Chapter 1
Produced by Al Haines
TIRED CHURCH MEMBERS.
BY
ANNA WARNER,
AUTHOR OF THE "FOURTH WATCH," "THE OTHER SHORE," ETC.
"So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto me, saith the Lord."--Amos iv. 8.
"Choked with cares and riches and pleasures of this life."--Luke viii. 14.
NEW YORK
HURST & COMPANY
PUBLISHERS
Copyright, 1889,
By ROBERT CARTER & BROTHERS
Copyright, 1891,
By HURST & COMPANY.
CONTENTS.
TIRED CHURCH MEMBERS MUSIC DANCING THEATRES GAMES WHAT LEFT?
TIRED CHURCH MEMBERS
I suppose one never goes heartily into any bit of Bible study, without finding more than one counted upon. And so for me, searching out this subject of Christian amusements some curious things have come to light. As for instance, how very little the Bible says about them at all. It was hard to find catchwords under which to look. "Amusement"? there is no such word among all the many spoken by God to men. "Recreation"?--nor that either; and "game" is not in all the book, and "rest" is something so wide of the mark (in the Bible sense, I mean) that you must leave it out altogether. And "pastime"? ah, the very thought is an alien.
"This I say, brethren, that the time is short." [1]
Redeem it, buy it up, use it while you may,--such is the Bible stand-point. It flies all too quickly without your help.
"My days are swifter than a weaver's shuttle." [2]
"Pass the time of your sojourning here in fear." [3]
Not in frolic. So you can see that I was puzzled. However, by patiently putting words together, noting carefully the blanks as well, some things become pretty plain; and the vexed question of Christian amusements is answered clearly enough for those who are willing to know. But as we go on searching and comparing, think always of the command once given and never repealed:
"He that hath an ear, let him hear what the Spirit saith unto the churches." [4]
For we call ourselves Christians,--that "people of laws divers from all other people"; and now we are consulting our statute book.
You think, then,--says somebody,--that Christians are to do nothing but work, work, from morning to night: that the Bible forbids all play and all pleasure? No, I think nothing of the sort. But let us see what it really does say. "To the law and to the testimony,"--and abide by them.
To begin then where most of all, perhaps, the old and the modern times are like each other,--feasts have always been in vogue and always permitted; only for Christians, like all else that concerns them, with a special set of regulations as to time, manner, and behaviour. You do not think of this when you dress for your dinner party: you did not suppose the Bible meddled with such things. Nay, it "meddles" (if you call it so) with the very smallest thing a Christian can do.
The feasts of old time were in all essentials so like the feasts of to-day, that not all the changes of race, dress, and viands can much confuse the likeness. There is the great baby celebration for Isaac,[5] and the wedding feast for the daughter of Laban,[6] and the impromptu set-out in Sodom wherewith Lot thought to entertain the angels.[7] There are the great gatherings of young people over which Job was so anxious;[8] and the yearly sacrifice at the house of Jesse "for all the family," [9] reminding one of our Thanksgiving.
Then follow state dinners of amity between two contracting powers; as when Isaac feasted Abimelech,[10] and David feasted Abner.[11] Then court entertainments: the birthday feast of Pharaoh to all his servants, when he lifted up one and hanged another, and the birthday feast of Solomon which marked his entrance upon a new life of duty, opportunity, and promise, and which he kept like a young heir coming of age.
These are all well known to us: and alas, so also are the feasts of social excess, like those of Nabal;[12] and the idolatrous feasts of the men of Shechem,[13] and of the king of Babylon;[14] wherein men praise only "the gods of gold, and of silver, of brass, and of iron, of wood and of stone."
"And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operations of his hands." [15]
"A feast is made for laughter,"--but this laughter is "mad"; utterly interdicted to all those who would "live soberly, righteously, and godly" in this world.[16] Such "revellings" are classed among "those works of the flesh which are manifest"; there can be no question about them: the "revellings, banquetings," [17] for which "the time past of our life may suffice us." [18] That time when we were without God in the world, walking as other Gentiles walk. With all such "recreations" the true Israel have absolutely nothing to do.
