He believes that this order of things, though dark to him, is designed for good, and shall terminate in the happiness of all. He believes that all rewards and punishments are inst.i.tuted for some benevolent end, and that this end, will be brought about in such a manner as to manifest to all, the divine perfections in the clearest light, and shed unfading glory on the supreme Majesty of heaven. This faith gives him confidence in his heavenly Father, and fills his heart with grat.i.tude and veneration. It leads him to look upon the human family as his brethren, and to do them good. He seeks their happiness, and thus chooses and merits a good name.
At peace with all mankind, his mind irradiated with light and enlarged with the most n.o.ble conceptions of the divine character and government, bout, he at length lies down in peace and composure upon his dying bed, and gently breathes out--
"Farewell conflicting joys and fears, Where light and shade alternatedwell; A brighter, purer scene appears, Farewell inconstant world, farewell!"
He sweetly sinks to rest, and leaves behind him a good name, that can never die, and an example, for others to imitate, worth more than fortunes in gold. His memory shall survive, when the tomb, on which it is inscribed, shall crumble into ruin, and his example be a light to future generations.
SERMON XIV
"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate." Romans xii. 16.
That mysterious and incomprehensible Being, who gave us existence, has sown in our nature the seeds of mortality. By the irresistible _laws_ of his empire which he has, from the beginning, _established_ for the regulating of the animal creation, we are soon to be carried to the silent grave. All, without exception, are formed out of equal clay, are subject to the same hopes and fears, joys and sorrows while on earth, and are all destined to the slumbers of death, where we must exhibit the emblem of perfect equality. Immaterial how far one may exalt himself above another while pa.s.sing through this momentary existence--immaterial how far he may rise above his fellow men in the scale of intellect and refinement--immaterial how exalted the station he may have obtained--how brilliant the powers of his imagination may sparkle, or how soft and sublime his eloquence may flow--immaterial how n.o.bly soever he may dazzle in the sunny smiles of fortune, or how secure he may repose in the fond embrace of friends, yet it is a melancholy truth, that he must, sooner or later, resign the whole, let go his eager grasp on all those pleasing joys, bid an everlasting farewell to those exalted splendors, and descend to the dark shades of death, where the rich and the poor, the servant and his master, the oppressor and oppressed, all lie mouldering and forgotten together.
This solemn consideration, it seems, when forcibly presented to the mind, ought to be sufficient to check the levity of man--to soften his bosom to his fellow beings--to moderate his desire in pursuit of wealth and greatness, and completely to unarm him of all hostile feelings towards those with whom he a.s.sociates, and with whom he is so soon to lie down in death. This, it seems, is sufficient to make us of one heart and mind in promoting each other"s happiness and welfare in the world, and to make us obedient to the exhortation of the text, not to mind the high things of earth, but to condescend to men of low estate. But such is the strange infatuation of man, that he acts as though his residence on earth were eternal, and as though the whole errand of life consisted in providing for an eternity below.
We are capacitated for enjoyments of a higher and more perfect nature than we can attain to on earth. Of this we are sensible from the fact, that there is no condition in which we can be placed here below, that is so adapted to our nature as to afford us permanent satisfaction.
Uninterrupted felicity is not a plant of earth. It cannot flourish in a clime where the blighting storms of malice and envy wither all that is fair, sweet and blooming. And though we are sensible that such is the fact, yet, deaf to all that experience, example and observation conspire to teach, we are exerting all our powers to obtain it here below, where the united voice of earth and heaven a.s.sure us it cannot be found. We cast our eyes around us, and see the human family in every varied condition of life from the beggar on his bed of straw, up to the king in regal splendor on the throne of nations; but in defiance of this immense distinction, they alike breathe the deep sigh of discontent. We also cast our eyes over the historic page, and scan the general fate of man in by-gone ages; but here too, we learn the same lesson, that no _external condition_ has ever added to the rational enjoyments of the soul. We see the same uneasiness, the same longing desires pervade every bosom. Our object is happiness; and amidst all the various pursuits of life, what is the reason so many fail of obtaining it? The answer is readily given. We make riches, honors and the high things of the earth our chief pursuit and aim, and fondly imagine that our happiness lies in them. Here is our error. Man is destined to a world of mental felicity, where those external pursuits of fortune will be unknown; where all that he here pursues with so much eagerness will be removed from his desires forever, and where all the channels of the soul will be opened to the true fountain of felicity and completely ravished in its flowing streams. In order, therefore, to enjoy that happiness, in this momentary state of being, which G.o.d has placed within our reach, we must make mental felcity the main pursuit of life, and the riches and conveniences of earth our secondary pursuit. We must completely reverse our conduct in order to obtain those rational enjoyments, that flow from the virtuous habits and dispositions. We must, as Jesus says, "seek first the kingdom of G.o.d and his righteousness and all these things shall be added unto you."
