Do not teach your children never to be angry; teach them how to be angry and sin not. — LYMAN ABBOTT.
Anger and Rage
Nothing is improved by anger, unless it be the arch of a cat's back. A man with his back up is spoiling his figure! People look none the handsomer for being red in the face. It takes a great deal out of a man to get into a towering rage; it is almost as unhealthy as having a fit, and time has been when men have actually choked themselves with passion, and died on the spot. Whatever wrong I suffer, it can not do me half so much hurt as being angry about it; for passion shortens life and poisons peace. — SPURGEON.
Showing posts with label sin. Show all posts
Showing posts with label sin. Show all posts
Friday, April 18, 2008
Saturday, April 12, 2008
Moody and Sinless Perfection
1900
The People's Forum
Did Mr. Moody teach the doctrine of "sinless perfection" or "perfect love," or did he believe and teach that a Christian is "a sinner saved by grace"? — (Rev.) THOS. F. MARSHALL, Ironton, Mo.
Mr. Moody was never a perfectionist. He believed emphatically in God's power to save even to the uttermost, but so far as our knowledge extends he never advocated such an idea as "sinless perfection" or "perfect love" in this world.
—The Ram's Horn, March 17, 1900, p. 8.
The People's Forum
Did Mr. Moody teach the doctrine of "sinless perfection" or "perfect love," or did he believe and teach that a Christian is "a sinner saved by grace"? — (Rev.) THOS. F. MARSHALL, Ironton, Mo.
Mr. Moody was never a perfectionist. He believed emphatically in God's power to save even to the uttermost, but so far as our knowledge extends he never advocated such an idea as "sinless perfection" or "perfect love" in this world.
—The Ram's Horn, March 17, 1900, p. 8.
Thursday, April 10, 2008
Obstacles of the Church
1901
Obstructions to Progress of Religion Set Forth In Alphabetical Order.
At last ministers spiritual have discovered after long investigation the causes obstructing the progress of the church. They were presented the other day to the annual meeting of the Chicago presbytery by the Rev. H. A. Percival, says the New York World. Here they are:
(a) Ambition to be on equal footing with others, in style of living and dress and, if possible, to outstrip them; apathy after giving energies to outside organizations.
(b) Blaming the church for coldness.
(c) Covetousness; card playing; craze for pulpit novelties.
(d) Debt; divisions among Christians; dancing; dyspepsia of spirit, so that neither the milk nor the meat of the word can by assimilated.
(e) Erroneous views of God's word.
(f) Frivolity; formality; false teaching.
(g) Gambling; gossip.
(h) Haste to be rich and scarcity of homes.
(i) Intemperance; indifference and inconsistency.
(j) Jealousy in the ranks.
(k) Knee drill neglected.
(l) Love of gain; low moral tone of politics.
(m) Mistaking means of grace for grace.
(n) Neglect of family religion.
(o) Ordinances irregularly attended.
(p) Pleasure seeking; political corruption; poverty.
(q) Quack evangelists.
(r) Rivalry between denominations.
(s) Sabbath desecration; skepticism; slander.
(t) Trinity of the world, the flesh and the devil; theater.
(u) Uncharitableness; universalism.
(v) Vanity in individuals and churches.
(w) Worldliness.
(x) Extravagance. Exodus of good families.
(y) Young and old dominated by the principle, "Enjoy yourself and don't get hurt."
(z) Zeal wanting for the glory of God and the salvation of souls.
The Rev. Mr. Percival sent out hundreds of cards with the question, "What is the chief end of man?"
The first answer he received said, "The chief end of man is to have good time."
Obstructions to Progress of Religion Set Forth In Alphabetical Order.
At last ministers spiritual have discovered after long investigation the causes obstructing the progress of the church. They were presented the other day to the annual meeting of the Chicago presbytery by the Rev. H. A. Percival, says the New York World. Here they are:
(a) Ambition to be on equal footing with others, in style of living and dress and, if possible, to outstrip them; apathy after giving energies to outside organizations.
(b) Blaming the church for coldness.
(c) Covetousness; card playing; craze for pulpit novelties.
(d) Debt; divisions among Christians; dancing; dyspepsia of spirit, so that neither the milk nor the meat of the word can by assimilated.
(e) Erroneous views of God's word.
(f) Frivolity; formality; false teaching.
(g) Gambling; gossip.
(h) Haste to be rich and scarcity of homes.
(i) Intemperance; indifference and inconsistency.
(j) Jealousy in the ranks.
(k) Knee drill neglected.
(l) Love of gain; low moral tone of politics.
(m) Mistaking means of grace for grace.
(n) Neglect of family religion.
(o) Ordinances irregularly attended.
(p) Pleasure seeking; political corruption; poverty.
(q) Quack evangelists.
(r) Rivalry between denominations.
(s) Sabbath desecration; skepticism; slander.
(t) Trinity of the world, the flesh and the devil; theater.
(u) Uncharitableness; universalism.
(v) Vanity in individuals and churches.
(w) Worldliness.
(x) Extravagance. Exodus of good families.
(y) Young and old dominated by the principle, "Enjoy yourself and don't get hurt."
(z) Zeal wanting for the glory of God and the salvation of souls.
The Rev. Mr. Percival sent out hundreds of cards with the question, "What is the chief end of man?"
The first answer he received said, "The chief end of man is to have good time."
Sunday, March 30, 2008
The Story of a Race Track Gambler Brought to Christ
1900
Notable Conversions
In a little mission in San Jose, California, a number of earnest Christian workers were holding an enthusiastic meeting, when in strolled a young man twenty-three years of age, uncultured, somewhat ignorant, but well versed in the art of horse training. William Mullen had lived many years with the associates of the race track and had adopted all their habits, and had also received the root of all evil, the desire for money. While he sat listening to many give their experience and tell how God had redeemed them, and others telling how God had kept them and prevented them from a life of shame, in the midst of the testimonial meeting the young man stood up, saying, "You people testify for Jesus Christ, I want to give testimony for the devil — I have served him all my life." What they thought of this is not known save to themselves. But he did not care, for he continued on saying; "I am bad, I have tried to be good, but I can't be good, there is no good in me. You say that Jesus Christ will save me, unless he does I will never be good. For every time I have tried to be good I have failed and I can't be good, but I am going to be good if God will make me good, and I am not going to leave this building until Christ does save me."
He sat down, and at the close of the meeting an old lady invited him to the front to kneel, and while waiting on God for some miraculous power to work upon him, the good old lady by his side kept saying, "Brother are you saved; do you feel you are saved?" Little did she think that she was acting in the person of Satan tempting the young man, for he desired not any such talk. It was an opportunity he wanted to be with the stranger whom he had met, God himself. He wanted God to reveal the light and he desired to be but alone. Getting up he testified that he believed that God would save him, but he was not quite sure.
He knew little of the Scripture, excepting a few passages that were taught him by a gentleman in Washington, D.C., many years ago, when he was an orphan boy with nowhere to go, sleeping under hay stacks, back of boilers, in coal sheds or other places that the boys of the street provided for him. Yet, a few of those verses had sunk deep into his heart. He remembered the kindly words and he remembered the good Sunday School teacher Mr. Clayton, who told him that some day Jesus Christ would save him and make a man of him. Mr. Clayton had met him on 14th Street in Washington, and stopped him, saying, "Little boy, what Sunday School do you go to?" for Mr. Clayton thought he was a good subject for the Sunday School. He looked up into Mr. Clayton's face, and said:
"I dinna gan' to Sunday School."
"Won't you come to my Sunday School?" said Mr. Clayton.
"Naw, I dinna' want to gan' to your Sunday School."
Mr. Clayton coaxed, but his coaxing apparently was all in vain. Finally, looking at the boy he said: "Do you want to go to jail?" Tears now came to the boy's eyes and he looked up into his face and said, "Mister, if you winnit put me in jail, gan' to your Sunday School," thinking that the Sunday School might not be quite as bad as a jail, for he remembered in his early childhood days the big stone wall that surrounded the institution of charity in which he was imprisoned for no greater crime than being an orphan.
