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<html>

<head>
<title>CHRISTIAN DEVOTEDNESS by Anthony Norris Groves</title>
<meta NAME="GENERATOR" CONTENT="Microsoft FrontPage 3.0">
<base target="footnotes">
</head>

<body bgcolor="#ffffC0">

<p align="center"><font size="6"><b>CHRISTIAN DEVOTEDNESS,</b></font></p>

<p align="center"><big>or</big></p>

<p align="center"><big>The Consideration of Our Saviour's Precept,</big></p>

<p align="center"><font size="5">&quot;Lay not up for yourselves treasures upon
earth&quot;.</font></p>

<p align="center"><big>By <strong>Anthony Norris Groves</strong> (1795 - 1853).</big></p>

<p align="center">Second Edition, London, James Nisbet, Berners Street, <font size="2">MDCCCXXIX.<br>
</font></p>

<blockquote>
  <blockquote>
    <p><big>Before this second edition was issued Groves had taken the step which he here had
    advocated. The tract is a revelation of the man, and affords an insight into the spirit
    and the glow which made his ministry attractive to sincere souls, and effectual. It being
    long since unobtainable we give it in full. By it he, being dead, may yet speak, and other
    hearts be enlarged and enriched, to the glory of God. It reads :-<br>
    </big></p>
  </blockquote>
</blockquote>

<p align="center"><big><b>PREFACE</b></big></p>

<blockquote>
  <blockquote>
    <p><font size="3">In sending a second impression of the following little work into the
    world after a lapse of four years from the publication of the former edition, it may be
    right to state, that my views on the subject of it, have undergone no change in the way of
    relinquishment; but on the contrary the experience of every day in my own history, - every
    observation I have been able to make on the history of those with whom I have come into
    the closest contact, and who have either received or rejected the view, and in whatever
    degree, has tended exceedingly to strengthen the conviction on my mind, of the infinitely
    deep knowledge of the human heart, and springs of human actions which these injunctions of
    our Blessed Lord manifest : and that he means simply what he says in &quot;Lay not up for
    yourselves treasures upon earth,&quot; etc. There is an eyesalve in this doctrine, when
    received by faith, that wonderfully clears the field of our spiritual perceptions ;
    therefore, he that can receive it, let him receive it. Many more, certainly, have been
    influenced by it, and some to a much greater extent than I had expected ; and the clusters
    that have adorned their branches seem to be of the true Eschol grapes ; however, of these,
    and many other things, time will be the manifester, and the Lord the judge.</font><big> </big></p>
    <p><font size="3">The principal objections urged, seem to arrange themselves under <i>three</i>
    heads :- The influence of which this principle would rob the Church ;- the children it
    would leave without a provision ;- and that it would require those having estates to sell
    them, and would not be satisfied with the dedication of the interest or profits arising
    out of such property. My business, however, is not with the consequences of the precept,
    but with the precept itself . Yet still I would say, there is in this reasoning as
    deistical a disregard of the Lord's especial government of his Church and people, as could
    be expected from an infidel.<br>
    </font></p>
    <p><font size="3">I purpose publishing, the Lord sparing me, a few remarks separately, in
    relation to the first of these subjects - that of <i>Influence</i> ;- the nature of that
    which is Christian, and its distinction from that which is worldly, and which operates
    either upon worldly men, or that worldliness which still adheres to every one of us. And I
    shall endeavour to show, that a grain of the pure gold of Christian influence, which is
    the exhibition, in truth, of the mind of Christ, springing from the love of Christ in the
    soul, is no wise increased in value by being beaten out into plates as thin as imagination
    can conceive, and employed to gild the brassy admixture of earthly influence, - the
    titles, honours, rank, wealth, learning and secular power of this world. It looks indeed
    like a mighty globe of gold ; and the eyes of the inexperienced may be caught by it ; but
    the least scratch proves its brassy character. If this simple principle had been
    perceived, how differently would many public religious bodies have been constituted for
    the purpose of extending the influence of Christ's Kingdom.</font> </p>
    <p><font size="3">With regard to the other two points, I feel they may be disposed of
    under one general argument, which is this : That the principle of God's government is
    paternal ; and therefore its primary object is the development in us of the character of <i>dear</i>
    <i>children,</i> the essential feature of which is unlimited dependence. But, of course,
    this relation implies its corelative, the Fatherly character of God ; and the least
    entrenchment upon daily dependence for daily provision, either for temporal or spiritual
    supplies, affects God's honour in this character. Then, as to our children, David knew
    that they shall not beg their bread - at least, that he, who had been young and then was
    old, had not seen such a thing ; and to suspect such a thing, is to suspect the perfection
    of the Fatherly character of God ; of whom our blessed Lord said, &quot;Your Father
    knoweth you have need of all these things,&quot; and, therefore, &quot;all these things
    shall be added unto you.&quot; As to capital and estates, after knowing that our loving
    Father will supply us in every need, the sooner we are disencumbered by disbursement, for
    His honour, and His service, the better ; for then we shall have the happiness of seeing
    it spent for the glory of Him <i>chose it is,</i> and for whom we are only <i>stewards</i>
    ; whereas were we to die tomorrow, we do not know whether the capital and estates may
    fall into the hands of a wise man or a fools so that we may be cut of after spending part
    of a year's income for God - say one hundred, out of a thousand pounds, and this, I think,
    would be called Christian devotedness by many - and the fool comes in and spends the whole
    residue, twenty thousand pounds perhaps, for Satan and the corruption of the world. But
    some may say, Are not all things given us richly to enjoy&nbsp;? Yes ; but it would be
    degrading indeed to the members of the Kingdom of Christ, to make their rich enjoyment
    appear in consuming on their own lusts like the members of the kingdom of Satan, those
    things which they are permitted to apply to the exaltation of their Lord and Redeemer. Be
    assured, my dear friends, the sooner we can see it appropriated to God's service and glory
    the better. For then it is gone for the Lord ; and the world, the flesh, and the devil,
    cannot, though combined bring it back, and the Lord will not allow us to wish it were, so
    graciously will He receive our weak services and so kindly and overwhelmingly repay them
    with the light of His countenance, and the secret assurance in our own souls, that our
    dedication has been acceptable at our hand.</font> </p>
    <p><font size="3">A. N . G.</font> </p>
    <p><font size="3">London, May 16, 1829.</font> </p>
  </blockquote>
</blockquote>

<hr>

<h2 align="center"><big><strong>CHRISTIAN DEVOTEDNESS, ETC. </strong></big></h2>

<blockquote>
  <p>&nbsp;</p>
  <p><big>The writer of the following pages has been deeply affected, by the consideration
  of the strange and melancholy fact - that Christianity has made little or no progress for
  fifteen successive centuries : and having, as he trusts, perceived, in an attentive
  perusal of the Gospel History,<a href="notes.htm#01"><sup><font COLOR="#0000FF">[1]</font></sup></a>
  that primitive Christianity owed much of its irresistible energy to the open and public
  manifestation by the early disciples, of their love to their Redeemer and King, and to one
  another, by the evidence which they gave of it in their conduct, and being moreover
  convinced that the exhibition of this love tends directly and most powerfully to augment
  the prosperity of the Church of Christ within its own bosom, and to extend its influence
  throughout the world in all ages ; he ventures to lay the result of his reflections open
  to the candid consideration of the sincere disciples of that Saviour, &quot;who, though he
  was rich, yet for our sakes became poor, that we through his poverty might be rich&quot;
  (2 Cor. 8. 9). </big></p>
  <p><big><i>This manifestation of love he believes to have been made by the entire and real
  (not figurations devotion of themselves, their property, time and talents to Christ, their
  Lord and King. </i>The subsequent remarks, however, more especially relate to the
  bestowment of property, and that whether of capital already possessed, or of income to be
  acquired by industry. </big></p>
  <p><big>The object proposed by the writer is to prove that such a Dedication is <i>invariably</i>
  enforced by the commands of our Saviour, and that it is illustrated by the practice of his
  Apostles and their immediate contemporaries<a href="notes.htm#02"><sup><font
  COLOR="#0000FF">[2]</font></sup></a> : and he entreats of all the sincere disciples of
  Christ, that they will weigh what is written in the balance of the Sanctuary, and not in
  the balances of this world ;-that they will pray earnestly to the &quot;Father of
  lights&quot; to have, in their search after truth, a single eye to the glory of Him whose
  they are and whom they ought to serve, and to the extension of His Kingdom - that they
  will, while they search and pray, have a tender regard both to their own souls ; and to
  those of the Millions of &quot;Jews, Turks, Infidels, and Heretics&quot;, whose ignorance
  and wretchedness they profess to deplore. If in our enquiry into the meaning and extent of
  our Saviour's words - &quot;Lay not up for yourselves treasures upon earth,&quot;- we
  should be led to the persuasion that he <i>meant</i> them, and that the Apostles and their
  companions <i>received</i> them, in their most unrestricted sense ; may the Holy Spirit of
  God enable us to lay firm hold on the most comfortable and consolatory permission thence
  arising - to cast all our cares upon Him, because we know that He careth for us. All that
  is, or that can fairly be, claimed, in investigating the question before us, is, that the
  various precepts and arguments, along with the uniform practice, of our Saviour and his
  Apostles, be allowed to explain his meaning in this particular instance. I shall,
  therefore, consider in the <i>first</i> place, the direct Scriptural account of the
  Principle, to which we have alluded, as it is enforced by precept and illustrated by
  example ; and I shall <i>next</i> consider its important bearing upon other momentous
  commands, which, without it, are rendered exceedingly difficult, nay, impossible, to be
  understood and received. I shall then <i>conclude</i> with a few arguments to prove that,
  if the extension of the <i>spirit</i> of Christ's Kingdom be the proper object of the
  churches' pursuit, these views are as consonant with reason as they are with revelation. </big></p>
  <hr>
  <p><big>I . I shall begin with the passage from which the motto is taken. &quot;Lay not up
  for yourselves&quot; says our Saviour, in his Sermon on the Mount, &quot;treasures upon
  earth, where moth and rust doth corrupt, and where thieves break through and steal : but
  lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and
  where thieves do not break through nor steal : for where your treasure is, there will your
  heart be also. The light of the body is the eye : if therefore thine eye be single, thy
  whole body shall be full of light ; but if thine eye be evil, thy whole body shall be full
  of darkness. If therefore the light that is in thee be darkness, how great is that
  darkness ! No man can serve two masters : for either he will hate the one, and love the
  other ; or else he will hold to the one, and despise the other. Ye cannot serve <i>God</i>
  and <i>mammon. </i>Therefore I say unto you, &quot;Take no thought for your life, what ye
  shall eat, or what ye shall drink ; nor yet for your body, what ye shall put on. Is not
  the life more than meat, and the body than raiment. Behold the fowls of the air : for they
  sow not, neither do they reap, nor gather into barns ; yet your Heavenly Father feedeth
  them. Are ye not much better than they&nbsp;? Which of you, by taking thought, can add one
  cubit unto his stature&nbsp;? And why take ye thought for raiment&nbsp;? Consider the
  lilies of the field, how they grow ; they toil not, neither do they spin; and yet I say
  unto you that even Solomon, in all his glory, was not arrayed like one of these.
  Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast
  into the oven, shall he not much more clothe you, O ye of little faith&nbsp;? Therefore
  take no thought, saying - What shall we eat&nbsp;? or, What shall we drink&nbsp;? or,
  Wherewithal shall we be clothed&nbsp;? (<i>for after all these things do the</i> <i>Gentiles
  seek</i> ;) for your heavenly Father knoweth that ye have need of all these things. But
  seek ye first the Kingdom of God and his righteousness ; and all these things shall be
  added unto you. Take therefore no thought for the morrow : for the morrow shall take
  thought for the things of itself. Sufficient unto the day is the evil thereof&quot; (Mat.
  6. 19, etc.).<a href="notes.htm#03"><sup><font COLOR="#0000FF">[3]</font></sup></a> </big></p>
  <p><big>The principal points to be attended to, in the above passage, are, - The
  importance attached to a &quot;single eye&quot; and the clear declaration of our Saviour,
  that riches disturb the clearness and simplicity of its vision ;- God's care of the lowest
  of his creatures, and his provision for those which have neither <i>storehouse nor barn</i>
  ;- the inference thence deduced by our Saviour, that he will much more care and provide
  for those who singly and earnestly seek the Kingdom of God and his righteousness, though
  they have neither storehouse nor barn ;- and the source of all our distrust and doubt,
  clearly intimated in the expression - &quot;O ye of little faith.&quot; The parallel
  passage in St. Luke is almost verbally the same. It is, however, more striking, as it is
  introduced by a practical warning derived from the conduct of the &quot;rich man&quot;,<a
  href="notes.htm#04"><sup><font COLOR="#0000FF">[4]</font></sup></a> who cries out, on the
  contemplation of his security from want, - &quot;Soul, thou hast much goods laid up for
  many years&quot;, and to whom God replies...- &quot;Thou fool, this night shall thy soul
  be required of thee ; then whose shall those things be which thou hast provided&quot;
  (Luke 12. 1314) . It also concludes with an exhortation somewhat different from that in
  St. Matthew. In the latter it is said - &quot;<i>Lay not up&quot;</i> ; whereas in St.
  Luke it is said, - &quot;<i>Sell all that thou hast,</i> and give alms ; provide
  yourselves bags which wax not old, a treasure in the heavens that faileth not.&quot; </big></p>
  <p><big>To all arguments drawn from passages of this description, the usual answer is,
  That the exhortations contained in them are not to be taken literally, but are to be
  considered merely as loose general statements, strongly, and only in <i>appearance</i>
  absolutely, made, with a view of producing greater effect. In endeavouring, therefore, to
  ascertain their true meaning, let us examine the evidence supplied by the remarks and
  conduct of our Blessed Lord and his Apostles, in those cases which bear upon the point in
  question. </big></p>
  <p><big>When the young man came to enquire what good thing he could do to inherit eternal
  life, after having mentioned several duties, our Lord says, - &quot;Yet <i>lackest</i>
  thou one thing : sell all that thou hast, and distribute to the poor, and thou shalt have
  treasure in heaven : and come, follow me. And when he heard this, he was very sorrowful,
  for he was very rich. And when Jesus saw that he was very sorrowful, he said,- &quot;How
  hardly shall they, that <i>have riches,</i> enter into the Kingdom of God ! For it is
  easier for a camel to go through a needle's eye, than for a rich man to enter into the
  Kingdom of God ! And they that heard it said, - 'Who then can be saved&nbsp;?' And he
  said, - 'The things, that are impossible with men, are possible with God.' Then Peter said
  : 'Lo, we have left all and followed thee.' And he said unto them, - 'Verily I say unto
  you, there is <i>no man</i> that hath left house, or parents, or brethren, or wife, or
  children, for the Kingdom of God's sake, who shall not receive manifold more in this
  present time, and in the world to come life everlasting' &quot; (Luke 18. 2230).</big></p>
  <p><big>If then this is the judgment of him in whom we believe to be &quot;hid all the
  treasures of wisdom and knowledge&quot;, - who &quot;Knew what was in man&quot; - who was
  acquainted with all the secret influences by which his heart is governed ; shall we, in
  opposition to his solemnly recorded judgment, - that if it is easier for a camel to go
  through the eye of a needle, than for those who <i>have</i> riches to enter into the
  Kingdom of God&quot; - strive, by the amassing of wealth, effectually, as far as in us
  lies, to stop our own heavenward course, as well as that of those dear little ones, whom
  our heavenly Father may have committed to our peculiar and tender care&nbsp;? We may,
  without anxiety, contemplate the circumstance (I shall not say the <i>misfortunes</i> of
  dying and leaving our families to struggle with many seeming difficulties in this world)
  should obedience to the Divine Commands bring us and them into such a situation ; because
  our faith could lay hold, for support and consolation, on the wellknown declarations and
  the acknowledged truth - that the Captain of our Salvation was made &quot;<i>perfect
  through sufferings&quot;</i>, and <i>&quot;learned</i> obedience by the things that he
  suffered&quot; (Heb. 2.10, and 5.8) ;- that the Apostle &quot;gloried in tribulations,
  knowing that tribulation workers patience, and patience experience, and experience hope -
  even a hope which maketh not ashamed&quot; (Rom. 5. 5) ;- that he could describe himself
  &quot;as sorrowful - yet always rejoicing ; as poor - yet making many rich ; as having
  nothing - and yet possessing all things&quot; (2 Cor. 6. 10). But a Family left, by our
  labour and contrivance, in a situation in which, as our Blessed Lord himself declares, it
  is all but impossible that they should be saved,<a href="notes.htm#05"><sup><font
  COLOR="#0000FF">[5]</font></sup></a> presents an object of contemplation widely different.
  Faith can only lay hold of the fearful declaration ;- &quot;It is easier for a camel to go
  through the eye of a needle, than for those who have riches to enter into the Kingdom of
  God&quot; ; and if the situation of such a family is irretrievably fixed, and that by our
  exertions, the contemplation of it may well bring alarm and sadness and distress upon the
  last hours of a Christian Parent. And these feelings may well rise to anguish, if he is
  conscious that his system of accumulation was carried on in defiance of solemn admonitions
  ; and if he is persuaded that the wealth he has amassed - as it were to shut out heaven
  from the hopes and prospects of his children - if it had been dedicated day by day, as God
  had prospered him, as a manifestation of his love, and a tribute of his gratitude to his
  Lord and King, might have been the means of feeding with the bread of life some of the
  hundreds of millions who lie in darkness, hopelessness, and sin, because the Son of
  Righteousness has not arisen on them with healing in his wings. Such are the views and
  feelings which an unbiassed consideration of the words of our Saviour is calculated to
  produce. </big></p>
  <p><big>Some, however, may be prepared to assert that his words give no encouragement or
  allowance to any such conclusions ; and this assertion they may support by another - that
  a <i>love of riches</i> was the <i>peculiar</i> failing of the young man, whose conduct
  suggested the observations of our Saviour. It ought, however, to be remarked that he does
  not say, How hardly shall <i>this</i> rich man enter into the Kingdom of God! - but in the
  most general terms, - to &quot;How hardly shall <i>they that have</i> <i>riches</i> enter
  into the Kingdom of God !&quot; - it may be desirable for those who consider the
  expression... - &quot;Trust in riches&quot; - used in the parallel passage of St. Mark
  (10. 24) as mitigating considerably the severity of our Saviour's declaration to view the
  connection of the several parts of the passage in which the expression is found. 23.
