things until they could find the owners. One man who had stolen from a missionary then on another island took a voyage of seventy miles to restore the goods.
Idleness leads to worse evils and is condemned by wise men as wasting life.
Idleness is the mother of many wanton children. They that do nothing are in the ready way to do worse than nothing. — Mason. — Prefer diligence before idleness, unless you esteem rust above brightness. — Plato. — He is not only idle who does nothing, but he is idle who might be better employed. — Socrates. — What a folly is it to dread the thought of throwing away life at once, and yet have no regard to throwing it away by parcels and piecemeal! Howe.
Obedience to trusted authority can ensure safety even amid fear and chaos.
There was a cry of fire near a large schoolhouse. The children in the school were very much affrighted, and began to rush to the doors and stairs, thus periling their limbs and lives. But there was one little girl who remained quietly in her seat. Her teacher asked her why she did not do as the other girls did. "My father is a fireman," she said: "and he told me, whenever there was a cry of fire while I was in school, to remain quiet in my seat; for that was the safest way. I was dreadfully frightened; but I knew that father had told me what was best: so I sat still when they ran to the doors."
Private correction of offenses preserves dignity and promotes genuine repentance and amendment.
Private offences, it must be borne in mind, are always to be corrected in private. Whoever checks a private misdeed in public will be thought more desirous of dragging it to light than of preventing its repetition,—of deepening the offender's mortification, than of effecting his amendment. Nor is this all: the reprover becomes himself a public offender, meriting a public rebuke. When Socrates once reproved Plato at a feast, for some private offence, Plato replied, that it had been better to tell him of his fault in private; for to mention it in public was an impropriety. Hervey.
True godliness seeks spiritual wealth from ordinances, not mere formal observance.
A traveller and a merchant differ thus: a traveller goes from place to place to see and be amused; but a merchant goes from port to port, that he may take in his lading, and grow rich by trade. So a formal person goes from ordinance to ordinance, and is satisfied with the work; but a godly man looks to take in rich lading, that he may go away, and take with him some of the spiritual wealth of the sanctuary. Spencer.
Good deeds have no sabbath and should be done even on the sabbath day.
A Jew who had done a worthy act on the sabbath, which others refused to do, was reproached for it, and replied, "Good deeds have no sabbath."
Breaking the Sabbath robs God of His rightful day, illustrating disobedience's injustice.
A gentleman, desiring to correct some sabbath-breaking boys, told them of a man, who, in a lonely road, was met by another, to whom he gave six pounds, retaining only one to pay his expenses to the end of his journey. The receiver then turned upon him, knocked him down, and robbed him of his last pound. The boys cried out in indignation. The gentleman said, "This is just what you are doing," and showed the boys how, when God had given them six days, they were robbing him of the seventh.
True understanding requires clear explanation, not just a summary of Scripture.
A learned theological professor was once engaged to address a Sunday school. He read a number of verses from the Bible, and then said, "Children, I intend to give you a summary of the truth taught in this portion of the Scripture." Here the pastor touched him, and suggested that he had better explain to the school what "summary" meant. So he turned round, and said to the children, "Your pastor wants me to explain what summary means; and I will do so. Well, children, summary is an abbreviated synopsis of a thing."
True biblical sobriety means earnestness and lively faith, not dullness or asceticism.
All the sobriety which religion needs or requires is that which real earnestness produces. Tears and shadows are not needful to sobriety; smiles and cheerfulness are as much its elements. When men say, Be sober, they usually mean, Be stupid; but when the Bible says, Be sober, it means, Rouse up, and let fly the earnestness and vivacity of life. The old scriptural sobriety was effectual doing; the later, ascetic sobriety is effectual dulness. Beecher.
Superficial learning without understanding leads to confusion and misinterpretation.
In "Uncle Tom's Cabin," Topsy is presented to us standing demurely, with her hands crossed, before Miss Ophelia, on a certain Sunday afternoon, to say her catechism. Topsy had a good memory, and learned "to say" her catechism very fast; but Miss Ophelia took no trouble to "make it plain." Thus the saying of the catechism proceeds; and Topsy repeats, "Our first parents fell from the state wherein they were created," &c. But there is a twinkle in Topsy's eye: some idea has evidently crossed her mind. Miss Ophelia observes this, and asks, "What is it, Topsy?"—"Please, missus, was that ar' State Kentuk?"—"What state, Topsy?"—"That State they fell out of: I used to bear massa say we all come from Kentucky."