Does it follow then that a Christian must stand aloof from all festivities that are not wholly among Christian people? Not quite that. "I am a companion of all them that fear thee," said David,[19] and it certainly looks ill for a man if his habit is the other way. Yet there are exceptions, there must be,--else, says the apostle, "ye must needs go out of the world." [20] But like everything else for you and me, it is all within regulations. First as to the going.
"If any of them that believe not bid you to a feast, and ye be disposed to go--" [21]
And then follows the first rule. Whatsoever you can do there Christian-wise; whatsoever you can join in that will not implicate you as a possible worshipper of _his_ idol that bade you--even the god of this world--that do. But otherwise there is the strictest hands-off! And for two reasons.
"Eat not for his sake that shewed it, and for conscience sake." [22]
No matter if it be something as simple as eating and drinking. That is the instance given by the apostle, the eating of meat which had been first offered to an idol. And just as once the missionaries in a far off Eastern island never tasted beef for two whole years, because they could get none which they were sure had not been so offered; in like manner are you called upon to absolutely let alone everything which may cast even a doubt upon your loyalty to your Master.
Can you go to the entertainment so, keeping your garments spotless? Can you go as the Lord did?
"And Levi made him a great feast in his own house; and there was a great company of publicans and others that sat down with them." [23]
Pharisees murmured, but the Lord knew why he went.
"And Jesus answered them, They that are whole need not a physician; but they that are sick." [24]
If you can go thus, to do your Master's work; mingling with his enemies to win them for his friends; seeking their company not for their wealth and place, but rather because of their deepest need and danger; not for their gaiety, but for the abounding joy you would fain make known to them out of your own heart-store: then I should say again: "If any of them that believe not bid you to a feast, and ye be disposed to go,"--_go_!
But beware of compromises,--that specious temptation not to make religion disagreeable. It can never be really that if it is the true thing,--a burning fire, a shining light,--but some one has well said: "When religion loses its power to repel, it loses also its power to attract." It must be intense, active, clear enough to do both. "The disciple is not above his Master. If they have called the Master of the house Beelzebub, how much more them of his household"![25]
And it is only as an uncompromising servant of the Lord Jesus, that you can ever hope to do anything for him. On all days, in all places, you must count yourself on duty and under orders. You cannot pledge a man in the wine cup to-night, and to-morrow plead with him to escape for his life. You cannot join in the "foolish talking and jesting, which are not convenient," [26] and afterwards reason of "righteousness, temperance, and judgment to come": or if you do, people will not listen. You will find that, like Lot, you have "lost your spiritual credit." "He seemed as one that mocked, to his sons-in-law."
"I had dined every week all winter with Dr. ----," said a lady to me, "and never guessed that he was a clergyman till yesterday!" Johnson said of Burke, that "you could not stand with him five minutes under a gateway in a shower of rain, without finding out that he was an extraordinary man,"--and how long shall it take people to learn that you are a Christian?--one bought back from slavery, called to be a saint, heir of a kingdom? Ah, how ready men are to parade their worldly honours; their orders of merit and badges of bravery; but leave their Christian colours at home, and hide their uniform with a pair of the world's overalls! Alas!--"If the trumpet give an uncertain sound, who shall prepare himself for battle?" [27]
Yes, if you can go into mixed society as the Lord went, then go. But otherwise, for your own enjoyment, a different model is set.
"Then Jesus, six days before the passover, came to Bethany, where Lazarus was which had been dead, whom he raised from the dead. There they made him a supper; and Martha served; but Lazarus was one of them that sat at the table with him. Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the odour of the ointment." [28]
How exquisite the picture! how rare the intercourse, how precious the results! A few of the Lord's own people met together with the Lord himself; the one expensive thing mentioned being bought for him. It was only "a supper"; and there were sorrows before them, and sorrows behind, and only the spikenard was "very costly,"--that consecration to God which gives him all we have: but its fragrance filled the house. And not all Arabia was ever so perfumed.