Food and raiment are all that we can enjoy of the external comforts of life. All other enjoyments must be of a mental character. Secure first your mental joys, a pure unsullied conscience in the punctual discharge of all your social and relative duties to mankind, and be you rich or poor, you will be happy. The righteous discharge of this first great duty will not embarra.s.s you in obtaining the comforts of life, but on the contrary aid you. A peaceable and honest course of conduct towards others--a condescension to men of low estate--a due respect for the opinions and rights of others, will endear you to all, and not only foster in your bosom the seeds of peace and contentment, but will conduct you in the surest path to wealth and honor. The mental powers of the soul are all that exalt our capacity for happiness above a brutal creation. And if our chief happiness lies in gold, which can only minister to our animal wants, then the brutes can vie with us in all the solid enjoyments of life. In fact, they can go beyond us. They graze the turf, and drink the unmingled stream free from anxiety and care. While man, the lord of this lower creation, has to toil and gain the same enjoyments by the sweat of his brow.
But what a groveling thought to bring our exalted natures and capacities for happiness down to a level with theirs! On this principle, he who is the most wealthy is the most happy. Virtue is but a name, and all the exalted principles of n.o.ble and G.o.dlike action are but the reveries of fancy, and to practice them is but a visionary dream. No, my friends, wealth supplies our animal wants, and if virtue be wanting, it leaves our minds in wretched starvation and our brightest joys in night! Happiness is equally attainable by the rich and the poor. It consists in a union of heart among mankind, in a union of action in the pursuit of virtue, and in the kindlier feelings of our nature. In fine, it consists in a willing obedience to the exhortations of our text: "Be of the same mind one towards another.
Mind not high things, but condescend to men of low estate."
To each of these exhortations, we will give a candid and solemn consideration. In this sermon, we will attend to the exhortation--"_Be of the same mind one towards another_." By this, we are not to understand that men are to be of one heart and mind in pursuing the same occupation or profession in life, but of one mind in endeavoring to promote each other"s happiness in every condition in which they may be placed--of one mind in the practice of christian duty, and in the exercise of charity. Selfishness produces many jarring interests among mankind, bursts the bands of brotherhood asunder, and weakens the strength of that nation, society or family among which it exists, and in proportion to the opposition it produces among its individual members. "United, we stand, divided we fall," is a maxim full of wisdom, and is not only applicable to nations, but to communities, societies, and even to families.
A family in discord is a sight over which angels might weep, but when united in one heart and mind, it is a picture over which heaven smiles. The fond and doating father, the tender and affectionate mother, and obedient children, all united in peace and harmony, present to the mind those pleasing conceptions of the reconciled family immortal, that cause us to feel all the burning emotions of which the heart is susceptible. In such society as this, are enjoyed the happiest moments of our existence--moments unmingled with the bitterness of regret, unsullied by the corroding hand of time, unruffled by the perplexing cares of life, and undarkened by the tempests of indisposition. Is such a father absent--far distant on land or ocean where duty calls? The heart of his family goes with him, and he too leaves his heart lingering behind. His companion counts the moments as they slowly roll--is faithful to his interests--makes preparation to receive him--sighs for his safe return, and welcomes him home with those emotions of ecstatic joy, that cause him to forget his past labors, toils and dangers. Is he stretched upon a bed of pain? Unwearied she sits beside him, hushes every sound that might interrupt his broken slumbers, and watches every breath he draws. She whispers to him the soothing words of encouragement and consolation-- gives neither sleep to her eyes, nor slumber to her eyelids, but is the guardian angel of his pillow.