And so the next Sunday at the door of old Mt. Zion Sunday School in Washington, D.C., there came a rap. A gentleman invited the stranger who was knocking inside of the church or Sunday School: "Won't you come in little boy?"
"Naw, but if you will, please tell Mr. Clayton I'd oot here."
The gentleman smiled, walked inside and called for the Sunday School teacher, Mr. Clayton, telling him there was a boy at the door.
The good teacher asked the whole Sunday School to promise, and got their promise, that they would not laugh at the strange little boy that was coming in. As Mr. Clayton went to the door he kindly took him by the hand. He looked upon the new scholar dressed up in a coat many times too large for him, covered with ham fat, a large man's pair of pants with the waist pinned around to one side, (possibly it was a horse shoe nail that acted for a button, as such was used commonly by him), but he had his hair combed at least, and it was so uncommon that the good Sunday School teacher who had noticed him many times made a note of the fact as he brought the boy down the aisle, to the sound of the clitter-clatter, clitter-clatter of the shoes that were too large for him.
The Sunday School scholars were compelled to put their handkerchiefs in their mouths to keep from laughing.
The good teacher, who had learned to act in the name of Jesus his Master,. went further than this, and at the close of the Sunday School he said, "William, you must come home with me now and have dinner; Mrs. Clayton wants you to come." All things were prepared for him on that table where he sat down to a nice white table cloth, silver knives and forks, plenty of dishes and good things heaped up purposely for him. It was the first time in his life that he was a guest, and a guest in the name of Jesus Christ.
Many years went by and as some one would say to him while carousing, "All Christians are hypocrites," tears would come to his eyes and he would say, "No, boys, I know better than that, there is one man on earth who is a Christian," and off would go his coat ready to fight as he would repeat, "I know that there was nothing on earth that would cause a man to take me in when I was a boy like Mr. Clayton did, if he was not a Christian." And so a tender spot was gained in his heart, and when the time came that God pressed him and showed him his utter inability to lead a good life without him, he accepted Jesus Christ.
To return to the little mission meeting in California, the young man, having given his testimony, as stated, promised he would return the next night. The next night they asked him to testify for Jesus Christ. Rising, he said, "I am saved, I know that I am saved, for I have not wanted tobacco all day." This was the test that he put God to. He said that if God would save him from the habit that he had followed from his childhood, that he would believe that God had saved him from his sins.
The very next day William Mullen was called to preach. As before said he knew little of the Scriptures, but in the corral, where the horsemen were gathered, he would tell them the wonderful works that God had done for him. He could not declare unto them the Gospel as put forth in the Scriptures, but he would say, "Oh, I know that I am saved, I know that God has saved me for I have not uttered an oath and I could not help swearing before, I have not used any tobacco and I always loved it before, but now I do not care for it. I know that God has saved me, for he has made a new man of me, for the things that I used to love I do not care for any more now, and the things that I did not love I like now. I know and I have heard others say that he has done the same for them, and he will not turn anybody away, for I see that everybody that comes to him gets saved. I know that he will save you because he saved me, and if he could save me he could save anybody on earth."
Many have listened to the glad story, some have accepted it, some now are already in the field repeating the story, some have gone as missionaries, some are ordained ministers of the Gospel, while he goes on his simple way telling that Jesus Christ has died for sinful men.
—The Ram's Horn, Nov. 17, 1900, p. 11.
Tuesday, March 4, 2008
The Brand of Drink
1903
Sin sets its seal upon the human face as distinctively as righteousness, says the Union Signal. An article in a New Orleans paper states the fact that experienced barkeepers can tell what a man drinks by the peculiar discoloration of his skin. There is, it appears, a livery of whisky, of brandy, beer, absinthe, each one doing its deadly work with strict individuality. In no little corner of the creation is law inoperative, whether it be the law of life or the law of sin and death.
Sin sets its seal upon the human face as distinctively as righteousness, says the Union Signal. An article in a New Orleans paper states the fact that experienced barkeepers can tell what a man drinks by the peculiar discoloration of his skin. There is, it appears, a livery of whisky, of brandy, beer, absinthe, each one doing its deadly work with strict individuality. In no little corner of the creation is law inoperative, whether it be the law of life or the law of sin and death.
Friday, July 6, 2007
Great Crowd Hears Sermon on Retribution
California, 1907Powerful Discourse in Mammoth Tent
Probably 2000 people attended the meeting at the big tent at Twelfth and Harrison streets last evening. Dr. Bulgin has demonstrated since coming to Oakland that he is glad to take up and discuss frankly the questions that are puzzling thinking men. His topic last evening was "Hell." The speaker based his argument on the authority of the Bible, and on that authority declared that there is a hell, which is as real as is heaven, and that it is just as essential to the great plan of God as is heaven.
The text of the sermon was "Judas by transgression fell that he might go to his own place."
"The Bible teaches that there is a hell as much as there is a heaven. If there is no hell, there is no heaven. If there is no eternal punishment, there is no eternal happiness.
"The God we worship is not a man-created being. He is the great law. What is God? A spirit, infinite, eternal and unchanging, a being of wisdom, power, holiness, justice, truth. Rob Him of these attributes and you have no God.
"The holiness of God demands a hell. We are not holy. If we refuse to become so, then we must take our place with those who are not holy.
"I believe in hell because I believe in God's word. The background of God's love is His justice. God doesn't damn you to hell; you damn yourself. He has chosen that you go to heaven.
Sinners Prefer Hell
"Hell is the sinner's own place by preference. No man deliberately chooses hell, but he shows his preference for it by not choosing the alternative. Every man in Oakland has Jesus Christ on his hands, and the question is 'What will you do with Him?' Not to choose Jesus is to choose hell.
"Hell is the sinner's own place by the eternal fitness of things; men enter the places they are fitted for. The pure and the impure cannot live together in harmony. How can holiness and unholiness live together in heaven? What kind of a place is heaven if there is no hell?
"Hell is the sinner's own place by wages. It is the wages of a sinful life, and he ought to have it. To get hell you must earn it in the slavery of sin." Here Dr. Bulgin pointed out to the young people the awful cost of a sinful life.
When Dr Bulgin has argued that hell is the sinner's place by birthright, he pointed out that God's word says explicitly that a man may be born again and thus stay out of hell.
Tomorrow afternoon Dr. Bulgin will address men only and in the evening will preach on "Sociology."
—Oakland Tribune, Oakland, California, June 1, 1907, p. 13.
Wednesday, June 27, 2007
"I Wear the Red"
1900
A convict in the Elmira, New York, Reformatory lay dying. In spite of every inducement offered by the humane regulations of the place, he had remained in the lowest grade, among the uncaring and incorrigible.
Kind attentions were given him in his sickness, but he showed no appreciation of them. Faithful hospital service, religious ministrations, even the occasional gift of a flower from tender-hearted visitors, elicited no sign of gratitude. To the last he continued unresponsive and taciturn, as if surrounded by enemies instead of friends.
Like many other men arrested for evil-doing, he had concealed his early history, and the name with which he had labelled himself gave no clue to his family connections. To the gentle questioning of a clergyman who had been specially requested to talk with him, he only replied, as he had replied to the chaplain:
"No one knows my name, and no one ever will know."
If desire to protect a mother or any living kindred from the pain of his disgrace was the motive of his secrecy, it was his one sign of right feeling. He expressed no contrition, asked for no sympathy. He would die where he had drifted — a shipwrecked soul.
His one miserable response answered every hopeful invitation, "I wear the red!" "I wear the red!" It was the burden of the man's last thoughts, and will be remembered as his last words: "I belong to the red! I wear the red!"
