HB 171 .A7 1853 
 
 Arnot, William, 1808-1875 
 
 The race for riches 
 
I 
 
Digitized by the Internet Archive 
 
 in 2010 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/raceforrichessomOOarno 
 
THE RACE FOR RICHES, 
 
 AND 
 
 SOME OF THE PITS INTO WHICH THE 
 RUNNERS FALL: 
 
 $\x ttthttB, 
 
 APPLYING THE WORD OF GOD TO THE TRAFFIC OF MEN. 
 
 BY 
 
 WILLIAM" ARNOT, 
 
 MINISTER OF FREE ST. PETER'S, GLASGOW. 
 AMERICAN EDITION. 
 
 WITH PREFACE AND NOTES, 
 BY STEPHEN COLWELL. 
 
 <uq>j 
 
 PHILADELPHIA: 
 LIPPINCOTT, GRAMBO & CO. 
 
 185 3. 
 
Entered, according to Act of Congress, in the year 1853, by 
 
 LIPPINCOTT, GRAMBO & CO., 
 
 in the Clerk's Office of the District Court of the United States for 
 
 the Eastern District of Pennsylvania. 
 
PREFACE 
 
 TO 
 
 THE AMERICAN EDITION. 
 
 The little volume which we now give to 
 the American public, has passed rapidly 
 through several editions in Scotland. It is 
 from the pen of an eminent minister of the 
 Free Church in that country, Pastor of the 
 Church of St. Peter, in Glasgow. With very 
 slight allowance for difference of circumstances, 
 the lessons it contains are as applicable here, 
 as in the land in which they were first deli- 
 vered : we believe there is as much need for 
 these lessons here as there, although we may 
 not admit that we are more devoted worship- 
 pers of Mammon than the people of Scotland. 
 It is true, there is no special lack of literature 
 on the subject of covetousness, and the reli- 
 gious uses of wealth; yet, there is, in the 
 
 (iii) 
 
IV PREFACE TO THE 
 
 production of the Rev. Mr. Arnott, a fresh- 
 ness of diction and a vigor of thought, well 
 calculated to make salutary impressions. It 
 will scarcely be laid down without a thorough 
 perusal, by those who look into it sufficiently 
 to seize the spirit of the writer. We commend 
 it most heartily to all who would have their 
 souls stirred up with thoughts and suggestions, 
 which must, if prevalent, infuse new life and 
 energy into the Christian movements of the 
 present day. For, although his subject is 
 covetousness, the author, impelled by the 
 pressure of his thoughts, has bounded away 
 from the negative, and assumed the tone and 
 the course of teaching which belong to the 
 positive precepts of Christianity. He felt con- 
 strained to declare to his hearers, not merely 
 what they should not do, but, betaking him- 
 self to the direct mode of exhortation, he 
 urges what they should do. This is the 
 natural impulse of an earnest man, and the 
 natural action of a sound mind. The author 
 of " Mammon " was driven to the same course 
 by the exigencies of the same topic. He 
 could not remain in the narrow but logical 
 sphere of a subject which simply forbade 
 covetousness. It may be safely assumed that 
 
AMERICAN EDITION. V 
 
 no estimate of Christianity, no summary of 
 its duties, no exhibition of its compass and 
 bearings can be made, by those who attempt 
 to unfold the "New Commandment" — the 
 duties enjoined by the New Testament, from 
 the negative precepts of the Old Testament. 
 Such an attempt is objectionable in so many 
 respects as to appear absurd. If the conse- 
 quences be considered — it is perhaps worse 
 than absurd — perhaps it is wicked. It takes 
 the prohibitions accompanying the Ceremonial 
 Law of the Old Dispensation, which has passed 
 away, and develops from them the positive 
 duties enjoined by the New Testament, which 
 relate to the inward and spiritual: it over- 
 looks and slights the very copious and com- 
 prehensive instructions of our Lord, covering 
 the whole ground of this attempted develop- 
 ment, and the whole ground of Christian life 
 and duty ! 
 
 But it is not merely wrong to unfold the 
 great system of the Law of Christ from the 
 negative commands of the Old Testament, it 
 is logically impossible. Every attempt of this 
 kind, whatever of good it may contain, must, 
 to the discriminating and unprejudiced mind, 
 appear to be what it cannot fail to be, un- 
 1* 
 
Vi PREFACE TO THE 
 
 worthy of the subject, and discreditable to the 
 intellectual power employed upon it. To 
 develop the law of love and kindness to our 
 fellow-men, as taught us by Christ, from the 
 command, " Thou shalt not kill," is a task as 
 difficult and hopeless as that of extracting the 
 obligation to pay our debts from the command, 
 " Thou shalt not covet;" or the obligation to 
 "do good and lend," from the command, 
 "Thou shalt not steal." Those who would 
 proclaim the great duties of Christianity, are 
 under no necessity of teaching through nega- 
 tive commands : it is, on the contrary, their 
 duty, as it is their privilege, to teach and 
 unfold the obligations of Christian life from 
 the positive commands of our Lord himself. 
 These enjoin every duty of man to God, and 
 every duty of man to man, that can be con- 
 ceived, and they virtually forbid every sin 
 that is inconsistent with these duties: obe- 
 dience to these injunctions, so far as perfect, 
 casts out and excludes all lusts and passions 
 which war against God and man, and all 
 offences against both. It is not difficult to 
 comprehend how much more powerfully and 
 ally armed at all points is the Christian, who 
 goes into the world as the ambassador of 
 
AMERICAN EDITION. Vll 
 
 Christ, to tell men what they must do, than 
 he who confines himself to telling them what 
 they must not do. This is very plainly seen, 
 as we have said previously, in the work before 
 us, and also in " Mammon : " and it is the 
 reason why both writers have frequently left 
 the path which their subject prescribed, to 
 treat of the social bearings of Christianity 
 from the positive side. 
 
 It would be a happy event if these two 
 earnest Divines should both revert to the sub- 
 ject, and, taking into view the whole Law of 
 Christ, unfold its length and breadth, exhibit 
 its comprehensiveness, its far-reaching wisdom, 
 and its soul-pervading qualities ; such a de- 
 velopment, carried boldly and firmly into the 
 business, the maxims and philosophy of this 
 world, would bear with it a power seldom felt 
 in those circles. It would expose to contempt 
 and pity many of the hiding-places of spiritual 
 pride and selfishness, many sores of the body 
 politic and social, and many of the hollow 
 places in our religious systems and Christian 
 life. 
 
 It is a fact, as much to be lamented as it is 
 to be remarked, that our English religious 
 literature is without any respectable work on 
 
Vlll PREFACE TO THE 
 
 the great commandment, " Thou shalt love 
 thy neighbor as thyself; " or, upon the golden 
 rule which contains the stringent law, "As ye 
 would that men should do unto you, do ye 
 also to them likewise." It cannot be thought, 
 for a moment, that these laws do not deserve, 
 for their importance, the largest development 
 which human experience or human ability 
 can give them. It cannot be denied that they 
 cover the whole ground of social life, civil and 
 religious. They embrace the whole subjects 
 of charity and beneficence ; they include the 
 philosophy of morals and of manners. If our 
 religion be divided into that which pertains 
 to our duty to God and that which pertains 
 to our duty to man, then these two laws con- 
 tain the fundamental doctrines of the latter, 
 as the command to " Love God with all thy 
 heart, and with all thy soul, and with all thy 
 mind," contains the fundamental doctrines of 
 our duty to God. Of course, love, in the latter 
 case, implies faith ; for no one can love Him 
 in whom he has not believed. Whilst our 
 theology has largely and richly developed our 
 duty to God, it has left the far more compli- 
 cated subject of onr duty to man compara- 
 tively untouched. The obligation to love our 
 
AMERICAN EDITION. IX 
 
 fellow-man is not less imperative nor less a 
 religious duty, than the obligation to love 
 God : the degree of love enjoined is less in 
 one case than in the other, but the duty of 
 obedience is equally binding in both cases. 
 Our religious duties to our fellow-men, which, 
 by their nature and comprehensiveness, bear 
 upon all the business and social intercourse 
 of life, remain yet to be set forth with that 
 method, fulness and cogency, which their im- 
 portance demands. To assert or to suppose 
 that this has been done, only betrays want 
 of knowledge or want of consideration. Moral 
 philosophy and Political Economy, which 
 refer to the largest divisions of this subject, 
 have, even in the hands of Christians, failed 
 to draw their principles from the Law of 
 Christ, even where these explicitly cover the 
 very ground of discussion. The men of the 
 world have decided that neither of the above- 
 named sciences has any connection with 
 Christianity, and Christian authors have vir- 
 tually admitted this position by treating these 
 subjects, without invoking the authority or 
 the principles of Divine Truth. There are 
 many indications that such an omission will 
 not be much longer endured. Not a few are 
 
X PREFACE TO THE 
 
 found in the pages now submitted to the 
 reader, and not a few were contained in the 
 pages of " Mammon." Of the latter, the fol- 
 lowing is a specimen : " It is clear that the 
 entire economy of salvation is constructed on 
 the principle of restoring to the world the 
 lost principle of love.* It was confronting 
 selfishness, in its own native region, with a 
 system of benevolence, prepared as its avowed 
 antagonist by the hand of God itself." And 
 yet, if this be so, where, in our religious lite- 
 rature, is the explanation of " this principle 
 of love — this system of benevolence prepared 
 by the hand of God V Have Christians ne- 
 glected to consider, discuss, and develop this 
 principle, upon which " the entire economy of 
 our salvation is constructed ?" If so, the 
 omission is of fatal consequence, and it is no 
 wonder that he adds — "But has its object 
 been realized? More than 1800 years have 
 elapsed since it was brought into operation — 
 has its design succeeded ? Succeeded ! Alas ! 
 the question seems a taunt, a mockery!" But 
 why is it thus? Why has the gospel been 
 hitherto threatened with the failure of a mere 
 business experiment ? . . . " But who does not 
 
 * Neglected, not lost. 
 
AMERICAN EDITION. XI 
 
 feel that the era of effective benevolence has 
 yet to commence ? Let him sketch the most 
 simple scheme of benevolence which the 
 Gospel can approve, and he will perceive that, 
 at every step, he is writing the condemnation 
 of the Church. The great lesson taught by 
 our Lord's voluntary selection of a state of 
 poverty, is yet to be fully understood, the evi- 
 dent application of many passages of Scrip- 
 ture to be made, doctrines startling to selfish- 
 ness to become familiar and welcome, the word 
 benevolence itself to be differently understood, 
 and the whole economy of benevolence to be 
 revised." 
 
 We believe it to be a part of our religion to 
 love our fellow-men, and to act as if we loved 
 them : Christianity consists, not wholly in 
 faith, nor in believing the facts set forth in 
 the Scriptures; it consists not wholly nor 
 chiefly in believing that Christ died for the 
 redemption of sinners : it demands belief in 
 what Christ taught us, and obedience to his 
 instructions. It does not teach us that our 
 justification will accrue from our obedience ; 
 but it requires obedience, and no man's faith 
 can be genuine who does not try to obey ; no 
 faith can be safe which is not "faith working 
 
Xll PREFACE TO THE 
 
 hj Jove." Our holy religion does not consist 
 then simply in the worship of God, nor in be- 
 lieving in God ; it consists in our duty to God 
 and our duty to man.* Whatever may be said 
 of the manner in which we fulfil these duties, 
 it cannot be denied that our religious litera- 
 ture develops far more amply our duty to God 
 than our duty to man. It is the latter, there- 
 fore, that we desire to bring more fully to the 
 attention of all Christians; not to displace 
 nor usurp the position of the former; but that 
 the latter may receive its due share of atten- 
 tion, honor, and obedience, as a part of that 
 Christianity we profess. 
 
 We cannot hesitate to urge these important 
 truths, because some well-meaning persons 
 cannot understand their importance and per- 
 tinency, nor because they are so fearful of 
 exalting Charity above Eeligion, or Philan- 
 thropy above Theology, that they would 
 banish " humanity " from religion, and leave 
 it to take refuge among Socialists and Infidels. 
 
 * If, as the term imports, Theology includes only our rela- 
 tions with God, then, what shall we call the doctrine of our 
 relations with our fellow-man? If we have no name pro- 
 vided, it is some proof that the doctrine is yet to be developed, 
 exhibiting the religious duty of man to man. If Theology is 
 to be the term, then its domain is to be extended to cover this 
 great subject. 
 
AMERICAN EDITION. Xlll 
 
 Despite this narrow prejudice, which disables 
 those who entertain it from forming an ade- 
 quate conception of Christianity, we intend to 
 keep these contemned words, Charity, Hit- 
 manity, Philanthropy, before the Christian 
 public. Not that we would exalt them above 
 Christianity, but that we would assign them 
 their due place in our religious systems. We 
 cannot be deterred by any cry of " Human- 
 ism," or " Socialism," or Communism," or any 
 similar note of alarm, from believing and 
 avowing that humanity is a religious duty, 
 that it is enjoined upon us by Christ, in terras 
 so explicit, so strong, and so frequently re- 
 peated, that only those who will not see can 
 be blind to it. "Good Master, what shall I 
 do to inherit eternal life ?" asked the lawyer. 
 Our Lord, after repeating the parable of the 
 Good Samaritan, said, " Go, and do thou like- 
 wise." His ministry was one of such constant 
 attention to human woes and wants, that, if 
 no higher object had been designed, if man's 
 eternal interest had not been concerned, it 
 must have been pronounced a life of the purest, 
 the most unvarying, the most untiring, and 
 the most effective humanity that was ever 
 exhibited on earth, and that all he said was 
 2 
 
XIV PREFACE TO THE 
 
 as deeply fraught with lessons of humanity 
 as all he did. It would be vain to seek, in 
 the pages of Socialists or Humanitarians, of 
 any degree or name, any parallel to the hu- 
 manity practised and taught by Christ. It 
 implies no conflict with orthodoxy or sound 
 theology to say this. The Apostles recognized 
 it fully ; it enters into their teachings : and 
 the primitive Christians in a large degree ex- 
 emplified it. We need to recognize more fully 
 the teaching and the example of our Saviour; 
 but this neither implies nor demands any sur- 
 render of the great cardinal doctrines of Chris- 
 tianity. Our position is, that we can admit 
 the whole doctrine of Christian charity, hu- 
 manity, philanthropy, into an Evangelical 
 Orthodox Christianity, not only without 
 danger of error, and without sacrifice of 
 truth, but with positive advantage, and a new 
 infusion of spiritual fervor and energy. Above 
 all this, however, it is as much our duty to 
 receive the Saviour's doctrine of humanity as 
 any other of His doctrines. He has left us 
 no warrant for its omission. If any duty can 
 be enforced by the language and example of 
 our Saviour, and by the teachings of the 
 Apostles, those of humanity and charity can; 
 
AMERICAN EDITION. XV 
 
 and, however we may characterize that huma- 
 nity and charity which men exhibit from no 
 motives of religion, no faith in God, and no 
 love to the Saviour, it cannot be denied, with 
 any just regard to the words of Scripture, that 
 charity and humanity are essential elements 
 of Christianity; they are, when religiously 
 exercised, among its most important charac- 
 teristics. They cannot, however, be what 
 they should, unless they are religiously exer- 
 cised — unless they are overflowings of a 
 Christian spirit. How can we then hesitate 
 to recommend these religious duties, and to 
 insist that the doctrines which explain, dis- 
 tinguish, and enforce these duties, should 
 receive a development proportioned to their 
 importance? How can we forget that our 
 obligations to fulfil these duties are derived 
 from the same Divine authority which enjoins 
 the duties of faith, repentance, and prayer, 
 and that, coming from that source, they are 
 as much a part of our Christianity as those 
 duties are. 
 
 Our system of Christian doctrines should 
 include the religious duties we owe to our 
 fellow-men, and must include them, if it in- 
 cludes the teachings of Christ. We cannot 
 
XYl PREFACE TO THE 
 
 make up our religious system from the Epistles 
 of Paul, nor from any other, or all the Epistles, 
 if we omit the words of our Saviour himself. 
 These contain, specially, the instructions 
 which embrace our duty to our fellow-men : 
 they are the highest fountain from which we 
 can draw on that subject. They furnish those 
 pervading rules and principles which search 
 every hidden recess of the heart, and, in pro- 
 portion as they find entrance there, cast out 
 all the evil thoughts and emotions inconsistent 
 with them. It is under the pressure of these, 
 chiefly, that we are impelled to enter upon 
 the performance of our duties to men ; and 
 are made to perceive that these are religions 
 duties ; and to acknowledge that no religious 
 duties are more strongly enjoined upon us, 
 than those we owe to the human family. 
 
 We are then under the necessity of inquir- 
 ing what all this implies — what religion re- 
 quires us to do for our fellow-men. If our 
 faith is to work by love, what is the work to 
 be done? It is all comprehended in "Thou 
 shalt love thy neighbor as thyself;" that 
 includes all we need do for our neighbor. Our 
 present object is, to select for remark a single 
 topic of the duty thus intended. 
 
AMERICAN EDITION. XV11 
 
 How can we intelligently do for our neigh- 
 bor what we would for ourselves, unless we 
 understand his true position in life, his feel- 
 ings, his relations, his wants, his capacities, 
 his opportunities, his circumstances ? Are we 
 not under the necessity of knowing, as far as 
 practicable, all that concerns man, that we 
 may, as far as needful, do for him as we would 
 for ourselves ; for, that loving which is with- 
 out doing is like that faith which is without 
 working. We must, therefore, as our intelli- 
 gence and opportunity permit, study the 
 actual condition of men, with the best lights 
 we can obtain — and we must not only ascer- 
 tain and do what is in our power individually 
 to do for human benefit, but we must study 
 what is the mutual duty of men, religious, 
 political, social, and philosophical. Nothing 
 short of the highest attainments we can make 
 in this knowledge, can adequately fit us for 
 loving our neighbor as ourselves. Of course, 
 many, nay, all, must fall short in this kind 
 of knowledge — but that, alas! is only what 
 befalls us in every other path of Christian 
 duty. We are speaking of the comprehen- 
 sive nature of Christ's instructions. We com- 
 plain that this duty, which we owe to men, 
 2* 
 
XV111 PREFACE TO THE 
 
 of studying their conditions in all the rela- 
 tions and positions of life, has not been suffi- 
 ciently held up and regarded as a religious 
 obligation. We seek religiously all that 
 relates to God ; we should seek religiously to 
 learn all that can promote the highest inte- 
 rests of men, temporal and eternal. Looking 
 at men from this point, social and political 
 philosophy assumes at once a more important 
 aspect. In studying these subjects we must 
 carry with us the authority, the doctrines, the 
 very words of Christ. These shed at once a 
 flood of light on themes, long darkened by 
 opposing theories and clashing practice. When 
 social and Christian philosophy assumes the 
 same starting point — the best interests of men 
 — and when this object is kept steadily in 
 view, a system will be elaborated which must 
 thoroughly renovate the whole fabric of 
 society. And this benefit may be confidently 
 expected, without any change in human 
 nature, except that which is to be effected 
 by its being subjected to Christian influences, 
 under more favorable circumstances than 
 before. 
 
