[212]Some reader will wonder what kind of a deacon a man would make who worked on Sunday. Well, he might be better; but, remember, that for one deacon who breaks the Sabbath, there are ten thousand who break the tenth commandment, which is just as important. The fact is, you must do the best you can under the circumstances, and wait for the next generation to go up higher. It is no use finding fault with candles for the poor light and the smell of the tallow. There is only one way: you must light the gas; and it, too, must go when electricity comes. You might as well expect concrete roads, Beethoven's Symphonies, and the Paris opera, as to have all the conditions of New England life to start with under such environments. Man has greater power to accommodate himself to new conditions than the beasts that perish; nevertheless, he is subject to them, at least for a time.
I know some will be thinking of the Pilgrim Fathers, staying in the little Mayflower rather than break the Sabbath; but[213] we must not forget, that, as a rule, the frontiers are not peopled with Pilgrim Fathers. It is true, the wildest settlers are not altogether bad; for you could have seen on their prairie schooners3 within the last year these words, "In God we trusted, in Kansas we busted4;" which is much more reverent5 than "Pike's Peak or bust," if not quite so terse6.
This is not meant for sarcasm7. These words were written in a county that has been settled over two hundred and fifty years, and has not had a murderer in its jail yet, where the people talk as if they were but lately from Cornwall, where the descendants of Mayhew still live,—Mayhew, who was preaching to the Indians before the saintly Eliot.
We must remember, too, that the good men who first settled at Plymouth could do things conscientiously8 that your frontiersman would be shocked at. Think, too, of good John Hawkins sailing about in the ship Jesus with her hold full of negroes, and pious9 New Englanders selling[214] slaves in Deerfield less than a hundred and ten years ago; of the whipping-post and the persecuting10 of witches; and that these good men, who would not break the Sabbath, often in their religious zeal11 broke human hearts. No living man respects them more than I do. You cannot sing Mrs. Hemans's words,
"The breaking waves dashed high,"
without the tears coming to these eyes; and one sight of Burial Hill buries all hard thoughts I might have about their stern rule. They were fitted for the times they lived in, and we must see to it that we do our part in our time.
In my first field I well remember being startled at a tiny girl singing out, "Hello, Elder!" and on looking up there was a batch12 of youngsters from the Sunday-school playing croquet on Sunday afternoon. "Hello!" said I; and I smiled and walked on. Wicked, was it not? I ought to have lectured them? Oh, yes! and lost them. Were they playing a year[215] after? Not one of them. And, better still, the parents, who were non-churchgoers, had joined the church.
The saloons and stores were open, and doing a big business, the first year; but both saloons and stores were closed, side-doors too, after that. Some of the saloon-keepers' boys, who played base-ball on Sunday, were in the Sunday-school and members of a temperance society. These saloon-keepers, and men who were not church-members, paid dollar for dollar with the Christians13 who sent missionary14 money to support the little church; and not only that, but paid into the benevolences of the church from five to twenty-five dollars. There is no possible way so good of getting men to be better as to get them to help in a good cause. I know men who would not take money that came from the saloon; but I did. I remembered the words, "The silver and the gold are mine," and Paul's saying, "Ask no question for conscience' sake." We might as well blame the Creator for growing the[216] barley15 because of its being put to a bad use, as to blame a man for using the money because it came from a bad business. Men ought to use common sense, even in religious things.
When a man hitches16 up his horse on Sunday morning and drives fifty miles that day and preaches four times, we admire his zeal. There are some who will not blame him if he hires a livery rig, who would condemn17 him if he rode on the street-cars or railway. I well remember a good man, who was to speak in a church a few miles away, saying to me, "How shall we get there?" I said, "The street-cars go right past the door."
"Oh! I can't ride in a street-car."
"Why? Make you sick?"
It never came into my head that the man meant he could not ride on Sunday in a street-car.
"I will tell you," said he, "what we will do. I will get a livery rig."
I was much amused, and bantered18 him, and said,—
"I don't know about breaking the Sabbath fifty per cent. I am willing to plead limited liability with a hundred others in the street-car."
Just then a man drove up with a buggy who had been sent for us. It seemed to take a load off my friend's mind. Now, there are men who would condemn a man for this, and say he should walk; and I know men who walk ten and twelve miles on Sunday. If that is not work I do not know what is. This month I saw an article in a paper condemning19 the young people who had to ride on Sunday to reach their meeting. The writer would not have them travel, even in an emergency. I wonder when the Pilgrims would have reached us on that basis. It is a far cry from the Mayflower to the Lucania. Is the Sabbath greater than its Lord? I was told of one preacher who was so particular that he sent word that no appointment must be made for him that involved street-car or railway travel. So a horse was[218] driven ten miles to fetch him, and ten miles to take him back. When the horse reached his stable that night he had travelled forty miles to keep this man from breaking the Sabbath. Who gave these brethren the right to work their horses this way, and break the Sabbath? If Moses had a man stoned to death for gathering20 sticks on the Sabbath, what right have you to be toasting your shins over a register that your man-servant must keep going evenly or catch it? In short, what right has any man to tamper21 with one of the commandments to suit himself, and place the remainder higher than love to his neighbor?
So long as the frontier Sabbath is what it is, it will be lawful22 to do good on the Sabbath day. Far be it from me to undervalue the Sabbath. I value it highly, but I value freedom more. The man who rides in his carriage to church has no right to condemn my riding in the street-car, and he who rides in the street-car has no right to judge the man on the train.[219] "Who art thou that judgest another man's servant?" "One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully23 persuaded in his own mind." "Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled24 again with the yoke25 of bondage26."
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1 par | |
n.标准,票面价值,平均数量;adj.票面的,平常的,标准的 | |
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2 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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3 schooners | |
n.(有两个以上桅杆的)纵帆船( schooner的名词复数 ) | |
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4 busted | |
adj. 破产了的,失败了的,被降级的,被逮捕的,被抓到的 动词bust的过去式和过去分词 | |
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5 reverent | |
adj.恭敬的,虔诚的 | |
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6 terse | |
adj.(说话,文笔)精炼的,简明的 | |
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7 sarcasm | |
n.讥讽,讽刺,嘲弄,反话 (adj.sarcastic) | |
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8 conscientiously | |
adv.凭良心地;认真地,负责尽职地;老老实实 | |
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9 pious | |
adj.虔诚的;道貌岸然的 | |
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10 persecuting | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的现在分词 ); 烦扰,困扰或骚扰某人 | |
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11 zeal | |
n.热心,热情,热忱 | |
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12 batch | |
n.一批(组,群);一批生产量 | |
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13 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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14 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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15 barley | |
n.大麦,大麦粒 | |
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16 hitches | |
暂时的困难或问题( hitch的名词复数 ); 意外障碍; 急拉; 绳套 | |
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17 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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18 bantered | |
v.开玩笑,说笑,逗乐( banter的过去式和过去分词 );(善意地)取笑,逗弄 | |
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19 condemning | |
v.(通常因道义上的原因而)谴责( condemn的现在分词 );宣判;宣布…不能使用;迫使…陷于不幸的境地 | |
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20 gathering | |
n.集会,聚会,聚集 | |
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21 tamper | |
v.干预,玩弄,贿赂,窜改,削弱,损害 | |
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22 lawful | |
adj.法律许可的,守法的,合法的 | |
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23 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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24 entangled | |
adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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25 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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26 bondage | |
n.奴役,束缚 | |
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