In the Elmira Reformatory an honor system appeals to the inmates, and tests their self-respect. All new arrivals are encouraged to earn by good conduct their release from their first suit — a suit of red. If they respond to this encouragement, they are promoted to a suit of blue. If they win still higher praise, they are allowed to wear citizens' clothes.
The words of the dying convict meant that he was hopelessly stranded among the worst. He wore sin's conventional color; and it was a color that clung. It always clings. But the despair of that unhappy young man could have found its antidote — where all the human race can find it — in humble appeal to him who said, "Though your sins be as scarlet, they shall be as white as snow." — Youth's Companion.
A convict in the Elmira, New York, Reformatory lay dying. In spite of every inducement offered by the humane regulations of the place, he had remained in the lowest grade, among the uncaring and incorrigible.
Kind attentions were given him in his sickness, but he showed no appreciation of them. Faithful hospital service, religious ministrations, even the occasional gift of a flower from tender-hearted visitors, elicited no sign of gratitude. To the last he continued unresponsive and taciturn, as if surrounded by enemies instead of friends.
Like many other men arrested for evil-doing, he had concealed his early history, and the name with which he had labelled himself gave no clue to his family connections. To the gentle questioning of a clergyman who had been specially requested to talk with him, he only replied, as he had replied to the chaplain:
"No one knows my name, and no one ever will know."
If desire to protect a mother or any living kindred from the pain of his disgrace was the motive of his secrecy, it was his one sign of right feeling. He expressed no contrition, asked for no sympathy. He would die where he had drifted — a shipwrecked soul.
His one miserable response answered every hopeful invitation, "I wear the red!" "I wear the red!" It was the burden of the man's last thoughts, and will be remembered as his last words: "I belong to the red! I wear the red!"
In the Elmira Reformatory an honor system appeals to the inmates, and tests their self-respect. All new arrivals are encouraged to earn by good conduct their release from their first suit — a suit of red. If they respond to this encouragement, they are promoted to a suit of blue. If they win still higher praise, they are allowed to wear citizens' clothes.
The words of the dying convict meant that he was hopelessly stranded among the worst. He wore sin's conventional color; and it was a color that clung. It always clings. But the despair of that unhappy young man could have found its antidote — where all the human race can find it — in humble appeal to him who said, "Though your sins be as scarlet, they shall be as white as snow." — Youth's Companion.
Monday, June 18, 2007
S. L. Wingert Talks at Big Tent Meeting
Ohio, 1915
"A Sinless Life"
The tent meeting of the church of God, which is being held on St. John avenue and Center street, is still progressing with interest. Souls are being converted at every service. S. L. Wingert of New Hampshire, Ohio, delivered a sermon last night to an interested congregation, on the subject of "A Sinless Life." His message was in part as follows:
Text: 1 Cor. 15:34. "Awake to righteousness and sin not." In this text we are exhorted by the apostle to sin not. We meet a great many who say that they are Christians and yet commit more or less sin every day. This is the experience of all sinners, some days they commit more sin and some days less, but Christians do not sin. 1 John 3:9 says "Whosoever is born of God doth not commit sin." John 8:34 tells us that "Whosoever committeth sin is the servant of sin." Also in Matt. 8:24, we find the word says, "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one and despise the other; ye cannot serve God and mammon." Paul says, Rom. 6:16, "Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death or obedience unto righteousness. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin ye became the servants of righteousness." These texts clearly teach that if we are the servants of righteousness, we are free from sin, but if we are the servants of sin, we are not servants of God. 1 John 3:8. "If the son therefore shall make you free ye shall be free indeed." John 8:36.
It might be well to define sin. 1 John 3:4 says, "Sin is a transgression of the law." James 4:17, "To him that knoweth to do good and doeth it not to him it is sin." Webster says, "Sin is willful transgression of divine law." Temptations are not sins. Christ "was in all points tempted like as we are, yet without sin." But every man is tempted when he is drawn away of his own lust (or desire) and enticed. Then when lust (or desire) hath conceived it bringeth forth sin." James 1:14-15.
The speaker concluded his discourse by explaining a number of texts which professed Christians use to excuse their sinning. If we make heaven our home we must be saved from all sin, in this life. John 8:21.
Andrew Haste of Bedford, Indiana, will deliver a message tonight on the subject, "Be sure your sin will find you out." Services for Sunday will be held as follows: Sunday school at 9:30 and preaching 10:30 a.m., and 2:30 p.m. and in the evening at 7:30. S. L. Wingert of New Hampshire, Ohio, will deliver an illustrated sermon Sunday evening on the subject of "Man in Time and Eternity." All are invited to come.
—The Lima Daily News, Lima, Ohio, Aug. 28, 1915, p. 5.
"A Sinless Life"
The tent meeting of the church of God, which is being held on St. John avenue and Center street, is still progressing with interest. Souls are being converted at every service. S. L. Wingert of New Hampshire, Ohio, delivered a sermon last night to an interested congregation, on the subject of "A Sinless Life." His message was in part as follows:
Text: 1 Cor. 15:34. "Awake to righteousness and sin not." In this text we are exhorted by the apostle to sin not. We meet a great many who say that they are Christians and yet commit more or less sin every day. This is the experience of all sinners, some days they commit more sin and some days less, but Christians do not sin. 1 John 3:9 says "Whosoever is born of God doth not commit sin." John 8:34 tells us that "Whosoever committeth sin is the servant of sin." Also in Matt. 8:24, we find the word says, "No man can serve two masters; for either he will hate the one and love the other; or else he will hold to the one and despise the other; ye cannot serve God and mammon." Paul says, Rom. 6:16, "Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death or obedience unto righteousness. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin ye became the servants of righteousness." These texts clearly teach that if we are the servants of righteousness, we are free from sin, but if we are the servants of sin, we are not servants of God. 1 John 3:8. "If the son therefore shall make you free ye shall be free indeed." John 8:36.
It might be well to define sin. 1 John 3:4 says, "Sin is a transgression of the law." James 4:17, "To him that knoweth to do good and doeth it not to him it is sin." Webster says, "Sin is willful transgression of divine law." Temptations are not sins. Christ "was in all points tempted like as we are, yet without sin." But every man is tempted when he is drawn away of his own lust (or desire) and enticed. Then when lust (or desire) hath conceived it bringeth forth sin." James 1:14-15.
The speaker concluded his discourse by explaining a number of texts which professed Christians use to excuse their sinning. If we make heaven our home we must be saved from all sin, in this life. John 8:21.
Andrew Haste of Bedford, Indiana, will deliver a message tonight on the subject, "Be sure your sin will find you out." Services for Sunday will be held as follows: Sunday school at 9:30 and preaching 10:30 a.m., and 2:30 p.m. and in the evening at 7:30. S. L. Wingert of New Hampshire, Ohio, will deliver an illustrated sermon Sunday evening on the subject of "Man in Time and Eternity." All are invited to come.
—The Lima Daily News, Lima, Ohio, Aug. 28, 1915, p. 5.
Tuesday, June 12, 2007
A Plea for Hopefulness
1910
Pessimism is a Sin, the Pessimist a Man to Avoid
Hopefulness is a true sign of greatness. It means a conviction that we are greater than our troubles, greater than the world itself, greater than death, and can hold our own whenever it comes, in the universe anywhere and through all eternity.
Such conviction makes a man a god. It is better than riches or high position. It makes a poor man a king. A person who constantly fears or worries is practically an atheist. He has no faith in himself or any other being, He does not usually live long. Worry kills more than whisky; it really hardens the arteries.
No man has a right to kill his friends by a sad, morose countenance. A long face is a mark of religion. It is out of date just now and forever. Sour-looking people should be shut up in jail; they are dangerous. It is a good thing to throw back your shoulders, walk erect, and believe that you own the whole city. You do as really as anyone else, and you feel better for the belief.