 We believe that the greatest obstacle to the 
 progress of Christianity is the want of this 
 
AMERICAN EDITION. XIX 
 
 application of its principles, as they are spe- 
 cially taught by Christ, to the social condition 
 of men. Christianity now meets in its pro- 
 gress among men a special opposition from 
 institutions, from maxims of business, from 
 social systems, which are so inimical to its 
 true spirit, and yet so firmly established, that 
 its forward movement is, humanly speaking, 
 impossible, and, religiously speaking, only 
 possible with God. But how can His blessing 
 be fully expected, unless Christians carry the 
 principles of their Master into these institu- 
 tions, this business, and these social systems ? 
 They mingle in all these, and make part and 
 parcel of them; let these principles of their 
 Divine Master make also a part and parcel of 
 them. Let Christians be everywhere distin- 
 guishable by their loving one another, by their 
 being the most earnest friends of their fellow- 
 men, by their devotion to all that concerns 
 the highest interests of men, temporal and 
 eternal, and Christianity will make a progress 
 among the masses, unknown since the days 
 when such were the prominent characteristics 
 of Christian men. 
 
 When it is fully realized that Christians 
 are stewards of Christ for whatever is com- 
 
XX PREFACE TO THE 
 
 mitted to them, whether it be talents or 
 wealth, or strength, or knowledge ; when it 
 is realized that these endowments are given 
 that they may be laid out for the benefit of 
 the human family, it will come home more 
 fully to the consciences of these servants in 
 the household of Christ, that they must pre- 
 pare themselves for the proper discharge of 
 these obligations to their fellow-men. To that 
 end they must not only study their interests 
 for eternity, but their interests for time. Of 
 all that concerns man, nothing can be indiffe- 
 rent to them. They cannot see them suffer, 
 from any cause, without affording, according 
 to the nature of the case, sympathy or relief: 
 if they suffer political oppression, they will at 
 least try to comprehend its nature and extent, 
 and to put forth such influences and know- 
 ledge as may tend to relieve, if not remove 
 the evil ; and so with every form of evil and 
 suffering to which men are exposed, whether 
 industrial, commercial, social, or religious. 
 None of the ills of human life are beyond the 
 reach of religious sympathy and succor : many 
 cannot be reached but by public efforts ; men 
 who suffer from political or social wrongs can 
 only be aided frequently by the development 
 
AMERICAN EDITION. XXI 
 
 and diffusion of sound political principles and 
 a sound social philosophy. The true servant 
 of that Master, whose efforts for human weal 
 never flagged, cannot refuse to apply himself 
 to that special inquiry, or to that special study 
 which may fit him to help those who can be 
 helped in no other way. If he believes that 
 Christian principles are sound, he must see 
 that they are applicable to the amelioration 
 of human condition in every possible state of 
 man. Knowing that Christianity enjoins sub- 
 mission to existing powers and every ordinance 
 of man, the student of Christian social philo- 
 sophy will not look, except in extreme cases, 
 to revolution and bloodshed for any relief, but 
 endeavor to show that the best interests of 
 both rulers and people lie in one path, that 
 which most promotes the Christian welfare 
 and social happiness of man. The Christian 
 reformer will not use weapons of war, unless 
 unavoidable; but he should be prepared to 
 put forth his Christian principles in every 
 emergency, social, civil, industrial, and commer- 
 cial. He should watch the movements of the 
 world in all these respects with intense anxiety, 
 to observe how the best interests of men may 
 be affected by passing events, and to learn 
 
XX11 PREFACE TO THE 
 
 how they may be promoted. All legislation, 
 all political action, all social movements, 
 should be regarded with particular attention, 
 in reference to their bearing upon human 
 advantage. Such considerations as these 
 should press upon the intelligent Christian 
 with a weight proportioned to the importance 
 of the interests involved.* If a Christian man 
 
 * "Nearly all external religious services are means of grace, 
 and, however needful to the progress of religion, however in- 
 dispensable in the work of winning souls to Christ, or pro- 
 moting our own growth in grace, they are not in themselves 
 religion — they are not of the essence of Christianity. These 
 means of grace are resorted to, not as Christianity, but as 
 helps towards it : employed they should be for what they are, 
 and not for what they are not. Building churches, praying 
 in public, preaching the Gospel, distributing the Scriptures, 
 publishing good books, sending forth Missionaries, and other 
 like means of grace, are designed to lead men to Christ, and 
 to instruct them in Christianity. They are not in themselves 
 the main duty of Christian life. They are the introduction 
 to it ; they are the preparation for it ; they are the guides by 
 the way ; they are means of conversion ; they are fountains 
 of refreshment ; they are sources of encouragement ; they are 
 means of religious invigoration ; they are means of grace. 
 God blesses them as such ; and Christians, if they will thrive, 
 and grow in grace, and be fitted for the main object of the 
 Christian life, the maintaining a pious, an earnest devotion 
 to God, and an active life of love and benefit to the human 
 family, must not neglect them. It is, therefore, an essential 
 and indispensable religious duty, to do to and for our fellow- 
 men all that is dictated by the command, to love them as 
 ourselves ; and no amount of indulgence in the means of 
 
AMERICAN EDITION. XX111 
 
 feels impelled to stoop by the wayside, to re- 
 lieve him who has fallen among thieves, and 
 has been left there wounded and suffering; 
 if he feels bound to give alms to him who is 
 in want, to give a cup of cold water to him 
 who is athirst, with how much interest must 
 he regard that legislation, that policy of 
 government, that social philosophy which de- 
 grace can atone for the neglect of this duty, any more than 
 any amount of kindness and love to men can atone for a 
 neglect to ' worship God, who is a Spirit, in spirit and in 
 truth.' 
 
 " The love of God and the love of our fellow-men, are actual 
 piety, religion, Christianity itself; the usual external services 
 of religion, being only means to that great end, yield, there- 
 fore, in importance, to it. It is a vital part of Christianity to 
 love men as ourselves : it is the test by which Christ has de- 
 clared that his disciples shall be known. ■ By this shall all 
 men know that ye are my disciples, if ye have love one to 
 another/ No mere means of grace, no external forms of wor- 
 ship, no religious services, should be exalted above this great 
 religious duty of loving and serving our fellow-men. It is to 
 this the Apostle Paul refers, when he says, 'All the law is 
 fulfilled in one word, even in this, Thou shalt love thy neigh- 
 bor as thyself.' The man of God, who, in obedience to Christ, 
 strives to fulfil this command, is discharging the highest duties 
 of a Christian life. Under the guidance of this precept, we 
 owe to our fellow-men what we owe to ourselves. Where is 
 the development of this great branch of our religious duty ? 
 Where are we specially instructed, and in detail, as to the 
 bearing of this great law of Christianity upon all the business 
 and relations of life ? To build a church for Christ's sake is 
 a worthy deed, a real means of grace ; but to love our fellow- 
 
XXIV PREFACE TO THE 
 
 termines the weal or woe of thousands — per- 
 haps millions of his fellow-creatures. If the 
 Christian must not neglect the poor and suf- 
 fering, neither must he neglect any opportunity 
 nor any effort to save men from poverty, de- 
 gradation, and ignorance. We are not only 
 to help the poor, we are to "consider the 
 poor :" we are not only to think of our own 
 affairs, but we are to look also upon the affairs 
 of' others — we are to bear not only our own 
 burdens, but also the burdens of others. 
 
 men as ourselves for Christ's sake, is an act of real religion 
 itself, not the means, but, as far as it goes, the very thing 
 itself. To consider what we owe to and can do for all our 
 brethren of the human family, is an actual Christian duty, to 
 be religiously performed, from which Christians cannot 
 escape. When, for Christ's sake, Christians are earnestly 
 considering what they can do for the temporal and eternal 
 interests of men, they are in the direct line of religious duty, 
 and so when they are carrying into effect such measures as 
 they may, in the light of the Scriptures, deem most benefi- 
 cial to men. This does not simply include mere alms-giving. 
 It extends to all men, rich and poor. There are corresponding 
 duties for every position and relation of life. Those in rela- 
 tion to the poor are chiefly dwelt upon, because they are 
 chiefly dwelt upon in Scripture, and because the manner of 
 life of the early Christians, furnished such ample illustrations 
 of what they deemed their duties to the poor to be, while 
 their minds were fresh with instruction from the lips and pen 
 of inspiration. 
 
 " They could then enforce and exemplify the truth announced 
 by the Apostle James, that, 'Pure religion and undefined be- 
 
AMERICAN EDITION. XXV 
 
 Under the Dispensation of the Gospel, God 
 requires of man little duty that is outward 
 merely, except that which consists in acts of 
 mercy and kindness towards men : in no way 
 can the renewed man render more acceptable 
 service to God, than by kindness and love to 
 his fellow-men ; in no path of duty can he 
 more fully glorify his Master, than in the 
 ministrations of love and mercy; "for love 
 and charity is plainly the thing in which he 
 has placed his religion ; in which, therefore, 
 
 fore God and the Father is this: to visit the fatherless and 
 widows in their affliction,' without being charged with denying 
 or depreciating the doctrine of justification by faith. They 
 could feed on the doctrine and go out strengthened to their 
 Christian task <jf love and kindness. They had not arrived 
 at the modern refinement of substituting the food for the work, 
 the doctrine for the deed. The Christians of that day were 
 known by their loving one another, and distinguished beyond 
 all other men by their charity and deeds of mercy, and yet they 
 did not forsake the duty of assembling for prayer and praise 
 at stated periods. At this day, Christians are not distin- 
 guished by loving one another, nor very specially from men 
 of the world by deeds of charity and mercy, but mainly by 
 assembling together, and by the almost exclusive attention 
 which they give to that duty and its concomitants. They 
 have exalted this duty, of assembling for religious worship, 
 above the groat active duties which arise from the command, 
 to love our neighbor as ourselves; yet the latter are enjoined 
 upon us by our Saviour, with a thousandfold more solemnity 
 and force than the former." — Editor. 
 
 3 
 
XXVI PREFACE TO THE 
 
 as wo have any pretence to the name of Chris- 
 tians, we must place ours. He hath enjoined 
 it upon us, by way of command, with peculiar 
 force."* 
 
 We are told by another competent authority, 
 that the doctrine of the loth chap., 1 Cor., is, 
 "That all the virtue that is saving, and that 
 distinguishes true Christians from others, is 
 summed up in Christian love. Let a man 
 have what he will, and do what he will, it 
 signifies nothing without charity ; which 
 surely implies that charity is the great thing, 
 and that everything which has not charity in 
 some way contained or implied in it, is nothing, 
 and that this charity is the life and soul of all 
 religion." "f 
 
 "This, this is Christianity; not a slavish 
 attendance on ceremonies ; not receiving the 
 sacraments ; not zeal for orthodoxy ; not a 
 formal church government ; not belonging to 
 any particular church ; not receiving the 
 benefit of an Episcopalian or Presbyterian 
 ministry, — these, according as they are scrip- 
 tural, are important as auxiliaries, not as 
 
 * Bishop Butler's Sermons, on " The love of our Neighbor:'* 
 Carter's edition, p. 139. 
 
 | " Charity and its Fruits," pp. 4-5. 
 
AMERICAN EDITION. XXV11 
 
 principals ; as means, but not ends ; as aids, 
 not substitutes." ..." Now the end of the 
 commandment is charity, out of a pure heart 
 and of a good conscience, and of faith un- 
 feigned."* (1 Tim. i. 5.) "Our Lord has 
 resolved all piety and all morality into Love." 
 . . . " From a persuasion that this view of it 
 is too rarely taken, too little understood, and 
 too imperfectly felt, I was induced to enter 
 upon the exposition of Paul's most interesting 
 description of Christian charity. It is impos- 
 sible to treat this chapter without being con- 
 vinced that the religion of Jesus Christ has 
 excellencies and beauties in its nature, which, 
 in consequence of the depravity of our hearts, 
 have been yet but very imperfectly developed 
 to the world. Unfortunately for the reputa- 
 tion of Christianity, it has been generally 
 looked at, not as it appears, in mild but un- 
 clouded effulgence, in its own hemisphere, the 
 Bible, but as it is feebly and dimly reflected 
 from the dull surface of what is called the 
 Christian world." . . . "Miracles were but 
 the credentials of Christianity, but Charity is 
 its essence ; miracles but its witnesses, which, 
 having ushered it into the world and borne 
 
 * " Christian Duty," by J. Angel James : Carter's ed., 146. 
 
XXV111 PREFACE TO THE 
 
 their testimony, retired forever; — but Gltariiy 
 is its very soul." ..." This is love, blended 
 with all our living habits, diffused through all 
 our conduct, forming our character, breathing 
 in our desires, speaking in our words, beaming 
 in our eyes; in short, a living part of our 
 living selves. And this, be it remembered, is 
 religion — practical religion" . . . " Who can 
 read these passages of Holy Writ, and not feel 
 convinced, that not only mankind in general, 
 but the professors of spiritual religion also, 
 have too much mistaken the nature of true 
 piety ? What are clear and orthodox views — 
 what are strong feelings — what is our faith — 
 what our enjoyment — what our freedom from 
 gross immorality — without this spirit of pure 
 and universal benevolence."* 
 
 We might multiply passages to the same 
 effect, if space permitted : we give not these 
 isolated remarks that they may have a 
 stronger meaning than their authors intended, 
 but we do offer them as evidence that their 
 doctrine on the subject of Charity was as 
 strong as that for which we contend. We 
 merely insist on a fuller development of this 
 doctrine. It is doing great injustice to the 
 
 * " Christian Charity Explained," by J. Angel James." 
 
AMERICAN EDITION. XXIX 
 
 truth thus announced, to state what is of such 
 vital importance to religion — to the progress 
 of piety in the world — and then leave it, to 
 develop other and less important doctrines. 
 Surely, it is wrong to hold that up for Chris- 
 tianity, which does not contain a distinct 
 statement of this great doctrine of Christian 
 charity, and of its practical bearings : and, 
 surely, it must be right to urge the practical 
 duties which arise and flow from this doctrine. 
 We maintain they are such as we have indi- 
 cated above : we believe that system of reli- 
 gion is not complete which does not contain 
 this feature ; and we believe that piety to be 
 imperfect, which is not accompanied by that 
 Charity for men which is its true index. 
 
 Whilst, therefore, we feel fully warranted 
 by Holy Writ and safe human authority, in 
 insisting upon the importance of Charity — 
 upon the religious duties of mercy and kind- 
 ness to our fellow-men — upon the religious 
 duty of doing to others as we would have 
 them do to us — of considering the whole sub- 
 ject of human welfare as coming, necessarily, 
 within the scope of our religious life and 
 duties, we mean not to sink or slight any 
 other religious doctrine or obligation. We 
 3* 
 
XXX PREFACE TO THE 
 
 think, with John Angel James, that the views 
 we urge have been too little understood — too 
 imperfectly felt. We believe that our develop- 
 ment of Christianity has, in consequence, been 
 too narrow, and that we must retrieve the 
 error, and enlarge our platform, by enlarging 
 our views of what is needful to future Chris- 
 tian progress. Some of the evil results of this 
 narrowness are thus strongly stated by J. 
 Angel James : 
 
 "' Faith working by Love/ This is the 
 true Apostolic spirit, and the true Apostolic 
 succession. Strange that this should be so 
 much forgotten : that men should have 
 wrangled about the form, till they had lost 
 the spirit of the Gospel, and have trampled 
 upon love in their contest for faith. Alas ! 
 alas ! who, on looking at the present aspect 
 of Christendom, resembling rather a battle- 
 field than a peaceful city ; a place of resort 
 for savage animals, that bite and devour one 
 another, rather than a sheepfold, where the 
 flock reposes in quietness and without envy 
 under one shepherd — would suppose that 
 these were the professors of a religion, which, 
 as to its practical nature and design, is all 
 expressed in that one word, Love! Who that 
 
AMERICAN EDITION. XXXI 
 
 is witness — and who in these days is not a 
 witness — of the bitterness and the wrath, the 
 malice, envy, and jealousy that now charac- 
 terize so large a portion of the so-called Chris- 
 tian world, could imagine that these fierce 
 polemics, these angry opponents, these intole- 
 rant persecutors, would dare to call themselves 
 by the name of that meek and lowly Saviour, 
 who taught men they could not be his dis- 
 ciples, unless they loved their enemies, and 
 who set them the example by praying and 
 dying for his own 1 " * 
 
 Such pictures are not pleasant prospects for 
 the self-complacent. They are, however, pro- 
 fitable in the way of self-examination. Many 
 more of the same kind might be adduced, not 
 less highly coloured. That they are true to 
 Nature can be verified by all, who can so far 
 divest themselves of preconceptions, as to 
 regard what is passing around them in the 
 "so-called Christian world," in the simple 
 light of the Holy Gospels. 
 