  &quot;Jesus looked round about, and saith unto his disciples - 'How hardly shall they that
  have riches enter into the Kingdom of God.' 24. And the disciples were astonished at his
  words. But Jesus answered again and saith unto them, - 'Children, how hardly shall they
  that trust in riches enter into the Kingdom of God ! ' 25. 'It is easier for a camel to go
  through the eye of a needle, than for a rich man to enter into the Kingdom of God.' 26.
  And they were astonished out of measure, saying among themselves, 'Who then can be
  saved&nbsp;?' &quot; Our Lord, in the 23<sup>rd</sup> verse, asserts it to be almost
  impossible for those who have riches to enter into the Kingdom of God. When he observes
  the astonishment of his disciples, he explains to them the reason of his passing a
  judgment so severe, by stating the cause of that difficulty, of which he spoke as
  amounting almost to an impossibility. It is next to Impossible for a rich man to enter the
  Kingdom of God, because he <i>trusts</i> in his riches. So that the expression is not
  introduced with a view of making riches appear less dangerous to the possessor, but rather
  with a view of explaining <i>why</i> they are so dangerous. </big></p>
  <p><big>The repetition of the general declaration in the strongest terms as it is found in
  the 25<sup>th</sup> verse, shows that this is the meaning of our Lord ; and the increased
  astonishment of the Disciples plainly gives the same intimation. It is evident that they
  were not led, by this explanation, to consider the case of the rich less hopeless or
  deplorable ; for they cry out : &quot;Who then can be saved&nbsp;? &quot; - evidently the
  expression of men whose difficulties were confirmed, not removed, by the answer they had
  received. The simple meaning, therefore, of the passage seems to be this ; The danger of
  riches is their being trusted in ; and the difficulty of possessing them, and not trusting
  in them for happiness and protection, is as the difficulty of a camel's going through the
  eye of a needle : therefore, &quot;lay not up for yourselves treasures upon earth, for
  where your treasure is, there will your heart be also&quot;. But the man whose soul the
  love of Christ has touched, does not look on the question as one merely involving danger
  to himself : he looks on wealth, as well as every other gift, as an instrument of bringing
  glory to his Lord, by feeding the little ones of his kingdom, or in some way extending the
  savour of his name. It is not a matter of law, but a golden opportunity on which affection
  seizes, to bring a leaf to the wreath of praise and honour, that crowns <i>Him</i> Lord,
  to the glory of God the Father, who has won the hearts, and is entitled to the
  uncontrolled dominion of his own saints. </big></p>
  <p><big>From the observations suggested by the conduct of the &quot;young man&quot; let us
  pass on to the memorable comment of our Lord on the charity of the poor Widow, as recorded
  by St. Mark (12. 41, etc.). &quot;Jesus sat over against the treasury, and beheld how the
  people cast money into the treasury : and many that were rich cast in <i>much. </i>And
  there came a certain poor widow, and she threw in two mites, which make a farthing. And he
  called unto him his disciples, and saith unto them, - 'Verily, I say unto you, that this
  poor widow hath cast more in, than all they which have cast into the treasury : for all
  they did cast in of their abundance ; but she <i>of her want</i> did cast in <i>all that
  she had, even all her living.' </i>&quot; In the world's estimation nothing could be more
  improvident or more improper than her conduct ; and I fear that few of us would have the
  heart to commend one who should go and do likewise. But how does our Blessed Lord judge,
  who judges not according to appearance, but righteous judgment&nbsp;? Observing that she
  ants quite according to his precept of giving up all, He does not call his disciples round
  him, to warn them, by her example, not to take his words literally, as he did Peter on the
  use of the sword ; but, on the contrary, points out carefully the peculiarity and
  unequalled greatness of her sacrifice, and holds her up to admiration on account of it.
  The rich cast in of their <i>abundance, much</i> ; she, of her <i>penury,</i> cast in a <i>little</i>
  ; but it was <i>all that she had, even all hey</i> <i>living. We</i> have now only to go
  one step farther in order to ascertain in what sense the Apostles understood that command
  of our Saviour now under consideration. The conduct of them and their adherents is thus
  recorded by St. Luke (Acts 2.44, etc., and 4.32, 34 and 35.) &quot;<i>All that believed</i>
  were together and had <i>all things common</i> : and sold their <i>possessions</i> <i>and
  goods,</i> and parted them to all men, as every man had need. And they, continuing daily
  with one accord in the temple, and breaking bread from house to house, did eat their meat
  with gladness and singleness of heart. The <i>multitude</i> of them that believed were of
  one heart and of one soul : neither said <i>any of them</i> that ought of the things that
  he possessed was his own ; but they had all things common. Neither was there any among
  them that lacked : for as many as were <i>possessors of lands, or houses, sold them,</i>
  and brought the prices of the things that were sold, and laid them down at the Apostles'
  feet : and distribution was made unto every man according as he had need.&quot; </big></p>
  <p><big>By what arguments can it be shown that such a &quot;union of heart and of
  soul&quot;, as is here described, is not just as important to us now, as it was to the
  primitive Christians&nbsp;? If this community of hearts and possessions was according to
  the mind of the Spirit <i>then,</i> why not <i>now&nbsp;?</i> We have the general precept
  enforcing the conduct of our Blessed Lord himself ;- a particular exhortation to it in his
  conversation with the &quot;young man&quot; ; and a most pointed approbation of it in the
  case of the poor widow. We have, moreover, to encourage and urge it, not only the example
  of the Apostles, but that of all those who believed in Jerusalem. The former truly said,
  &quot;Lo we have left all and followed thee&quot; ; and of the latter it was also truly
  written, - &quot;Neither said <i>any</i> of them that ought of the things which he
  possessed was his own&quot;. I would just remark that such conduct does not essentially
  involve the institution of a common stock, but will be effectually secured by each
  individual blending himself with the whole household of faith, feeling their wants, and
  rejoicing in their welfare, as his own. This sympathy of the members of the holy family
  toward each other, is strongly enforced, and beautifully illustrated by St. Paul. &quot;Ye
  know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he
  became poor, that ye through his poverty might be rich. I mean not that other men may be
  eased, and you burdened ; but by an equality, that now at this time your abundance may be
  a supply for their want, that their abundance also may be a supply for your want, that
  there may be equality ; as It is written : &quot;<i>He that gathered much had nothing</i> <i>over</i>
  ; <i>and he that had gathered little had no lack</i> &quot; (2 Cor. 8. 9, 13, 14, 15) . As
  then here, the superabundance of him, who had gathered much, ministered to the deficiency
  of him who had gathered little ; so now, whatever the bounty of God may bestow upon <i>us,</i>
  above a sufficiency for our present necessities, is to be esteemed a blessing in
  proportion as it is <i>distributed</i> to relieve the temporal and spiritual wants of
  others. </big></p>
  <p><big>Again I ask - How do we evade the application of all these precepts and arguments
  and exhortations and warnings and examples to our own times&nbsp;? Is there in the Holy
  Scriptures any limitation as to the time when the love which distinguished the primitive
  church was to be in exercise&nbsp;? Is not humiliation and suffering, the very character
  of this dispensation, as of the life of Him who introduced it&nbsp;? Are there no farther
  ends to be obtained by the crucifixion of self and selfish interests, and manifesting the
  mind that was in Christ Jesus&nbsp;? Let the disputes and divisions in the Church of God,
  and the 600,000,000 who have never heard the name of salvation by the blood of Jesus
  declare. Let the Agents of our Societies declare, who travel from one end of the land to
  the other, to gather a scanty pittance from halfreluctant Christians - nay, who are
  often led to sharpen their goads at the Philistines' grindstones, to the dishonour of
  the cause of God. What then is the ground of evasion&nbsp;? Why, that those were apostolic
  times and apostolic men. Could there be a stronger reason urged for following their
  steps&nbsp;? Their having <i>supernatural aids,</i> in addition to <i>moral,</i> makes the
  obligation to use <i>moral</i> more imperative on our part, if possible, than on theirs ;
  for we have now only the silent and unobserved influences of the Spirit of God operating
  by them. Those, who may be inclined to ask - Were not the miraculous powers, entrusted to
  the Apostles for the advancement of Christianity, also subservient to their personal
  comfort, amidst their want and pain and distress&nbsp;? We would refer those who enquire
  to the words of the Apostle Paul. &quot;Even unto this present hour,&quot; says he (1 Cor.