Most of our troubles are fear for the future, only "bogies" which disappear when you walk up to them. There is a good time coming. It is here already, if we only knew it.
"To doubt would be disloyalty,
To falter would be sin."
Recipe for a Long Life
He who would live long, healthfully and happily in the land should avoid all anger, hatred, jealousy, revenge, fear, anxiety and worry. He should earnestly cultivate those two great virtues, calmness and kindliness. For calmness and kindliness are not only moral virtues, but are the most valuable of all hygienic influences.
Pessimism is a Sin, the Pessimist a Man to Avoid
Hopefulness is a true sign of greatness. It means a conviction that we are greater than our troubles, greater than the world itself, greater than death, and can hold our own whenever it comes, in the universe anywhere and through all eternity.
Such conviction makes a man a god. It is better than riches or high position. It makes a poor man a king. A person who constantly fears or worries is practically an atheist. He has no faith in himself or any other being, He does not usually live long. Worry kills more than whisky; it really hardens the arteries.
No man has a right to kill his friends by a sad, morose countenance. A long face is a mark of religion. It is out of date just now and forever. Sour-looking people should be shut up in jail; they are dangerous. It is a good thing to throw back your shoulders, walk erect, and believe that you own the whole city. You do as really as anyone else, and you feel better for the belief.
Most of our troubles are fear for the future, only "bogies" which disappear when you walk up to them. There is a good time coming. It is here already, if we only knew it.
"To doubt would be disloyalty,
To falter would be sin."
Recipe for a Long Life
He who would live long, healthfully and happily in the land should avoid all anger, hatred, jealousy, revenge, fear, anxiety and worry. He should earnestly cultivate those two great virtues, calmness and kindliness. For calmness and kindliness are not only moral virtues, but are the most valuable of all hygienic influences.
Monday, June 11, 2007
Being Convicted of Sin
Conviction in general, is the assurance of the truth of any proposition. In a religious sense, it is the first degree of repentance, and implies an affecting sense that we are guilty before God; that we can do nothing of ourselves to gain his forfeited favor; that we deserve and are exposed to the wrath of God; that sin is very odious and hateful, the greatest of evils.
There is a natural and just conviction which arises from natural conscience, fear of punishment, moral suasion, or alarming providences, but which, is not of a permanent nature. Saving conviction is a work of the Holy Spirit, as the cause; though the conscience, the law, the gospel, or affliction, may be the means (John 16:8,9).
Convictions of sin differ very much in their degree and pungency, in different persons. It has been observed that those who suffer the most agonizing sensations are such as never before enjoyed the external call of the gospel, or were favored with the tuition of religious parents, but have neglected or notoriously abused the means of grace. To these, conviction is often sudden, and produces that horror and shame which are not soon overcome; whereas those who have sat under the gospel from their infancy have not often such alarming convictions, because they have already some notion of these things, and have much acquaintance with the gospel, which administers to a believing heart immediate comfort.
As it is not, therefore, the constant method of the Spirit to convince in one way, it is improper for any to distress themselves because they are not, or have not been, tormented almost to despair; they should be rather thankful that the Spirit of God has dealt tenderly with them, and opened to them the genuine source of consolation in Christ. It is necessary, however, to observe that, for repentance and conversion to God, there must be real and lasting conviction, which, though it may not be the same in degree, is the same in nature.
Evangelical conviction differs from legal conviction thus: legal arises from a consideration of the divine law, God's justice, power, or omniscience; evangelical, from God's goodness and holiness as seen in the cross of Christ, and from a disaffection to sin; legal conviction still conceives there is something remaining good, but evangelical is sensible there is no good at all; legal wishes freedom from pain, evangelical from sin; legal hardens the heart, evangelical softens it; legal is only temporary, evangelical lasting. — Adapted from McClintock & Strong.
There is a natural and just conviction which arises from natural conscience, fear of punishment, moral suasion, or alarming providences, but which, is not of a permanent nature. Saving conviction is a work of the Holy Spirit, as the cause; though the conscience, the law, the gospel, or affliction, may be the means (John 16:8,9).
Convictions of sin differ very much in their degree and pungency, in different persons. It has been observed that those who suffer the most agonizing sensations are such as never before enjoyed the external call of the gospel, or were favored with the tuition of religious parents, but have neglected or notoriously abused the means of grace. To these, conviction is often sudden, and produces that horror and shame which are not soon overcome; whereas those who have sat under the gospel from their infancy have not often such alarming convictions, because they have already some notion of these things, and have much acquaintance with the gospel, which administers to a believing heart immediate comfort.
As it is not, therefore, the constant method of the Spirit to convince in one way, it is improper for any to distress themselves because they are not, or have not been, tormented almost to despair; they should be rather thankful that the Spirit of God has dealt tenderly with them, and opened to them the genuine source of consolation in Christ. It is necessary, however, to observe that, for repentance and conversion to God, there must be real and lasting conviction, which, though it may not be the same in degree, is the same in nature.
Evangelical conviction differs from legal conviction thus: legal arises from a consideration of the divine law, God's justice, power, or omniscience; evangelical, from God's goodness and holiness as seen in the cross of Christ, and from a disaffection to sin; legal conviction still conceives there is something remaining good, but evangelical is sensible there is no good at all; legal wishes freedom from pain, evangelical from sin; legal hardens the heart, evangelical softens it; legal is only temporary, evangelical lasting. — Adapted from McClintock & Strong.
Friday, June 1, 2007
Bars "Tango" As a Punishable Sin
1914
Paris, Jan. 12. — Cardinal Leon Adolphe Amette, archbishop of Paris, in an admonition which was published in his churches yesterday, forbids the dancing of the tango as a sin which must be confessed and require penance. He also will publish an official admonition on the daring and eccentricities of modern dress.
"We remind the women," the cardinal says, "that they should observe always the rules of Christian modesty, which too often are violated. We ask Christian women to unite in abolishing certain styles of dress which are contrary to decency.
"We condemn the dance imported from abroad known under the name of the tango, which, by its nature, is indecent and offensive to morals and Christians may not in conscience take part therein.
"It will therefore be the duty of confessors to take notice of this in the administration of the sacrament of penance."
Andre de Fouquieres, who lectured a year ago in the United States, said that Cardinal Amette's prohibition of the tango would produce profound dismay in Parisian social circles.
Paris, Jan. 12. — Cardinal Leon Adolphe Amette, archbishop of Paris, in an admonition which was published in his churches yesterday, forbids the dancing of the tango as a sin which must be confessed and require penance. He also will publish an official admonition on the daring and eccentricities of modern dress.
"We remind the women," the cardinal says, "that they should observe always the rules of Christian modesty, which too often are violated. We ask Christian women to unite in abolishing certain styles of dress which are contrary to decency.
"We condemn the dance imported from abroad known under the name of the tango, which, by its nature, is indecent and offensive to morals and Christians may not in conscience take part therein.
"It will therefore be the duty of confessors to take notice of this in the administration of the sacrament of penance."
Andre de Fouquieres, who lectured a year ago in the United States, said that Cardinal Amette's prohibition of the tango would produce profound dismay in Parisian social circles.
Monday, May 28, 2007
The World's End Coming Soon, According to Lima Man
Ohio, 1905
Whittredge Advises People to Sell Everything in Order to be "Clean" on Judgment Day
Lima, O., Feb. 22. — Wm. Whittredge, who was put in jail here for refusing to send his nine-year-old daughter to school because the world was coming to an end in March, is now issuing daily bulletins beseeching the people to watch and pray, claiming that he, like of Noah of old, has been delegated as the Lord's apostle and prophet.
Whittredge has formulated a new cult known as "The Church of the Israelites," which has for its teachings preparation for the coming of the Messiah. He has a number of converts in this and adjacent counties, and among his divine orders Whittredge instills the decree that followers must sell their worldly goods and be ready and "clean" to make their peace.