When all human aid has failed--when the pulse beats faint--the once sparkling eye grows dim and rolls faint and languid in its socket, she stands mute and pensive at his dying bed. Her whole soul is absorbed in the interest of the scene and rent with agony. She wipes the cold sweat of death from his face, gazes with exquisite anxiety till the last dreadlful struggle is over, and breathes to the throne of mercy the prayer of affection for the repose of his spirit. And so feels the kind husband over his companion, indulgent parents over their dying children, and dutiful children over their parents.
But it is a lamentable circ.u.mstance, a painful consideration, that there are too many unhappy divisions in the domestic circle. Yes, it is a painful consideration indeed, that those, who are so nearly allied to each other, should, even for one moment, indulge in feelings of acrimony. It is but a short time, at longest, that we can be together, and such unhappy divisions must render the parting scene, at the bed of death, doubly painful. Thoughtless, giddy or oppressive as we may be to those, who are near to us in life, while blooming health is their lot, yet righteous heaven has so const.i.tuted our natures, that the most painful reminiscences will force themselves upon the mind when the injured object, to whom we have given distress, is upon a dying bed. Every unkind word, every harsh treatment, the whole dark picture our ungenerous conduct will present itself to the imagination in all its naked woes. And be that dying one a parent, a companion, a child, their very silence, as thy turn upon us a languid eye fading in death, will harrow up every painful recollection. O! if we wish to tread upon their graves with an unsullied conscience before heaven, let us be of one mind, live in peace, and discharge, to them, those sacred duties of kindness and affection, which the ties, that bind them to us, enjoin.
This world is too much made up of appearances. Many a family, which we suppose to be the abode of union, peace and joy, is distracted with the voice of discord, and is dragging out an existence in secret, concealed grief. Many a husband and wife, who, we suppose, are of one heart and mind and pa.s.sing their days in the sunshine of peace and love, are torn by secret broils, and whose mansion stands overcast with the dark shadows of discontent and misery. Little do we dream of the secret woes, that rend many a worthy heart concealed behind a smiling countenance. The husband is perhaps stern and unrelenting--and will, in no case, yield to the wishes of his companion. Discouragement and anger may perhaps at times take possession of the heart. In such a case, instead of treating her kindly, he rouses into a pa.s.sion himself, and a private contention ensues. This is a wretched practice, for instead of extinguishing the flame, it adds fuel to the fire, and consumes all that is fair and lovely in matrimonial and domestic life.
Much misery might be avoided by observing the following rule. When the one is melancholy, let the other be rationally cheerful, and endeavor to divert the attention from the subject that causes gloom. When the one is angry, let the other keep a perfect equanimity and a benign composure of countenance. Then watch the opportunity, and in some future day, when the offended one is most cheerful and kind, then bring forward the subject, and expostulate most feelingly on the impropriety of indulging a wrathful spirit to a bosom friend. Speak of the shortness of life and point each other to the silent grave and to the parting scene, and vengeance, anger and discontent will soon be strangers in your habitation. Your dear children, from the very dawnings of intellect, will take the example, grow up in harmony and affection with perfect rule over their spirit, and thus you will not only secure your own domestic peace, but will bequeath those sacred enjoyments to your posterity--enjoyments that infinitely outweigh a thousand fortunes in gold! Let others toil to leave their offspring wealth, we ours the joy to bequeath them this. We ask no more.
We are not only to be of the same mind one towards another in our families but in our religious societies. Here all selfishness ought to be discarded, all private interests sacrificed, all hostile feelings subdued, and the whole offered on the altar of genuine good, and thus the harmony, peace and prosperity of the whole body consulted. The permanent security of these depend on the individual conduct of the members. By uniting ourselves in a religious body, we express the necessity of living a sober life, maintaining a union of heart and a respectful conversation towards all with whom we a.s.sociate in life.
Let us not dream that heaven will prosper us above others, if we also blaspheme the name of Him who gave us life and sustains us in being.
Let us lay aside every evil, that has a tendency to disunion, and live soberly and righteously in the world, doing good unto all as we have opportunity.
[The reader will find this subject continued in our next number.]