 We must not part with this subject without 
 naming one, whose labors in this cause have 
 not been exceeded since the time of primitive 
 Christianity ; whom, to name, is to suggest at 
 
 * " Christian Duty," J. A, James, p. 148, 
 
XXX11 PREFACE TO THE 
 
 once "a revision of the whole economy of 
 Christian benevolence." A goodly portion of 
 the life of Dr. Chalmers was devoted to the 
 grand object of restoring to the world the 
 efficiency of the principle of love. His 
 writings, abounding in passages of striking 
 power and eloquence, having this design, have 
 made an impression which we may hope will 
 never be effaced ; but the doctrines they teach 
 are not yet familiar to the ears of some, much 
 less are they received as part and parcel of 
 our Holy Religion. His great name could not 
 save him from the reproach of bringing for- 
 ward such novelties as that new lessons were 
 still to be learned from the Bible, and that 
 works of charity and mercy were to be practised 
 as a part of our religion. He surmounted all 
 opposition of argument and influence before 
 his death, and demonstrated what one deter- 
 mined man can accomplish in the work of 
 preaching the gospel to the poor. To do jus- 
 tice to Dr. Chalmers in what concerns his 
 labors for the lower classes, and in his appli- 
 cation of Christian principles to their relief, 
 would require a volume. It is a history 
 familiar to readers of his Memoirs ; a book 
 which those who fail to read deny themselves 
 
AMERICAN EDITION. XXXlll 
 
 the greatest pleasure and profit any modern 
 work can afford. His attention was, early in 
 his ministry, called to the condition of the 
 poor, and to the bearings of Political Economy 
 and Christianity on that condition. "The 
 dearest object of my earthly existence," he 
 says, " is the elevation of the common people 
 — humanized by Christianity, and raised by 
 the strength of their moral habits, to a 
 higher platform of human nature, and by 
 which they may attain and enjoy the rank 
 and consideration due to enlightened and 
 companionable men." One of the most intel- 
 ligent appreciators of Chalmers's life and 
 labors, is the author of a Review of his Me- 
 moirs, in the 33d No. of the North British 
 Review, said to be Isaac Taylor. It may be 
 of advantage to refer to that article, in con- 
 sidering the value of Dr. Chalmers's efforts in 
 behalf of the degraded and the suffering. 
 " Pie was an Economist," says the Reviewer, 
 " because his reason told him that Christian 
 principles must be the beginning and the end 
 of all schemes for brightening the homes of 
 the wretched ; and because his sense of duty 
 as a parish minister so brought him into daily 
 contact with that misery, as that he could 
 
XXXIV PREFACE TO THE 
 
 •never cease to inquire concerning the causes of 
 it, proximate and remoter 
 
 The Reviewer gives Chalmers the credit 
 which is undoubtedly due to him, of contri- 
 buting largely by his preaching, and other 
 ministerial labors, to the wonderful progress 
 of Evangelical religion, which took place in 
 Scotland during the period of his life. The 
 Presbyterian Church of Scotland was pre- 
 viously in a state of "paralysis;" and the 
 efforts of the Reformers, among whom Chal- 
 mers was chief, was not " to innovate or even 
 to reform, in the sense of abrogating what 
 was extant, or of instituting things new; but 
 in a word the ruling desire was to reanimate 
 or to vivify the body." 
 
 The life and labors of Chalmers show what, 
 in his opinion, was to be done, to lift up the 
 Church from mere forms, to life, activity, and 
 Christian vigor. The Reviewer, in reference 
 to this, remarks — "A master's hand was 
 needed in Scotland (one might say a giant's 
 arm,) to rend away from earnest piety its 
 Pharisaism, and to rid Christian morality of 
 its Rabbiism. There was needed a great soul 
 and a strong mind, competent to the task of 
 putting upon things Christian a Christian in- 
 
AMERICAN EDITION. XXXV 
 
 terpretation, instead of a Jewish gloss. Chal- 
 mers rendered this service to the Church 
 without relaxing any great principles, and 
 without letting in the latitudinarian feeling." 
 He did not accomplish this needful task, 
 however, without exposing himself to opposi- 
 tion and abuse, which made him, who scarcely 
 feared any obstacle, shrink from the odium 
 theolofjicum more than from other forms of 
 opposition.* The Reviewer proceeds, in speak- 
 ing of Chalmers's labors as a Professor of 
 Theology : " He sent forth a body of men, 
 who, if they turn not aside from the path in 
 which he set them forward, may, and with 
 God's help will, bring about within the enclo- 
 sure of the Establishment, as well as outside 
 of it, the Christian regeneration of Scotland. 
 To do this, Chalmers was given to Scotland. 
 Let her see to it, then, that the mission of a 
 man whom she delights to name does not fail 
 of its effect." . . . "As to that revival of 
 Evangelic doctrine, in bringing about which 
 Chalmers had so much to do, it did not cast 
 away the Confession. Far from it; but, as 
 one might say, it uplifted it bodily from off 
 the national mind and heart. During the 
 
 * " See Life of Chalmers, vol. 2., pp. 490, 491. 
 
XXXVI PREFACE TO THE 
 
 powerful heavings of this modern revival, the 
 " Westminster Confession/' like an incrust- 
 ment, has been fairly borne aloft — still an 
 undoubted object of homage as heretofore, and 
 yet so carried up from its bearings as to give 
 free access to the light and breath of heaven 
 — vastly for tbe comfort and health of the 
 dwellers in the house." Whoever studies the 
 Life of Chalmers will discover that his zeal for 
 humanity and the increase of his piety went 
 hand in hand : they will see that his great 
 soul sent up aspirations to God, and put forth 
 efforts for His glory, in proportion to the in- 
 crease of his labors for human welfare : they 
 will be satisfied that the two great divisions 
 of Christianity, making the perfect man in 
 Christ Jesus, occupied his mind in clue pro- 
 portion — the love of God in Christ fired his 
 whole soul : the love of his fellow-men, with 
 efforts to do them good, incessantly occupied 
 his thoughts and his time : he became more 
 devoted to God as he became more devoted to 
 man. Hear his outburst when charged with 
 sectarian aims : " Who cares about the Free 
 Church, compared with the Christian good of 
 the people of Scotland ? Who cares about 
 any Church but as an instrument of doing 
 
AMERICAN EDITION. XXXV11 
 
 good ? for, be assured, that the moral and re- 
 ligious well-being of this population is of infi- 
 nitely higher importance than the advance- 
 ment of any sect."* The Reviewer remarks 
 on this subject, lamenting the obstacles to a 
 rapid spread of the Gospel interposed by 
 binding too tightly the ligatures of sectarian- 
 ism : " When Christian men, staggered and 
 dismayed as they look at the map of the 
 world, shall come, in seriousness, to ask them- 
 selves how, and why it is and has been so, 
 the answer will be like a peal of thunder 
 shaking their souls: it is so, because con- 
 science, hitherto in league with an over- 
 whelming selfishness, has failed to urge upon 
 us our duty to our fellows, a duty which sects 
 never do understand, and can never dis- 
 charge." -j* This is very strong language : we 
 trust that, to whatever extent it may have 
 
 * Memoirs, vol. i\\, p. 388. 
 
 f As a further specimen of the quality of the Reviewer, we 
 subjoin a passage on a topic, not very remote in its bearings 
 from that which occupies our attention in this preface: 
 
 " That enormity of our modern Christianity — that damning 
 sin of Protestantism — that source direct, of the perdition of 
 the lost millions anear us — that inestimable prodigality which 
 squanders the Infinite — (we will not allow that we are at all 
 indulging in exaggeration when we speak of) that ill conse- 
 quence of our boasted liberties, which shows itself in the 
 
 4 
 
XXXV111 PREFACE TO THE 
 
 been verified in the past history of the churches, 
 it may be disproved in time to come ; for we 
 can see no likelihood of sects coming to an 
 end where religious liberty prevails. The 
 Reviewer seems to admit that some improve- 
 ment is in progress, when he says of Chalmers, 
 " That he gave an impulse to that altogether 
 modern mood of Christian benevolence, which 
 concerns itself with the well-being, temporal 
 and spiritual, of the industrial classes, and of 
 the class below these. This recent product of 
 Christianity, (a product so worthy of it, so 
 
 overlapping of so many costly religious organizations — each 
 Church out of five or seven interlacing its operations with 
 every other — each placing itself athwart the path of every 
 other, and each spending, iqnn the very same acres, an amount 
 of ministerial body-and-soul power and of popular contribu- 
 tion, which, if it were wisely economized and carefully distri- 
 buted, would suffice for reclaiming a wilderness ! 
 
 " It is this same reckless spontaneousness — it is this spu- 
 rious product of a misunderstood conscientiousness — it is this 
 wilful resolution to have things managed precisely in our own 
 ^ay — it is this opinionative egotism, sprouting itself out in 
 wasteful committeeism, which, more than the obduracy of the 
 heathen's soul, has stayed the course of the Missionary work, 
 filling our Annual Reports with sickening repetitions, of vast 
 labors and vast expenditures, and slender results, and hopes 
 always in the distance ! So it is abroad — so it is at home — so 
 it is that the heathen millions, at home and abroad, must wait 
 until 'you, and you, and you, and V can be content to see 
 the world saved, otherwise than just to our taste!" 
 
AMERICAN EDITION. XXXIX 
 
 congenial) this mighty force working in the 
 bosoms of the privileged — the favored — the 
 provided for — and which forbids them to 
 slumber upon their comforts while thousands 
 of their kindred are in extremity of suffering 
 — this modern, business-souled benevolence, 
 destined, as it jet is, to effect a noiseless reno- 
 vation in the social system, was in a transition 
 state at the moment of Chalmers's coming 
 before the world." 
 
 Let those who think there is no application 
 for these remarks of the Reviewer in the 
 United States, and even in our own Church, 
 and no need of a reform, such as that Chal- 
 mers was the main instrument of effecting in 
 Scotland, pause before they finally decide. 
 Let them look well to it, that they are not 
 indulging in the same apathy, if not in the 
 same opposition which was employed against 
 Chalmers. Let them examine themselves, 
 and see if there be no defect in their vision, 
 nor in their judgment, before they assume the 
 responsibility of deciding definitively, and for 
 a whole Church, upon subjects of such vital 
 moment to the progress of Christianity. For 
 Chalmers now speaks to us, he preaches to 
 
 US, HE CALLS UPON US TO CONSIDER WHAT 
 
Xl PREFACE TO THE 
 
 bearings Christianity has uroN our social 
 system ; to examine what we are doing for 
 the temporal and eternal interests of the de- 
 graded and the poor. Who is willing here to 
 drown this voice from the grave of Chalmers ? 
 Who is willing to say that we do not need his 
 exhortations, and that we doubt the sound- 
 ness of his Presbyterianism ? There were 
 men of good sense and undoubted piety in 
 Scotland who resisted him, face to face, and 
 denied the necessity of his movements, in 
 applying Christian principles to social reforms. 
 The wonderful success of Chalmers's mission, 
 the blessing of God manifestly resting upon it, 
 should, indeed, make the most self-sufficient 
 pause before they say, either that we do not 
 need, or that we will heed neither the teach- 
 ings nor the example of the great Scottish 
 divine in the matter of social amelioration.* 
 
 In setting apart Elders in St. John's Church, 
 Glasgow, in the year 1820, Dr. Chalmers ex- 
 pressed himself as follows : " Never, till God 
 put it into the hearts of men to go forth 
 
 * " Let those who would know the immense value of a 
 ministry like that of Dr. Chalmers, read the estimate of its 
 results in Glasgow (on page 484, vol. 2, of his Memoirs, Am. 
 edition,) — a ministry divided between the poor and the rich, 
 with vastly more labor to the former. 
 
AMERICAN EDITION. xll 
 
 among our heathens at home, with the same 
 zeal and enthusiasm which are expected of 
 missionaries who go abroad, will there be any- 
 thing like a revival of religion among our city 
 families." ..." There is something in the 
 very presence of one human being, when he 
 comes with the feelings and the desires of 
 friendship, which serves to conciliate and to 
 subdue another human being. Bear an honest 
 regard to the people, and the people will, in 
 spite of themselves, bear you an honest regard 
 back again."* 
 
 " This," said Dr. Chalmers to a friend who 
 accompanied him on a visit to the parents of 
 one of his schools, " is what I call preaching 
 the Gospel to every creature ; that cannot be 
 done by setting j^ourself up in a pulpit as a 
 centre of attraction, but by going forth and 
 making aggressive movements upon the com- 
 munity, and by preaching from house to 
 house." f 
 
 It may be important to examine further 
 into the spirit of a man, who contributed so 
 largely to the revival of true piety in Scotland. 
 He must have possessed some special power or 
 h'tness for such a great work : mere talents 
 
 * Memoirs, vol. 2, 291. f Idem, vol. 3, 106. 
 
xlii PREFACE TO THE 
 
 are inadequate to such a task, and neither in- 
 dustry nor genius could have accomplished it 
 without the special blessing of God. It is now 
 scarcely denied by any, that the favor of the 
 Most High rested upon the labors of Dr. Chal- 
 mers. And no wonder : for what ministerial 
 servant of God in modern times entered upon 
 his Master's service with more zeal ? what one 
 better, or who as well fulfilled his double duty 
 to God and to man ? Who more devoted to 
 the worship of God — who more devoted to 
 the welfare of man ? 
 
 In the same address to his Elders, quoted 
 before, he used the following language. He 
 wished them to partake of his views and his 
 spirit. 
 
 " I would never give up any human being 
 in despair. We are apt to confide in the 
 efficacy and wisdom of our own arrangements 
 — to set up a framework of skilful contrivance, 
 and think that so good an apparatus will 
 surely be productive of something — to please 
 ourselves with parochial constitutions, and be 
 quite sanguine that, on the strength of elder- 
 ships and deaconships, and a machinery of 
 schools and agents, and moralizing processes, 
 some great and immediate effect is to follow. 
 
AMERICAN EDITION. xliii 
 
 But we may just as well think that a system 
 of aqueducts will irrigate and fertilize the 
 country without rain, as think that any human 
 economy will Christianize a parish without 
 the living water of the Spirit — without the 
 dew of heaven descending upon the human 
 administrators, and following them in their 
 various movements through the houses under 
 their superintendence. Still it is right to have 
 a parochial constitution, just as it is right to 
 have aqueducts. But the supply of the essen- 
 tial influence cometh from above. God will 
 put to shame the proud confidence of man in 
 the efficacy of his own wisdom, and He will 
 have all the glory of all the spiritual good 
 that is done in the world ; and your piety 
 will, therefore, work a tenfold mightier effect 
 than your talents, in the cause you have 
 undertaken."* 
 
 After the Secession had been completed, 
 and the Free Church had been fairly launched 
 upon her new element of voluntaryism, after 
 the heat of the contest was over, which had 
 absorbed for many years much of the time, 
 and talents, and feelings of Dr. Chalmers, he 
 began immediately to consider what old duties 
 
 * Memoirs, vol. 2, p. 301. 
 
Xliv PREFACE TO THE 
 
 had been neglected during the contest, and 
 what new duties had arisen, claiming imme- 
 diate attention. His biographer, in referring 
 to this, proceeds : 
 
 " In this enumeration of things needing to 
 be done, Dr. Chalmers put last of all what he 
 had so long considered to be the greatest and 
 most urgent of all — the evangelization of the 
 neglected masses. For more than thirty years 
 this had been the ruling passion of his life. 
 That life, though none imagined so at this 
 period, was drawing near to its close ; and, as 
 if knowing that his time was short, this ruling 
 passion rose into redoubled strength, and 
 broke forth into most beautiful manifestation. 
 His first expectation was that the Free Church, 
 in her organized capacity, and by the help of 
 her Sustentation Fund, might press forward her 
 Christian services into the polluted recesses 
 of city life, and help to heal the spreading 
 leprosy. That expectation failing, he lifted at 
 the close of his " Earnest Appeal to the Free 
 Church" this imploring entreaty to other 
 evangelical denominations : 'We would earn- 
 estly wish the concurrence, the practical con- 
 currence of all other evangelical communions 
 in this great work. We are all the more 
 
AMERICAN EDITION. xlv 
 
 desirous of this, when we think on the mighty, 
 nay, the yearly increasing spaces of wild and 
 outlandish territory which are still unoccu- 
 pied. Are there not myriads of immortal, 
 yet perishing, because neglected, spirits, in 
 Edinburgh and Glasgow, and other large 
 towns of Scotland, as well as in hundreds of 
 outfields throughout the country at large, 
 which would require the united efforts of all 
 the wise and good in our land for many years 
 to come ? Why put off for another hour, we 
 do not say the fulfilment, but, at all events, 
 the commencement of this glorious enterprise 
 — for, in truth, this, though forming the 
 greatest moral problem of our day, has scarcely 
 been entered on ? In our city wastes, in our 
 manufacturing villages, in many, very many 
 of our remote and rural hamlets — in all these 
 put together, are there thousands of families, 
 who live in guilt and die in darkness, and 
 have never, up to this moment been the 
 objects of aught like an adequate effort for 
 their Christian education! . . . 'And another 
 mighty benefit might be expected from such a 
 co-operation as this. A common object of 
 Christian charity, zealously prosecuted by all, 
 will lead to a more general community of 
 
Xlvi PREFACE TO THE 
 
 thought and feeling betwixt them. It would 
 speed the cause of Christian union at an in- 
 finitely more rapid pace, than ever will be 
 effected by Synods and Assemblies, laboring 
 in conjoint deliberation to new-model their 
 formularies and settle their articles of agree- 
 ment. Let us be one in well-doing ; and this, 
 wherever there is real sincerity and right good 
 earnest, will prove the high-road to being one 
 in sentiment. A oneness in conduct will often 
 lead to an essential oneness in creed — for the 
 reflex influence of the former upon the latter 
 is far greater than, perhaps, logicians and con- 
 troversialists in Theology are willing to allow. 
 And so may we speed onward the accomplish- 
 ment of our blessed Saviour's prayer — even 
 that palpable unity among Christians, which 
 he has announced as an indispensable step- 
 ping-stone to the world's regeneration.'"* 
 
 It would be pleasant as well as profitable 
 to continue these extracts ; but we trust all 
 who have not read these very instructive me- 
 moirs, will speedily read for themselves, not 
 only in his Life, but throughout his works. 
 
 But Dr. Chalmers, like most great men, 
 had his peculiarities ; one of the most remark- 
 
 m 
 
 * Memoirs, vol. 4, p. 384. 
 