And must Christians give no other feasts but such as that? some one may ask. There is another sort mentioned, nay even insisted upon; but if the first looks to you dull, the second will seem--impossible! You will find a full description of it in Luke xiv. 13. And so far as I know, this is the only sort of great entertainment that Christians are encouraged to give; ruling out in toto the tit-for-tat customs of modern society. "For they cannot recompense thee." But it also spares you the perplexing question of full returns, for _these_ people have given you nothing. Only the Lord has given,--and now bids you keep open house for him in his absence. And do you see? the great Master of assemblies will count the invitations as given to himself, and will one day make a royal return for them all when he cometh in his kingdom. "They cannot recompense thee." [29] What!--never invite your friends unless they happen to be poor? O, yes indeed,--invite them, enjoy them, make much of them, precious things as friends are; yet _spend_ the most on the portionless lives that are all around you. There are fancy fountains in the rich man's grounds, throwing up jets of water just to catch the sunlight: let your small rills of refreshment flow silently to places where the tide is out and the streams run dry.
"They cannot recompense thee; but thou shalt be recompensed at the resurrection of the just." [30]
And as soon as you make ready a blessing--not a compliment--in your hand, unfashionable dresses will not matter, untutored tongues will sound sweet; and your feast will be all glorified, for the Lord himself will be there.
"Go your way, eat the fat and drink the sweet, and send portions unto them for whom nothing is prepared." [31]
"The Levite, the stranger, the fatherless, and the widow," [32]--"the poor that are cast out" [33]--these were Israel's special charge under the law. But the gospel gives deeper work.
"When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast call the poor, the maimed, the lame, the blind; and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just." [34]
The Lord dates the note of payment far ahead, but indeed I think he is better than his word, and deals out much coin as we go along; it is such wonderful pleasure to fill an empty cup! This is "recreation," true and sweet; for of all the refreshments from one's own toil and sorrow, I think ministering to other people is about the best.
I have said nothing--is it needful to say aught?--of the Bible rules for _behaviour_ at a feast. One is ready to imagine that _Christians_ do only that which is "lovely, and of good report." Yet notice a few things.
"They love the uppermost rooms at feasts," [35] was spoken of the Pharisees; but to his disciples Christ said: "Whosoever will be chief among you, let him be your servant." [36]
"When thou art bidden, go and sit down in the lowest room." [37]
Other things follow close and easily upon that.
"Be courteous."--
"Let your moderation be known unto all men."
"Whether therefore ye eat or drink, or whatsoever ye do, do it all to the glory of God."
And to people with hearts so set, that other vexed question of dress will be easy; for all will be "clothed with humility";[38] and the spotless garments will so far outshine the pearls and costly array, that no one will miss them, nor wish them there.[39]
[1] I Cor. vii. 29.
[2] Job vii. 6.
[3] I Pet. i. 17.
[4] Rev. iii. 22
[5] Gen. xxi. 8.
[6] Gen. xxix 35.
[7] Gen. xix. 3.
[8] Job i. 7.
[9] I Sam. xx. 6.
[10] Gen. xxvi. 30.
[11] II Sam. iii. 20
[12] I Sam. xxv. 26.
[13] Judges ix. 27.
[14] Dan. v. 1.
[15] Isa. v. 12.
[16] Titus ii. 12.
[17] Gal. v. 21.
[18] I Pet. iv. 3.
[19] Ps. cxix. 63.
[20] I Cor. v. 10.
[21] I Cor. x. 27.
[22] I Cor. x. 28.
[23] Luke v. 29.
[24] Luke v. 29.
[25] Matt. x. 25.
[26] Eph. v. 4.
[27] I Cor. ii. 8.
[28] John xii. 1-3.
[29] Luke xiv. 14.
[30] Luke xiv. 14.
[31] Neh. viii. 10.
[32] Deut. xiv. 27.
[33] Isa. lviii. 7.