  4. 11 and 2 Cor. 11. 27), &quot;we both hunger, and thirst, and are naked, and are
  buffeted, and have no certain dwelling place. I have been in weariness and painfulness, in
  watchings often, in hunger and thirst, in fastings often, in cold and nakedness.&quot; It
  was, indeed, the very ground of the Apostles' glorying and rejoicing - that they were
  counted worthy to suffer for the sake of Him who had died for them ; and it was these very
  sufferings which they endured, and sacrifices which they made, that proved most effectual
  in converting others to the faith, by drawing their attention to Him whom they loved, and
  for whom they suffered gladly the loss of all things. They felt the beneficial effects of
  suffering on their own souls, and they saw it blessed to the conversion of the souls of
  others : and, looking beyond things which are seen and temporal, they beheld that
  &quot;exceeding and eternal weight of glory&quot; which their sufferings were working out
  (2 Cor. 4. 17) ;- they knew that, if they suffered with their master, they should also
  reign with him. Considering the preceding remarks to establish the sense, in which the
  Apostles received the command of our Saviour in regard to giving up all, as well as the
  meaning of our Saviour Himself ; it may appear superfluous to state anything farther ;
  particularly as my only desire is, to open the eyes of those who love their Lord and
  Master with a pure heart, fervently to the understanding of his mind on the subject of
  this little book ; for it is not money, time, and talents, that I desire to see brought
  into the external service of Christ, as such ; but only as the incense of praise and
  thanksgiving to Him &quot;who has loved us, and washed [properly &quot;loosed&quot;] us
  from our sins in His own blood, and hath made us kings and priests unto God the
  Father&quot;, from His own redeemed, yea, the ransomed of the Lord, not the extorted, but
  voluntary homage from those hearts which would crown Him Lord of all. And certainly, any
  farther statement would be superfluous, if we were called upon to sit in judgment on the
  meaning of writers, whose opinions laid us under no practical obligation, or whose
  sentiments were in unison with our whole nature. Here however, the case is widely
  different ; we have an old nature for this earth, as well as a new nature for heaven ; and
  therefore, things require to be stated as fully as may be, that Satan may be stopped at
  every turn by &quot;it is written&quot;. To admit an opinion - is to admit a truth ; and
  to admit a truth - is to admit the obligation to act upon it, against our earthly
  constitution. And as the admission and reception of the particular truth now under
  consideration, strikes at the very root of many of nature's most fondly cherished
  feelings, and of many apparently so amiable, that we scarcely allow ourselves to doubt
  that they are of God ; it may be necessary to enlarge still more upon the subject, and
  show that the reception of this truth prepared the way for the success of the Apostles, by
  leaving them free to follow Him who had called them to be soldiers, and that it will, by
  the grace of God, - promised to us as well as to them ;- accomplish as great things in our
  days as it did in theirs, springing, as it did, and ever will, from this one source,
  Christ in us the hope of Glory, dwelling in us richly in all wisdom and spiritual
  understanding ; yea : in those cases where the world think we fail, as well as m those in
  which we seem to succeed : for if Christ and the spirit of His Kingdom be manifested, we
  are a sweet savour of Christ unto God, whether they receive our testimony or reject it ;
  yea, though we preach as Noah did, an hundred and twenty years, and no man regard us. </big></p>
  <hr>
  <p><big>II. I come, therefore, <i>secondly,</i> to consider the important bearing of the
  Principle, I have endeavoured to establish and illustrate, on several momentous commands
  which, without the reception of it, are rendered exceedingly difficult, nay, impossible,
  to be understood and received ; notwithstanding that the import and object of these
  commands are abundantly obvious, and the performance of them tends most directly and most
  powerfully to promote the highest good which the church is capable of enjoying. </big></p>
  <p><big>&quot;Go ye into all the world and preach the gospel to every creature&quot; (Mark
  16. 15), - was the parting command of our Blessed Saviour ; and it was on the literal
  reception of this command that the momentous alternative hung of <i>our</i> knowledge, or
  ignorance of the only Name under heaven given among men, whereby we must be saved ; for
  &quot;how shall they hear without a preacher, and how shall they preach except they be
  sent&nbsp;? &quot; , still is the order of God's government. Had there been the same doubt
  of the meaning and obligation of this precept in the infancy of Christianity, which these
  last ages have exhibited, it would scarcely have extended its influence beyond the
  confines of Judæa. But, thanks be to God, the first Christians felt the gospel, committed
  to their trust, to be &quot;the power of God unto salvation to every one that
  believeth&quot; ; and they felt it to be the mind of Him who had loved them with an
  everlasting love, and given Himself for them, that this great act of surpassing love
  should be published to every creature, for His own glory, and for salvation to the ends of
  the earth ; and therefore they counted all things but loss, that they might fulfil His
  will, and advance His Kingdom. Why has this spirit for so many centuries been
  slumbering&nbsp;? Because men have been seeking, every one his own things, and not the
  things of Christ. Let any one ask his own heart, as in the presence of God, in which state
  he should feel most disposed to embrace the command, &quot;Go into all the world and
  preach the Gospel to every creature&quot; - whether, when he is labouring for, and
  enjoying the comforts and conveniences of life, and providing against the future possible
  wants of himself and his family ; or when, like the Apostles and first Christians, he has
  laid aside every earthly encumbrance, and waits ready to go or to stay, as the Spirit of
  God may appoint. To the enquiry - &quot;Who will go for us&nbsp;? &quot; - can there be a
  doubt whose heart would be most ready to reply &quot;Here am I, send me&quot;&nbsp;? (Isa.
  6. 8). The one, having the eye single, since to glorify his Lord is the only object of his
  life, will be ready to answer - &quot;Here am I &quot; ; while those who are surrounded by
  the cares and comforts of this world, have so many earthly claims and relations to adjust,
  that the general result will be that of standing still, and the enquiry, - &quot;Who will
  go for us&nbsp;?&nbsp;&quot; - will sound unwelcome to the ear, will chill, not animate,
  the noblest sympathies of the heart, and set the seal of silence on the lips. It is not
  meant absolutely to say that every man should become a Missionary, in the proper sense of
  the term. &quot;There are diversities of gifts, but the same Spirit ; and there are
  differences of administrations, but the same Lord&quot; (1 Cor. 12. 4) . While one has
  that ministration of the Spirit which leads him to go and preach the gospel in person,
  another shows that he is guided by the same Spirit in carefully supplying the wants of him
  who thus goes &quot;taking nothing of the Heathen&quot; (3 John 7), from the abundance
  yielded by devoted diligence in his honest vocation, and by rigid habits of selfdenial.<a
  href="notes.htm#06"><sup><font COLOR="#0000FF">[6]</font></sup></a> </big></p>
  <p><big>Again, consider the important command, &quot;Love thy neighbour as thyself &quot;
  (Leviticus 19. 18). Can we, with any truth, be said to love that neighbour as ourselves,
  whom we suffer to starve, whilst we have enough and to spare&nbsp;? May I not appeal to
  any, who have experienced the Joy of knowing the unspeakable gift of God, and ask - Would
  you exchange this knowledge, with all the comforts and blessings it has been the means of
  imparting, for a hundred worlds, were they offered&nbsp;? Let us not then withhold the
  means by which others may obtain this sanctifying knowledge and heavenly consolation. Is
  it a profitable employment of our wealth, to raise it as a bulwark against those
  difficulties, which, if they meet even the children's children of the servants of God, are
  sent as especial proofs of their Father's love - for what son is he whom the Father
  chasteneth not&nbsp;? - and are designed to work out for them a far more exceeding and
  eternal weight of glory&nbsp;? Are not these very difficulties, dangers, and afflictions,
  against which we so anxiously desire to provide, the very marks by which Jesus Christ
  himself, his Apostles and Prophets, and all the chosen servants of God, have ever been
  distinguished, and the means by which they have been perfected.<a href="notes.htm#07"><sup><font
  COLOR="#0000FF">[7]</font></sup></a> Can then our wealth be so beneficially employed,
  either with reference to our own advantage or that of others, in removing from our
  Christian course these means of advancement, and characteristics of our profession, as in
  helping on the Kingdom of Christ with all that energy which a single eye can impart to the
  most limited powers, when directed and sustained by the Spirit of God&nbsp;? </big></p>
  <p><big>It has been remarked that some pious men have, from their imprudence, left their
  children a burden upon the Christian public, and thus disgraced their profession. If,
  however, the unprovided state of these children was owing to an enlarged view of
  devotedness to God on the part of these Parents, accompanied by frugal appropriations to
  themselves, and that strict honour and honesty, which must ever precede beneficence to
  others ; all the disgrace, and ultimately all the loss, must rest on those that survive,
  who are so dead to the privileges of the Gospel, as either to forget that it was ever
  said, - &quot;Whosoever receivers one such little one in my name, receivers me&quot;
  (Matthew 18. 5) , or to neglect the opportunity, despise the honour, and spurn away the
  blessing, of entertaining such a guest. Oh ! if we really believed our Saviour's
  declaration, how dearly should we value, and how warmly embrace, such an opportunity of
  glorifying our Master, of blessing ourselves, and of showing again to the world &quot;how
  these Christians love one another&quot; ! <a href="notes.htm#08"><sup><font
  COLOR="#0000FF">[8]</font></sup></a> All our misconceptions on this subject seem to arise
  from one deeply rooted opinion, learnt of Satan and the world over which he presides, that
  <i>riches</i> and <i>comforts</i> are better for our children, than <i>poverty</i> and <i>dependence.