AMERICAN EDITION. xlvii 
 
 able of these was, that his mind was free from 
 the yoke of that bondage which is imposed, 
 in that country and in this, on the religious 
 mind. He thought as he pleased and spoke 
 as he pleased ; and, although he was visited 
 with unmeasured abuse by little minds, who 
 were neither free nor could conceive of free- 
 dom, yet he held on his way until he sur- 
 mounted all effective opposition ; though he 
 could never wholly extinguish the snarls of 
 dosfs, who were afraid at last either to bark or 
 bite. We do not mean to discuss, or propose 
 for discussion, the soundness of any of Dr. 
 Chalmers's opinions. We refer to them only 
 to say, that the great mental vigor for which 
 he was distinguished, and to which so much 
 of his usefulness was owing, w r as, in a large 
 measure, due to that very freedom of mind 
 which begot the peculiarities we are about to 
 notice. People may differ upon the subject, 
 but we decidedly prefer the vigorous, bold, 
 and manly action of a free mind, to the timid, 
 hesitating, and over-cautious movements of 
 minds in bondage to other men. We think 
 that there can be no vigorous thinking in 
 the Church, until men are encouraged to 
 think for themselves — to call no man master 
 
Xlviii PREFACE TO THE 
 
 but Christ — to acknowledge no authority as 
 paramount but the Word of God. 
 
 It will be seen from the preceding extracts, 
 that Chalmers was in favor of uniting with 
 other denominations in any good work, re- 
 quiring joint effort. " I must say," he ex- 
 claims, in his address to the General Assembly, 
 in 1843, "that I consider it infinitely more 
 characteristic of the religion we profess — the 
 religion of peace and charity — that, instead 
 of each denomination sitting aloft and apart 
 on its own hill, and frowning upon each other 
 from their respective orbits, they should 
 hold kindly and mutual converse, and see 
 each other eye to eye, while they will discern 
 to their mutual astonishment, if not how 
 thoroughly, at least how substantially they 
 are at one. Now is the time to rally about the 
 common standard of all that is pure and vital 
 in Protestantism." It has been seen that he 
 w r as quite anxious to unite the various deno- 
 minations in the work of missions to the poor, 
 ignorant, degraded portion of the people of 
 Scotland. His Catholic spirit is, however, 
 still more conspicuous in the following aspira- 
 tions, appearing in different portions of his 
 Horce Sabbatica?, the solemn meditations of his 
 Sabbath hours : 
 
AMERICAN EDITION. xlix 
 
 " Let me not be the slave of human autho- 
 rity, but clear my way through all creeds and 
 confessions to Thine own original Revelation." 
 . . . " Deliver me, oh, God ! from the narrow- 
 ing influences of human lessons, and, more 
 especially, of human systems of Theology. 
 Teach me directly, out of the fullness and 
 freeness of Thine own word, and hasten the 
 time when, unfettered by sectarian intolerance 
 and unawed by the authority of man, the 
 Bible shall make its rightful impression on 
 all, because the simple and obedient readers 
 thereof, they call no man master but Christ 
 only." . . . " Oh ! that we were fully unfet- 
 tered from all which has the effect of distorting 
 and deranging the Christianity of the Bible in 
 the artificial systems of human orthodoxy."* 
 
 There are many good men in the United 
 States, whom we should be sorry to hear 
 saying they did not need to utter such prayers. 
 We fear there are some who will even think 
 such prayers to be wicked ; a less offence has 
 incurred the charge of infidelity. His bio- 
 grapher merely remarks upon the passages 
 just cited, " The many prayers which Dr. 
 
 * Horse Sabbaticae, vol. 1, pp. CO, 350, 373. Memoirs, 
 vol. 4, 421. 
 
1 PREFACE TO THE 
 
 Chalmers offered, that he might be preserved 
 from the fetters of an artificial orthodoxy, 
 may be taken as an evidence that even in his 
 instance, it teas not without an effort that sim- 
 plicity sat embosomed in system, while system 
 did nothing to hurt simplicity." * If Chalmers, 
 with all his breadth, and vigor, and freedom 
 of mind, had thus to pray for deliverance 
 from the narrowing influences of human les- 
 sons — from the distorting and deranging effects 
 of artificial systems — what must be the con- 
 dition of those who deliver themselves over, 
 mentally and spiritually, and without reserva- 
 tion, to these systems ? We shall not decide, 
 but we wish all concerned would look into it. 
 The remark of the Eev. Wm. Hanna, the son- 
 in-law and biographer of Dr. Chalmers, very 
 clearly betrays his sympathy in these prayers 
 for deliverance from the narrowness of human 
 systems. 
 
 We find, in another place a still stronger 
 expression of his feelings about formulas. 
 " Busied with his pamphlet on the Evangelical 
 Alliance, in which he was dealing with the 
 proper plan and use of Confessions of Faith, 
 ' I look,' said he to one of his daughters, " on 
 Catechisms and Confessions of Faith as mere 
 
 * Memoirs, vol. 4. 421. 
 
AMERICAN EDITION. li 
 
 landmarks against heresy. If there had been 
 no heresy they would never have been wanted. 
 It is putting them out of their place to look 
 on them as magazines of truth. There *s some 
 of your stour orthodox folk, just over-ready 
 to stretch the Bible to square with their Cate- 
 chism : all very well — all very needful as a 
 landmark ; but (kindling up) what I say is, 
 do not let that wretched, mutilated thing, be 
 thrown between me and the Bible."* 
 
 It is not, of course, our province to deter- 
 mine the degree of heresy which attaches to 
 Chalmers for the utterance of such a senti- 
 ment. Our design is, merely to remark that 
 the same man who could commit such an 
 offence against the Church, was, nevertheless, 
 one of its most efficient ministers, and one to 
 whom, under God, the Free Church and people 
 of Scotland owe more than to any other indi- 
 vidual. And, whatever may be thought of 
 the free expression of his thoughts, we hazard 
 the opinion, that if he had not been the man 
 thus frankly and boldly to speak his mind, he 
 would not have been the man to accomplish 
 the good he did, for his country and its people. 
 We do not say what agency, if any, these free 
 opinions had in the success of his ministry, 
 
 * Memoirs, vol. 4, p. 448. 
 
lii PREFACE TO THE 
 
 but we say that the energy and boldness 
 which enabled him to conceive and utter 
 them, were the great secrets of his success. 
 If, by any force of public opinion, or any pro- 
 cess of church discipline, Chalmers could have 
 been frightened or deterred from this free 
 expression of his thoughts, he would have 
 been shorn of his locks, his power and strength 
 would have left him, and he would have been 
 like other men. If men are expected to act 
 with extraordinary intellectual or spiritual 
 vigor, they must be free to act and free to 
 speak. How far this may be the case here, 
 let clergymen and laymen answer for them- 
 selves. For our part, we believe that there are 
 thousands of both sighing for the liberty which 
 Chalmers boldly exercised, in defiance of all 
 the forces of repression ; not that they wish 
 to say the same things, or worse than Chal- 
 mers said, but that they may say what they 
 think, and what they believe their Bible 
 teaches. They sigh to be free in Christ Jesus : 
 and, so long as they feel that they are not 
 free, so long their mental and spiritual ener- 
 gies will be cramped, so long the fervor of 
 their piety cannot burst forth in its full light 
 and power. We need a giant hand among 
 our divines, like that of Chalmers, to lift up 
 
AMERICAN EDITION. liii 
 
 the formulas of the Church, "so as," according 
 to the language quoted before from the North 
 British Review, " to give free access to the 
 light and breath of heaven, for the comfort 
 and the health of the dwellers in the house." 
 Does any one say that Dr. Chalmers de- 
 serted the standards of his Church? we reply 
 that he did not. Pie merely put them in 
 their true position. He condemned undue 
 reliance upon standards ; he objected to them 
 as "magazines of truth," not as historical 
 landmarks; he objected to them as exposi- 
 tions, but not as summaries : they were useful 
 in the way of reference, but not in the way 
 of authority; he regarded them as human 
 productions; he called no man master but 
 Christ; he could not, therefore, endure to have 
 the Confession or the Catechism thrust be- 
 tween him and the Bible. He regarded the 
 latter as the great chart of our religious belief; 
 and, whilst he looked upon the "landmarks" 
 with all the respect due to human produc- 
 tions, he never yielded the point, that, with 
 the chart in his hand, he could determine the 
 boundaries of our faith with as much accu- 
 racy as the author of a Confession. He 
 doubtless believed that every man should 
 5* 
 
Hv PREFACE TO THE AMERICAN EDITION. 
 
 survey the field himself, examine the land- 
 marks, verify their position, and satisfy him- 
 self that all was right ; he doubtless believed 
 that every man erred who built his faith upon 
 the authority of a Creed or Catechism, with- 
 out such verification. He regarded such forms 
 rather as things to be used, than things by 
 which men are to be used. He looked upon 
 them as immeasurably inferior in importance 
 to the Bible itself, and, therefore, had little 
 sympathy with those w T ho were more offended 
 at what they conceived to be an attack upon 
 the Confession than an attack upon the Bible. 
 This describes very much our own view of the 
 standards. We can receive the doctrines 
 they affirm; we can appreciate their import- 
 ance as compendiums; we can feel their his- 
 torical value ; but we cannot recognize them 
 as adequate expositions of Christianity — else 
 they would be of equal authority with the 
 Bible. We believe pious men may differ 
 widely as to their use and importance, without 
 departing a hair's breadth from the path of 
 orthodoxy. 
 
 Stephen Colwell. 
 
 Philadelphia, May 1, 1853. 
 
PREFACE TO THE FIRST EDITION. 
 
 At various periods, of late years, startling disclosures 
 have been made regarding the management of mercantile 
 affairs. In particular, during the summer of 1850, a pain- 
 ful sense of uncertainty hung upon the community. Men's 
 hearts failed. The foundations of society seemed to be 
 shaking. Not only were injurious practices rife, but princi- 
 ples were mooted in defence of them that seemed to throw 
 loose again the question, What is righteousness ? Ideas, 
 muffled and disguised, stealthily flitted through the market- 
 place, whispering in men's ears that the precepts of the 
 Bible could not be strictly applied to the great transactions 
 of modern merchandise. Exercising the ministry in the 
 midst of the greatest mercantile community of Scotland, the 
 writer felt, that if he would be jealous for the law of God, 
 he ought, with special reference to the times, to proclaim 
 that it is exceeding broad, covering all the transactions of 
 men. With mingled hope and fear, he proceeded to fulfil 
 a duty, from which, when it was once suggested to his mind, 
 he could not with a good conscience escape. Six discourses, 
 such as seemed suitable to the occasion, were prepared and 
 addressed to the congregation during the autumn, in the 
 ordinary course of ministerial duty. The same reasons 
 which at first led to the preparation, were, when pressed 
 by others, felt to be equally valid for the publication of the 
 discourses. Hence this little volume. 
 
lvi PREFACE TO TIIE FIRST EDITION. 
 
 The subjects are in some measure different from those 
 which generally are, and should be, the chief theme of a 
 minister's sermon on the Sabbath. It is because of this 
 peculiarity that they are submitted to the public. The 
 writer alludes to this characteristic for the purpose of expla- 
 nation, not that he thinks it needs an apology. He counts 
 it a useful and an honorable work to preach righteousness 
 according to God's Word, and applied to all the transactions 
 of men. He thinks that ministers of the Gospel, in these 
 days, while they glory only in the Cross, are not only per- 
 mitted but required to let their ministrations occasionally 
 range over a wider sphere. While they preach Christ, they 
 should not allow the adversary to revel unchecked in any 
 field to which their weapons can reach. Provided always 
 that they plant their compass in the centre, they may at 
 times with great profit lengthen the radius, and sweep 
 round a wider circumference. 
 
 The original form of the discourses has not been changed. 
 The material might easily have been metamorphosed into a 
 treatise, with the view of avoiding the proverbial unpopu- 
 larity of printed sermons, but the writer does not feel dis- 
 posed to be so accommodating. He believes that form is 
 in itself well fitted to explain and impress truth. If he 
 did not think it an efficient instrument, he would not lay 
 out on it, as he does, the chief labor of his life. If the 
 matter is good, it is none the worse for being found in a 
 sermon ; if the matter is trifling or erroneous, chapters and 
 sections could not remove its defects, and ought not to con- 
 ceal them. 
 
 Glasgow, May, 1851. 
 
CONTENTS. 
 
 LECTURE I. 
 INTRODUCTORY 
 
 PAGE 
 
 OX THE RELATIONS THAT SUBSIST AMONGST THE DIFFERENT 
 CLASSES OF SOCIETY IN GENERAL, AND IN PARTICULAR 
 THE INTERCOURSE BETWEEN EMPLOYERS AND OPERATIVES 25 
 
 LECTURE II. 
 
 COVETOUSNESS — ITS COMPANY AND ITS CHARACTER .... 55 
 
 LECTURE III. 
 
 MONEY VALUED AT MORE THAN MONEY'S WORTH 74 
 
 LECTURE IV. 
 
 FRUIT OF COVETOUSNESS — DISHONESTY 96 
 
 LECTURE V. 
 
 FRUIT OF COVETOUSNESS OPPRESSION 122 
 
 LECTURE VI. 
 
 MONEY BEQUEATHED BY PARENTS TO TnEIR CHILDREN . . 149 
 
 APPENDIX, 
 
 CONTAINING AN OUTLINE OF A WORK ON CHARITY, FOR WHICH 
 A PREMIUM OF ONE THOUSAND DOLLARS IS OFFERED, AND 
 REMARKS ON THE SERIES OF PUBLICATIONS, OF WHICH THIS 
 IS THE BEGINNING 173 
 
 (Mi) 
 
THE EACE FOR RICHES. 
 
 LECTURE I. 
 
 INTRODUCTORY. 
 
 ON THE RELATIONS THAT SUBSIST AMONGST THE 
 DIFFERENT CLASSES OF SOCIETY IN GENERAL, AND 
 IN PARTICULAR THE INTERCOURSE BETWEEN EM- 
 PLOYERS AND OPERATIVES. 
 
 "And, behold, Boaz came from Bethlehem, and said unto 
 the reapers, The Lord be with you. And they answered 
 him, The Lord bless thee." — Ruth ii. 4. 
 
 How lovely is the picture of this Hebrew harvest- 
 field ! There is a tinge of inexpressible sweetness 
 beaming forth from that ancient landscape. It 
 was a goodly sight. One would like to have been 
 there when a portly magnate of Israel stalked into 
 his own corn-field, and gravely saluted the labor- 
 ers in the name of the Lord ; when the laborers 
 along the extended row simultaneously lifted up 
 
 (25) 
 
26 RELATIONS SUBSISTING AMONGST 
 
 their bended backs, looked round erect upon their 
 master, and, each with the sweat upon his brow 
 and the sickle in his hand, gladly echoed back his 
 salutation in the name of the Lord ; — an inter- 
 course this between rich and poor, between master 
 and servant, which we love to think of in those 
 patriarchal times, — which we weep the want of 
 in our own. 
 
 Two things are conspicuous in the intercourse 
 between Boaz and his reapers, which seem to have 
 in a great measure disappeared from the meetings 
 of employers and employed in modern society ; — 
 these are kindliness and godliness. In the fact 
 of the salutation, and the form of it, we observe 
 on both sides a genial glow of kindliness; in the 
 subject-matter of the salutation, we observe on both 
 sides a simple, unaffected godliness. 
 
 Instead of idle wishes for the return of that 
 patriarchal simplicity, which, in the purposes of 
 God and the progress of mankind, has for ever 
 gone by, let us address ourselves, with pains and 
 prayer, to the inquiry how the same spirit may 
 be made to sweeten the breath of a differently- 
 constituted society. This spirit, God-fearing and 
 man-loving, dwelling richly in the hearts, and 
 bursting spontaneously from the lips of rich and 
 poor when they meet together, — this is what 
 
DIFFERENT CLASSES OF SOCIETY. 27 
 
 humanity needs, this is the salve for its sore. We 
 mourn the want of it, — we long for the return 
 of it. It seems to have fled from the earth. And 
 yet there is hope concerning this thing, — a hope 
 in God. From him, the Father of lights, cometh 
 down every good gift. All the really good things 
 that ever blessed the earth are treasured up in 
 Christ, and conveyed by the gospel. If we seek 
 there, we shall find. But we must beware of 
 seeking the living among the dead : men do not 
 gather grapes off thorns ; neither will they obtain 
 millennial peace on earth, as the result of human 
 philosophy and political combinations. 
 