Effective teaching focuses on clear purpose and applying God's truth for salvation.
A deaf man was remarkable for his accurate knowledge of almost all subjects which depended particularly upon his intercourse with others. He was once asked the reason of this; when he replied, "People do not waste their breath talking nonsense to me through a speaking-trumpet." If they had any thing to say, it was always to the purpose, and put in the fewest possible words. The Christian teacher should set before him a direct purpose; a great and lofty object, and make every thing bear upon it. His great aim is to explain God's truth, and apply it to the saving of the souls of his scholars. Biblical Treasury.
Restrain your tongue to avoid harm and demonstrate true wisdom.
Give not thy tongue too great a liberty, lest it take thee prisoner. A word unspoken is, like the sword in the seabard, thine; if vented, thy sword is in another's hand. If thou desire to be held wise, be so wise as to hold thy tongue.
— Quarles
Unkind words spread and intensify, causing widespread harm and bitterness.
A bitter word dropped from our lips against a brother is like a pistol fired amongst mountains. The sharp report is caught up and intensified and echoed by rocks and caves, till it emulates the thunder. So a thoughtless, unkind word, in passing from mouth to mouth, receives progressive exaggerations, and, snowball-like, increases as it rolls. Gossip-mongers are persons who tear the bandages from social wounds, and prevent their healing: they are persons who bring flint and steel, and acid and alkali together, and are justly chargeable with all the fire and ebullition. A whisper-word of slander is like that fox, with a firebrand tied to its tail, that Samson sent among the standing-corn of the Philistines. It brings destruction into wide areas of peace and love. Evil-speaking is like a freezing wind, that seals up the sparkling waters, and tender juices of flowers, and binds up the hearts of men in uncharitableness and bitterness of spirit, as the earth is bound up in the grip of winter.
— F. W. Robertson
Blind zeal is like an offering without eyes, unacceptable to God.
As all zeal without discretion is as an offering without eyes, which was by God forbidden, so, likewise, all blind zeal is a blind offering, which God will never accept. Cawdray.
Rowland Hill rebukes antinomianism by affirming the Ten Commandments as a Christian rule of life.
Rowland Hill would have tried the critical sagacity of the most erudite. His eccentricities are of great notoriety. With many strong points of character, he combined notions prodigiously odd. One of those restless infesters of places of worship, commonly called Antinomians, one day called on Rowland Hill, to bring him to account for his too severe and legal gospel. "Do you, sir," asked Rowland, "hold the ten commandments to be a rule of life to Christians?" "Certainly not," replied the visitor. The minister rang the bell, and on the servant making his appearance, he quietly added, "John, show that man the door, and keep your eye on him until he is beyond the reach of every article of wearing apparel, or other property in the hall!"
# ANTIQUITY.
sun, moon, and several planets, recorded in their annals, as having taken place almost at the very commencement of their remote history. The far-famed Cassini, to ascertain the fact, calculated back, and decidedly proved, that such an extraordinary conjunction actually did take place in China, February 26th, 1812 years before Christ. This falls four hundred years after the flood, and a little after the birth of Abraham. Here are two important facts ascertained. The one is, that the Chinese are a very ancient nation; and the other, that their pretensions to antiquity beyond that of Moses are unfounded; because this event, which they themselves represent as happening near the beginning of their immense calculations, falls far within the history and chronology of the Scriptures.
# 52. APO
Tahitian royalty and commoners eagerly study and discuss Scripture together in daily Bible classes.
The Tahitians, says a missionary in
184-, are exceedingly anxious to understand what they read. Hence they have their Bible classes each morning.
Saturdays excepted. These they attend soon after sunrise, before they go to the various avocations of the day. None think it beneath their dignity to attend these Bible classes. At Papoete, may be seen Queen Pomare, her mother, her aunt, various chiefs and common people, sitting round their teacher, reading verse by verse alternately, when they are interrogated on each verse as they read it, and if necessary, suitable explanations are given by the teacher. All expect to be interrogated. Queen Pomare would think it very strange if, on account of her being a sovereign, she were not to be interrogated, but merely read her portion. Her Majesty thinks it as important for her to obtain correct views of divine truth, as it is for any of her subjects. Many of them come to our houses with the Bible in their hands, asking for explanations of various passages which they have been reading at home, but not being able satisfactorily to understand them, they at once apply to those who possess a more correct and extensive knowledge of the word of God.