  </i>The whole tenor of the New Testament, however, pronounces the opinion to be false ;
  and were a hundred individuals appointed to the once of choosing a portion for their
  children, in accordance with the obvious principles of Christianity, and with the
  declarations of its Author and his Apostles - such a portion as bore the most favourable
  aspect on the acquisition of the prize of the high calling of God in Christ Jesus ; and
  were they conscientiously to perform their office, they would all unite in choosing a
  portion poor and dependent.<a href="notes.htm#09"><sup><font COLOR="#0000FF">[9]</font></sup></a>
  Yet whilst our Lord says : &quot;How hardly shall they that <i>have</i> riches enter into
  the Kingdom of God ! &quot; - we act just as though he had said - How hardly shall they
  enter in, who are <i>without</i> them ! Here I would leave the sovereignty of the Lord
  unlimited. It is doubtless the same thing to Him to work by many or by few - by the rich
  or the poor : but still &quot;<i>how</i> <i>hardly</i> shall they that have riches enter
  into the kingdom of heaven&quot; must stand. </big></p>
  <p><big>If there had been an <i>unerring</i> physician of the body sent to a consumptive
  family who left it as his prescription : &quot;How hardly shall they survive the climate
  of the North ; it is easier for a camel to go through a needle's eye than your children
  escape destruction in the blasts of the North&quot; ; if after this you saw the parents
  struggling for northern climates, you must say they either did not believe the physician,
  or they were deliberately doing what they could to destroy their children. </big></p>
  <p><big>Again I say, let me not be misunderstood, as though I wished to make all
  Christianity consist in giving up money, time, and talents, unless they are the
  expressions of love to the Lord, and flow from a desire to meet His mind and promote his
  glory, they are but sounding brass and tinkling cymbals. Yet surely, they are the natural
  external expressions of internal love ; and although they be insincerely assumed by
  Hypocrisy, it is her homage to truth ; and although the selfrighteous Pharisee may
  present the semblance of devotion, as a vain and hateful barter for heaven, yet it
  requires very little spirituality of mind to discern that this arises in a different
  source and terminates in a different object : the one begins in self and ends in self ;
  the other begins in Christ, and ends in Christ. When, therefore, the Lord requires his
  Church to be careful for nothing, it is only that He might display his watchfulness and
  carefulness over her. Surely it is a most unspeakable privilege to be allowed to cast all
  our cares upon God ; and to feel that we are thereby delivered from the slavery of earthly
  expectations, and made free to speak the truth m love, without fear or apprehension&nbsp;?
  What is the glorious liberty of the children of God, but to be dependent only upon One,
  &quot;who giveth liberally and upbraideth not,&quot; - who says, - &quot;Ask, and ye shall
  receive ; seek, and ye shall find ; knock, and it shall be opened unto you : for every one
  that asketh, receiveth ; and he that seeketh, findeth : and to him that knocketh it shall
  be opened.&quot; God, in pity to our weakness and unbelief, condescends to reason with us
  thus :- &quot;What man is there of you, whom, if his son ask bread, will he give him a
  stone&nbsp;? or if he ask a fish, will he give him a serpent&nbsp;? If ye then, <i>being
  evil,</i> know how to give good gifts unto your children, how much more shall your Father,
  which is in heaven, give good things to them that ask him&nbsp;? &quot; (Matthew 7. 7,
  etc.). Let us therefore do the will of such a Father to the utmost of our ability <i>now,</i>
  and trust him for the <i>future</i> : &quot;for he hath said, 'I will never leave thee,
  nor forsake thee ' ; so that we may boldly say, 'The Lord is my helper, and I will not
  fear, what man shall do unto me' &quot; (Heb. 13. 6) . &quot;Trust therefore in the Lord,
  and do good ; and verily thou shalt be fed &quot; (Ps. 37. 3). Oh ! if every one, who
  believed himself ransomed by the precious blood of Christ, felt himself so entirely the
  purchased possession of Him, who thus so dearly bought him, as to determine henceforth to
  know nothing save Jesus Christ and him crucified ; nor to labour for anything, but that
  the unspeakably glad tidings of salvation through Him might be spread throughout the
  world, till every heart of the ransomed family drank of the same overflowing cup of
  consolation ; how soon would the wants of the whole habitable earth be answered by
  thousands crying out, - &quot;Here am I, send me&quot; ; while those sheep to whom the
  glad tidings would be borne, would discern the shepherd's voice, receive with thankfulness
  such messengers of peace, seeing by their fruits &quot;that God was in them of a
  truth&quot;. </big></p>
  <p><big>Think not that this is carrying things too far. Our blessed Lord says, -
  &quot;This is my commandment, that ye love one another as I have loved you. Greater love
  hath no man than this, that a man lay down his life for his friends. Ye are my friends, if
  ye do whatsoever I command you&quot; (John 15. 12) . Here our Blessed Lord tells us to
  love one another, as He has loved us ; and then points to the laying down his life, as the
  most exalted proof of that love which could be given. If then, as the example of our
  Saviour and the exhortation of the Apostle testify, &quot;we ought to lay down our <i>lives</i>
  for the brethren&quot;<a href="notes.htm#10"><sup><font COLOR="#0000FF">[10]</font></sup></a>
  how much more ought we to impart to them our substance. </big></p>
  <p><big>We all know what a persuasive power the deaths of the Martyrs exerted on the minds
  of those who witnessed them ; and, in its just measure and proportion, would the
  dedication of property, time and talents, have a similar effect at the present day. It
  would convince those, whom we are anxious to convince, of the reality of our faith in that
  Redeemer and that inheritance, which they now think only a name, in consequence of the
  secular spirit that disfigures the Christianity of too many of its professors. How
  differently would the Heathen look on our endeavours to publish the mercy of our glorified
  Lord, if the hardy and suffering spirit of primitive times were to descend again on the
  silken age into which we are fallen ! and if they perceived in us that love which led them
  to endure all things for the elect's sake, that they may also obtain the salvation which
  is in Christ Jesus with eternal glory. Example is a far more fruitful source of
  selfdenial than the influence exerted on the mind by precept. If we call on those, who
  know nothing of the savour of that Name which is as ointment poured forth, to give up all
  for Christ, and this you literally do to every Hindoo and Mahomedan ; let us, who thus
  call, and who profess to know much of the power of His Name, do so likewise ; that they
  may catch a kindred spirit from a living exhibition. Let us evidence, in very deed, that
  we love not the world, neither the things of the world, but that the love of the Father is
  in us. &quot;For all that is in the world, the lust of the flesh, the lust of the eyes,
  and the pride of life, is not of the Father, but of the world. And the world passeth away,
  and the lust thereof ; but he, that doeth the will of God, abideth for ever&quot; (1 John
  2. 15). </big></p>
  <hr>
  <p><big>III. I shall now conclude with a few arguments to prove, that if the extension of
  the <i>spirit</i> of Christ's Kingdom be the proper object of the Church's pursuit - which
  is, on earth, essentially a spirit of selfdenial for others' good - the entire surrender
  contended for, is as consonant with reason as it is with revelation ; and consequently the
  great end of our existence should be the extension of this spirit ; and the most important
  enquiry, in which we can be engaged, is, - how this may be most effectually accomplished. </big></p>
  <p><big>Let us, therefore, begin with the consideration of our children, as it regards
  their apprehension of this spirit of our Lord's kingdom. There is no one calling himself a
  Christian, who does not <i>profess</i> to desire, and there is no one really a Christian,
  who does not in <i>earnest</i> desire for his children, both the apprehension and
  attainment of this blessing. The <i>lips of</i> all, and the <i>hearts</i> of the saints
  continually declare it as their wish that their children may receive the word of truth,
  &quot;not as the word of man, but as it is indeed the word of God&quot; ;- that they may
  esteem and receive it as &quot;a lamp unto their feet and a light unto their paths&quot;
  ;- that they may prize it as the greatest and best gift of God, next to Him of whom it
  bears testimony and to whom it owes its preciousness . How then is a Christian to direct
  most powerfully and practically, the opening and susceptible minds of his children towards
  this Word of Truth&nbsp;? Is it to be done by exhibiting to them a life devoted to the
  study of that word, as revealing the will of Him whom he loves, and Him of whom it
  testifies, so that they may attach true ideas to true words, following simply its precepts
  as judging them concerning all things, to be right for himself, and promoting the
  extension of this knowledge as equally essential to others ;- by a dedication of time and
  talents to this end ;- by habits of continued selfdenial, having for their object the
  acquisition of greater means towards the accomplishment of a work for which he would have
  them to believe that Jesus their Lord left the bosom of his Father and descended to earth,
  and for the furtherance of which Apostles and Martyrs regarded all ;- temporal advantages
  as loss, and were ready to suffer the privation of them all&nbsp;? Or is it to be done by
  speaking, in very high terms, of the excellence and importance of the work ;- by
  accompanying the words with a gift of one, five, fifty, or a hundred pounds a year for the
  promotion of it, but, in other respects, providing for temporal conveniences and
  enjoyments like the world&nbsp;? As long as the human mind is capable of being influenced
  by example, the first of these two exhibitions must exert the most powerful influence on
  the youthful mind. It must have a direct and almost invincible tendency to impress that
  mind with a conviction of the sincerity of our love of the Truth, of the reality of our
  devotion towards its great Author, of our deep feeling of its necessity as the only guide
  to purity and happiness, and of our ardent desire that all men may know and receive and
  embrace it. And although all this is infinitely removed from a work of grace on the soul,
  the almighty work of the Spirit of God ; yet they may be, and continually are, the
  instruments he uses for arresting the sinner, and turning his attention to Jesus, and
  leading beyond the apprehension of the truth - in the understanding, to the Author and
  Finisher of faith for the realization of it in the heart. But, on the contrary, every
  appropriation towards providing temporal comforts, and conveniences, and pleasures, either
  for them or for ourselves, has a tendency directly the reverse. It shows that there is, in
  this value for the world, a rival interest in the heart ; it weakens their conviction of
  our sincerity ; and lessens, in exact proportion to its amount, the <i>practical</i>
  conviction on their minds - that there is but &quot;one thing needful&quot; in our
  estimation. </big></p>
  <p><big>The true servant of God knows, better than any man, the real value of money, the
  value of time, the value of talent of whatever order. He is accordingly the most assiduous
  in his vocation, the most parsimonious of his time, the most anxious to improve his
  talents so far as they are subservient to the interests of Christ's Kingdom.<a
  href="notes.htm#11"><sup><font COLOR="#0000FF">[11]</font></sup></a> He knows that the
  mysterious dealings of God have most intimately connected us in the ways of his
  providence, with the salvation of one another. He knows also that there is no means,
  humbly laid at the foot of the cross, which He, who hung there, does not bless, and send
  forth, with the blessing resting on it, to accomplish purposes of mercy. </big></p>
  <p><big>As to laying up for children,<a href="notes.htm#12"><sup><font COLOR="#0000FF">[12]</font></sup></a>
  believing it to be contrary to the letter and spirit of the Gospel, and therefore to the
  best interests of the children themselves, l have no hesitation in saying that, on these
  grounds, l am persuaded it ought to be relinquished - as much so, as spending our means on
  the selfish indulgence of our own inclinations. The reason indeed of the commands,
  exhortations, and encouragements to abstain from all such provision, appears as obvious,
  from every day's experience, as that of any single command in the Scripture ; so that it
  manifestly would be the happiness of a child of God to pursue the conduct thus enjoined by
  his Lord, even if revelation was far less explicit on the subject, than it clearly and
  undeniably is. A &quot;single eye&quot; can alone secure our fidelity in the discharge of
  a stewardship so peculiarly trying as that with which the wealthy<a href="notes.htm#13"><sup><font
  COLOR="#0000FF">[13]</font></sup></a> among us are entrusted. The circumstances of such a
  stewardship have a remarkable power in directing and drawing our affections toward
  improper objects ; in fixing them upon others in an inordinate degree ; in leading us to
  misapprehend the nature of true happiness, and to estimate things by a standard entirely
  at variance with the plainest, and most frequently reiterated declarations of the Gospel.