 It has often been remarked, that the Bible, in 
 its histories, doctrines, and precepts, is suited to 
 all nations and all times. Though written Irv Jews, 
 it is written for the world ; though addressed 
 chiefly to Israel, it is framed to suit mankind. 
 Mountains, rivers, seas, do not impede its progress. 
 It has burst through the barriers of race and of 
 language. It has found its way over obstacles 
 that throw back the tide of war. Indeed, these 
 two great works of God, man and the Bible, are 
 in some of their aspects very like each other. 
 Neither is limited to countries and climes ; both 
 are intended and fitted to replenish the earth. 
 Man makes his home alike among polar snows 
 
28 RELATIONS SUBSISTING AMONGST 
 
 and under tropical heats. In all his wanderings, the 
 Bible seems to address him in the words of Ruth, 
 " Whither thou goest, I will go ; and where thou 
 lodgest, I will lodge." It is constructed capable 
 of being man's companion in every journey, and 
 shedding a heavenly light around every human 
 home. As with the breadths of space, so is it 
 with the lengths of time. The Word of God not 
 only follows the footsteps of the emigrant over 
 earth, it also flows down the stream of successive 
 generations. It is as suitable now, in the end of 
 the world, as it was when it began to be uttered 
 by the shepherds of Israel or the fishermen of 
 Galilee. Without doubt there is a progressive 
 development of the human mind, but the race 
 has not yet shot ahead of these ancient records. 
 The Scriptures written of old are still as fresh as 
 a thing of yesterday. Many new discoveries have 
 been made; but the Bible stands unshaken in 
 their midst. The advancing science of modern 
 times has done much to reveal, but nothing to 
 weaken, the rock of its foundation. God's will 
 revealed is as suitable to the highly-civilized con- 
 dition of modern Europe, as it was to the simple 
 state of Palestine in the days of Boaz or the 
 Baptist. To a monarchy in one age, and a 
 republic in another, it gives forth its saving les- 
 
DIFFERENT CLASSES OF SOCIETY. 29 
 
 sons, without partiality and without embarrass- 
 ment. Alike to the untutored shepherd on the 
 plains of Bethlehem and the most learned astro- 
 nomer of our day, it gives forth its commands and 
 its promises. To him who counts the earth the 
 centre of the universe, and sees in the heavenly 
 bodies nothing more than lights for this lower 
 world; and to him who measures the distance 
 and the motions of other orbs, and knows that 
 the globe we tread on is, in the Creator's hands, 
 a very little thing, — to both alike, and with equal 
 appropriateness,, the Bible proclaims a wisdom 
 that is from above, a way of salvation that cannot 
 be discovered by the researches of men.* 
 
 [*The Bible is indeed a fount of perennial wisdom and 
 knowledge. It is not only demonstrated to be so by the 
 history of God's Providence in the past, but it is receiving 
 additional proof in modern development of human progress. 
 We find that as civilization proceeds — as society is continually 
 undergoing great changes — as new phases in human affairs 
 are occurring vitally affecting the welfare and hopes of men — 
 as science is enlarged, knowledge increased, and philosophy 
 becomes more profound, the Bible enlarges its claims upon 
 our reverence and our obedience, and exhibits a length and 
 breadth of wisdom adequate to guide men in the highest 
 places to which human attainments can raise them. They 
 find that as their intellectual and emotional powers become 
 enlarged, the Bible affords an ample field for their utmost 
 exertions; — and not only opens such a field, but demands 
 that it should be occupied. — C] 
 
30 RELATIONS SUBSISTING AMONGST 
 
 The patriarchal institutes that prevailed in the 
 time of Boaz were very different from the political 
 constitutions of modern Europe. The subjection 
 of the servant to his master which prevailed in 
 those days, was very different from the freedom 
 and equal rights of all classes in our own land. 
 But it is not in the servitude of those days and 
 the liberty of ours that the good or the evil chiefly 
 lies. If any one shall condemn the patriarchal 
 despotism, and point to modern political freedom 
 as the cure of human ills, I bid him take a glance 
 at that primitive harvest-field, and behold huma- 
 nity in one of its most winning aspects, — the 
 rich and the poor meeting together in perfect 
 love. I could point out, on the other hand, many 
 a scene of mutual distrust and hate, where com- 
 plete political equality is demanded on the one 
 side, and conceded on the other. If, on the con- 
 trary, any one shall condemn all free institutions as 
 unsuitable for fallen men, and sigh for patriarchal 
 autocracy as the only form of government adapted 
 to the race, I can show him free institutions really 
 bearing their expected good fruit ; and I can point 
 also to quarters of the world where the primitive 
 authority remains with the chief, and yet the roll 
 of the people's history is written, " Lamentation, 
 mourning, and woe." 
 
DIFFERENT CLASSES OF SOCIETY. 31 
 
 Human happiness and misery do not turn on 
 the form which the organization of society may 
 assume. With the most perfect political freedom, 
 there may be every thing that galls the spirit and 
 makes existence miserable. "With a very defective 
 measure of emancipation constitutionally guaran- 
 teed, there may be, in its best sense, the enjoyment 
 of life. It is a baptism by the Spirit that will 
 sweeten and hallow the relations of life, whatever 
 the external form may be into which they have 
 been cast. 
 
 The present condition of modern society, as to 
 civil and political organization, is, beyond doubt, 
 an improvement on all that has gone before it. 
 The human race is, in an important sense, ad- 
 vancing. Whereunto we have already attained 
 in the enfranchisement of mind and body, let us 
 hold it fast as a boon, and endeavor to transmit 
 it not less, but larger, to the generation following. 
 On the whole, under the governing and superin- 
 tending care of Providence, mankind are making 
 progress. Human institutions, like human know- 
 ledge, are evolving themselves into fitter forms. 
 The childhood and the youth of the race are gone, 
 at least in the more civilized portions of the earth. 
 The acts and institutes of the nations are gradually 
 laying aside the shape and lineaments of child- 
 6* 
 
32 RELATIONS SUBSISTING AMONGST 
 
 hood, and assuming the aspect that suits the man- 
 hood of our beinor. The regret and lonsdnsr that 
 seize on some minds for the return of ancient 
 organism to the body politic, are blind and vain. 
 We cannot bring back the old forms, even though 
 we would ; we should not, even though we could. 
 Forward we must go, and forward we ought to 
 go. The tide of social, material, and intellectual 
 development will, under a favoring Providence, 
 continue to advance, although, from special causes, 
 and in particular places, there will be from time 
 to time an ominous far-receding wave. The pro- 
 gress, in some of its aspects, has been accelerated 
 in a prodigious ratio of late years. The impetus 
 that it has now acquired, seems fitted to produce 
 in the years coming still more stupendous re- 
 sults.* 
 
 In view of the condition and tendencies of 
 society, what is the duty of a Christian patriot ? 
 
 [ * Our author clearly perceives that progress is the order 
 of the day. It is the duty of Christians to unite in this social 
 progress. " Forward we must go, and forward we ought to 
 go," — but he would have this progress a Christian move- 
 ment. He would derive its principles and guidance from the 
 Word of God. He understands that the resources of Revela- 
 tion are not exhausted, and however much those who have 
 preceded us have drawn from that treasury, there remains in 
 it wisdom, infinite wisdom, upon which men may draw for 
 their social progress for ages to come. — C] 
 
DIFFERENT CLASSES OF SOCIETY. 33 
 
 He is not to whine idly for the return of the good 
 old days, when society consisted only of two 
 classes, kind masters and happy serfs ; neither is 
 he madly to plant himself in the breach, with the 
 view of stemming and turning the advancing tide. 
 Let believing men, whatever may be their views 
 of the optimism in political organization, fix it as 
 an axiom in then minds, that, for the highest good 
 of the species, much more depends on the spirit which 
 animates persons than on the forms which institutes 
 may assume. Let all who hope in God and love 
 their brethren act on this principle, and act to- 
 gether on it. Their time and strength will not 
 be wasted in useless lamentations, or more useless 
 attempts to arrest the very tide of time. They 
 will find in this age and in this land a crying 
 necessity for the help of all the good ; but they 
 will find, too, a hopeful field for the employment 
 of all their energies. I don't want to return to 
 the old institutes, for I think our own are better ; 
 but I would rather live under the old, or under 
 any form of regular society that ever existed, with 
 the Spirit of God animating its members, than 
 under the freest possible constitution of govern- 
 ment, where men full of envy and hatred stood, 
 each in his well-defined, well-defended position, 
 scowling defiance against each other. I would 
 
34 RELATIONS SUBSISTING AMONGST 
 
 rather be the reaper of Boaz, a stranger to political 
 freedom, respectfully submitting to the will of my 
 master, yet gladly hailing my master's approach, 
 and with frank confidence returning his kind 
 salutation, than the spinner in one of our fac- 
 tories, possessed of the franchise as well as my 
 employer, — he combining with other masters to 
 reduce my pay, and I combining with other work- 
 men to set him at defiance. Though I delight to 
 bear testimony to the value of free institutions, as 
 far as they go, I proclaim earnestly, that, if there 
 be not the fear of God and love to men which 
 the Gospel teaches and the Holy Spirit inspires, 
 the improved apparatus only serves to increase 
 our misery. 
 
 God intends a progress down the generations 
 of the race as well as across the continents of the 
 world ; but this is altogether a different thing from 
 the coming of his kingdom. The material and 
 social advancement of nations may prepare the 
 way, but cannot supply the place, of the Lord. 
 To those who expect too much from it, this social 
 progress answers, "One cometh after me worthier 
 than I." The kingdom of God does not consist 
 in certain forms of society. It is not, " Lo, here ! 
 and lo, there !" The kingdom of God is within 
 you. If social progress be not baptized with the 
 
DIFFERENT CLASSES OF SOCIETY. 35 
 
 Spirit, it is destitute of real good to immortal be- 
 ings.* When the natural advancement is com- 
 plete, and the spiritual reformation effected, then 
 may the millennial glory be. Wlien fully deve- 
 loped human faculties shall be saturated in all 
 their actings by the Spirit of the living God, then 
 shall the end be, — the issue of preceding provi- 
 dential dispensations. Meantime, what we most 
 need is sanctification by the truth upon persons, — 
 the whole law of God rewritten by the Spirit upon 
 the tables of human hearts. Look at the condi- 
 tion of the continental nations during these three 
 years past, and learn how little mere natural de- 
 velopment can do for men. Compare the harvest- 
 
 [ * If social progress is to be baptized with the Spirit, it 
 must be such progress as is taught in the Word of God. If 
 that Word contains such teachings, the time has come for 
 their full development ; for the world is now full of devices 
 for social progress, of men's devising. We must now resort 
 more earnestly to the " New Commandment," which is exceed- 
 ing broad, and see if it be not adequate to cover the whole 
 ground of human well-being. Let it now be inquired if 
 Christ and his apostles have not left us lessons of social 
 wisdom which teach us how social evils may be extirpated by 
 the force of moral power, without upturning or disturbing 
 injuriously to the interests of society any social edifice. Let 
 all our systems of political economy and social philosophy, 
 and all our theories of politics and our speculations upon 
 human well-being, be examined anew, under the full light of 
 the New Commandment, as stated and developed in the New 
 Testament. — C] 
 
36 RELATIONS SUBSISTING AMONGST 
 
 field of Boaz with the bloody streets * of Eome, 
 Paris, Vienna, Berlin ; and learn, that the smallest 
 measure of human advancement, with the grace 
 of God in the persons, makes a happier commu- 
 nity than the very highest degrees of unsanctified 
 civilization. 
 
 Consider now, more particularly, the two fea- 
 tures that characterised the intercourse between 
 Boaz and his reapers. These are kindliness and 
 godliness ; — there is love of men, and there is reve- 
 rence of God. We need these in their union to 
 sweeten the intercourse between master and man in 
 our own day, and in our own city. These heaven- 
 wrought characteristics, if our spirits were imbued 
 with them, would be found as applicable to the 
 forms of modern as of ancient institutes. Love, 
 divine and human, bedded in the breast, would 
 smooth, and soften, and hallow the connection 
 between manufacturer and operative in the tho- 
 roughfores of Glasgow, as fully as it did the con- 
 nection between farmer and laborer of old in the 
 fields of Palestine. Love, like light, is the same 
 now as it was then, — the same in its origin, na- 
 ture, and effects.f 
 
 * Written soon after the Revolution of 1848. 
 [f The attentive observer of the progress of human ameliora- 
 tion in its religious and social aspects, is now fully aware that 
 
DIFFERENT CLASSES OF SOCIETY. 37 
 
 I. Kindliness is greatly to be desired in tlie in- 
 tercourse of employers and employed in our day. 
 The master and the men must meet often for the 
 transaction of business that is of common con- 
 cern. If the meetings be devoid of kindness, they 
 are unpleasant and injurious. The intercourse of 
 human beings, acting with and for each other, 
 without human sympathy, is like the acting of 
 wheel upon wheel in machinery without oil. The 
 wheels strike hard, one upon another. They 
 waste each other, and shake the whole fabric in 
 which they are fastened. The driver wheel 
 harshly strikes and wears the driven wheel ; and 
 the driven wheel harshly receives, and reciprocally 
 wears the driver. If the motion becomes quick, 
 and the strokes frequent — tooth upon tooth strik- 
 ing hard and dry — there will be generated at the 
 point of contact a consuming fire. Is not this a 
 
 the great desideratum in both respects is a stricter obedience 
 to the command — "Love thy neighbor as thyself." If we 
 obey not this command, we hold but to the half of Christian- 
 ity. The command to love God, is of no higher authority 
 than the command to love man. There is a difference in the 
 degree of the love, but none in the nature, authority, or strin- 
 gency of the obligation. Our disobedience in either case is 
 equally fatal. Indeed — " All the law is fulfilled in one word, 
 even in this, Thou shalt love thy neighbor as thyself." Gal. v. 
 14. " For he that loveth not his brother whom he hath seen, 
 how can he love God whom he hath not seen ? " 1 John, iv. 20. 
 -C] 
 
38 RELATIONS SUBSISTING AMONGST 
 
 picture of the intercourse that we often see be- 
 twixt the classes, in a mercantile and manufactur- 
 ing community ? The master distributes his capi- 
 tal to drive the man, precisely as he distributes his 
 steam-power to drive the wheels of his mill. The 
 man submits himself to that power to be driven, 
 compelled to do so by the necessity of having 
 daily bread for himself and his family. In most 
 cases, there is no oil of human kindness poured 
 upon the wheels at the point of contact. The 
 master has no interest in the man ; the man feels 
 no regard for the master. Oh, if there were kind- 
 ness between man and man — a brother's sym- 
 pathy shown on the one hand, and received on 
 the other — how much more softly would the ma- 
 chine of society move, and how much more pro- 
 ductive would its movements be, both to the capi- 
 talist and the laborer ! How much we suffer from 
 harsh supercilious pride on the one hand, and 
 dogged discontented pride on the other ! Here is 
 a noble field for the philanthropist to labor on. 
 He who shall increase the kindliness between ope- 
 ratives and their employers, will be a benefactor 
 of his race. All does not lie with the masters, but 
 the initiative is with them. They have more in 
 their power. People speak sometimes of the spe- 
 cies advancing on to perfection. 'Well, perfection 
 
DIFFERENT CLASSES OF SOCIETY. 39 
 
 lies farther off than these sanguine renovators are 
 aware of; but those are truly making a step in 
 advance, who treat men in common transactions 
 with a brother's love, and not as mere producing 
 machines. 
 
 AVe shall lose all the benefit of our vast ma- 
 chinery : it will be blighted by a curse, if we use 
 living men as a part of it — if we make no distinc- 
 tion between the most wonderful work of God, 
 and these dead mindless workers which our own 
 hands have set up. If we take the symmetrical 
 limbs, the cunning hands, the contracting sinews, 
 the warm circling blood, the mind, the life, the 
 soul, of a being made in the image of God, and 
 set them in our estimation on a level with the 
 wheels and cranks and cylinders of our inanimate 
 machines — the Maker is dishonored in his work. 
 God is displeased. His law is violated. His 
 image is defaced. Society is out of joint, her 
 motions are uneasy ; she is sick, and knows not 
 what ails her. Ails her ! Look at this ! Man 
 has been pieced-in to complete an engine, that it 
 may spin and weave and make money ! Human 
 brains have been weighed in the same balance 
 with the dross that feeds the furnace ! You take 
 the girth of a man's soul, as you do of a wrought- 
 iron piston, with the view of ascertaining the 
 7 
 
40 RELATIONS SUBSISTING AMONGST 
 
 amount of propulsion that may be expected out 
 of it. Both, and both alike, you put under the 
 steam, and work them till they be worn : then you 
 toss them away, and look out for others. This is 
 the ailment of society. 3Ian is not a hrother to 
 man.* 
 
 Having introduced the wheel, and found it ser- 
 viceable, let us employ it to teach another lesson. 
 The wheel that drives is as necessary a part of the 
 machine as those that are driven. Itself is driven 
 by some other and higher power. It would not 
 be good for any portion, if one were removed or 
 disabled. It is thus with the classes of society, 
 especially the employers and the employed. The 
 laborer should not fret against the employer as 
 such. He is part of the organization of Provi- 
 dence. We do n't want this wheel that racks you 
 taken out of the way. We want it oiled with 
 holy human sympathy. We wish it to touch you 
 still, and impel you to industry, with such softness 
 
 [ * Our author advances here opinions at variance with the 
 science of political economy as taught in the schools of our 
 day. This science regards wealth — riches mainly, and dis- 
 cards humane and moral considerations. It excludes Chris- 
 tianity from its path, and claims to put forth all the laws 
 which relate to the formation, distribution, and consumption 
 of wealth — thus rejecting the comprehensive rules of duty 
 which bind Christians every where and in every thing. — C] 
 
DIFFERENT CLASSES OF SOCIETY. 41 
 
 as will be pleasant at the time, and such power as 
 will be profitable afterwards to yourselves and 
 your families. 
 
 But how shall we get such kindliness poured 
 out upon the too, too sharp spirits of men, when 
 the classes meet in a bristling array of mutual sus- 
 picion and defiance ? "We must go to seek it in 
 the source of all good.* The sympathy of which 
 we have been speaking is the second command- 
 ment ; in order to reach it we must climb up to 
 the first. We must begin at the beginning. The 
 first commandment is, Thou shalt love tlry neigh- 
 bour as thyself. "Hear the conclusion of the 
 whole matter : Fear God, and keep his command- 
 ments : for this is the whole of man." — (Eccl. xii. 
 13). We are thus brought to the other leading 
 characteristic of the intercourse depicted in the 
 text. 
 
 [* We must seek a remedy for the great social evils of 
 the day in the Bible — we can only find it there. It is in 
 that development of His commandment which we find so 
 largely set forth in the teachings of our Saviour. It is there, 
 and no where else, that we shall find the philosophy which 
 can reach the moral and social evils of our day. We have 
 arrived at a point in human history when we must betake 
 ourselves to the application of Christ's precepts to the social 
 condition of men : in no other way can we obey the command 
 to love our neighbor as ourselves, and no other wisdom can 
 reach the evils of which we complain. — C.J 
 
42 RELATIONS SUBSISTING AMONGST 
 
 II. Its godliness. Look to the subject matter 
 of that kind mutual salutation, and you will find 
 that master and men lived in the fear of God, and 
 were not ashamed to own their religion in each 
 other's presence. " The Lord be with you," said 
 the master: " The Lord bless thee," echoed the 
 men. From the 129th Psalm, it appears that this 
 salutation was common in Israel. 
 
 The secret lies here. There would be more of 
 human kindness amongst us, if there were more 
 of genuine faith in God. If, as dear children, we 
 all exercised confidence in the Father, we would 
 find it easier to embrace each other. It is a beau- 
 tiful characteristic of the Scriptures, that they 
 recognise God throughout. You meet him at 
 every step, not only in direct religious worship, 
 but in the public history of nations and the pri- 
 vate intercourse of friends. It is here that our 
 defect lies. In great measure God is banished 
 from history, from politics, from merchandise, 
 from manufactures. God is not willing to be 
 banished from any of his works. In him we live, 
 and move, and have our being. He giveth us life 
 and breath, and all things. He would have holiness 
 to the Lord written on the bridles of the horses, and 
 stamped upon the beams of our machinery. This 
 practical ungodliness is the dislocation that makes 
 
DIFFERENT CLASSES OF SOCIETY. 43 
 
 modern society so painfully to halt, notwithstand- 
 all its advantages. 
 