[34] Luke xiv. 12, 13.
[35] Matt. xxiii. 6.
[36] Matt. xx. 27.
[37] Luke xiv. 10.
[38] I Pet. v. 5.
[39] Sir Matthew Hale thus charged his grandchildren: "I will not have you begin or pledge any health; for it is become one of the greatest artifices of drinking, and occasions of quarrelling in the kingdom. If you pledge one health, you oblige yourself to pledge another, and a third, and so onward; and if you pledge as many as wilt be drunk, you must be debauched and drunk. If they will needs know the reasons of your refusal, it is a fair answer: 'That your grandfather that brought you up, from whom, under God, you have the estate you enjoy or expect, left this in command with you, that you should never begin or pledge a health.'"
Music
"What do you mean by 'the world'?" said a gentleman to me. "I suppose of course you rule out music and painting." So people judge; taking for granted that whatever is pleasant, religion makes wrong. Rule out music?--why it exorcised Saul's evil spirit! Yet even for the enjoyment of sweet sounds there are laws and limitations.
It will be a good day when our so-called sacred music (much of it) more nearly resembles that of old time and has less kinship with the title of a little book yclept "Rhymes and Jingles." A paid choir (no objection to that, if you can buy up their hearts as well) an operatic organist, a silent, criticising congregation. Is there much praise in that? much worship? much refreshment for a tired heart? Look how it was when the ark of God, the visible sign of his presence, was brought home to Jerusalem,--all took part in the music, from the king down; and did it _unto God_.
"And David and all Israel played before God with all their might, and with singing, and with harps, and with psalteries, and with timbrels, and with cymbals, and with trumpets." [1]
"The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. Bless ye God in the congregations, even the Lord, from the fountain of Israel." [2]
Not much like a quartette and its mute audience! Or how does this compare, with the way we hand over the praise to some who do not even profess to feel it?
"And David spake to the chief of the Levites to appoint their brethren to be singers with instruments of music, psalteries and harps and cymbals, sounding, by lifting up the voice with joy." [3]
There is not much "joy" like that behind most of the choir curtains in our day; but by such means one would be pretty sure of good music. We are not told whether the women took part in the ordinary public music in the temple; but on all special occasions of deliverance and thanksgiving they had their full share. We people in this Western world are so silent in our joy as in our grief,--as apt to bow the head for gladness as for sorrow,--we know nothing like those grand spontaneous bursts of music that once resounded on the shores of the Red Sea, or echoed through the hill country round about Jerusalem.
"Then sang Moses and the children of Israel this song unto the Lord, saying, I will sing unto the Lord, for he hath triumphed gloriously." [4]
That was from the men. And answering them came the softer voices of Miriam and "all the women," cheering them on:
"Sing ye to the Lord, for he hath triumphed gloriously." [5]
This was no written music they had met to practise; it was fresh out of their hearts; with all their enemies "dead upon the shore," and Israel free.
Or listen to the chorus of women that "came out of all the cities of Israel" to meet the army, when David had conquered the Philistine in single-handed fight.
"And the women answered one another as they played, and said,
"Saul hath slain his thousands"--
"And David his ten thousands"--
You perceive that they understood music in those days; every word in the great swell of song so distinct, that Saul heard every word--and "was very wroth."
So "at the dedication of the wall of Jerusalem" (think of _dedicating_ a city wall! how they must have believed Ps. 127) the dedication was kept
"With gladness, both with thanksgiving, and with singing, with cymbals, psalteries, and harps." [6]
And as the bands of people went up to Jerusalem to the three great feasts, they sang and chanted from time to time as they marched along, the Levites at their head beginning the song, and the rest joining in.
"I was glad when they said unto me--" [7]
"As the mountains are round about Jerusalem" [8]--and all the rest. Ah what music! You see the Bible is a great favourer of sweet sounds.
But all this, you will say, was public and special,--not meant for recreation. Let us listen to the Bible music which is private and personal, and you will find it every bit as sweet.