  If, therefore, under such circumstances, personal conveniences and indulgences, the
  elevation of self in the world, under the thousand alluring masks which Satan provides for
  those who wish to wear them, as means, he tells them, of influence, be allowed any weight
  in the argument, we may easily determine the judgment which will go forth ; you will see
  every man looking on his own things, not on the things of others. Nay, is not this now the
  aspect, even of the professing Church of Christ&nbsp;? Should any one rise, and say,
  However this may be with others, it does not apply to me. I give a guinea to this, and a
  guinea to that, and a guinea to another ; I might say, Yes, and as many hundreds, it may
  be thousands to Self, whose desires were to be mortified and solicitations curtailed. </big></p>
  <p><big>How much would the judgment of the Christian World be modified with regard to the
  Leadings of Providence, if the eye had always the glory of God as the single object on
  which it rested ! If that glory were our only aim, we should be all led to press forward,
  in the path to affluence and honours, with a more fluttering step and chastened energy.
  How slowly would a servant of Christ, who profitably labours among many thousand souls
  with a bare subsistence, be led to interpret the possibility of obtaining a more abundant
  provision (if with a less extensive sphere of usefulness) into a leading of providence
  which encourages and demands his removal. He might, on the other hand, be led sometimes
  even to suspect the possibility of its being only a temptation of Satan, laid in his way,
  with a view of limiting the held of his usefulness. That malicious and powerful Spirit
  doubtless now tempts the servant, as he once did his Lord, by saying, - &quot;All this
  power will I give thee and this glory : <i>for that is delivered</i> <i>unto me</i> : <i>and
  to whomsoever I will, I give it. </i>If thou, therefore wilt worship me, all shall be
  thine&quot; (Luke 4. 6) . We should never forget that this power of Satan over the world
  and the things of the world, is acknowledged by our Saviour himself, when he calls him
  &quot;the prince of this world&quot; (John 14. 30) . With the solicitations of this
  &quot;Prince of Darkness&quot; coming, as he often does, in the form of &quot;an angel of
  light&quot; there concur affections of our nature, called tender and amiable. The whole
  heart is misled ; the judgment is biassed ; and the understanding darkened. He, on the
  contrary, who considers and uses an increase of means only as a sacred deposit, committed
  to him for the extension of Christ's Kingdom, and not for individual aggrandizement, is
  liable to no such deception with respect to the Leadings of Providence. He has no personal
  interest in the pecuniary advantages attendant on any situation ; and his only question is
  - whether it be one in which he may best serve and glorify his Master. When his heavenly
  Father sends him prosperity beyond what is sufficient for his immediate wants, he does not
  ask himself - May not I possibly need this superabundance at some future period&nbsp;? or,
  if I never require it myself, may not my Wife, or Children, or Relatives&nbsp;? He dares
  not to ask a question so full of unbelief, nor presumes to turn the very abundance of the
  past mercies of God into an argument against trusting Him for the future. He knows that
  the best security for all spiritual blessings and all temporal mercies, both to himself
  and to his friends, lies in doing the will, and trusting unreservedly in the promises : of
  that God who hath said :- &quot;Can a mother forget her sucking child, that she should not
  have compassion on the fruit of her womb&nbsp;? Yea, she may forget ; yet will not I
  forget thee&quot; (Isaiah 49. 15). What, therefore, he has freely received, he freely
  gives ; and trusts for the future the promises of his Heavenly Father, with a sincere,
  filial, and ingenuous confidence. </big></p>
  <p><big>The view here taken may naturally lead the minds of many inquirers after the truth
  to ask, - ' Is not this tempting God&nbsp;? ' To this difficulty Scripture supplies us
  with many very interesting and striking answers ; from which I shall select a few. </big></p>
  <p><big>When Abraham was called to quit his kindred and country and to put his trust under
  the shadow of the Almighty's wing, - his going, notwithstanding that he knew not whither,
  and that he was perfectly unacquainted in what manner or to what extent he was to be
  provided for, constitutes that peculiar feature in his obedience, which all Christians
  feel and appreciate, and the spirit of which they profess to desire to have animating
  their own. The same is also observable in the sacrifice of his son. Compliance in this
  case seems the deathblow to his fondest hopes ; and to trust that, notwithstanding his
  compliance, the promises which God had made to him would be fulfilled, was a confidence
  resting on somewhat beyond the bounds of all human probability. Yet he does not hesitate
  to obey (and the author of the Epistle to the Hebrews tells us why), because he believed
  that God was able to raise his son up from the dead. Was this then tempting God&nbsp;?
  What says his Word&nbsp;? &quot;The Angel of the Lord called unto Abraham out of Heaven
  the second time, and said, 'By myself have I sworn, saith the Lord ; <i>for</i> <i>because
  thou hast done this thing, and hast not withheld thy son, thine</i> <i>only son</i> ; that
  in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of
  the heaven, and as the sand which is upon the seashore : and in thy seed shall all the
  nations of the earth be blessed ; <i>because thou hast obeyed</i> <i>my voice</i> ' &quot;
  (Gen. 22. 15, etc.). </big></p>
  <p><big>Again, in the 34th Chapter of Exodus it is written, - &quot;Thrice in the year
  shall all your men - children appear before the Lord God, the God of Israel. For I will
  cast out the nations before thee, and enlarge thy borders ; <i>neither</i> <i>shall any
  man desire thy land when thou shalt go up to appear before</i> <i>the Lord thy God thrice
  in the year.</i>&quot; Now, would obedience to this precept be tempting God&nbsp;?