 "We do not propose that at your desks or your 
 counters you should set aside your ledgers and 
 commence a debate on systems of theology. 
 Every thing in its own time and place. Six days 
 shalt thou labour, and do all thy work ; but there 
 is such a thing as laboring in the Lord, though 
 you labor on common materials. There is such a 
 thing as grace dwelling richly in the heart, ever 
 ready to flow forth, but not ostentatiously pro- 
 truded at unseasonable times. There is such a 
 thing as doing common business in a Christian 
 spirit. There is such a thing as walking about on 
 earth like one who is going home to heaven. Pro- 
 bably Boaz, after that graceful salutation, would 
 go about and give directions to the reapers, like 
 an ordinary farmer. The treasurer of the Ethi- 
 opian queen, when he found in Christ crucified 
 the satisfying portion for his anxious soul, " went 
 on his way rejoicing." Doubtless, after that jour- 
 ney to Jerusalem, and that interview with Philip 
 in the desert, he would gather in the taxes, and 
 disburse the revenue of the barbarian monarchy, 
 at once with the accuracy of a man of business, 
 and the tenderness of conscience which character- 
 ises the new-born child of God. 
 7* 
 
44 RELATIONS SUBSISTING AMONGST 
 
 We are very low as to the existence of godliness 
 in the heart; and we are still lower as to the 
 manifestation of it in the ordinary intercourse of 
 society. Very little of it is possessed : and even 
 that little is not Drought into exercise. A strong- 
 bodied stream will easily sweep away even consi- 
 derable obstructions that may be thrown in its 
 course ; but a driblet trickling in the bottom of a 
 furrow is stopped short, and turned aside by a clod 
 or a handful of straw. There are difficulties in 
 the way of making religion tell on common con- 
 cerns. These difficulties are in the mean time 
 mountains, although in a day of revival they 
 would be carried away. We are persuaded that 
 few masters are to be found at present who would 
 not be ashamed to acknowledge a sinner's hope 
 in a precious Saviour in presence of their work- 
 men ; and comparatively few mechanics, who, if 
 such an acknowledgment were made, would not 
 openly sneer, or secretly impute it to hypocrisy. 
 The two classes distrust each other. Even the 
 religion that they have, they hide in each other's 
 presence.* Alas, the only salve is by a tacit com- 
 pact kept far away from the sores of society ! 
 
 [ * How much of this distrust and want of mutual confidence 
 among Christians ! How little the interchange of doubts and 
 difficulties compared with what should be the nature of our 
 
DIFFEREXT CLASSES OF SOCIETY. 45 
 
 The motions of the community are jarring and 
 painful, because they are not softened by divine 
 grace. It is a short-sighted policy to shut up reli- 
 gion in churches and prayer-meetings, or even in 
 households. Religion is intended for the world. 
 The world has need of it. Your weary, weary, 
 clanking machinery, — ever going, never resting — 
 how much will you give for this, and what wages 
 will you work for, — the hard edges of that huge, 
 complex money-making machine are sawing into 
 your very flesh and bones. If the name and Spirit 
 of Christ were poured upon your business, your 
 business would not rack you so sore, nor waste 
 you so soon.* 
 
 There cannot in the nature of things be a pro- 
 per intercourse between human beings, if the fear 
 of God and the faith of the gospel do not pervade 
 
 daily intercourse ! If he upon whose mind a religious doubt 
 supervenes could reveal it frankly to the first intelligent 
 Christian Brother he met, how many errors would be stayed, 
 how many souls comforted ! The mere stickler for orthodoxy 
 never doubts — never has occasion to cry, "Lord, help mine 
 unbelief" : — he has no sympathy, therefore, for weaker 
 brethren who hold to the truth with timid and prayerful 
 anxiety, ever desirous of increasing their store. — C] 
 
 [* Ah, what a change in the aspects of business, if Christ's 
 precepts were mingled in its progress ! But the application 
 remains to be made — that application has yet to be developed 
 in our religious literature and in the thousand-fold processes 
 of daily business. — C] 
 
46 RELATIONS SUBSISTING AMONGST 
 
 it. How can you treat a man aright, when you 
 have in view only the lowest part of his nature — 
 the briefest period in his destiny? If the only 
 data you take into account be the strength of his 
 sinews and the suppleness of his joints, you will 
 necessarily form an erring estimate of the man. 
 If all that your mind takes in regarding him be 
 his work and his wages — the profit and loss in 
 money of retaining or dismissing him, your treat- 
 ment of him cannot possibly be right. It is only 
 when you learn to take in the whole man, that 
 your conception can be accurate, and your con- 
 duct wise. It is only while you regard men as' 
 your brethren, born in sin, and under condemna- 
 tion — as living by God's permission a day of 
 grace, and going soon to a settled eternity — it is 
 only while you thus conceive of them, that you 
 can act your part aright in the common relations 
 of life. It is generally acknowledged, that with- 
 out religion a man is not fit for dying: it is 
 equally true, that without religion a man is not 
 fit for living. I would not like to go into the un- 
 known, untrodden valley of death with a religion 
 hastily snatched up for the occasion. I would 
 like to have a religion then which had been tried 
 and found not wanting in the various concerns of 
 a busy life. Faith worketh by love ; and this 
 
DIFFERENT CLASSES OF SOCIETY. 47 
 
 world of sin and suffering is the appointed sphere 
 of its operation. Godliness dwelling in the soul, 
 and in simplicity brought to the harvest-field, or 
 the workshop, will effect a marvellous transforma- 
 tion on the character of your employment ; it will 
 elevate the toil and traffic of earth into a fitting 
 exercise for an heir of heaven. 
 
 The conclusion of the whole matter is, — 1. 
 Those who are of the world still brine: no srod- 
 liness to bear upon human intercourse to soften 
 it ; and, 2. Those, who are born from above bring 
 too little. 
 
 1. Those who have no chief end for their souls, 
 and no chief aim of their lives beyond things seen 
 and temporal, bring no godliness to bear on the 
 business of society. You cannot apply to a 
 brother what you have not experienced yourself. 
 The unconverted, whatever may be the variety 
 of their natural dispositions, are themselves a 
 part of a disordered, dislocated world. Its mo- 
 tions are uneasy ; its several parts tear one another 
 as they turn round. Blow after blow chafes the 
 spirit and sears the conscience. Sorrows, disap- 
 pointments, vexations, come rolling on like the 
 waves of the sea ; but the sorrows do not soothe 
 and heal. Their common effect is to make the 
 disappointed remove his trust from men, without 
 
48 RELATIONS SUBSISTING AMONGST 
 
 enabling him to transfer it to God. The descrip- 
 tion given by an apostle suits all unrenewed men 
 better than they are willing to allow, — " living 
 in malice and envy, hateful, and hating one 
 another." It is a poor, weary life, friends; the 
 gains at the best are but small. Even those who 
 do succeed in making money, experience many 
 secret heartburnings, and encounter many painful 
 collisions. The money which they make is a 
 poor substitute for the blessedness of doing good 
 through life, — for the blessed hope in Jesus at 
 its close. The many things most unmercifully 
 cumber a man as he journeys over earth, and 
 they treacherously leave him portionless as he 
 enters on eternity. One thing is needful. If you 
 are not working for God, you are idle ; if you 
 have not gained your soul, you have lost all. 
 
 2. Those who are born from above bring too 
 little godliness to bear on the common interests 
 of life. In so far as this backwardness is caused 
 by a low spiritual state in the persons, it does not 
 properly come under notice at present. It is not 
 argument that is needed, but prayer. We must 
 have recourse to the ancient weapon of the church, 
 ever ready. We must awaken the cry, "Wilt 
 thou not revive us again ? " And when the grace 
 which Christ gives shall be in his people a well 
 
DIFFERENT CLASSES OF SOCIETY. 49 
 
 of living water, it will spring up unto everlasting 
 life, and flow out a refreshing stream. But, in so 
 far as Christians keep back their Christianity from 
 the thoroughfare of human life, on account of a 
 despondent feeling that it would be of no avail, I 
 venture to suggest that it is a serious practical 
 error. In the first place, duty is ours, and results 
 belong to God. Our own expectations of success 
 are not the measure of our obedience. And far- 
 ther, the argument from want of success is un- 
 sound. Practical withdrawment of Christian influ- 
 ence from our marts and manufactures, is the 
 cause, and not the effect, of the general indiffer- 
 ence of which we complain. Most firmly do we 
 believe that every Christian man who tries to 
 make his religion bear on business, will succeed 
 in very proportion to the prudence and perseve- 
 rance of his effort; more especially Christian 
 masters, who have a number of men in their 
 employment, could do much if they would. If 
 you point to the present alienated and suspicious 
 state of the workmen's minds, and excuse your 
 neutrality by averring that your motives would 
 be suspected and your advances repelled, what is 
 this but to say, The need of Christian influence is 
 great, and therefore we will entirely withhold it ? 
 This is not the attitude to be taken by a disciple 
 
50 RELATIONS SUBSISTING AMONGST 
 
 of Christ. If he had retired from the field on 
 the plea that His first advances were not welcomed, 
 where now would have been the hope of this 
 miserable world? He has left ns an example 
 that we should follow His steps. Besides, the 
 subject is really not so hopeless as our indolence 
 would represent it to be. If the essence of that 
 farmer's salutation on the fields of Bethlehem 
 were transfused into the hearts and lips of Chris- 
 tian masters amongst us, it would certainly win 
 a kindlier response from many an artizan who is 
 at present regardless of his master, because he 
 thinks his master is regardless of him. If the 
 ancient watchword, " The Lord be with you,'' 
 should become the honest utterance of the mas- 
 ters' conduct in their dealings with the men, it 
 would awaken yet the ancient echo, " The Lord 
 bless thee," even from that frowning array of 
 what you think rocky and unimpressible hearts. 
 We have no right to give up the masses as con- 
 clusively indurated, and incapable of being fused 
 again into one with the other portions of the 
 social body, until we have made greater efforts 
 than this generation has yet seen to melt them, 
 by heaping Christian love and human sympathy 
 as coals of fire upon their head. We have no 
 right to pronounce the subject impracticable until 
 
DIFFERENT CLASSES OF SOCIETY. 51 
 
 we have tried it ; raid, in point of fact, those who 
 are doing nothing, most confidently cry out, 
 Xothing can be done. Tv hen we have done all, 
 we shall be, as to merit, in the Lord's sight, 
 unprofitable servants ; but if we really do all that 
 is in our power to do, he will not leave us un- 
 profitable servants as to the success of our efforts 
 for the good of men. 
 
 I am aware of one device whereby Christ's true 
 disciples are often rendered silent. Very many 
 men of good standing and reputable character 
 assert frequently, confidently, and in precise terms, 
 that religious people are less to be trusted in busi- 
 ness than those who make no profession. This, 
 I have no doubt, is one of the old serpent's lies, 
 invented and propagated in order to silence the 
 voice of disciples in the world's market-place, and 
 allow Mammon to retain undisputed possession 
 of the field. Xo one denies that there are hypo- 
 crites who endeavor to make gain by a Christian 
 profession. From the nature of the case, their 
 profession is loud and obtrusive ; therefore, when 
 their duplicity is discovered, it obtains much noto- 
 riety. Those who suffer by the pretender to reli- 
 gion, if they know not the power of it themselves, 
 very naturally, but very illogically, conclude that 
 professors of religion are not to be trusted. They 
 8 
 
52 RELATIONS SUBSISTING AMONGST 
 
 would not make so great an error on other sub- 
 jects. Their hasty and erroneous conclusion shows 
 that religion touches them somewhere upon a 
 tender place. Why are they so glad of an oppor- 
 tunity of dealing it a blow ? Is it to weaken an 
 adversary ? Of necessity the religion of Christ is 
 felt to be the enemy of the man who neglects and 
 despises it. In so far as that man feels it at all, 
 he feels it an arrow in his bones ; he is fain, in 
 self-defence, to get something that promises to 
 blunt its point and weaken its power. 
 
 It is against reason and common sense to say 
 that religious men are less to be trusted in busi- 
 ness than others. The very existence of hypocrisy 
 proves the power of the truth. If there were no 
 real Christians, there would be no hypocritical 
 pretenders. Those who cheat their neighbors 
 under the cloak of a religious profession are, of 
 course, insincere Christians, for they are acting in 
 direct opposition to the known laws of their faith. 
 Demonstrably they assume the profession of 
 Christianity, while they are destitute of its power. 
 But, if it were true that religious men generally 
 are, in point of fact, not to be depended on for 
 honesty, no wicked man would assume the dis- 
 guise. The false pretender finds a profession pro- 
 fitable, otherwise he would not assume it. But if 
 
DIFFERENT CLASSES OF SOCIETY. 53 
 
 Christians, on the whole, are less honest than 
 sceptics and worldlings, it would he a losing game 
 for the hypocrite to adopt the Christian name. 
 Merchants are sharp enough in matters of their 
 own interests. If Christians were as slippery as 
 their adversaries represent them, society would not 
 be troubled with swindlers under a religious garb. 
 If no gold sovereigns were in circulation, no base 
 sovereigns would be uttered ; for this plain reason, 
 they would not go. If there were not a real reli- 
 gion in the church, whose truth is felt by the 
 world, no selfish adventurer would be found ply- 
 ing his vocation under cover of its honored name. 
 It would not pay. There is true religion in con- 
 tact with the world, in spite of the world's awk- 
 ward attempts to deny it ; but, Christians, there 
 might, there should be a great deal more. 
 
 But the best way, after all, of making the world 
 feel more of our religion, is to have more of it. 
 "When Moses was long in the mount with God, his 
 face shone before the people though he wist it not. 
 So, if we be much in the secret of the Lord — 
 exposing our souls in communion with God to the 
 light of his countenance, men, when we mingle 
 with them, will take knowledge of us that we 
 have been with Jesus. If we live in Christ, and 
 walk with him ; if we habitually realize the re- 
 
54 RELATIONS SUBSISTING, ETC. 
 
 demption of the soul as very precious, and the 
 danger of all who are out of Christ as very great ; 
 if we pass through life as strangers and pilgrims, 
 and display the bearing that beseems the heirs of 
 glory, the evidence of our faith will in some way 
 be felt by our neighbors. When our spirits touch 
 theirs in common intercourse, they will feel some- 
 what of the gentleness of Christ. Thus might 
 Christians be the salt, which, though it sharply 
 irritates at first, is, in the end, the sweetener, pre- 
 server, refresher, of a soured, self-tormented, cor- 
 rupted, decaying society. 
 
 " Blessed are the peace-makers, for they shall 
 be called the children of God." 
 
LECTURE n. 
 
 C0VET0USXESS — ITS COMPANY AXD ITS CHARACTER. 
 
 " Mortify therefore your members which are upon the earth ; 
 fornication, uncleanness, inordinate affection, evil concu- 
 piscence, and covetousness, which is idolatry." — Col. iii. 5. 
 
 Covetousxess is simply a thirst for gain, not 
 necessarily accompanied with the envy that would 
 unjustly possess itself of what belongs to another. 
 When that thirst burns in a man's breast, he must 
 make some effort to obtain relief. He must try 
 either to extinguish it, so that it shall not make 
 any demand, or to satisfy the demand which it 
 makes. He must either starve it by a religious 
 self-denial, or feed it by a carnal indulgence. 
 Mammon still maintains his place as the god of 
 this world. His is not merely a pageant throne 
 — a nominal sovereignty. A very great propor- 
 tion of our more respectable citizens do him 
 homage and obey his laws. His sendee is hard, 
 yet his subjects are loyal; they groan beneath 
 their burden, and yet daily add to its load. 
 
 I speak not here of the multitude, on the other 
 extreme, who live like the beasts that perish, and 
 8 * ( 55 ) 
 
56 COVETOUSNESS — 
 
 never look beyond the present hour ; but of the 
 class who are clear from the charge of improvi- 
 dence, too many are caught and carried away by 
 the passion for making money. The wide preva- 
 lence and disastrous effects of this raging appetite, 
 are sufficient to alarm any one who has the pros- 
 perity of his country at heart. It sweeps over the 
 land like a flood, and its course is marked by the 
 desolation that it leaves in many a heart and 
 many a household. "When this passion is per- 
 mitted to swell in the bosom of one man, its con- 
 sequences are not confined to himself, or even to 
 his family. That lust produces a desolating surge, 
 that spreads far and wide over the neighborhood, 
 submerging suddenly many a happy home — 
 making beggars of a multitude who were dwellers 
 in security. This sin, like others, brings suffering 
 in its train, and the innocent suffer with the guilty. 
 The burning lust of gain, cherished and brooded 
 over in the hearts and at the desks of Mammon- 
 serving men, bursts forth at last with a power 
 which themselves cannot control, and shoots like 
 a fiery meteor through the city's crowded and 
 helpless population, leaving behind it a hideous 
 trail of hopes disappointed and hearts broken — 
 silent distrust and angry recrimination*— iudustry 
 J aid prostrate and inheritances alienated — orphans 
 naked and widows in want of broad. 
 