Yesterday Whittredge received in his mail, which has grown quite heavy, a letter from S. J. Hickey, dated East Orange, N. J., in which the writer asks for blessings, and follows with the statement: "Perhaps we can help each other in this situation through Christ, for I, too, have been jailed by the powers that be, and can heartily sympathize with you."
In his latest reiteration of the coming of the end in March, Whittredge proclaims through the press: "As it was in the days of Noah, so shall also the coming of Man now be. Noah knew and warned the people; remember some one else now knows. Surely the Lord God will do nothing, but he revealeth his secrets to His servants, the prophets. Whereby, when ye regard, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men, and it is now revealed unto His holy apostles and prophets. And what I say unto you I say unto all. Watch and pray."
—The Newark Advocate, Newark, Ohio, Feb. 22, 1905, p. 6.
OTHERS
Who Agree With Wm. Whittredge
That the World is Coming to an End Next Month
East Orange, N.J., 76 Midland Ave.
Mr. Wm. Whitredge,
Lima, O., Feb. 14, 1905.
Dear Brother —
A recent press dispatch informs us that you have been jailed for refusing to send your daughter to school, your reason being that you believed the end to be so near as to make it not worth the while. I am also of the opinion that the destruction of the cosmos by fire, as predicted by the Apostle Peter, is very near at hand and extend you my sympathy. Will you kindly tell me what has convinced you of the truth concerning these last things, perhaps we can help each other in the situation through Christ. I, too, have been jailed by the powers that be, and can heartily sympathize with you.
Your brother in Christ Jesus. S. J. HICKEY.
The Lord is come with ten thousand of His saints to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against Him. These are murmurers, complainer walking after their own lusts, and their mouth speaketh great swelling words, having men's persons in admiration because of advance. Jude 14-15-16. A wicked and adulterous generation seeketh a sign, but no sign will be given but the sign of the Prophet Jonah. As it was in the days of Noah, so shall also the coming of the Son of Man be. Noah knew and warned the people; remember some one else will know. Surely the Lord God will do nothing, but he revealeth His secrets to His servants, the prophets. Whereby, when ye regard, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit. And what I say unto you I say unto all, watch and pray. MRS. WM. WHITTREDGE
—The Lima Times Democrat, Lima, Ohio, Feb. 20, 1905.
WAIT FOR WORLD TO END
Decatur, Ind., March 9. — Waiting for the world to come to an end and advocating the creed of their sect, several families, under the leadership of William Whittredge, formerly of Elgin, Ohio, are preparing for the millennium, which they say will be here in April. The little band has no name, but its members apparently are sincere in their belief. When Whittredge and his followers came here quietly several weeks ago they attracted little attention, but it was noticed that the entire band of three families was housed in one dwelling. Then the people of the neighborhood began to wonder. It was made known yesterday that the strangers were simply waiting for the world to come to an end and tracts were scattered over the city warning residents that the end is expected in April. The followers of Whittredge in preaching their doctrine point to revelations, and on the tracts they distribute are printed quotations from the bible. The members of the band are all intelligent and well informed.
—The Fort Wayne Sentinel, Fort Wayne, IN, March 9, 1905, p. 9.
Whittredge Advises People to Sell Everything in Order to be "Clean" on Judgment Day
Lima, O., Feb. 22. — Wm. Whittredge, who was put in jail here for refusing to send his nine-year-old daughter to school because the world was coming to an end in March, is now issuing daily bulletins beseeching the people to watch and pray, claiming that he, like of Noah of old, has been delegated as the Lord's apostle and prophet.
Whittredge has formulated a new cult known as "The Church of the Israelites," which has for its teachings preparation for the coming of the Messiah. He has a number of converts in this and adjacent counties, and among his divine orders Whittredge instills the decree that followers must sell their worldly goods and be ready and "clean" to make their peace.
Yesterday Whittredge received in his mail, which has grown quite heavy, a letter from S. J. Hickey, dated East Orange, N. J., in which the writer asks for blessings, and follows with the statement: "Perhaps we can help each other in this situation through Christ, for I, too, have been jailed by the powers that be, and can heartily sympathize with you."
In his latest reiteration of the coming of the end in March, Whittredge proclaims through the press: "As it was in the days of Noah, so shall also the coming of Man now be. Noah knew and warned the people; remember some one else now knows. Surely the Lord God will do nothing, but he revealeth his secrets to His servants, the prophets. Whereby, when ye regard, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men, and it is now revealed unto His holy apostles and prophets. And what I say unto you I say unto all. Watch and pray."
—The Newark Advocate, Newark, Ohio, Feb. 22, 1905, p. 6.
OTHERS
Who Agree With Wm. Whittredge
That the World is Coming to an End Next Month
East Orange, N.J., 76 Midland Ave.
Mr. Wm. Whitredge,
Lima, O., Feb. 14, 1905.
Dear Brother —
A recent press dispatch informs us that you have been jailed for refusing to send your daughter to school, your reason being that you believed the end to be so near as to make it not worth the while. I am also of the opinion that the destruction of the cosmos by fire, as predicted by the Apostle Peter, is very near at hand and extend you my sympathy. Will you kindly tell me what has convinced you of the truth concerning these last things, perhaps we can help each other in the situation through Christ. I, too, have been jailed by the powers that be, and can heartily sympathize with you.
Your brother in Christ Jesus. S. J. HICKEY.
The Lord is come with ten thousand of His saints to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against Him. These are murmurers, complainer walking after their own lusts, and their mouth speaketh great swelling words, having men's persons in admiration because of advance. Jude 14-15-16. A wicked and adulterous generation seeketh a sign, but no sign will be given but the sign of the Prophet Jonah. As it was in the days of Noah, so shall also the coming of the Son of Man be. Noah knew and warned the people; remember some one else will know. Surely the Lord God will do nothing, but he revealeth His secrets to His servants, the prophets. Whereby, when ye regard, ye may understand my knowledge in the mystery of Christ. Which in other ages was not made known unto the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit. And what I say unto you I say unto all, watch and pray. MRS. WM. WHITTREDGE
—The Lima Times Democrat, Lima, Ohio, Feb. 20, 1905.
WAIT FOR WORLD TO END
Decatur, Ind., March 9. — Waiting for the world to come to an end and advocating the creed of their sect, several families, under the leadership of William Whittredge, formerly of Elgin, Ohio, are preparing for the millennium, which they say will be here in April. The little band has no name, but its members apparently are sincere in their belief. When Whittredge and his followers came here quietly several weeks ago they attracted little attention, but it was noticed that the entire band of three families was housed in one dwelling. Then the people of the neighborhood began to wonder. It was made known yesterday that the strangers were simply waiting for the world to come to an end and tracts were scattered over the city warning residents that the end is expected in April. The followers of Whittredge in preaching their doctrine point to revelations, and on the tracts they distribute are printed quotations from the bible. The members of the band are all intelligent and well informed.
—The Fort Wayne Sentinel, Fort Wayne, IN, March 9, 1905, p. 9.
Monday, May 21, 2007
Black Art in West Africa
1914
Natives Freely Acknowledge Guilt, Even When They Know It Means Their Death
Early in 1911 a deputation from one of the larger towns of West Africa brought two prisoners, father and son, before the commissioner at Oban. They were accused of having, in crocodile form, killed two women while the latter were crossing the river.
As they refused to swear their innocence on the dominant ju-ju of the town, they were brought before the "white man," who naturally decided that there was no case against them. The deputation, however, had not finished with the matter. On returning home another ju-ju was invoked, with the result that the son confessed that both he and his father were guilty, and that they had killed and eaten seven other men and women.
Strangely enough, people accused of this uncanny power nearly always acknowledge their guilt, even when fully aware that such confession will probably cost them their lives. Awa Ita, an old woman of Oban, was suspected of being "a snake soul," and of sending out her familiar every night to lick a wound on her husband's ankle while he slept, and so prevent it from healing. The chiefs of the Egbo society summoned her before their dreaded tribunal, and she was condemned to death.