SERMON XV
"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate." Romans xii. 16.
Having from the commencement of these sermons confined myself to prescribed limits, I had no room in my last to pursue the first division of my subject so far as I intended. I will therefore here resume it.
"_Be of the same mind, one towards another_." We have thus far confined our attention to family union, and have just glanced at the necessity of union in religious societies. This is a day of inquiry and light when the most keen and searching glances are sent into every creed. Many denominations that have walked together heart and hand for many years, each repelling the a.s.saults of those, who attempted to extinguish their ism, have at length been separated by internal divisions and formed two opposing parties, even though they once believed the _same creed_, and advocated the _same church government_.
The present is a trying period, and it stands us in hand to endeavor to "keep the unity of the spirit in the bonds of peace." Let us not dream of religious union, and prosperity, unless we allow each one to think for himself in matters of scripture interpretation. Nor let us dream of prosperity, if there is among us more theory than practice.
It is true, Universalists are as moral as any other denomination; but this is not enough. They ought in _kindness and benevolence_ to transcend other denominations as far, as their doctrine of universal beniguity transcends the doctrine of unending wo.
Neither are we to dream of religious union and prosperity, unless we raise our united voices against those who revel over the flowing cup of intoxication, which pours so many streams of misery and disunion on the world. Let no one fancy to himself that the drunkards toast, "_here is health and success to us_!" has any charm to avert his ruin, or to stay the judgment of heaven. The more frequently that toast has been uttered, while smiling upon the cup of inebriation held in a trembling hand, the farther have health and success been removed from the deluded victim, and the more swift and deadly have misfortune, sickness, distress and pain fallen upon him. Intemperance is a demon, that sows the seeds of discord among all ranks, orders and conditions of men. Beneath his crushing hand creation reels, and fortunes fall in broken ruins! And peace the sweet angel of mercy flies these turbulent skies, and lights on realms unmoved by the hand of commotion and discord. At his approach, blooming health is driven back from its warm abode and the fairest flowers of domestic love, hope and joy are withered forever! Let this frightful foe of discord and confusion be barred from our sacred heritage and peace be within our borders.
We are not only to be of one heart and one mind in resisting profanity and intemperance, but in resisting tale-bearing. Let us not speak evil of others. This is beneath the character of a gentleman, and certainly beneath that of a christian: consequently no gentleman or christian will indulge in it. It is the employment of _low, ill-bred minds_, and therefore none will engage in it, but those who are dest.i.tute of reputation themselves. This vice has no excuse, and must therefore originate in the _basest_ motives. They intend to bring their fellow creatures down to a level with themselves, and thus lessen them in the good opinion of others, and destroy their peace. And though they may effect their object so far as the good opinion of the virtuous is calculated to give us happiness, yet the approbation of a good conscience, arising from the conviction of innocency, can never he rooted from the heart of its possessor by all the calumnies of earth.
_This_ G.o.d has secured in all the secret chambers of the soul, and forever barred it against the breath of slander. There he takes up his abode and holds communion with the contrite spirit. The real merits and consolations of virtue are secured to its possessor by the impartial legislation of righteous heaven. Intemperance in its effects, compared with slandering, is harmless; at least so far as producing discord is concerned. The peaceable drunkard, compared even with that church member, who is continually sowing discord in society, is an angel. Slander is but the infectious breath or a foul spirit, that poisons the healthful atmosphere wherever it is breathed, and breaks the quiet repose--the calm serenity of neighborhoods and families, as it were, with an electric shock.
Political slander is as infectious and destructive to the harmony of the nation, and the security of our government, as private slander is to neighborhoods and societies. No sooner is a candidate held up for office, than all the party dogs of war on both sides are let loose and set to barking. Immaterial how fair may be his character, how inviolable his veracity, or how unsullied his honor and integrity, they will make him appear to be an outcast from society, covered with the darkest blots of infamy. Immaterial how great may be his qualifications, or how splendid his talents, they will, by that species of logic for which slanderers are famous, prove him to be a fool. These dissentions do not expire when the candidates are elected.