ITS COMPANY AND ITS CHARACTER. 57 
 
 We are in amazement. We are kept in per- 
 petual alarm. Before we have recovered from the 
 effects of one unexpected blow, we are stunned 
 by another. "When we go forth in the morning, 
 it is with anxiety that we meet a friend, or open 
 a newspaper. We know not whence the next 
 stroke may proceed, or where it may fall. Mat- 
 ters seem verging to that state in which no man 
 can trust his fellow. We begin to ask, is there 
 aught of fixed principle or fair dealing among 
 men ; and some, distracted and overwhelmed by 
 the inextricable maze of deceit, and greed, and 
 stupidity, and dishonesty, with which they are 
 surrounded, may be tempted to cry, "What is 
 truth?"* 
 
 Among the elements of the nation's greatness 
 lie the seeds of its sure decay. The very abund- 
 ance of our material resources, and the very excess 
 
 [* The picture here given of this present world is at once 
 truthful and alarming. How much do professed Christians 
 contribute to fill up the sketch ? Where shall we find the 
 Christian doctrines which unfold to men their special duties 
 in their intercourse with men ? Where is the Christian social 
 science which should leaven this whole mass of worldliness? 
 Christ has left us the laws — the principles, which reach the 
 case ; where is our commentary? What man will pretend to 
 say that any» adequate exposition of Christ's teachings, in 
 their bearing on the social philosophy and daily avocations, 
 has yet appeared ? — C] p 22 
 
58 COVETOUSNESS — 
 
 of our mercantile enterprise, seem to be forcing 
 iiito earlier maturity the vices that will lay our 
 glory in the dust. " Righteousness exalteth a 
 nation, hut sin is a reproach to any people." 
 The sin of covetousness, cherished by its own 
 success into enormous magnitude, is even now 
 working the ruin of this people. The church 
 shares with the nation in the rottenness of root, . 
 and shares also in the danger of a downfall. The 
 condition of Judah in Jeremiah's time seems the 
 counterpart of our own : "I am full of the fury 
 of the Lord ; I am weary with holding in : I will 
 pour it out upon the children abroad, and upon 
 the assembly of young men together : for even 
 the husband with the wife shall be taken, the 
 aged with him that is full of da} T s. And their 
 houses shall be turned unto others, with their 
 fields and wives together : for I will stretch out 
 my hand upon the inhabitants of the land, saith 
 the Lord. For from the least of them even unto 
 the greatest of them, every one is given to covet- 
 ousness." — (Jer. vi. 11-13.) 
 
 " When the enemy shall come in like a flood, 
 the Spirit of the Lord shall lift up a standard 
 against him." — (Tsa. lix. 19.) The Spirit of the 
 Lord is beforehand with the enemy. Already in 
 the Scriptures a standard has been lifted up against 
 
ITS COMPANY AXD ITS CHARACTER. 5 ( J 
 
 every onset. There is no effort of the wicked one 
 that has not "been foreseen by the Lord, and fore- 
 told to his people. Before they call, He has 
 answered them. So bulky an object was covet- 
 ousness in the future of Christ's church, when the 
 prophetic spirit looked down the ages, that warn- 
 ings against it must occupy a prominent place in 
 the written Word. Accordingly, when we turn 
 to the Scriptures, we find that in this, as in other 
 things, faithful is He that calleth us. He has 
 given us line upon line, precept upon precept. 
 It would be well for the members of the church 
 in this land, and in these days, to remember oft 
 the words of the Lord Jesus, how he said, " Take 
 heed, and beware of covetousness." 
 
 In the present lecture I propose to point out 
 two things in connection with covetousness, both 
 found in the text, and abundantly corroborated 
 by other Scriptures. 
 
 These are : — 
 I. What it is associated with ; and 
 
 n. What it is declared to be, 
 Its Company, and 
 Its Character. 
 
 It is associated with fornication and all unclean- 
 ness, and 
 
 It is declared to be idolatry. We know it by 
 
GO COVETOUSNESS — 
 
 the company that it keeps, and the definition that 
 has been assigned to it in the Word of God. 
 
 I. It is the compayiion of adultery. In the text the 
 two stand chained together, exposed to the gaze 
 of every generation as it passes by. You observe, 
 that under different names these are the two 
 things that occupy the verse. This text of the 
 Word brings forth fornication and covetousness 
 to be condemned in couples. The conjunction is 
 too pointed, and too frequent in Scripture, to 
 allow the supposition of accident. Observe some 
 instances of the juxtaposition of these two things 
 that at first sight seem not very similar. The 
 same apostle unites them in 1 Cor. v. 11, "But 
 now I have written unto you not to keep com- 
 pany, if any man that is called a brother be a 
 fornicator or covetous." Again, Eph. v. 3, "But 
 fornication and all uncleanness or covetousness, 
 let it not once be named among you as becometh 
 saints." See to the same effect the judgment of 
 another apostle, 2 Peter ii. 14, " Having eyes full 
 of adultery, and that cannot cease from sin ; be- 
 guiling unstable souls ; an heart they have exer- 
 cised with covetous practices ; cursed children." 
 
 "When a man has plunged into some vice to 
 which the fashion of the day gives countenance, 
 
ITS COMPANY AND ITS CHARACTER. 61 
 
 he is indignant to find that the law affords him 
 no indulgence, but makes him stand side by side 
 with more vulgar convicts. It is so with covet- 
 ousness — the thirst for gain — in this impartial 
 law of the Lord. Of design and habitually it is 
 made to pair off with one of the most loathsome 
 vices that our fallen nature knows. It is not 
 without a reason in their own nature, as well as 
 an advantage in giving effect to the admonition, 
 that the Scriptures associate them so closely as 
 kindred sins. There is a real similarity of nature 
 which suggests and justifies the classification that 
 obtains in the Bible. It is the principle that like 
 draws to like, and not a mere arbitrary juxta- 
 position that has produced the phenomenon exhi- 
 bited in these texts of Scripture. The names are 
 associated, because the natures are similar. 
 
 In pointing out that similarity, I have an object 
 in view analogous to that of the judge, who, find- 
 ing a certain crime so favoured by fashion that it 
 is scarcely accounted criminal, pronounces the 
 sentence of the law against the man who has 
 been convicted of it — sets him up side by side 
 with another ruffian, meaner, but not more guilty 
 — shackles the two together — and marches them 
 off to the same punishment. The aim of the 
 judge is to strip a favorite vice of the respecta- 
 
62 COVETOUSNESS — 
 
 bility that a distempered fashion had invested it 
 withal, and to cover it with the shame that 
 naturally belongs to it; so, finding the sin of 
 covetousness screened by the numbers who prac- 
 tise it, and almost raised into a virtue by the 
 goodly character they bear, I desire to drag it 
 down from the place which it has impudently 
 usurped, and chain it to the comrade assigned to 
 it by the Lawgiver and Judge of men. 
 
 Observe, now, some marks of kindred between 
 these associated sins, — 
 
 1. Covetousness — that is, a greed of gain, a 
 haste to be rich — is like the sin of uncleanness, 
 in that it is the unlawful direction and acting of 
 desires that are not in themselves unlawful. It 
 is in this peculiarity that its great strength lies. 
 All the anxious purposes and busy actings that 
 the lust of gain wields to compass its own end, 
 are lawful instruments, and may be lawfully em- 
 ployed. They are called into existence, and set 
 agoing in the service of a virtuous industry ; and 
 then they constitute an agency already organized 
 to do the work of the demon who glides in and 
 assumes the control. There would be compara- 
 tively little danger of a province rising in formid- 
 able rebellion against its prince, if the constitution 
 of its government from the beginning provided 
 
ITS COMPANY AND ITS CHARACTER. 63 
 
 that no soldiers should be raised and exercised 
 within its borders. In such a case, the very first 
 band of men that should come together would be 
 accounted, and would be, an overt act of rebellion. 
 The power of the sovereign would be employed 
 to crush it in the bud. But if it were permitted 
 and required by the constitution that this province 
 should raise and maintain an effective army, on 
 its own territory, and under its own officers, the 
 army raised without suspicion might more readily 
 be employed to enforce a disloyal claim. It is 
 thus with the whole apparatus of virtuous indus- 
 try. A man is not only permitted, he is bound to 
 ply his handicraft, or prosecute his merchandise. 
 With a view to the support of his family, it is his 
 duty to strike out vigorously on some of the lines 
 that lie open to enterprise in this great commercial 
 community. The complex apparatus of the manu- 
 factory and the counting-house is there. It has 
 been innocently — dutifully constructed and set 
 in motion ; and it is this ready-made machinery 
 of virtue that an insidious vice seizes, and con- 
 trols, and perverts. Who shall tell the moment 
 when the goodly apparatus ceases to be impelled 
 by virtue, and begins to be impelled by vice? 
 Who shall tell how far this prosperous merchant 
 is pleasing God by industry, and how far pro- 
 9 
 
64 COVETOUSNESS — 
 
 yoking Him by covetousness ? The inner cham- 
 ber where the whole is set in motion is the human 
 heart ; and who can search it but God ? When 
 the evil spirit enters and takes possession of the 
 powers that industry had wielded, it is a stealthy 
 entrance. He enters in disguise. lie has accom- 
 plices in the penetralia of that heart before him. 
 Those desires within that would not admit of 
 waiting, knocking Jesus, open at the whisper of 
 Mammon. The whole operation is conducted 
 under cover of a consummate hypocrisy. The 
 banner of industry still floats aloft on the flagstaff 
 of the busy manufactory. When Mammon gets 
 the power, he allows others to retain the name. 
 The change has taken place — a change charac- 
 teristic, vital, permanent, and yet no one knows. 
 It will never be known till the clay reveal it, at 
 what precise moment and by what particular 
 means the change was effected, and yet the change 
 is fraught with consequences great as the soul's 
 worth, and lasting as eternity. The love of 
 money has now taken the place of a God-fearing, 
 man-loving sense of duty as the motive power in 
 this man's soul. The affections and energies of 
 an accountable, immortal being, that started in a 
 virtuous effort to win daily bread, and seem to be 
 so employed still, are now animated by a sordid 
 
ITS COMPANY AND ITS CHARACTER. 65 
 
 lust, and prostituted to objects hateful to God, 
 and hurtful to his creatures. 
 
 Such is the insidious nature of this sin. Emo- 
 tions and energies that are in themselves inno* 
 cent, and that may be innocently put forth on 
 lawful objects, are secretly turned aside ; and, 
 without any change in the outward appearance, 
 are possessed by an unclean spirit, and wasted on 
 low grovelling efforts that degrade and torment 
 the man. Do we guard this exposed side ? Do 
 we watch and pray that Satan may not here 
 obtain an advantage over us ? What though we 
 make money ? If we lose our souls in making it, 
 there will appear a loss on the transaction in the 
 day when the books are opened — a loss total, 
 irreparable, eternal. 
 
 2. The sin of covetousness is like its associate, 
 in that it grows by indulgence. Unlawful grati- 
 fication strengthens the appetite. It grows by 
 what it feeds on. The progress of indulged lust 
 constitutes a horrid picture. I shall not here 
 track its footsteps over the slimy path by which 
 it leads an immortal down to the second death. 
 But the progress of covetousness is like it — more 
 like than money-loving men are willing to allow. 
 To yield up the soul to the love and pursuit of 
 money, produces the same effect as the other and 
 
Ob COVETOUSNESS — 
 
 kindred debauch. The desire of the mind, as 
 well as the desire of the flesh, is inflamed by tast- 
 ing its unhallowed gratification. It burns in the 
 breast like a fire, and fuel added increases its 
 burning. The more that you throw into this 
 raging appetite, the more it craves. It bursts 
 through the restraints of reason and the sugges- 
 tions of policy, as Samson did through the green 
 withs that bound him. I might adduce instances 
 of the passion culminating into madness ; but it 
 is not necessary. Examples are patent to every 
 eye. The world teems with them. The man 
 who makes money an object to be aimed at for 
 its own sake, instead of an instrument to be em- 
 ployed for the sake of the comforts it procures, is 
 by common consent called a miser (miserable one) 
 — evidence a that will not out," indented on the 
 very language of mankind, to prove that Mam- 
 mon first entraps, and then tortures his victim. 
 
 You would be afraid to dally with approaches 
 to lasciviousness. You would dread lest you 
 should be caught, and carried down and die. You 
 know of the strange woman that "her feet go 
 down to death, her steps take hold on hell." — 
 (Prov. v. 5.) You therefore hear God's word, and 
 fear, and depart from evil. You avoid it, you 
 pass not by. But the two lusts are born brothers. 
 
ITS COMPANY AXD ITS CHARACTER. 67 
 
 Covetousness and uncleanness are brethren in ini- 
 quity ; and while yon would not venture within 
 reach of the one, will you cherish the embrace of 
 the other ? It will matter little whether you be 
 debauched by this vice or by that, if your soul be 
 debauched and destroyed. If at the last you lift 
 up your eyes in torment, it will afford no consola- 
 tion to reflect that you had the countenance and 
 company of a multitude, in the unsuspected and 
 respectable sin that beset and overcame you. 
 
 3. Covetousness is like the other sin, in that the 
 least incipient indulgence displeases God, and 
 sears the conscience. Although the disease may 
 never grow to such a height that men will call you 
 a miser ; yet He who looketh on the heart is angry 
 when he sees a covetous desire cherished there. 
 He who has said, Whosoever looketh on a woman 
 to lust after her, hath committed adultery with her 
 already in his heart, has not a more indulgent rule 
 whereby to judge this kindred sin. In the balance 
 of the sanctuaiy both will be weighed, and alas ! 
 how many of this community will in that clay be 
 found wanting on the score of loving money, who 
 kept far away from the less reputable vice ! 
 
 On the whole, upon this head, I fear there is a 
 leniency of judgment abroad in regard to the sin 
 of covetousness, which the Scriptures do not sanc- 
 9* 
 
68 COVETOUSNESS — 
 
 tion. In particular, of these two sins which the 
 Bible makes equal in guilt, equal in punishment, 
 this community selects one for special indulgence, 
 and almost arrays the abominable vice in the gar- 
 ments of a virtue. I have pointed out that in fact 
 the Scriptures set them side by side ; and that in 
 nature they are essentially alike. What God hath 
 joined, whether good or evil, let no man put 
 asunder. Let that which is classed with the filthy 
 in the Word of God, be classed with the filthy in 
 the estimation of men. 
 
 H. Covetousness is defined to be idolatry. After 
 looking to the company that it keeps, we inquire 
 into the character that it bears. 
 
 "What saith the Scripture?" (1.) The Spirit 
 in the text speaketh expressly, it "is idolatry." 
 Other portions less directly, but not less surely, 
 teach the same doctrine. Eor example : — (2.) 
 " Ye cannot serve God and Mammon." — (Luke 
 xvi. 13.) These two are principals in the contest 
 for sovereignty in the human heart. Submission 
 to Mammon is the rejection of God. When that 
 enemy enters, he enters as the rival of the Al- 
 mighty. The devotion of one's soul to the making 
 of money, is more than a violation of scriptural 
 precepts; it is the creature renouncing his alle- 
 
ITS COMPANY AND ITS CHARACTER. 69 
 
 ffiance to the Creator — the thins: made casting off 
 the authority of God his Maker. (3.) " Charge 
 them that are rich in this world, that they be not 
 high-minded, nor trust in uncertain riches, but in 
 the living God." — (1 Tim. vi. 17.) The same two 
 appear here, and they are set in opposition. It is 
 a struggle for a throne, and both cannot win. The 
 triumph of " uncertain riches " in the competition 
 for a man's heart, is the dethronement of the liv- 
 ing God. If riches get in, as in point of fact the 
 habitual trust of the heart, they come in place of 
 God, and in defiance of him. (4.) "If I have 
 made gold my hope, or have said to the fine gold, 
 Thou art my confidence ; if I rejoiced because my 
 wealth was great, and because mine hand had 
 gotten much ; if I beheld the sun when it shined, 
 or the moon walking in brightness, and my heart 
 hath been secretly enticed, or my mouth hath 
 kissed my hand ; this also were an iniquity to be 
 punished by the Judge ; for I should have denied 
 the God that is above."— (Job xxxi. 25-28.) Here 
 the identity of covetousness and idolatry is as- 
 sumed. In the mind of that ancient God-fearer, 
 they stood side by side as forms of the same fun- 
 damental iniquity — the creature casting off the 
 Creator — choosing a portion other than God. 
 Confidence in gold, and worship of the sun, are 
 
70 COVETOUSNESS — 
 
 classed by Job as mere varieties of the same idol- 
 atry. These instances are sufficient to show what 
 rank the Scriptures assign to the " love of money," 
 among the manifold transgressions of men. 
 
 Consider these things. What hath the Lord 
 spoken ? Hear ye him : " I the Lord thy God am 
 a jealous God ; I am the Lord ; that is my name : 
 and my glory will I not give to another, neither 
 my praise to graven images." — (Isa. xlii. 8.) It is 
 not the form or the name of the idol that he 
 regards, but the heart-homage of the worshipper. 
 It is not the height of the image, or the precious- 
 ness of its material, or the lowliness of the body's 
 bowing down : it is the immortal spirit that God 
 has made admitting another than God to the in- 
 most and uppermost place where He claims to be ; 
 it is the secret passion of the soul glutting itself 
 on gold ; it is this that stirs up His jealousy, and 
 makes His wrath burn like lire. 
 
 This leads us back again to the topic of the first 
 head, — indeed the whole Scriptures lead to this. 
 You cannot illustrate the nature and guilt of idol- 
 atry without comparing it to uncleanness, for the 
 Bible throughout does so. If we be God's people, 
 redeemed and renewed, He stands to us in the 
 relation of a husband. He has betrothed his 
 church to himself in everlasting love and faithful- 
 
ITS COMPANY AND ITS CHARACTER. 71 
 
 ness, and He will endure no rival in the supreme 
 affection of a saved soul. It is only in this point 
 of view that you can perceive the essential identity 
 of covetousness and idolatry. In both cases it is 
 the soul's prostitution in an unlawful embrace of 
 forbidden love. Our Maker claims to be our Hus- 
 band ; but the act of covetousness casts him out 
 dishonoured and despised, while the soul is given 
 over to a despicable intruder in an affection which, 
 though forbidden, is felt to be sweet, — an indul- 
 gence which is greedily swallowed, and speedily 
 resorted to again. 
 