  Doubtless not. Yet surely there is a much greater natural difficulty in the way of
  protecting the defenceless wives and families of a whole people during the absence of all
  the males at Jerusalem, than there is in providing subsistence sufficient for those who
  daily labour ; for by this means the great mass of mankind are, and ever have been
  provided for. </big></p>
  <p><big>The institution of the sabbatical year appears to afford another very apt
  illustration. Let us therefore for a moment consider the commands and promises annexed to
  its observance, as well as the threatenings pronounced, and the punishments inflicted, in
  case of disobedience. &quot;Six years thou shalt sow thy field, and six years thou shalt
  prune thy vineyard, and gather in the fruit thereof ; but in the seventh year shall be a
  sabbath of rest unto the Land, a sabbath for the Lord ; thou shalt neither sow thy held,
  nor prune thy vineyard. And if ye shall say, - 'What shall we eat the seventh year&nbsp;?
  behold we shall not sow, nor gather in our increase' :- then I will command my blessing
  upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall
  sow the eighth year, and eat yet of old fruit until the ninth year ; until her fruits come
  in, ye shall eat of the old store. If ye will not for all this hearken unto me, but walk
  contrary unto me, I will bring your land into desolation, and I will scatter you among the
  heathen : and your lands shall be desolate, and your cities waste. Then shall the land
  enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies' land : even
  then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall
  rest : because it did not rest in your sabbaths, when ye dwelt upon it&quot; (Lev. 25. 3,
  4, 20 ; and C. 26.). </big></p>
  <p><big>We see afterwards the execution of this threat :- &quot;Them that had escaped from
  the sword carried he away to Babylon ; where they were servants to the King and his sons
  until the reign of the Kingdom of Persia ; to fulfil the word of the Lord by the mouth of
  Jeremiah, until the land had enjoyed her sabbaths ; for as long as she lay desolate she
  kept sabbath, to fulfil threescore and ten years&quot; (2 Chron. 36. 20).<a
  href="notes.htm#14"><sup><font COLOR="#0000FF">[14]</font></sup></a> </big></p>
  <p><big>Now these illustrations of the nature of the divine government are very
  instructive, whether we contemplate Abraham's obedience and reward, or the disobedience
  and punishment of his posterity. Abraham appears to pursue a line of conduct, which must
  end in the loss of everything dear to him ; yet in the way of obedience, unimagined
  mercies and favours meet him. His posterity, by neglecting to go thrice in the year to
  Jerusalem, or to obey the command respecting the observance of the sabbatical year, seem
  to the natural eye to be in the way of safety and abundance ; yet their enemies brought
  famine and desolation on their land, and they themselves, their wives, and their little
  ones, were carried away into captivity. Now the anxieties which led the Jews to ask, -
  &quot;What will become of our wives and our children during our absence at
  Jerusalem&nbsp;?&nbsp;&quot; or, &quot;What will become of our households during the
  seventh year&nbsp;?&nbsp;&quot; - are natural anxieties, as strong and as amiable as can
  influence the decision of the human heart. Yet these very anxieties were the immediate
  cause of their doubts, their distrust, and their disobedience. If then the following even
  these strong dictates of the heart, against a command of God, has proved perfect
  foolishness to those who have presumed so to do, let us take warning by their example ;
  for to this end were these things written. </big></p>
  <p><big>There is one inference which, guided by the analogy of faith I would draw from the
  preceding observations. If trusting against the natural appearance of things, was demanded
  under the comparatively dim light of the Old Testament, - a dispensation which, considered
  nationally, had peculiar respect to temporal prosperity ; much more might we expect it to
  be required under the bright light of the Gospel, - a dispensation in which temporal
  prosperity and all temporal distinctions are cast entirely into the shade : and as the
  disobedience of the Jews cut them off - not only from the direct blessings promised to
  obedience, but also from the striking manifestations of the divine providence over them,
  which the three years' corn in one year, and the protection of their families and
  possessions during their absence at Jerusalem, would have afforded them ; so we, by our
  want of confidence in God, lose those endearing evidences of His love, which a simple
  trust in His promises is the appointed means of drawing down from His open and bountiful
  hand. </big></p>
  <p><big>What preachers of righteousness would these Jews have been, had they obeyed the
  commands of their God ! What a sermon on God's providence over His chosen, would the three
  years' provision in one year, and the miraculous protection of their coasts, have been to
  the Heathen around ! It may be of importance for us to remember, that it is <i>God</i>
  alone whom we are afraid to trust. Where we have no doubt of the integrity or ability of <i>man,
  we</i> fearlessly trust. If one of the Princes of this world has an arduous undertaking to
  accomplish, which requires the undivided care and attention of those to whom it is
  committed ; and if he says to his servants, -&quot;Pursue steadily and singly the business
  entrusted to you, without distraction about personal provision, of which I will take
  sufficient care&quot; ; how many arc the candidates, how eager the contention, how secure
  the confidence ! Nay more, the obvious tendency of such a plan toward the attainment of
  the end in view, is seen, and its wisdom appreciated. </big></p>
  <p><big>Yet when the King of Heaven, after manifesting his unspeakable love toward us, in
  the sacrifice of his Son, demands of us a similar confidence, we make no scruple to
  withhold it. When our Blessed Lord says, - &quot;Lay not up for yourselves treasures upon
  earth,&quot; that your eye may be single in my service, - that your whole body may be full
  of light to discern between good and evil : when He expressly says, - &quot;Take no
  thought saying, - 'What shall we eat&nbsp;?' or 'What shall we drink&nbsp;?' or,
  'Wherewithal shall we be clothed;' but seek ye first the Kingdom of God and his
  righteousness, and all these things shall be added unto you&quot; ;- we see neither the
  wisdom nor goodness of His design. We begin to explain away His instructions concerning it
  ; we hesitate about the meaning of His promises ; we put far from us the privilege of
  believing that He, who neither slumbers nor sleeps, hatchets over us. Whence then this
  confidence in man, whose breath is in his nostrils, who is absent in the moment of
  calamity ; yet diffidence in God <sup><font COLOR="#0000FF"><a href="notes.htm#15">[15]</a>
  </font></sup>who is the Omnipotent, the very present, help in every time of trouble&nbsp;?
  Does it not arise from a fear - lest, if we trust him with our provision, he might choose
  for us and ours the portion he chose for the <i>Son of his love</i>&nbsp;? Does it not
  arise from a secret desire that our <i>own</i> wills may be done, and not <i>His</i>&nbsp;?
  Yet we may rest assured that, as it is not for the interest of a wayward child to be
  independent of the salutary control of an excellent Father, neither is it for ours to be
  able to say : &quot;Soul, thou hast much goods laid up for many years.&quot; </big></p>
  <p><big>So intensely am I convinced of this truth, that l can, with my whole heart, pray
  for myself and all who are nearest and dearest to me, that we may be so circumstanced in
  life, as to be compelled to live by faith on the divine promises day by day.<a
  href="notes.htm#16"><sup><font COLOR="#0000FF">[16]</font></sup></a> &quot;Godliness with
  contentment,&quot; says the Apostle, &quot;is great gain. For we brought nothing into this
  world, and it is certain we can carry nothing out. And having food and raiment, let us be
  therewith content. But they that will be rich fall into temptation and a snare, and into
  many foolish and hurtful lusts, which drown men in destruction and perdition. For the <i>love
  of money is the root of all evil</i> (a root of all evils, Revised Version) ; which while
  some coveted after, they have erred from the faith, and pierced themselves through with
  many sorrows. But thou, O man of God, <i>flee these things</i> ; and follow after
  righteousness, godliness, faith, love, patience, meekness&quot; (1 Tim. 6. 611) . Let us
  therefore &quot;endure hardness, as good soldiers of Jesus Christ&quot;, knowing that
  &quot;no man that warreth entangleth himself with the affairs of this life ; that he may
  please him who hath chosen him to be a soldier&quot; ( 2 Tim. 2. 3) . </big></p>
  <p><big>Now that all this may not appear irresistible to many, I am fully aware ; and
  having been myself, in times past, led to wish that a few passages, such as 1 Tim. 5. 8 :
  2 Cor. 12. 14, had admitted of clearer explanation, or, rather, required none, I shall
  now, in a few words, endeavour to explain what appears to me to be the principle of the
  New Testament revelation, which is not to supply the logician with an irresistible chain
  of premises and conclusions, but the child with a light to his Father's mind ; therefore,
  on the divinity of our Blessed Lord, the Lord's day, the principle of communion, of church
  discipline, and of literally giving up all - if a man wishes to be disputatious and escape
  the easy and blessed yoke of Christ's love he may, and therefore will walk in darkness,
  whilst the child is, in his simplicity, surrounded by a food of light. </big></p>
  <p><big>I shall, therefore, briefly recapitulate the reasons why it appears to me that our
  Saviour spoke <i>literal</i> truth, and meant to be understood as so speaking, when he
  used such expressions as these - &quot;Lay not up for yourselves treasures upon
  earth&quot;, and, &quot;Sell all that thou hast&quot; :- </big></p>
  <blockquote>
    <p><big>1. Because he commanded the young man to do so ; </big></p>
    <p><big>2. Because he commended the poor widow for doing so ; </big></p>
    <p><big>3. Because the Apostles and all who believed at Jerusalem, did so, by selling
    their goods, houses, and lands : </big></p>
    <p><big>4. Because without this Dedication, it is impossible to receive the command, -
    &quot;Love thy neighbour as thyself &quot; : </big></p>
    <p><big>5. Because, while it obviously tends to the general extension of Christ's Kingdom
    upon earth, it does also, in an equal measure contribute to the happiness and usefulness
    of the individual, by extirpating carefulness and sloth, and causing to grow in abundance<a
    href="notes.htm#17"><sup><font COLOR="#0000FF">[17]</font></sup></a> the peaceable fruits
    of righteousness and love. </big></p>
  </blockquote>
  <p><big>Should I be asked, what I understand by <i>giving up all</i> <i>for Christ,</i> my
  reply would be that I believe this surrender to be made, when any individual, following
  whatever lawful vocation he may, labours and contrives therein, with all the assiduity and
  indefatigable diligence of which he is capable, to accomplish the known - the recorded
  will of his Lord and Saviour. If that will requires that he should labour for the souls,
  as well as the bodies of men ; that he should strive to make his fellows happy in time,
  and in eternity ; that he should impart to them the knowledge of Him who is &quot;the way,
  the truth, and the life&quot; ; he will labour with time, talents, means, and prayers, for
  the attainment of these ends, as diligently as others labour from motives of simple
  covetousness, or with a view of making provision against future contingencies for
  themselves or for their families. If any object to selling &quot;houses or lands&quot; it
  remains for themselves to distinguish<a href="notes.htm#18"><sup><font COLOR="#0000FF">[18]</font></sup></a>
  between the motives, which induce them to retain <i>their</i> property, and those which
  induced the &quot;young man&quot; to retain <i>his. </i>If they retain it from any private
  affection unsupported by the word of truth, and if it is not their own full conviction
  -that, in so doing, they are pursuing the path most directly tending to fulfil the mind of
  Christ ; neither the myriads of those who embrace their views and follow their plans, nor
  the learning and authority by which they are supported, will prove them to be wise, or
  true, or eligible, in that day when the judgment shall be set, and the books shall be
  opened. The principle I have here endeavoured to establish from the sacred volume, demands
  of no man the relinquishment of a present sphere of usefulness, till he is himself
  conscientiously convinced that he is called to another, where he may accomplish more for
  the great cause for which he lives - the exaltation of Jesus, and the gathering his sheep.
