A Book of Gems, or, Choice selections from the writings of Benjamin Franklin - Бенджамин Франклин

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the Lord turns away the threatened calamity. The Lord then states the case for a nation that shall turn away from the Lord:

      “At what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then will I repent of the good, wherewith I said I would benefit them.” See Jer. xviii. 9, 10. This sets forth the foundation of making vessels of honor and of wrath. God can make either the one, or the other. The ground of his doing this is their doing good and doing evil.

      When God sent a judgment on Pharaoh, to subdue him and lead him to repentance, he promised to repent and let the children of Israel go; but then hardened his heart, broke his promise and refused to let them go. This was repeated ten times on him, and every time he broke his promise and he became still more hardened, and God permitted him thus to go on till his overthrow, thus making the power of God known in all the earth, and making the hardened monarch of Egypt an example to all the nations to follow. No doubt God hardens men now in the same sense as he did Pharaoh, subdues and leads others to repentance as he did the Ninevites, who repented at the preaching of Jonah.

      OUR CENSUS.

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      IN an age when people compare themselves with their neighbors, look at the comparative size of their hymn books, the size, splendor and elegance of the temples in which they meet, the amount of money they raise, their church organs, festivals, choirs, popular preachers and numerical strength, the census is looked to with great concern; but where people are greatly devoted to the Lord, diligently striving to please him and be accepted of him in the great day, they are led to think of the piety of the people, their purity, their culture; their faith, and hope and love; their efforts to save men and build up the kingdom of God, and not to be troubled seriously about how they shall appear in the census. We are vastly more concerned about maintaining the purity of the gospel, the faithfulness of the preaching, the discipline and order of the church, the pure worship as prescribed in the law of God, than we are about the census. We are more concerned about how we appear before the Lord than we are how we appear before man.

      We are perfectly contented and satisfied with the things of God as set forth in Scripture. We are contented and satisfied with the very words and forms of speech in which God speaks to man. We love the lowliness, simplicity and humility of Jesus. It is the manifestation of infinite wisdom and goodness. The wisdom of this world is foolishness with God. “The Lord knows the thoughts of the wise that they are vain.” He takes the wise in their own craftiness.

      TRUE MISSIONARIES.

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      THE early members in our great movement in this country were nearly all preachers. They read the Scriptures to and talked with their neighbors, explained matters to them, and, in many instances, when the preacher came they were already convinced and ready for baptism; or, if they had been baptized ready for uniting on the Bible. This accounts for our having such large success by preaching a few discourses. Much of the preaching was done before the preacher came, by private members and in private circles. These were missionary people in the true sense. They were in the work all the time. They did not need games of amusement for pastime. They had no time to spare. They were all busy, and all alive and at work. The love and spirit of God were in them, and the divine influence was shed all round. They did not have a little missionary spasm, pray a week for the spread of the gospel, give a few dollars and do no more for three months or a year, but they prayed for the spread of the gospel all the time; kept at the work of spreading it all the time. They had no trouble about plans, but kept at the work, and spread the gospel. It can be spread in the same way again, and is being thus spread largely now wherever it is spread at all. If we honestly desire to spread the gospel of the grace of God, to turn sinners to the Lord, free them from the manacles of sin and death, and save them, let us go to work and do it. There is nothing to hinder us, if we have the faith and love and zeal, from carrying it forward to any extent. The people are weary of sectarianism, and ready to hear something intelligible on the way of salvation.

      NO DEPARTURE FROM THE JERUSALEM CHURCH.

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      IF we are to depart from the Jerusalem Church because it was in its infancy, and not reproduce the primitive church, we should like to know how far we are to depart from it, and in what. If the faith and practice, the precept and example of the primitive church may not be adopted now and followed; if in all things we should not now have the same faith and practice, precept and example they had, we should be pleased for some expounder of the new doctrine to explain to us in what the departure shall consist, and what rule we are to adopt now. If we let go of the rule that governed the first church, what rule shall we adopt? If we cut loose from the divine, shall we adopt a human rule? If so, what human rule? Some one of these already made? or shall we have the presumption and folly to think we can make a better one than these human rules already in use?

      We are not ready to cut loose from the Jerusalem Church, its rule of faith and practice, its precept and example. We have more confidence in the old ground than ever, and have no idea of departing from the Jerusalem Church, its faith and practice, precepts and example. The men that will not stand on apostolic ground, the faith and practice of the first church, will not stand on anything long. We want something reliable, permanent, sure and steadfast—a kingdom that cannot be moved. In the old Bible, the old gospel and the old church, we find it. Here is something to lean upon living and dying, for this world and the world to come. If we leave this, all is uncertainty, darkness and night. Let us “hear what the Spirit says to the churches,” and not he of those who “depart from the faith,” giving heed to seducing spirits, and not listen to “unstable souls,” or those “ever learning and never able to the knowledge of the truth.”

      BORN OF WATER AND THE SPIRIT.

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      THERE is but one birth mentioned or alluded to in the conversation with Nicodemus.

      There is but one kingdom mentioned or alluded to in the conversation.

      The conversation is about one birth and entering into one kingdom. The whole is in the phrase, “You must be born again,” or the previous phrase, “Except a man be born again he can not see the kingdom of God.” This figurative expression “born again,” is precisely the same, or includes the same as conversion. A man born again is a man converted. In being born again precisely the same agencies are employed, and the same thing is accomplished as when a man is converted. This is literally a man turned from darkness to light, from the world to God. This is not done by the agency of water without the agency of the Spirit. There is no such thing as a birth of water without the Spirit. A man is “born again,” not by water without the Spirit, nor by the Spirit without the water, but “born of water and of the Spirit,” no matter how many fine theories are spoiled. Nothing leads to more useless theories and speculations than attempts to build a theory on a figurative expression. The literal must always explain the figurative. The clear and unfigurative language

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