We should not engage in activities on which we cannot ask God's blessing.
The Rev. W. Romaine was one evening invited to a friend's house to tea, and after the tea-things were removed, the lady of the house asked him to play at cards, to which he made no objection. The cards were produced, and when all were ready to commence play, the venerable minister said, "Let us ask the blessing of God." "Ask the blessing of God!" said the lady, in great surprise; "I never heard of such a thing to a game at cards." Mr. Romaine then inquired, "Ought we to engage in any thing on which we cannot ask his blessing?" This gentle reproof put an end to the card-playing.
Faithfulness in daily work honors Christ when He returns.
The Rev. J. Carter, one of the puritan ministers, once came unexpectedly behind a Christian of his acquaintance, who was busily occupied in his business as a tanner. He gave him a pleasant tap on the shoulder; the good man looked behind him, started, and said, "Sir, I am ashamed that you should find me thus employed." Mr. Carter replied, "Let Christ, when he cometh, find me so doing." "What!" said the good man, "doing thus?"—"Yes," said Mr. C., "faithfully performing the duties of my calling."
An anecdote similar to this is recorded of Dr. Doddringe and one of his friends.
Habitual indulgence in fiction weakens spiritual discipline and disqualifies for active virtues.
Many works of fiction (says Hannah More,) may be read with safety, some even with profit; but the constant familiarity even with such as are not exceptionable in themselves, relaxes the mind that wants hardening, dissolves the heart which wants fortifying, stirs the imagination which wants quieting, irritates the passions which want calming, and above all, disinclines and disqualifies for active virtues, and for spiritual exercises. The habitual indulgence in such reading, is a silent, mining mischief.
### TO PARENTS.
"You may depend upon it, he is still waiting where I appointed him." He immediately returned to the India House and found his dear boy on the very spot he had ordered him to remain. He knew that his father expected him to wait, and therefore he would not disappoint him.
Colonel Gardiner enforces the law against swearing, showing integrity and reverence for God's name.
During Colonel Gardiner's residence at Bankton, the Commander of the King's forces, with several colonels and gentlemen of rank, one day dined with him. When the company assembled, he addressed them with a great deal of respect, and yet with a very frank and determined air, and told them that he had the honor in that district to be a Justice of the Peace, and, consequently, that he was sworn to put the laws in execution, and, among the rest, those against swearing; that he could not execute upon others with any confidence, or approve himself as a man of impartiality and integrity to his own heart, if he suffered them to be broken in his presence by persons of any rank whatever; and that, therefore, he entreated all the gentlemen who then honored him with their company, that they would please to be on their guard; and that if any oath or curse should escape them, he hoped they would consider his legal animadversion upon it as a regard to the duties of his office, and dictates of his conscience, and not as any want of deference to them. The commanding officer immediately supported him in this declaration, as entirely becoming the station in which he was, assuring him he would be ready to pay the penalty if he inadvertently transgressed; and when Col.
onel Gardiner on any occasion stepped out of the room, he himself undertook to be the guardian of the law in his absence; and, as one of the inferior officers offended during this time, he informed the colonel, so that the fine was exacted and given to the poor, with the approbation of the company.
A young man wisely confronts sailors' profanity, encouraging repentance through conversation.
From the tract entitled "The Christian Traveler," (one of the most interesting and profitable tracts ever published,) we take the following scene which transpired on board a vessel on one of the western lakes: The young man, a mechanic, and the hero of the scene, had, at the breakfast table, with almost inimitable wisdom and propriety, obtained leave of the captain to attempt to put an end to the profanity of the sailors, one of the best means to reprove the captain himself for his own sin in this respect. Mark the manner in which the attempt was executed.
"As soon as breakfast was over, the oldest and most profane of the sailors seated himself on the quarter-deck to smoke his pipe. The young man entered into conversation with him, and soon drew from him a history of the adventures of his life. From his boyhood, he had followed the ocean. He had been tossed on the billows in many a tempest; had visited several missionary stations in different parts of the world, and gave his testimony to the good effects of missionary efforts among the natives of the Sandwich Islands. Proud of his nautical skill, he at length boasted that he could do any thing that could be done by a sailor.
'I doubt it,' said the young man.