Natives Freely Acknowledge Guilt, Even When They Know It Means Their Death
Early in 1911 a deputation from one of the larger towns of West Africa brought two prisoners, father and son, before the commissioner at Oban. They were accused of having, in crocodile form, killed two women while the latter were crossing the river.
As they refused to swear their innocence on the dominant ju-ju of the town, they were brought before the "white man," who naturally decided that there was no case against them. The deputation, however, had not finished with the matter. On returning home another ju-ju was invoked, with the result that the son confessed that both he and his father were guilty, and that they had killed and eaten seven other men and women.
Strangely enough, people accused of this uncanny power nearly always acknowledge their guilt, even when fully aware that such confession will probably cost them their lives. Awa Ita, an old woman of Oban, was suspected of being "a snake soul," and of sending out her familiar every night to lick a wound on her husband's ankle while he slept, and so prevent it from healing. The chiefs of the Egbo society summoned her before their dreaded tribunal, and she was condemned to death.
Sunday, May 20, 2007
Clergyman — 'For Women To Be Ugly Is Nearly Sinful'
1909
BE WINSOME, GIRLS
Clergyman Says It's All Right For You to Paint and Powder
Young women of the First M. E. church in St. Louis may now use the powder puff, likewise the paint brush and the brow pencil, without any compunctions of conscience. Their pastor, the Rev. Philip Cone Fletcher, says it is all right.
Lecturing recently on "Love, Courtship and Marriage," he told them that beauty was a duty and that if they had not been born that way it was incumbent upon them to powder and paint and pencil themselves beautiful.
"If I were a young woman, I would try to be winsome," he said. "Beauty is a duty. Young women ought to strive to appear to the very best advantage, mentally, physically and morally. If by the use of the powder puff, the paint brush and the brow pencil you can make yourself more winsome, you have my consent to use them freely. It is all right to supplement the works of God. To be ugly in an age like this is but little short of a sin against God and self."
BE WINSOME, GIRLS
Clergyman Says It's All Right For You to Paint and Powder
Young women of the First M. E. church in St. Louis may now use the powder puff, likewise the paint brush and the brow pencil, without any compunctions of conscience. Their pastor, the Rev. Philip Cone Fletcher, says it is all right.
Lecturing recently on "Love, Courtship and Marriage," he told them that beauty was a duty and that if they had not been born that way it was incumbent upon them to powder and paint and pencil themselves beautiful.
"If I were a young woman, I would try to be winsome," he said. "Beauty is a duty. Young women ought to strive to appear to the very best advantage, mentally, physically and morally. If by the use of the powder puff, the paint brush and the brow pencil you can make yourself more winsome, you have my consent to use them freely. It is all right to supplement the works of God. To be ugly in an age like this is but little short of a sin against God and self."
Wednesday, May 16, 2007
Freedom for Service, Freedom from Besetting Sins
1902
CHRISTIAN ENDEAVOR
Topic For the Week Beginning Aug. 24 — Comment by Rev. S. H. Doyle.
Topic. — Freedom for service. — 2 Tim. 2:4; Gal. 5:1; Heb. 12:1-2.
God saves us not altogether for the sake of saving us, but also that our lives may be consecrated to Him. We are saved to serve. In the twelfth chapter of Romans Paul says, "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." That this consecration and this service may be performed to the fullest extent it is absolutely necessary that we should be free and untrammeled in our service. That freedom for service is necessary Paul suggests to Timothy by the illustration of the soldier. "No man that warreth entangleth himself with the affairs of life that he may please Him that hath chosen him to be a soldier." No soldier can be entangled with other affairs in life. He must give himself up entirely to the service; he must be free from worldly cares and avocations or it will be absolutely impossible for him to produce the best results as a soldier. The same thing is true of the Christian soldier. To be a good soldier of Jesus Christ we must have freedom for service.
1. We must be free from affairs of this life. There is nothing that so much interferes with active Christian service as unnecessary association with the things of this world. A spirit of worldliness crushes out a spirit of consecration and service. An unwise indulgence even in the harmless things of life seriously interferes with the faithful performance of our obligations and our duties to God. Unnecessary worries about the cares and the business pursuits of life deprive us of the power to serve God as we ought to serve Him. While in the world we are not to be of the world to the extent that our relations with the world interfere with the performance of our duties to God.
2. We should be free from false conceptions of the law. "Stand fast, therefore, in the liberties wherewith Christ hath made us free and be not entangled again with the yoke of bondage." The yoke of bondage here referred to was the bondage of the law. It was the conception of the ancient people of God that they were to be saved by the observance of the law. The result was that they became slaves to the law. It usurped the place in their lives that Christ should have had, and it was impossible under these conditions for them to render the cheerful and whole hearted service to God that was His due. The lives of many Christian people have been made miserable and they have been made incompetent for service by a false attitude toward the law. The early religious experiences of Martin Luther were of such a character. He was taught to look upon God as a severe judge ready to punish and to destroy him for the breaking of His law. He had no idea of God as a kind and loving Father or a realization of the fact that Christ had kept the law for him and had paid the penalty for it on the cross. The result was that his life was miserable and he was unfitted for the best and truest service. It was only "when the scales fell" from his eyes and he lived in the liberty wherewith Christ made him free that he was enabled to perform great service to God. Christians are not above the law; they are not immune from the penalties of the law, and yet in Christ they possess a freedom from it that should inspire them to better lives and should give them greater liberty for effective and whole hearted service.
3. Freedom from besetting sins. "Let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith." All sins have not the same attractive power for all people. What tempts one man may have no temptation for another. In each one of our lives are besetting sins or sins that easily entwine themselves about us. The apostle here likens the form of such sins to the flowing robe of the Grecian athlete. We can easily understand how the runner would be hindered in the race if he had about him the loose, flowing garment of the Greek. It would wrap itself so closely about him as to hinder his every movement. Such is the result of besetting sins in the life of service. If they are allowed to have power and influence with us, they hinder us and destroy our powers for effective service. That we may be free to serve it is therefore important that we should lay aside all cares and all besetting sins and that we should look to Christ for the power to overcome besetting sins and to continue in the life of faithfulness and of patient service.
CHRISTIAN ENDEAVOR
Topic For the Week Beginning Aug. 24 — Comment by Rev. S. H. Doyle.
Topic. — Freedom for service. — 2 Tim. 2:4; Gal. 5:1; Heb. 12:1-2.
God saves us not altogether for the sake of saving us, but also that our lives may be consecrated to Him. We are saved to serve. In the twelfth chapter of Romans Paul says, "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." That this consecration and this service may be performed to the fullest extent it is absolutely necessary that we should be free and untrammeled in our service. That freedom for service is necessary Paul suggests to Timothy by the illustration of the soldier. "No man that warreth entangleth himself with the affairs of life that he may please Him that hath chosen him to be a soldier." No soldier can be entangled with other affairs in life. He must give himself up entirely to the service; he must be free from worldly cares and avocations or it will be absolutely impossible for him to produce the best results as a soldier. The same thing is true of the Christian soldier. To be a good soldier of Jesus Christ we must have freedom for service.
1. We must be free from affairs of this life. There is nothing that so much interferes with active Christian service as unnecessary association with the things of this world. A spirit of worldliness crushes out a spirit of consecration and service. An unwise indulgence even in the harmless things of life seriously interferes with the faithful performance of our obligations and our duties to God. Unnecessary worries about the cares and the business pursuits of life deprive us of the power to serve God as we ought to serve Him. While in the world we are not to be of the world to the extent that our relations with the world interfere with the performance of our duties to God.