  But though it does not require a relinquishment of present occupations, it is most
  uncompromising as to the <i>end</i> to which they must be directed.<a href="notes.htm#19"><sup><font
  COLOR="#0000FF">[19]</font></sup></a> </big></p>
  <p><big>That the hearty reception of this principle may be connected, by natural
  consequence, with many and great difficulties in this life - no one, who knows any thing
  of human nature, as opposed to the nature of Christ's kingdom, or the Gospel History, can
  doubt. In this world's history, great things are not accomplished but by great sacrifices.
  A life free from sufferings and sacrifices our Lord has not promised, and the Apostles did
  not enjoy. Such a portion they did not even expect, but were always prepared to live on
  the remembrance of the &quot;faithful saying - If we suffer with Him, we shall also reign
  with Him&quot;. It should therefore be no question of ours whether, in literally
  fulfilling our Saviour's command, we shall be subjected to many sufferings and privations,
  or not. The question is - Is it the command of Him, who loved us too well to enjoin any
  thing but for our good ; and whether in his sovereign arrangement, the embracing of it may
  not be connected with the advancement of His Kingdom, and promotion of His glory&nbsp;? It
  would at least elevate the church from the disgraceful position in which she now stands,
  striking hands with Geshem and Sanballat, to raise up the walls of Jerusalem. She would
  then rejoice to say : &quot;We will do the Lord's work ourselves.&quot; Another question
  is, whether the gathering in the sheep of Christ out of a lost world, or even of a single
  one, be not worthy of all the sacrifices we are called upon to make ; and whether the
  means we have pointed out have not, in the appointment of the Lord, a tendency to the
  accomplishment of this end&nbsp;? If, from the word of truth, we can answer -
  &quot;Indisputably&quot; ; troubles, dangers, and difficulties, should be as nothing.
  &quot;Not my will but thine be done.&quot; </big></p>
  <p><big>If the world esteem this madness, we must say with the Apostle, - &quot;Whether we
  be beside ourselves, it is to God ; or whether we be sober, it is for your cause. For the
  love of Christ constraineth us : because we thus judge, that if one died for all, then
  were all dead [therefore all died] : and that he died for all, <i>that they which live
  should not henceforth live</i> <i>unto themselves, but unto him who died</i> <i>for</i> <i>them
  and rose again</i>&quot; (2 Cor. 5. 13). </big></p>
  <p><big>Thus I leave the question to those who love the Lord Jesus Christ in <i>sincerity</i>
  ; who desire that his name may be a praise in the earth ; and who, seeing that the harvest
  is truly plenteous, but the labourers few, are constant in prayer to the Lord of the
  Harvest that he would send forth more labourers into it and that he would more abundantly
  pour out his Holy Spirit upon his Church, that it may more fervently desire, and more
  assiduously labour for, the coming of that day, when the Lord shall come to be glorified
  in his saints, and to be admired in all them that believe. And may the Lord direct all our
  hearts into the love of God, and patient waiting for Christ, that if we should be alive
  and remain at his coming, we may be caught up to join the saints who are to come with
  their Lord in the clouds ; and so be ever with the Lord ; or if we go before, may we come
  with Him in the day of His glory. Amen. </big></p>
  <hr>
  <p align="center"><big><u><strong>APPENDIX</strong></u> (referred to in note 1)</big></p>
  <p><font size="3">It may be necessary to notice the only preceptive passage in the New
  Testament which apparently bears a different aspect. This we shall do for two reasons :</font><big>
  </big></p>
  <p><font size="3">1st. - to meet the readiness with which it is pleaded as a counterpoise
  to the otherwise clearly universal doctrine of the New Testament ; and 2ndly - , to prove
  that, far from its being in opposition to the principle for which we contend, it is
  another illustration of it. The text alluded to is contained in l Tim. 5. 8 ; where St.
  Paul is giving general directions relative to the provision to be made for widows, making
  a distinction at the same time between such as are to be relieved by the Church, and such
  as are to be relieved by their relatives. In reference to the latter he says, &quot;He
  that provident not for his own, and especially for those of his own household, hath denied
  the faith, and is worse than an infidel [unbeliever]&quot; ; which Hammond thus
  paraphrases, &quot;But if any man or woman do not maintain those that belong to them,
  especially those of their family (as their Parents clearly are, having a right to live in
  their house, and a propriety to be maintained by them (or that they take care and relieve
  them) supposing <i>that they are able to it</i>,) that man or woman doth quite contrary to
  the command of Christ, and indeed performs not that duty to <i>Parents</i> that even
  infidels think themselves obliged to do&quot;. And in his note he adds, &quot;To <i>provide</i>
  here does not signify laying up by way of <i>careful, thoughtful providence</i>
  beforehand, but only taking care of for the present, as we are able, <i>relieving,
  maintaining, giving to them</i> that want.&quot; - Whitby in his annotation on the same
  verse says, &quot;Some here are guilty of a great mistake, scraping together great
  fortunes, and hoarding them up for their children, with a scandalous neglect of that
  charity to their Christian brethren which alone can sanctify those enjoyments to them, and
  enable them to lay up a good foundation against the time to come ; pleading these words to
  excuse their sordid parsimony and want of charity ; that 'he that provident not for his
  own household, hath denied the faiths and is worse than an infidel' ; <i>whereas these
  words</i> <i>plainly respect the provision which children should make for</i> <i>their
  parents, and not that which parents should make for their</i> <i>children.</i>&quot; See
  also Doddridge, Scott, and Pole's Synopsis, in loco. - The meaning of the text then is
  simply this :- he who ministers not to the necessities of his aged relatives, having the
  means so to do, is to be esteemed worse than an infidel ; for even the heathen
  acknowledged this to be a duty. The precept, therefore, is to <i>give</i> and not to <i>lay
  up,</i> and consequently is in perfect accordance with the commando &quot;Lay not up for
  yourselves treasures upon earth.&quot;</font><big> </big></p>
  <p><font size="3">For the meaning of the passage - &quot;Provide things honest in the
  sight of all men&quot; (Romans 12. 17) (which some for want of more efficient support, are
  anxious to press into their service) see the above authorities ; where it will be seen to
  have reference only to the beauty of character becoming and attractive in a Christian.
  See, as a Scripture comment, Phil. 4. 8. 2 ; Ch. 8 and 21. [There appears a mistake in the
  reference here.] </font></p>
  <p><font size="3">I shall now make a few remarks on the passage contained in II Cor. 12.
  14, that I may bring under one point of view all the evidence the New Testament seems to
  me to afford, either in fact or by possible construction, against the view taken in this
  Essay. And this passage we more particularly notice, as it really appears to present some
  difficulty. &quot;Behold,&quot; says the Apostle, &quot;the third time I am ready to come
  to you ; and I will not be burthensome to you ; for the children ought not to lay up for
  the Parents, but the Parents for the children.&quot; Now the difficulty alluded to
  consists in determining the meaning of the Apostle in this illustration. In the first
  Epistle to the Corinthians, just before the dose of it, he gives the Corinthian Church a
  precept, similar to the one he had given all the other Churches he established ;- that
  they should lay by every Lord's Day, as God had prospered them, for the relief of the poor
  Saints. It appears, by the Apostle's remarks in the second Epistle to the same Church that
  there were some who desired to impute base motives to him as though he wished to share in
  this bounty. He accordingly evinces his disinterestedness, by declining all provision for
  himself. He tells them, however, that he did not decline receiving any thing from them
  because he loved them less than other Churches by whose liberality he had been once and
  again supplied, but that he might cut off occasion from those who desired occasion to
  malign his motives. And he once more excuses himself, in the next Chapter, from being a
  participator of the bounty which they had laid up, and to which he had encouraged them for
  the purpose of supplying the wants of the poor Saints in Judæa ; and he employs an
  illustration drawn from the common practice of mankind. &quot;The Children,&quot; says he,
  &quot;ought not to lay up for the Parents, but the Parents for the Children.&quot; And
  this illustration he employs as he does many others ; just, for example, as he illustrates
  the Christian Race by circumstances and practices attendant on the Olympic games. It is
  essential to the illustration of this passage to consider that the whole argument of St.