'I can,' answered the hardy tar, 'and will not be outdone, my word for it.'
'Well, when a sailor passes his word he ought to be believed. I know a sailor who resolved to stop swearing; and did so.'
'Ah!' said the old sailor, 'you have anchored me; I'm fast—but I can do it.'
'I know you can,' said the young man, 'and I hope you will anchor all your ship-mates' oaths with yours.'
"Not a word of profanity was afterwards heard on board the vessel. During the day, as opportunity presented itself, he conversed with each sailor singly, on the subject of his soul's salvation, and gained the hearts of all."
An old man rebukes blasphemy, insisting on respect for God's name.
A good old man was once in company with a gentleman, who occasionally introduced into conversation the words "devil, deuce," etc., and who, at last, took the name of God in vain. "Stop, sir," said the old man, "I said nothing while you only used freedoms with the name of your own master, but I insist upon it that you shall use no freedoms with the name of mine."
A slave's reverent response to profanity leads his master to repentance.
An American planter had a favorite domestic negro, who was ordered to stand opposite to him and to wait at table. His master was a profane person, and often took the name of God in vain. Whenever he did so, the negro made a low and solemn bow. On being asked why he did this, he replied, that he never heard this great name mentioned, but it filled his whole soul with reverence and awe. His master took the hint without offence, and was reclaimed from a very sinful and pernicious practice by his pious slave. The poorest Christian may thus be encouraged in the faithful discharge of duty. A word spoken in due season, how good is it!"
King George III supports rebuke of blasphemy and shares his salvation hope in Christ.
A pious architect, having some business with his majesty George III, attended at one of his palaces, and was shown into a room where a nobleman afterwards came, and used much impious and blasphemous language, for which the gentleman felt it his duty to rebuke him. The peer became very angry, so that the king came into the room to inquire the cause of the noise, when the nobleman informed him that he had been insulted by the other person; but upon the architect explaining that he only rebuked him for profaneness and blasphemy, his majesty said, he had his approbation for what he had done, as he did not allow blasphemy in his dwelling. He afterwards desired the architect to sit down, to forget his royalty, and freely tell him the ground of his hope of salvation, which he stated to be the sacrifice and work of the Lord Jesus Christ. The king said, that also was the ground of his dependence.
General Washington condemns swearing among soldiers, urging officers to enforce discipline.
“Many and pointed orders have been issued against the unmeaning and abominable custom of swearing; notwithstanding which, with much regret, the general observes that it prevails, (if possible,) more than ever. His feelings are continually wounded by the oaths and imprecations of the soldiers, whenever he is in hearing of them. The name of that Being, from whose bountiful goodness we are permitted to exist and enjoy the comforts of life is incessantly imprecated and profaned, in a manner as wanton as it is shocking. For the sake, therefore, of religion, decency, and order, the general hopes and trusts that officers of every rank will use their influence and authority to check a vice which is as unprofitable as wicked and shameful. If officers would make it an inviolable rule to reprimand, and (if that won't do) to punish soldiers for offences of this kind, it would not fail of having the desired effect.”
Correcting misplaced anger helps focus on true duties and obedience.
During the war between Alexander the Great and Darius, King of Persia, a soldier in the army of the latter, thought to ingratiate himself with Memnon, the Persian General, by uttering the fiercest invectives against Alexander: Memnon gently struck the fellow with his spear, and answered, "Friend, I pay you to fight against Alexander, not to revile him."
The King of Prussia rebuked a young clergyman by referencing 'Tarry at Jericho until your beards be grown.'
A very young clergyman, who had just left college, presented a petition to the King of Prussia, requesting that his Majesty would appoint him inspector in a certain place where a vacancy had just happened. As it was an office of much consequence, the King was offended at the presumption and importunity of so young a man, and instead of any answer to the petition, he wrote underneath, "2 Book of Samuel. Chap. x. ver. 5," and returned it. The young clergyman was eager to examine the quotation, but, to his great disappointment, found the words, "Tarry at Jericho until your beards be grown."
Faithful admonition, though initially resisted, can lead to lasting spiritual change.