2. We should be free from false conceptions of the law. "Stand fast, therefore, in the liberties wherewith Christ hath made us free and be not entangled again with the yoke of bondage." The yoke of bondage here referred to was the bondage of the law. It was the conception of the ancient people of God that they were to be saved by the observance of the law. The result was that they became slaves to the law. It usurped the place in their lives that Christ should have had, and it was impossible under these conditions for them to render the cheerful and whole hearted service to God that was His due. The lives of many Christian people have been made miserable and they have been made incompetent for service by a false attitude toward the law. The early religious experiences of Martin Luther were of such a character. He was taught to look upon God as a severe judge ready to punish and to destroy him for the breaking of His law. He had no idea of God as a kind and loving Father or a realization of the fact that Christ had kept the law for him and had paid the penalty for it on the cross. The result was that his life was miserable and he was unfitted for the best and truest service. It was only "when the scales fell" from his eyes and he lived in the liberty wherewith Christ made him free that he was enabled to perform great service to God. Christians are not above the law; they are not immune from the penalties of the law, and yet in Christ they possess a freedom from it that should inspire them to better lives and should give them greater liberty for effective and whole hearted service.
3. Freedom from besetting sins. "Let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith." All sins have not the same attractive power for all people. What tempts one man may have no temptation for another. In each one of our lives are besetting sins or sins that easily entwine themselves about us. The apostle here likens the form of such sins to the flowing robe of the Grecian athlete. We can easily understand how the runner would be hindered in the race if he had about him the loose, flowing garment of the Greek. It would wrap itself so closely about him as to hinder his every movement. Such is the result of besetting sins in the life of service. If they are allowed to have power and influence with us, they hinder us and destroy our powers for effective service. That we may be free to serve it is therefore important that we should lay aside all cares and all besetting sins and that we should look to Christ for the power to overcome besetting sins and to continue in the life of faithfulness and of patient service.
Sunday, May 13, 2007
Herald Blasts — "When God's Fire is Burning"
1909
A cold church will soon begin to warm up when God's fire is burning in the preacher's heart.
"I shall not want," is always the song of the soul in which there is no doubt.
Whoever gives his body to be burned, and has not love, throws away his ashes.
No greater mistake can be made than to make the accumulation of riches the first business of life.
The lantern that only shines when the sun shines will never be of any service to those who are lost.
Unless we say "Our Father" in our money getting, we cannot worship God by saying it in church.
Without consistent Christian life to back up the preacher, there is no use in ringing the church bell.
The preacher who puts thought into his sermons will, sooner or later, find himself preaching to people who think.
It hurts more to live a day without prayer than without bread.
Suppose there are hypocrites in the church, does that make your sinning any safer?
The man who loves sin is a sinner, no matter how much he pays for a pew in church.
Begin every day with this thought: What happens to-day will be what God sees is best.
The Christian never has to count his cash to find out how much he has to be thankful for.
Isn't there a strong touch of hypocrisy in thanking God for the bread and finding fault with the cook? — Home Herald.
A cold church will soon begin to warm up when God's fire is burning in the preacher's heart.
"I shall not want," is always the song of the soul in which there is no doubt.
Whoever gives his body to be burned, and has not love, throws away his ashes.
No greater mistake can be made than to make the accumulation of riches the first business of life.
The lantern that only shines when the sun shines will never be of any service to those who are lost.
Unless we say "Our Father" in our money getting, we cannot worship God by saying it in church.
Without consistent Christian life to back up the preacher, there is no use in ringing the church bell.
The preacher who puts thought into his sermons will, sooner or later, find himself preaching to people who think.
It hurts more to live a day without prayer than without bread.
Suppose there are hypocrites in the church, does that make your sinning any safer?
The man who loves sin is a sinner, no matter how much he pays for a pew in church.
Begin every day with this thought: What happens to-day will be what God sees is best.
The Christian never has to count his cash to find out how much he has to be thankful for.
Isn't there a strong touch of hypocrisy in thanking God for the bread and finding fault with the cook? — Home Herald.
Monday, May 7, 2007
Sex and Sin — Gender Differences and Morality
1902
Sex and Sin
An Interesting Discussion of an Old, Old Subject
"The woman thou gavest to be with me tempted me and I did eat." Such was the plea of Adam — and Adam has always been regarded by civilized people as a bit of a sneak for thus attempting to shift the burden of responsibility upon the sex which the highest development of chivalry demands that the male should protect. Bishop Spaldlng of Peoria is hardly to be classed with Adam when he characterizes the women of America as the source of three-quarters of the crime committed in this country, for he has no personal motive in making the accusation. He seems to be animated, rather, by a broad spirit of philosophical inquiry.
His impressions are evidently gained largely from the confessional and from the intimate observation of the details of family and social life permitted to a priest of his church. Physicians who, in a way, often serve as father confessors to the unfortunate, draw facts from their own experience which would lead to a similar conclusion. But in saying that women are the source of a large percentage of the crime we would not understand either the priest or the physician as saying that the women were culpably so. Eve may have had no intention of tempting Adam to sin. Manlike, he may have followed the lure of her beauty and her charm on his own responsibility, and resolved to tread the path of disobedience in her company, though it led to death.
The philosophic statement of the broad truth would be that the sex motive is at the bottom of seventy-five per cent of the crime in the world. Next to alimentiveness, amativeness is the strongest instinct in human nature. The race first seeks the means of continuing the individual existence, and next the means of continuing the species. Woman is at once the tempted and the temptress. The lawless passions of man wreak themselves on her, and she in her weakness protects herself with subtlety, oftentimes with deception. The consequences of common sin are more fearful to her than to the man, and she is taught from her childhood to protect her virtue at the sacrifice, if necessary, of other noble qualities — or that failing to do so she is utterly lost. Hence the reckless abandon of impure women. The boy, on the other hand, is taught that truth, courage, honor are of more importance than bodily purity. As society is largely constituted, the man violates the law of purity lightly, but holds to his other standards of honor, while the woman who shares his sin is dragged to utter degradation. The man perhaps recovers his balance; finds his standing in society not impaired, and leads a useful and honorable life, as worldly honors go. Thus the contrast between the two classes of sinners becomes accentuated to the disadvantage of the woman and the advantage of the man.
The scientist Lombroso accounts woman the immoral sex, because she has not the same standards of truth and honor and courage that men have. If she has not, it is the fault of her education and not of nature. Under existing standards she has not a fair chance in the world. But in spite of this a large percentage of the sex rise to moral heights of which men are incapable. Bishop Spalding's arraignment at first blush excites indignation; but when properly construed it is in reality more an arraignment of men and the false standards of education and morality, than of women as women. The fair sex may be the source of crime, through their attraction and fascination, without being themselves the responsible sinners. If the reader will keep this fact in view he (or she) will he able to appreciate the force of the bishop's observation without mentally accusing him of either false diagnosis or intentional slander. — Minneapolis Tribune.
—The Daily Northwestern, Oshkosh, Wisconsin, June 11, 1902, p. 3.
Sex and Sin
An Interesting Discussion of an Old, Old Subject
"The woman thou gavest to be with me tempted me and I did eat." Such was the plea of Adam — and Adam has always been regarded by civilized people as a bit of a sneak for thus attempting to shift the burden of responsibility upon the sex which the highest development of chivalry demands that the male should protect. Bishop Spaldlng of Peoria is hardly to be classed with Adam when he characterizes the women of America as the source of three-quarters of the crime committed in this country, for he has no personal motive in making the accusation. He seems to be animated, rather, by a broad spirit of philosophical inquiry.
His impressions are evidently gained largely from the confessional and from the intimate observation of the details of family and social life permitted to a priest of his church. Physicians who, in a way, often serve as father confessors to the unfortunate, draw facts from their own experience which would lead to a similar conclusion. But in saying that women are the source of a large percentage of the crime we would not understand either the priest or the physician as saying that the women were culpably so. Eve may have had no intention of tempting Adam to sin. Manlike, he may have followed the lure of her beauty and her charm on his own responsibility, and resolved to tread the path of disobedience in her company, though it led to death.