They are carried to the capitol of our common country and blown out in more than wordy war. There, we have reason to fear, the volcano is gathering, and that the day is not distant when it will disembogue in more than the thunders of Etna, wrap our political heavens in a blaze, and melt its elements with fervent heat. Anarchy and confusion will seize the reins of government, and drive us to the oblivious shades of departed empires. If we continue to go on in our political slanders as a nation, losing sight of our common welfare, and sacrificing the _general_, on the altar of _partial_ interest, the day of our ruin is not remote. Its awful morn, has, already, it seems, dawned with streaks of malignant _light_, and (like ill fated Troy) ominous of the purple streams, the crimson blood, that watered the Trojan plains where mighty Sarpedon fell, where Hector lay slain by the sword of Achilles. Heaven forbid that our national sun, that rose so fair, should go down in blood, and shroud our temple of Liberty in everlasting night! To avert such a catastrophe let us reform, and do our duty as individuals. The safety of any body politic depends on the conduct of the individuals that compose it. And G.o.d grant that these dissentions may cease, that political peace and harmony may become perfect, and our government may stand immoveable on its basis, like the rock that remains unshaken by the furious storms that agitate the ocean. May we, as a nation, be of one mind in resisting every species of immorality, in studying the happiness of our fellow creatures--of one mind in obtaining a knowledge of the character of our Creator, in studying his parental and benign government, and his divine attributes and unchanging perfections--and be of one mind in acquainting ourselves with his beautiful works that swarm around us and afford us so many rational delights. Let us store our minds with useful knowledge, practice the precept of Christ, labor for mental emanc.i.p.ation, and contentment and peace will be our lot.
In the great duties of religious obligation, let us be of one heart and mind. Let us live like brethren, not only among ourselves, but among other denominations. It is not long that we are to be together.
We are fading like the flower of the field, and ought to bear in mind that death will soon lay our heads equally low in the dust, and the worms shall cover us. We glitter for a moment like the bubbles borne on the bosom of the ocean; they break and mingle again with the parent fountain. We toil and heap up wealth, pa.s.s like empty shadows over the plain and vanish forever! Generations, that covered the earth, are gone, and unremembered by the living. They strove to gather wealth and honors--they met each other in the hostile field--rolled garments in blood, bedewed the widow"s and the orphan"s cheek with tears, and filled their peaceful habitations with the voice of lamentation and wo. Thousands lived in clamors and discord, and one seemed destined to be oppressed by another. But the fields of war are still, the noise of battle is hushed, and the voice of lamentation and wo is heard no more! Hark! All is still as the chambers of eternal silence! Where are they? In the shades of death! Kind reader, this is the doom of us all!
And so it will soon be said of you and me! Let us then be of one mind.
Let us do good by visiting the fatherless in their affliction and keeping ourselves unspotted from the world.
We have now considered the fact, that real felicity consists in mental pleasures and gratifications, and that these alone exalt our nature and capacity for happiness above the brute creation, and have directed your attention to virtue and peace as the only condition in which that happiness can be found. We have brought to view the propriety of being of one heart and mind towards each other in our families, in our religious societies, in the community and in our national concerns. We have set before you the evils resulting from intemperance, and from private and political slander.
We will now, in the _second_ place, take into consideration the _negative and affirmative_ consequence resulting from them on the morals of the community so far as the causes leading to _intemperance and crime_ are concerned.
Many discourses have been delivered, during the three past years, on intemperance pointing out its ruinous effects on the morals of society, while but few discourses have been put into the hands of the public pointing out the causes leading to this destructful vice, and those few have not in my humble opinion traced it to its _true source_. Much has also been said about intemperance leading to crime, which in many respects is true. But all this is not coming to the fountainhead from whence these turbid streams flow. We will take the liberty to differ on this subject with all that has as yet fallen upon our ear, and independently give our opinion, as to what we conceive to be the original cause from whence these baneful effects spring. We will endeavor to show that _the poorer cla.s.s of society are driven to intemperance and crime by the conduct of the rich (those whom the fashion of the world calls respectable and great) yes, by the conduct of too many, who are even attempting to reform them_.