When the Rev. Henry Martyn was at college, he was called to visit a family in great distress on account of the expected death of the husband and father. Some of the family, lest the agony of their grief should add to the distress of the dying man, had removed to another house, where Martyn found a gownsman reading a play to them with a view to their consolation. He very properly rebuked him with some severity for this great impropriety, and was led to fear, from the manner in which his reproof was received, that some unpleasant results might follow. But mark the goodness of God, in blessing the means employed for the advancement of his glory. When this gownsman again saw Martyn, it was to thank him for his faithful admonition, which proved the means of a saving change of heart; and these two holy men labored together in India in extending the knowledge of the Lord Jesus.
# 372. Miscellaneous.
A curate refuses to see a play to maintain consistency between his preaching and conduct.
When Racine composed the tragedy of Esther, to please Madame
Maintenon, she very strongly recommended it at court, and every one was charmed with the performance, except one honest curate, who refused to see it.
Being very urgently pressed for his reasons, he told Madame M. that she knew he was in the habit of publicly reprobuting the stage from the pulpit, and, that though the tragedy of Esther was far different from the generality of plays, yet it was still known to be a play: adding that were he to yield to the request, his hearers would compare his conduct with his sermons, and, in their practice, would pursue the course most suited to their sinful inclinations.
Preaching should be simple and plain to truly benefit and advance Christ's kingdom.
A certain French preacher, after a long and pompous introduction, said, "I shall now proceed, my hearers, to divide my subject into three parts. 1. I shall tell you about that which I know, and that you do not know. 2. I shall tell about that which you know, and I do not know. 3. And lastly, I shall tell you about that which neither you nor I know." Alas! how much preaching 'comes under the third head.' How often, when Paul supplies the text, has Tully, Plato, Epictetus taught! If there was more simple, plain preaching to the conscience, instead of an ostentatious display of learning, or strife about words to no profit; we should see more faithful, consistent Christians, and more done to advance the mild kingdom of Christ.
False delicacy in preaching avoids naming sin plainly, which is wrong and harmful.
The Rev. Dr. Griffin used to relate an anecdote of a clergyman, who said in the course of a sermon, "My dear hearers, unless you repent of your sins and turn unto God, you will go to a place that it would be indelicate to name before so refined an assembly." "Such a man," the doctor would add, "ought to be hurled with indignation from the pulpit." A sentimentalism (for the want of a better word) pervades the minds of many men, and begets a taste that savors far more of false delicacy than real refinement or good sense.
Preachers must prioritize feeding their flock over literary or intellectual display.
I remember some years ago, says a writer in the Religious Magazine, to have heard a young minister who was settled in a small obscure town, preach a sermon at an association meeting, which was richly adorned with the graces of finished composition. He was afterwards asked by a senior brother, whether he preached such sermons at home; and having answered in the affirmative, "And how many of your people," it was said, "do you suppose can understand you?" "About five or six," he replied. The avowal produced, as might be expected, among men of piety and experience a mixed emotion of grief and indignation. Nor can we conceive of a more gross and revolting inconsistency, than that of a Christian pastor and teacher pleasing himself and a few fond admirers by picking flowers and wearing pretty garlands, when the sheep of his flock are ready to perish for want of being properly watched and fed. What! will a man who has assumed an office of deep and awful responsibility, spend his time, his strength, and his ingenuity in courting the muses, and canvassing for literary honors, when the souls of his charge are many of them rushing, unprepared, into eternity! Oh, shameful prostitution of the noblest-function!
Levity and oddities in preaching can repel sincere seekers of the gospel.
An eminent medical practitioner, who is also a man of true piety, was called to attend a patient on the Lord's day, at such a distance from his own place of worship, as to render his attendance there impossible. Not willing, however, to lose the benefit of public worship altogether, he repaired to a neighboring chapel: but as the service was far advanced, and the place much crowded, he could get no farther than the door. The preacher was long and deservedly esteemed in the Christian world, but of that class who are unhappily prone to mingle oddities and witticisms in their discourse. His text was found to be, "Almost thou persuadest me to be a Christian;" and as he proceeded, many ludicrous expressions escaped him, not at all to the taste of his professional hearer. This gentleman was, however, particularly struck with the effect of his mode of preaching on a person who stood near him, who appeared to be a very respectable and intelligent young man. After listening some time with great attention, but with evident and growing indications of uneasiness and disgust, he hastily retired from the scene, muttering in an audible tone, "If this be preaching the gospel of Jesus Christ, I know nothing of the meaning of the New Testament. Almost thou persuadest me to be an infidel."
# 266. Miscellaneous.