The philosophic statement of the broad truth would be that the sex motive is at the bottom of seventy-five per cent of the crime in the world. Next to alimentiveness, amativeness is the strongest instinct in human nature. The race first seeks the means of continuing the individual existence, and next the means of continuing the species. Woman is at once the tempted and the temptress. The lawless passions of man wreak themselves on her, and she in her weakness protects herself with subtlety, oftentimes with deception. The consequences of common sin are more fearful to her than to the man, and she is taught from her childhood to protect her virtue at the sacrifice, if necessary, of other noble qualities — or that failing to do so she is utterly lost. Hence the reckless abandon of impure women. The boy, on the other hand, is taught that truth, courage, honor are of more importance than bodily purity. As society is largely constituted, the man violates the law of purity lightly, but holds to his other standards of honor, while the woman who shares his sin is dragged to utter degradation. The man perhaps recovers his balance; finds his standing in society not impaired, and leads a useful and honorable life, as worldly honors go. Thus the contrast between the two classes of sinners becomes accentuated to the disadvantage of the woman and the advantage of the man.
The scientist Lombroso accounts woman the immoral sex, because she has not the same standards of truth and honor and courage that men have. If she has not, it is the fault of her education and not of nature. Under existing standards she has not a fair chance in the world. But in spite of this a large percentage of the sex rise to moral heights of which men are incapable. Bishop Spalding's arraignment at first blush excites indignation; but when properly construed it is in reality more an arraignment of men and the false standards of education and morality, than of women as women. The fair sex may be the source of crime, through their attraction and fascination, without being themselves the responsible sinners. If the reader will keep this fact in view he (or she) will he able to appreciate the force of the bishop's observation without mentally accusing him of either false diagnosis or intentional slander. — Minneapolis Tribune.
—The Daily Northwestern, Oshkosh, Wisconsin, June 11, 1902, p. 3.
Saturday, May 5, 2007
No Good Deed or Sacrifice is Wasted
1895
God Will Use It
"No good deed, no genuine sacrifice, is over wasted. If there be no good in it, God will use it for His own holy purposes, and whatever of ignorance or weakness or mistake was mingled with it will drop away as the withered petals drop away when the full flower has blown." — Frederic W. Farrar.
A Deadly Sin
What makes selfishness such a deadly sin is that it is a self-deceiving sin. A thief knows that he is a thief; a liar that he has told falsehoods; but a selfish man does not know he is selfish, hence he never repents of his sin and it grows with his growth, strengthens with his strength.
The Current of Life
Keep the current of your life broad and full. To do this your thoughts must be full. Share your thoughts with others in different as well as in the same walks of life, and open your mind to share in their plans, aims, feeling, troubles and joys.
God Will Use It
"No good deed, no genuine sacrifice, is over wasted. If there be no good in it, God will use it for His own holy purposes, and whatever of ignorance or weakness or mistake was mingled with it will drop away as the withered petals drop away when the full flower has blown." — Frederic W. Farrar.
A Deadly Sin
What makes selfishness such a deadly sin is that it is a self-deceiving sin. A thief knows that he is a thief; a liar that he has told falsehoods; but a selfish man does not know he is selfish, hence he never repents of his sin and it grows with his growth, strengthens with his strength.
The Current of Life
Keep the current of your life broad and full. To do this your thoughts must be full. Share your thoughts with others in different as well as in the same walks of life, and open your mind to share in their plans, aims, feeling, troubles and joys.
The Sin of Fretting
1895
There is one sin which it seems to me is everywhere and by everybody underestimated, and quite too much overlooked in valuations of character. It is the sin of fretting.
It is as common as air, as speech, so common that unless it rises above its usual monotone we do not even observe it. Watch any ordinary coming together of people, and see how many minutes it will be before somebody frets — that is, makes a more or less complaining statement of something or other which probably every one in the room, or in the car, or the street corner, it may be, knew before, and probably nobody can help. Why say anything about it? It is cold, it is hot, it is wet, it is dry; somebody has broken an appointment, ill-cooked a meal; stupidity or bad faith somewhere has resulted in discomfort.
There are plenty of things to fret about. It is simply astonishing how much annoyance may be found in the course of every day's living, even at the simplest, if one only keeps a sharp eye out on that side of things. Even Holy Writ says we are prone to trouble as sparks fly upward. But even to the sparks flying upward, in the blackest of smoke, there is a blue sky above; and the less time they waste on the road the sooner they will reach it. Fretting is all time wasted on the road. — Helen Hunt.
There is one sin which it seems to me is everywhere and by everybody underestimated, and quite too much overlooked in valuations of character. It is the sin of fretting.
It is as common as air, as speech, so common that unless it rises above its usual monotone we do not even observe it. Watch any ordinary coming together of people, and see how many minutes it will be before somebody frets — that is, makes a more or less complaining statement of something or other which probably every one in the room, or in the car, or the street corner, it may be, knew before, and probably nobody can help. Why say anything about it? It is cold, it is hot, it is wet, it is dry; somebody has broken an appointment, ill-cooked a meal; stupidity or bad faith somewhere has resulted in discomfort.
There are plenty of things to fret about. It is simply astonishing how much annoyance may be found in the course of every day's living, even at the simplest, if one only keeps a sharp eye out on that side of things. Even Holy Writ says we are prone to trouble as sparks fly upward. But even to the sparks flying upward, in the blackest of smoke, there is a blue sky above; and the less time they waste on the road the sooner they will reach it. Fretting is all time wasted on the road. — Helen Hunt.
Ram's Horns – Observations on The Christian Life
1895
The devil never makes any flank movements for which God is not prepared.
Put a pig in a parlor, and its first question will be, "Well, Where's your mud?"
There are a good many things the devil can't do without the help of a hypocrite.
Whoever gives as God prospers him, will never have to stop giving for lack of funds.
Until we are willing to do all in our power to answer our prayer, we do not pray.
The man who can learn from his own mistakes, can always be learning something.
Whenever God's chariot comes to a standstill, it is because there are obstacles in the way that human hands can remove.
Before we try to lead others, we ought to be sure that we are closely following Christ.
Many are willing to do what God wants them to do, who don't want to be what he wants them to be.
The man who puts the bottle to his neighbor's lips, first puts a nail through the hand of Christ.
The devil's work in this world has always been most hindered by those who were most like Christ.
No matter how large the gift, or how bright, it means nothing, unless behind it there is a heart that worships.
A revival is badly needed where the people who try the hardest to run the church never go to prayer meeting.
Christ never authorized anybody to make a prayer for the salvation of men, that could he measured by square miles.
No matter what a man says in church, you know what kind of religion he has when you know what kind of company he keeps. — Ram's Horn.
The devil never makes any flank movements for which God is not prepared.
Put a pig in a parlor, and its first question will be, "Well, Where's your mud?"
There are a good many things the devil can't do without the help of a hypocrite.
Whoever gives as God prospers him, will never have to stop giving for lack of funds.
Until we are willing to do all in our power to answer our prayer, we do not pray.
The man who can learn from his own mistakes, can always be learning something.
Whenever God's chariot comes to a standstill, it is because there are obstacles in the way that human hands can remove.
Before we try to lead others, we ought to be sure that we are closely following Christ.
Many are willing to do what God wants them to do, who don't want to be what he wants them to be.
The man who puts the bottle to his neighbor's lips, first puts a nail through the hand of Christ.
The devil's work in this world has always been most hindered by those who were most like Christ.
No matter how large the gift, or how bright, it means nothing, unless behind it there is a heart that worships.
A revival is badly needed where the people who try the hardest to run the church never go to prayer meeting.
Christ never authorized anybody to make a prayer for the salvation of men, that could he measured by square miles.
No matter what a man says in church, you know what kind of religion he has when you know what kind of company he keeps. — Ram's Horn.
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