First, then we would remark; that man is a creature of want, which is the first cause of all action. Had he no wants, he would never seek to supply them, either by _honorable or dishonorable_ means. To this self-evident proposition, all will without hesitation a.s.sent. We will now attend to our general character as a nation, for it will be admitted, on all hands, that actions speak louder than words. As a nation, we enjoy much liberty; but public opinion, either of a political or religious character, may become so popular as to erect itself into an engine of oppression, and so formidable, that many an honest man dare not dissent, nor independently raise his voice in defence of what he believes to be truth, but will tamely submit himself a slave to the opinions and doctrines of others. This is probably the case with the greater proportion of the American people.
Again, though we profess to value every man by his integrity or moral worth, yet it is a fact, that in conduct we make a man"s reputation depend princ.i.p.ally on his purse. I yield the point without controversy that in books, in news-papers, in preaching and in words, we profess to esteem a man and rate his standing in society by his integrity. But what do words and books, and news-papers and preaching amount to, while mankind in conduct practice right the contrary of all these ostentatious professions? They amount to nothing but hypocrisy, or ridiculous nonsense. Does a man"s standing, in these days, depend on his conduct! By no means. Let us introduce an example. Suppose there were two individuals of equal talents, and both possessed an equal education. Their moral characters are the same. But one of them falls in possession of an immense fortune, while the other is poor indeed.
Now will public conduct place them on an equality? No. Will they both move in the same social circle? No. Will they both be treated with the same politeness and attention by their neighbors? No. Should they propose a public measure for the good of the town, would the one be listened to, with the same attention as the other? No. Would he possess so much influence in society? No. Well, what can be a.s.signed as the reason, why this rich man stands so far above the other in the public opinion? Ans. It is because his character is measured by the length of his purse, and the weight of his influence is determined by the weight of his gold.
It is not a thing of rare occurrence, that the rich are thus distinguished from the poor, but it is a fact so notorious that it has long since pa.s.sed into a proverb. This being the course of conduct which men practice, the impression has therefore become general that reputation, influence and power depend on wealth. Hence the great inquiry, uppermost in every mind, is "how shall I get rich, so that I may stand high in the estimation of men, and exert a powerful influence in society, and be numbered among those who move in the higher circles of life?" Concluded in our next.
SERMON XVI
"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate." Romans xii:12.
Even a man, who is in many things unprincipled, if he is at the same time wealthy, takes a station in the higher circles of life, where the poor, but honest man, would not be admitted. This course of conduct is not only practised by what are called men of the world, but by professors of religion of about all denominations, by both preachers and people.
The middling, and the poor cla.s.s, seeing no encouragement, or even possibility, of rising so as to a.s.sociate with those, who move in the higher circles of life, by any virtuous conduct they may pursue, and sensible that wealth alone possesses the charm to give them virtue and notice in the world, they are thus driven to various, dishonorable means to obtain it. Mult.i.tudes are driven to the crimes of counterfeiting, theft, and even robbery and piracy. They commence their wretched course, with the intention to abandon it, as soon as a competent fortune is obtained. Other thousands are driven to gambling; and even those, who are called respectable, take every possible advantage in trade and bargaining. Their pursuits are various, but their object is one and the same--viz: to gain wealth, so that they may obtain a high standing and influence in society. Thousands thus driven into crime, are detected, lose their reputation, and abandon themselves to intemperance. Their evil example has a pernicious influence on the morals of those children and youth, who may, by various circ.u.mstances, be placed in their society, and thus the pestilence, in all its frightful horrors, gathers force and spreads.
There are thousands of virtuous persons, whom poverty excludes from the higher ranks of life, who are doomed to seek the converse of those, who are in a measure corrupted, and, by a.s.sociating with them on public occasions, often in taverns and alehouses, are soon involved in habits of dissipation and obscenity. Man is a social being, loves society, and, rather than spend his life in solitude, will seek the converse of the vicious.
If we would obey the injunction of the text--"Mind not high things, but condescend to men of low estate," these evils would be in a great measure removed. If we, as a community, would strip away the fancied reputation, which wealth attaches to the human character, and, independent of property, place every man on an equal footing, according to their moral and mental worth, and let their power and influence in society, be according to their conduct, it would give a n.o.ble tone to public feeling and moral grandeur.