"Praise the Lord with harps. Sing unto him with the psaltery and an instrument of ten strings. Sing unto him a new song; play skilfully with a loud noise." [9]
Are you not glad of that word "skilfully"? You see you may cultivate your talent to the last point, and may have any amount of new music. The Lord's people are not meant to be bunglers, in any line. And yet some seem to think it is no matter how they sing holy words! This "new song" may perhaps be what David speaks of in another place:
"He hath put a new song in my mouth, even praise unto our God." [10]
For as "his mercies are new every morning," [11] so should also our praises be; new, fresh, vigorous; not always the same old words to the same old tune. "The songs of Zion," so sung, are wondrously sweet; even the poor captives in Babylon were called upon to sing them for the pleasure of their heathen captors.
"The songs of Zion." Many of you imagine they are all pretty much alike; all solemn and tedious and slow. But listen.
"I will sing unto the Lord, because he hath dealt bountifully with me." [12]
Can anything be gayer than that? Or anything sweeter than this:
"My heart is fixed, O God, my heart is fixed: I will sing and give praise." [13]
Or where will you find richer chords that this:
"I will sing of thy power, yea, I will sing of thy mercy in the morning: for thou hast been my defence and refuge in the day of my trouble." [14]
New, skilful, and then comes in another requirement; songs should be sensible.
"I will sing with the spirit, and I will sing with the understanding also." [15]
Know what you sing. Does this keep out all _but_ sacred music? I should not think that. But it _does_ forbid singing you know not what in a foreign tongue, or mere dead nonsense in your own. I cannot see, for my part, why it is much better to sing "idle words" than to say them. How vapid, how senseless, is many a song one hears from a pretty mouth and a sweet voice. And in music as elsewhere, there is no middle ground: whatever does not edify--build up--pulls down.
"It is better to hear the rebuke of the wise, than for a man to hear the song of fools." [16]
How run the directions?
"Singing and making melody in your hearts to the Lord." [17]
Can you do that? If not, music is no true recreation to you. Whatever chills your feeling for eternal things, making them seem dull and far away, is no breath of life-refreshment, but comes bearing the fumes of death.
Do you think you would never sing at all, unless you sometimes forgot such solemn thoughts? Ah there you are mistaken.
"Behold, my servants shall sing for joy of heart." [18]
Not forgetfully, but in full remembrance.
"Is any merry? let him sing psalms." [19]
"Thy statutes have been my songs in the house of my pilgrimage." [20]
Now somebody will say that I have wandered quite away from recreation, and gone off to church. But no; I am speaking of heart and home music. You all know that there is no _recreation_ about most of your music now-a-days. You bore yourselves and other people with much practising, and when you have learned, as you think, then you drop it all. Who is ready with a song for some weary, tuneless life? or who "keeps up her music" till the tired years of her own? Work for it, pay for it, drop it,--that is the record. Your music, as it is, is a dead thing; and I want you to put the principle of life in it. For whatever you begin for your Master, you will also hold fast for him.
Read over these words and ponder them well:
"He that had received the five talents, went and traded with the same, and made them other five talents." [21]
Every gift the man had, was used for Christ.
How precious a gift this musical power is! how usable a gift.
"A very lovely song of one that hath a pleasant voice, and can play well on an instrument." [22]
How much it can do for ourselves, for the world.
"David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed from him." [23]
I have never forgotten how a lady with no great musical skill or education sang a verse of a hymn for me one night. It was at a little party, so she could not raise her voice above the softest undertone; but she sang that verse just to let me hear the tune, which I did not know. The words were familiar:
"There is a fountain filled with blood"--
I suppose I have often heard them what you call "better sung"; but never with more lovely effect. Every word, every note, was absolutely distinct and clear, yet not one rising above that undertone: I doubt if even the people nearest to us heard; and the most restless nerves, the weariest head, could have listened and been refreshed. I know my eyes grew full; and I thought to myself, "Ah, you have practised your voice by many a sick bed, and trained it for just that work."