Benedictions
Thou shalt love the Lord thy God.
1. THOU shalt delight in blessing, and not in cursing. And in the name of God, and of all the holy ones, even all that are above thee, shalt thou bless; and it shall be a blessing.
36 words,
135 letters.
2. Thou shalt bless thy fellows, and thy children and servants, and theirs; and all who seek to learn the righteousness of God, and the peace of his Kingdom of thee, and all whom God has committed to thy care. And him who blesseth thee, shalt thou honour.
47 words,
198 letters.
Total—2 sec., 83 words, 333 letters.
1. If blessings were only an expression of the good will and wishes of him who pronounced them, more appropriate forms of language could be found, and forms which would not seem to trifle with the name and power of God, Angels, and Saints.
2. Jacob pronounced blessings on his sons, and the sons of Joseph, whom he adopted, (Gen. xlviii, 15-22. xlix, 1-27,) because he had power from God to bless, and the blessing should come. Laban and Bethuel blessed Rebecca, when they gave her in marriage to Isaac, (Gen. xxiv, 60,) and the blessing was with her. Melchisedek blessed Abraham. (Gen. xiv, 19.)
3. But blessings are not limited to occasions of so great
[Page 99]
consequence as these. It is our duty to bless, rather than curse; ever to bless all but the impenitent, who love iniquity.
4. While we should only curse, as a mere duty, those justly condemned, for whose repentance there is no hope, it should be our pleasure ever to bless, and to honour those from whom blessings flow.
5. The ancient Saints blessed in their salutations, in their greetings, and in their feastings. In consequence of this practice, John gave a commandment that no one should bid the schismaticks, who came among them, God speed, (2d John 10,) which was a very wholesome commandment, not to be forgotten in these days; for he that blesseth such, is partaker of their evil deeds. (2d John 11.)
6. The proper manner of the Saints, is, therefore, when they meet those who are entitled to blessings from them, instead of the ordinary salutations in use among different people, to salute them with blessings in the name of God, Saints, or Angels.
7. These salutations ought to be adopted on occasions of meeting and separating, and ought to be practiced neither in levity, nor in a gloomy and misanthropick mood; but in cheerfulness and hearty good will, which tends to blessings and happiness.
8. Parents should be an example in these things to their children, and Elders to all the people. The effect of the general adoption of this manner would be to put an end to most of the difficulties which occur among neighbours, and to smooth down the asperities of human life. In short, if the Saints bless with all their hearts, the blessing will not fail.
9. The less cannot bless the greater. (Heb. vii, 7.) But whom you cannot bless, them honour, with becoming reverence, as the Stewards of God, appointed to minister unto you.
1. THOU shalt delight in blessing, and not in cursing. And in the name of God, and of all the holy ones, even all that are above thee, shalt thou bless; and it shall be a blessing.
36 words,
135 letters.
2. Thou shalt bless thy fellows, and thy children and servants, and theirs; and all who seek to learn the righteousness of God, and the peace of his Kingdom of thee, and all whom God has committed to thy care. And him who blesseth thee, shalt thou honour.
47 words,
198 letters.
Total—2 sec., 83 words, 333 letters.
1. If blessings were only an expression of the good will and wishes of him who pronounced them, more appropriate forms of language could be found, and forms which would not seem to trifle with the name and power of God, Angels, and Saints.
2. Jacob pronounced blessings on his sons, and the sons of Joseph, whom he adopted, (Gen. xlviii, 15-22. xlix, 1-27,) because he had power from God to bless, and the blessing should come. Laban and Bethuel blessed Rebecca, when they gave her in marriage to Isaac, (Gen. xxiv, 60,) and the blessing was with her. Melchisedek blessed Abraham. (Gen. xiv, 19.)
3. But blessings are not limited to occasions of so great
[Page 99]
consequence as these. It is our duty to bless, rather than curse; ever to bless all but the impenitent, who love iniquity.
4. While we should only curse, as a mere duty, those justly condemned, for whose repentance there is no hope, it should be our pleasure ever to bless, and to honour those from whom blessings flow.
5. The ancient Saints blessed in their salutations, in their greetings, and in their feastings. In consequence of this practice, John gave a commandment that no one should bid the schismaticks, who came among them, God speed, (2d John 10,) which was a very wholesome commandment, not to be forgotten in these days; for he that blesseth such, is partaker of their evil deeds. (2d John 11.)
6. The proper manner of the Saints, is, therefore, when they meet those who are entitled to blessings from them, instead of the ordinary salutations in use among different people, to salute them with blessings in the name of God, Saints, or Angels.
7. These salutations ought to be adopted on occasions of meeting and separating, and ought to be practiced neither in levity, nor in a gloomy and misanthropick mood; but in cheerfulness and hearty good will, which tends to blessings and happiness.
8. Parents should be an example in these things to their children, and Elders to all the people. The effect of the general adoption of this manner would be to put an end to most of the difficulties which occur among neighbours, and to smooth down the asperities of human life. In short, if the Saints bless with all their hearts, the blessing will not fail.
9. The less cannot bless the greater. (Heb. vii, 7.) But whom you cannot bless, them honour, with becoming reverence, as the Stewards of God, appointed to minister unto you.