By the "_high things_," mentioned in our text, we are to understand that vain popularity which one man wishes to enjoy above another, in a religious or political sense. It is one of the ruling pa.s.sions of the day, in which we live, to be considered of high standing among our fellow creatures, and to possess a larger share of influence over the minds and opinions of men, than those whom we consider our rivals.
Those, who possess this desire, and at the same time feel a haughty spirit towards those, whom they consider in the humble walks of life, are certainly not the men, who are ent.i.tled to our esteem, nor are they to be looked up to, as examples of magnanimity. So far from possessing true greatness of soul, or being ent.i.tled to veneration, they are certainly below those whom they affect to despise. A truly great and good man has no desire to dazzle, but to be useful in the world. He sees the miseries under which thousands groan, and desires to relieve them, but with no wish to be considered great for discharging those duties of kindness and humanity. But it is a lamentable consideration, that too many, in performing those acts of mercy, seek to stand on an eminence above the crowd they wish to benefit, and proclaim their intentions to men through the loud sounding trumpet of fame, but, at the same time, will not even stoop to converse with the very beings they profess such a warm desire to aid. Every thing must be done on a high scale, and in the manner they dictate, otherwise they have no wish it should be done at all. It is a matter of regret, that this spirit, so desirous of minding high things, has been carried into the sanctuary--in fact, has been carried to the solemn gates of death--yes, even into eternity.
We have witnessed what are commonly called "revivals of religion," in which two or more denominations united, apparently, heart and hand.
They publicly declared, that as they saw their fellow creatures exposed to the burning wrath of G.o.d in the future world, they had no motive in view, but their conversion and escape from that awful doom-- that it was, to them, a matter of indifference with what church they united themselves, provided, they would only repent and turn to G.o.d.
All this pa.s.sed on well till the reformation ceased. The next thing, to be determined, was, what doctrine do you believe, and what church will you join? This was a trying point, and its settlement filled them with animosity towards each other. And why? Because each desired the honor of converting them to their faith, and of bringing them into their church, or else, that they should not be converted at all.
Though this has been done by some, yet it is no evidence, that all will do this, or even approve it. There are those, who, we believe, are actuated by n.o.bler motives than in the cause of truth, and who are not aspiring to stand high, nor striving "who shall be greatest." One denomination has labored to a.s.sume the entire honor of reforming the public morals--has labored to become incorporated by an act of Legislature into an American Temperance Society, and were unwilling to admit Universalists and Unitarians to co-operate with them in this work of reform. This is but aspiring after high things, instead of manifesting the meek and lowly spirit of Christ.
But we would more particularly remark that, it is this very course of conduct of any man, or cla.s.s of men exalting themselves above others in account of their _wealth, or external circ.u.mstances_, that discourages the poor, who are not only called, but treated as the lower order of society, and drives thousands of them to the intoxicating cup, as a relief from the mortifications of poverty, and drives other thousands into crime, as the only means to obtain that wealth by the omnipotence of which, they alone can rise to eminence, respectability, and influence among men. Preachers of the gospel, as well as others, give sanction by their conduct to these false notions of respectability and greatness. They will seek the society, and court the favor of the rich in preference to the poor, even though the _latter_ may exceed the _former_ in integrity and moral worth. This, we say, is the most powerful incentive to drive men into a state of encouragement, intemperance and crime. It is a fearful precipice on which we stand, as a religious community. Instead of estimating a man"s standing by his virtuous principles, it is too much estimated by his dollars.
So did not Jesus Christ our great example. He mingled with the lowest cla.s.s of society. He a.s.sociated with, and visited most among those he wished to reform, so that his meek, mild and heavenly example might exert a salutary influence upon their hearts, and cast a restraint upon their conduct. He was a friend to publicans and sinners, and ate and drank with them. He went among them, as a physician, to give them life and health, to conduct them by encouragement and persuasion to the paths of righteousness and peace. His presence was not needed among those who were whole. He was of course seldom found in their society. He did not desire to rank with the rich, self-righteous pharisee. So ought those, who profess to be the servants of Christ, to go among them, who are most in need of their aid. "The servant is not above his Master." They ought, therefore, to condescend to men of low estate, and visit the abodes of poverty and want.