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sion offers, all the offices of humanity. But hare no friendship, no familiarity with him; no other intercourse than with an open heathen.

4. But if this be the rule by which Christians walk, which is the land where the Christians live? A few you may possibly find scattered up and down, who make a conscience of observing it. But how very few! How thinly scattered upon the face of the carth! And where is there any body of men, that universally walk thereby? Can we find them in Europe ? Or, to go no farther, in Great Britain or Ireland ? I fear not: I fear we may search these kingdoms throughout, and yet scarch i: vain. Alas for the Christian world! Alas for Protestants, for reformed Christians ! O, “who will rise up with me against the wicked ?” “Who will take God's part” against the evilspeakers ? Art thou the man? By the grace of God wilt thou be one, who art not carried away by the torrent ? Art thou fully determined, God being thy helper, from this very hour, to set a watch, a continual “ watch, before thy mouth, and keep the door of thy lips?" From this hour wilt thou walk by this rule, “ speaking evil of no man ?" If thou seest thy brother do evil, wilt thou “ tell him of his fault between thee and him alone?” Afterwards, "take one or two” witnesses, and then only “tell it to the Church ? " If this be the full purpose of thy heart, then learn one lesson well,

Hcar evil of no mar.' If there were no hearers, there would be no speakers, of evil. And is not (according to the vulgar proverb) the receiver as bad as the thief? If then any begin to speak evil in thy hearing, check him immediately. Refuse to hear the voice of the charmer, charm he never so sweetly; let him use ever so soft a manner, so mild an accent, ever so many professions of good will for him whom he is stabbing in tlie dark, whom he smiteth under the fifth rib! Resolutely refuse to hear, though the whisperer complain of being 'burdened till he speaki' Lurdened! thou fool! dost thou travail with thy cursed secret, as a woman travaileth with child? Go then, and be delivered of thy burden in the way the Lord hatlı ordained! First, “Go and tell thy brother of his fault between thee and bim aloue:” Next, “take with thee one or two” common friends, and tell him in their presence: If neither of these steps take effect, then “tell it to the Church.” But, at the peril of thy soul, tell it to no one else, either before or after, mless in that one exempt case, when it is absolutely needful to preserve the innocent! Why shouldest thou burden another as well as thyself, by making him partaker of thy sin ?

5. O that all you who bear the reproach of Christ, who are in derision called Methodists, would set an example to the Christian world, so called, at least in this one instance! Put ye away evil-speaking, tale-bearing, whispering: let none of them proceed out of your mouth! See that you “speak evil of no man;” of the absent, nothing but good. If ye must be distinguished, whether ye will or no, let this be the distinguishing mark of a Methodist : 'He censures no man behind his back : by this fruit ye may know him.' What a blessed effect of this self-denial should we quickly feel in our hearts ! How would our “ peace flow as a river," when we thus “followed peace with all men !” How would the love of God abound in our own souls, while we thus confirmed our love to our brethren! And what an effect would it have on all that were united together in the name of the Lord Jesus! How would brotherly love continually increase, when this grand binderance of it was removed ! All the members of Christ's mystical body would then naturally care for each other. “If one member suffered, all would suffer with it ;” “if one was honoured, all would rejoice with it ;” and every one would love his brother“ with a pure heart fervently.” Nor is this all : But what an effect might this have, even on the wild, unthinking world! How soon would they descry in us, what they could not find among all the thousands of their brethren, and cry, (as Julian the apostate to his heathen courtiers,) “ See how these Christians love one another!” By this chiefly would God convince the world, and prepare them also for his kingdom; as we may easily learn from those remarkable words in our Lord's last, solemn prayer : “ I pray for them who shall believe in me, that they may be one, as thou, Father, art in me, and I in thee,-that the world may believe that thou hast sent me.” The Lord hasten the time! The Lord enable us thus to love one another, not only “in word and in tongue, but in deed and in truth,” even as Christ hath loved us !



" I say unto you, Make to yourselves friends of the mammon

of unrighteousness; that, when ye fail, they may receive you into crerlasting habitations,Luke xvi. 9.

1. Our Lord, having finished the beautiful parable of the Prodigal Son, which he fiad particularly addressed to those who murmured at his receiving publicans and sinners, adds another relation of a different kind, addressed rather to the children of Goul. “He said unto his disciples,” not so much to the Scribes and Pharisees, to whom he had been speaking before,--“There was a certain rich man, who had a steward, and he was accused to him of wasting his goods. And calling him, he saidi, Give an account of thy stewardship, for thou canst be longer steward.” (Ver. 1, 2.) After reciting the method which the bad steward used, to provide against the day of necessity, our Saviour adds, “ His Lord commended the unjust steward;" namely, in this respect, that he used timely precaution; and subjoins this weighty reflection, “ The children of this world are wiser in their generation, than the children of light:" (ver. 8:) Those who seek no other portion than this world, "are wiser" (not absolutely; for they are, one and all, the vcriest fools, the most egregious madmen under heaven; but, “in their generation," in their own way; they are more consistent with themselves; they are truer to their acknowledged principles; they more steadily pursue their end) “ than the children of light;”--than they who see “the light of the glory of God, in the face of Jesus Christ.” Then follow the words abuse reited: " And I,"—the only-begotten Son of God, the treator, Lord, and Possessor, of heaven and carth 3d all that is ther; the judge of all, to whom ye are :-) “ give an account of yotewardship,” when ye“ can

be no longer stewards ;” “I say unto you,”-learn in this respect, even of the unjust steward,—“ make yourselves friends," by wise, timely precaution, “ of the mammon of unrighteousness.". “Mammon" means riches, or money. It is termed “the mammon of unrighteousness,” because of the uurighteous manner wherein it is frequently procured, and wherein even that which was honestly procured is generally employed. “Make yourselves friends” of this, by doing all possible good, particularly to the children of God; “ that when ye fail,"--when ye return to dust, when ye have no more place under the sun,—those of them who are gone before, “ may receive you,” may welcome you, into “everlasting habitations.”

2. An excellent branch of Christian wisdom is here inculcated by our Lord on all his followers, namely, The right use of Money ;-a subject largely spoken of, after their manner, by men of the world; but not sufficiently considered by those whom God hath chosen out of the world. These, generally, do not consider, as the importance of the subject requires, the use of this excellent talent. Neither do they understand how to employ it to the greatest advantage; the introduction of which into the world, is one admirable instance of the wise and gracious Providence of God. It bas, indeed, been the manner of Poets, Orators, and Philosophers, in almost all ages and nations, to rail at this, as the grand corrupter of the world, the bane of virtue, the pest of human society. Hence, nothing so commonly heard, as

Ferrum, ferroque nocentius aurum :

And gold, more mischievous than keenest steel. Hence the lamentable complaint,

Effodiuntur opes, irritamenta malorum.

Wealth is dug up, incentive to all ill. Nay, one celebrated writer gravely exhorts his countrymen, in order to banish all vice at once, to “throw all their money into the sea :”

In mare proximum,

Summi materiem mali ! But is not all this mere empty rant ? Is there any solid reason therein ? By no means. For, let the world be as corrupt as it will, is gold or silver to blame?

“ The love of money, we know, “is the root of all evil;' but not the thing itself. The fault does not lie in the money, but in them that use it. Vol. I. No. 14.


It mas

be used ill: and what may not? But it may likewise be used well: it is full as applicable to the best, as to the worst lises. It is of unspeakable service to all civilized nations, in all the common atlairs of life: It is a most compendious instrument of transacting all manner of business, and (if we use it according to Christian wisdom) of doing all manner of good. It is true, were man in a state of innocence, or were all men “filled with the Holy Ghost,” so that, liko the infant church at Jerusalem, “no man counted any thing he had his own,

but " distribution was made to every one as hie bad need,” the use of it would be superseded ; as vre cannot conceive there is any thing of the kind among the inhabitants of heaven. But, in the present state of mankind, it is an excellent gift of God, auswering the noblest ends. In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked: It gives to the traveller and the stranger where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We may be a defence for the oppressed, a means of health to the sick, of case to them that are in pain; it may be as eyes to the blind, as feet to the lame; yea, a lister up from the gates of death!

3. It is, therefore, of the highest concern, that all who fear God, know how to employ this valuable talent; that they be instructed how it may answer these glorious ends, and in the highest degree. And, perhaps, all the instructions which are necessary for this, may be reduced to three plain rules, by the exact observance whereof we may approve ourselves faithful stewards of "the mammon of unrighteousness."

1. ). The First of these is, (he that heareth, let him understand!) “Gain all you can.' Here we may speak like the children of the world: we meet them on their own ground. And it is our bounden duty to do this: we ought to gain all we can gain, without buying gold too dear, without paying more for it ihan it is worth. But this it is certain we ought not to do; we ought not to gain money at the expense of Life, nor (which is in (1 ct the same thing) at the expense of our Health. Therefore, no gain whatsoever should induce us to enter into, or to continue in, any employ, which is of such a kind, or is attended with so hard or so long labour as to impair our constitution. Neither sbould we begin or continue in any business, which necessarily deprives us of proper seasons for food and sleep, in such a proportion as our nature requires.

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