 In thus endeavoring to characterise covetous- 
 ness — the love of gain, — I am painfully aware 
 that the description given, though true, may glide 
 through the mind, pass off from the memoiy, and 
 lodo'e no conviction in the conscience. To the 
 quickening Spirit I must look for the power that 
 will penetrate the defences of a covetous heart, 
 force forth from its inmost fold the eager question, 
 "Lord, is it I? " and give back the answer, " Thou 
 art the man," — printing it so deep, that the whole 
 current of the world's course rushing over it will 
 not be able to efface it again. To that Teacher I 
 desire to commit those lessons on covetousness 
 that I have drawn from the Word. The subject 
 now broached in its main principles I hope to 
 
72 COVETOUSNESS — 
 
 follow out, in subsequent lectures, into practical 
 details. But even in the mean time, and before 
 we part, let me ask you — whether rich or poor, 
 young or old, male or female — to examine what 
 place you have allowed the love of gain to hold 
 in your hearts. God is not mocked. He will not 
 be satisfied with a respectful word, while another 
 enjoys the real homage of your soul. Will you 
 dismiss the Heart-searcher, as you do an unpa- 
 tronized applicant for your bounty, with a polite 
 word and a wave of your hand, and sit down to 
 your desk again, glad that the unwelcome demand 
 is silenced, — the unwelcome intruder out of sight ? 
 If it be true that God is treated thus, — that your 
 wages and families, your manufactures and mer- 
 chandise, claim and get all the relish of your 
 souls, what will your fair words avail when your 
 Maker meets you not as a man ? You may try 
 to forget the lifetime of idolatry, but in the book 
 of judgment the record of it remains. "All flesh 
 is grass, but the word of God abideth for ever." 
 According to his own "Word, and not according 
 to your fond wishes, the Judge will decide. He 
 marks you down idolaters, and blots you out of 
 the book of life. Amid all the formalities that 
 prevail, two things are real: viz., — (1.) The devo- 
 tion of a worldly mind to its gains ; and, (2.) The 
 
ITS COMPANY AND ITS CHARACTER. 73 
 
 wrath of God against such an idolater. The 
 superiority that the love of gain has gotten in the 
 mind of Mammon's servant, its mastery over the 
 man, and the trampling clown of Christ and his 
 salvation to a lower place, are a real transaction ; 
 whereas the "Lord, Lord" of such a worldling's 
 prayer, his attendance at church, his sitting at 
 the communion-table, are not real, are not true ; 
 and the judgment of God is according to truth, 
 against them that do such things, — according to 
 the reality, and not according to the pretence. 
 
 How much money, then, may a man have, and 
 yet be a Christian ? how great a fortune may he 
 enjoy in this world without cutting himself off 
 from the inheritance in heaven ? All that the 
 Lord gives him, even to the half of the world. 
 Seek first the kingdom of God and his righteous- 
 ness, and you are permitted freely to enjoy all his 
 bounties. If One be your husband, all these may 
 be the glad attendants on the chaste spouse of the 
 Lamb. All things are yours, if you are Christ's. 
 
LECTURE III. 
 
 MONEY VALUED AT MORE THAN MONEY'S WORTH. 
 
 "And he said unto them, Take heed, and beware of covetous- 
 ness: for a man's life consisteth not in the abundance of 
 the things which he possesseth." — Luke xii. 15. 
 
 Some vices are contrary to and inconsistent 
 with other vices. In the providence of the 
 Almighty, the flood of evil that has deluged the 
 earth has been circumscribed within narrower 
 limits by the opposite and mutually destructive 
 character of its main ingredients. There are 
 some sins so incongruous in their own nature, 
 that they cannot nourish together in the same 
 heart. The indulgence of one shuts a person out 
 from the enjoyment of another. "When you have 
 once chosen your course, there are some kindred 
 lusts that feed and strengthen each other ; but, as 
 to the choice of the course, there are certain main 
 lines that for the present start in opposite direc- 
 tions, though they meet at last in death. There 
 are two main paths that lead to destruction, and 
 
 (74) 
 
MONEY VALUED AT MORE THAN MONEY'S WORTH. 75 
 
 Satan cannot make even his most willing subjects 
 go by both. In avoiding the strait middle path 
 that leads to life, yon may turn on the one side 
 into the vices of dissipation, or on the other into 
 the vices of covetousness ; but those who serve the 
 same master, and travel to the same end, do not 
 keep company by the way. The bloated libertine 
 in his hannt, and the precise worldling in church, 
 are far apart from each other. They do not travel 
 in company. The two paths are converging, and 
 will meet in the grave ; but in the mean time they 
 are distant. The same rebuke will not meet both 
 the wanderers. TTe must divide the Word to cor- 
 respond with the divided paths in which the 
 destroyed go. It is true, as was shown in the 
 preceding lecture, that the vices are, in their 
 nature, closely allied : but it is equally true that 
 the vicious persons are, in position, generally kept 
 far asunder. 
 
 In one audience, it is the duty of the preacher 
 to level the most of his strokes against the vices 
 of dissipation ; in another audience, it is his duty 
 to level the most of his strokes against the vices 
 of avarice. If I were called to bear witness for 
 God in the wretched haunts of vulgar vice, I 
 would ciy aloud, " A drunkard shall not inherit 
 the kingdom ;" but in this assembly it is necessary 
 10 
 
76 MONEY VALUED AT MOKE 
 
 and at least equally seasonable to cry, " Take 
 heed, and beware of covetousness." My object at 
 present is not at all to restrain the reckless spend- 
 thrift, or awaken the drunken rake. These are 
 not within hearing. I come forth with the Word 
 of God in my hand, to meet and arrest some who 
 are hastening to the same end, while they do not 
 suspect it, because they are travelling far apart, 
 and in more respectable company. My design at 
 present is to deal exclusively with that passion for 
 acquisition, that thirst for more, and effort to 
 gratify it, wherewith the old serpent is fascinating 
 the multitude from the upper strata of society, 
 and drawing them, like silly fluttering birds, into 
 his very jaws. It is known to the Lord who of 
 this assembly have been ushered into the liberty 
 wherewith Christ makes his people free, and who 
 are still led captive by Satan at his will ; but of 
 those so led I think it probable that a much 
 greater number are led by a covetous love of the 
 world, than are led by a dissipated indulgence in 
 less reputable sins. I think, therefore, that I am 
 speaking a word in season when I reiterate in 
 your ears this warning from the lips of the Lord, 
 " A man's life consisteth not in the abundance of 
 the things which he possesseth." 
 
THAN MONEY'S WORTH. 7T 
 
 I shall arrange the exposition of this text under 
 two heads : — 
 
 I. The moral and spiritual condition of an 
 individual or a community that calls forth such 
 a rehuke from Him who knows what is in man. 
 
 II. The meaning and application of the rehuke 
 so called forth. 
 
 The first uncovers the ailment; the second 
 administers the prescribed cure. 
 
 I. The ailment : — The spiritual condition of 
 men, which draws doivn this reproof from the 
 Lord, 
 
 The rehuke recorded in the text rose originally 
 out of an example of selfish worldliness, mani- 
 fested in circumstances well fitted to show the 
 grovelling nature of the passion, and the power 
 which it melds over its victim. To the assembled 
 people, Jesus the Prophet is presenting God, — 
 Father, Son, and Spirit (ver. 5-12): the Father 
 as God over all (ver. 5-7) ; the Son presented to 
 sinners to be received and confessed (ver. 8, 9) ; 
 the Spirit, the last Teacher, after whom there is 
 none to strive with men (ver. 10-12). The Pro- 
 phet paused. Tie had poured out the great things 
 of the everlasting covenant on the listening ears 
 of needy men, and you would expect to hear, 
 
78 MONEY VALUED AT MORE 
 
 when his voice had ceased, the cry of an anxious 
 inquirer, "What must I do to be saved?" In- 
 stead of this, a wretched earth-worm, full of his 
 gains, and watching his opportunity, exclaimed, 
 " Master, speak to my brother, that he divide the 
 inheritance with me." It was in reference to this 
 inopportune display of the ruling passion that the 
 Lord uttered the memorable words, "Take heed, 
 and beware of covetousness." It is worthy of 
 notice, however, that while he gave a specific 
 answer to the person who had made the request — 
 " He said unto him, Man, who made me a judge, 
 or a divider, over you?" (ver. 14) — the instruc- 
 tion suggested by the display of this man's avarice 
 is addressed to the whole multitude: "He said 
 unto them, Beware of covetousness." We have 
 here the example of the Lord for taking a lesson 
 from one who is far gone in a specific vice, and 
 applying it to those in whom it has not yet mani- 
 fested itself, — who may be only dallying with its 
 earliest approaches. On the authority of this 
 example, and without farther reference to the 
 original case, I proceed to draw from similar 
 displays of worldliness a similar reproof. 
 
 The reproof was uttered on the assumption that 
 a wrong estimate was prevalent on that most 
 momentous question, What life is, and how it 
 
THAN MONEY'S WORTH. 79 
 
 should he spent. How is this question practically 
 settled in this community at the present day? 
 What do men aim at? what do they live for? 
 what do they value on the one hand, and despise 
 on the other ? In the bustling intercourse of this 
 community, what class of interests is zealously 
 attended to, and what class of interests is allowed 
 to go to the wall ? If I describe the age as a self- 
 seeking, money-loving age, I do not mean to say 
 that the description is applicable to all without 
 exception. There are even now some — perhaps 
 many more than a short-sighted and peevish 
 prophet would be willing to believe — who have 
 not bowed the knee to this Mammon-Baal. There 
 are many amongst us of the Lord's servants toil- 
 ing away as busily as others in the traffic of earth, 
 but whose treasure is in heaven, and whose hearts 
 are there too. The Lord knoweth them that are 
 his. They are safe in his keeping while a reprov- 
 ing word is cast indiscriminately abroad. I speak 
 of a state of things that is common, indisputable, 
 notorious. The world is steeped in covetousness, 
 and the church is deeply tinged with the same 
 spirit.* Perhaps the community of this land is 
 
 [* The Scottish Clergj^rnan seems willing to allow us in the 
 United States a pre-eminence in the sin of covetousness. We 
 might say much in our defence — but where both are so deep 
 
 10* 
 
80 MONEY VALUED AT MORE 
 
 more money-making, money-loving, than that of 
 any other country on the face of the earth, except 
 the United States of America. The Americans 
 seem to he in this matter very like ourselves. 
 There is a world of meaning in the sarcastic 
 proverb which has gained currency regarding 
 that country, that "the god of America is the 
 almighty dollar." 
 
 The precise point with which we are at present 
 concerned is this: An erroneous estimate of 
 
 WEALTH PERVADES THIS COMMUNITY. Money is 
 
 valued at more than money's worth. This lies 
 at the root of the evil. The high esteem in which 
 money is held, gives impetus to the hard race with 
 which it is chased. The aim follows the estimate. 
 
 in the mire, we had better not discuss the degrees of our sin. 
 We should like to know if the Church in Scotland — even the 
 professed friends of Christ, are not a little more than "tinged" 
 with this transgression — we should gladly be informed what 
 the responsibilities of the church in Scotland may be for the 
 covetousness of that country. We would not dare to measure 
 or to delineate if we could, the responsibilities of our churches 
 in this respect. Just imagine for a moment that Christians, 
 laying aside their covetousness, should exhibit to the world 
 a specimen of their Master's kindness and beneficence, how 
 would the hardness of the world melt before the exhibition ! 
 Does any one exclaim, This is a slander on Protestantism ! 
 We can but refer him to the author for the strength of his 
 expression, " deeply tinged." Certain it is, that in propor- 
 tion as covetousness prevails, love is absent, and Christianity 
 falls short. — C] 
 
THAN MONEY'S WORTH. 81 
 
 "Whatever is in a community by common consent 
 accounted most valuable, will be practically fol- 
 lowed with the greatest eagerness. xY false reckon- 
 ing has been cast up as to where the chief good 
 of a country lies, and the mass is moving on in a 
 direction many points aside from the course of 
 safety. The public mind is in error to an appal- 
 ling extent in the value that is set on ffold, and 
 consequently in the busy market of life men pay 
 too much for it. They give away for it that which 
 is far more precious than it. One of the oldest 
 memories of my mind relates to a case entirely 
 analogous. The event lies far back in childhood 
 — I might even say infancy. The French prison- 
 ers in a Government depot (now the general prison 
 at Perth), were allowed to hold a kind of fair, 
 where they sold from within their railings a variety 
 of curious articles of their own manufacture, to 
 visitors whom curiosity had attracted to see the 
 strangers. Thither I was taken one day, with all 
 my money in my pocket, to see the Frenchmen. 
 During a momentary absence of the person in 
 charge, I set my heart upon a rude bit of wood 
 daubed with gaudy colors, and called Napoleon. 
 The man who possessed it, seeing me alone, 
 accosted me, told me in broken English that 
 nothing could be more suitable for me, and 
 
82 MONEY VALUED AT MORE 
 
 offered to sell it: at once I gave liim all tlie 
 money I possessed, and carried off my prize. 
 Search was made for the man who had cheated 
 me, but he had disappeared behind his comrades, 
 and we never saw him more. I was obliged to 
 return home with a sad heart, and an empty 
 hand, destitute of sundry usefnl articles which I 
 had been led to expect, and which my pence 
 would have purchased, if they had been rightly 
 laid out. I distinctly remember yet the deep 
 melancholy that came over my spirit, as the 
 reality came home to me that the money was 
 gone, and that there was no remedy. 
 
 It is lawful to obtain a lesson by comparing 
 great things with small. Men are like silly chil- 
 dren in the market-place of life. They are taken 
 by the glitter of a worthless toy. They buy it. 
 They give their all for it. If you give your time, 
 your hands, your skill, your heart for wealth, you 
 are taken in. Even the wealth you have obtained 
 cannot be kept. Death will make the veriest 
 miser disgorge his gains, if some minor disaster 
 do not strip him before the last enemy appear. 
 It is the foolish estimate of wealth that ruins us. 
 We are surrounded by sharpers that prey upon 
 our ignorance. If we could really learn the 
 worthlessness of the glittering thing that they 
 
THAN MONEY'S WORTH. 83 
 
 expose to dazzle us, we would be safe in the 
 midst of the throng. This habit of accounting 
 money the principal thing, a habit caught up in 
 childhood from the prevailing tone in society, 
 and strengthened by the example of those whom 
 the world honors — it is this that lays bare our 
 defences, and makes us an easy prey to the 
 destroyer. 
 
 Those who have money usually plume them- 
 selves upon the possession of it, without reference 
 to any other claim on the respect of mankind. 
 Simply in virtue of their gold, they take a high 
 place, assume an important air, and expect the 
 homage of the multitude. A rich man is often 
 found expecting deference on account of his riches, 
 whether he has inherited them from his ancestors, 
 or acquired them by his own industry. The only 
 difference seems to be, that he who has no merit 
 of any kind in acquiring the possessions, holds 
 his head still more high than the man who has 
 amassed an equal amount by his own exertions. 
 A rich man will despise a poor man, though the 
 poor man inherits a nobler genius, and leads a 
 better life. But it were a small matter what the 
 rich man might think of himself. The only ques- 
 tion of importance to our present purpose is, in 
 what estimation is he held by the community ? If 
 
84 MONEY VALUED AT MORE 
 
 his claim to superiority on the ground of what is 
 no personal qualification at all, were ridiculed by 
 the unanimous voice of a discerning public, the 
 claim might stamp himself a fool, but would leave 
 no imputation on the sagacity of his neighbors. 
 Here, however, the state of the facts will afford 
 us no consolation. The claim made might expose 
 the folly of a few ; but the claim conceded fastens 
 folly down as a general characteristic of the com- 
 munity. Every section of the population may be 
 conceived as consisting of the rich man, and his 
 neighbors who are not rich. He looks down upon 
 them. That is a small matter. It would not bode 
 much harm to the commonwealth if it stood alone. 
 A more ominous circumstance is, they lock up to 
 him. The people look up to the rich with a great 
 variety of feelings indeed : some with ignorant, 
 undefined awe ; some with unmanly adulation ; 
 some with a cunning, cringing selfishness ; some 
 with ambitious emulation ; some with discontented 
 envy ; a great specific variety there is in the feel- 
 ings wherewith the rich man is regarded, but gene- 
 rically they are all the same — they are a looking -up 
 to the rich man on account of his riches. How 
 few there arc who will measure the man by his 
 sou l — w ho will neither fawn upon wealth, nor 
 envy it — who on account of it will neither set its 
 
THAN money's worth. 85 
 
 possessor up nor down — who, in judging of his 
 character, will ignore altogether the accident of 
 his weath, and award the honour which is due to 
 the man, according as he fears God and does good 
 to his brethren ! 
 
 I repeat it ; there is a most diseased overgrowth 
 in the estimate of riches, in the minds both of 
 those who have, and of those who want them. 
 If a man with a gold ring and goodly apparel 
 come into our Sabbath assembly, we do not then 
 and there single him out in any very remarkable 
 way to set him in a good place. Perhaps T might 
 say — for there is no profit in giving overcharged 
 pictures even of our own vices — that an aged reve- 
 rent worshipper, who in evident poverty should 
 enter one of our Christian congregations, would 
 have more deference paid to him than one who 
 was distinguished only by his riches. So far, well. 
 It shows the power of God's Word, and the effect 
 of bringing men near the All-seeing. In God's 
 presence, where airy sense of it is realized, men 
 dare not manifest so much respect of persons. But 
 this estimate, acted on in the courts of the Lord's 
 house, is forgotten in the world. There, money 
 carries the day. Some w r ould permit a poor saint 
 to sit beside them at the Lord's table, who would 
 not permit that poor saint to sit beside them at 
 
8b MONEY VALUED AT MORE 
 
 their own. Nay, more, there are many, not them- 
 selves given to vice, who will admit vicious men 
 into their houses and tables for the sake of their 
 riches. Parents will cherish in their families, and 
 honor before their children, a profane rich man, 
 a Sabbath-breaking rich man, a drunken rich 
 man, a licentious rich man. In the practical 
 estimation of this community, riches cover a mul- 
 titude of sins. 
 
 I was much interested in observing a compara- 
 tively healthy moral tone in some of the news- 
 papers on this very subject, in connection with a 
 case that obtained great notoriety in England not 
 long ago. A person had amassed large sums of 
 money by dishonorable practices. When his dis- 
 honesty was discovered, a very great cry of exe- 
 cration was raised against him by the thousands 
 of disappointed speculators whom he had duped. 
 At that crisis, a portion of the public press, with- 
 out attempting to disguise the shame of the cul- 
 prit, turned round upon the sufferers with the 
 merited rebuke, that the man, as long as he was 
 accounted rich, was nattered by all classes with 
 an adulation the most disgusting, — and all for his 
 wealth alone, inasmuch as his admirers could not 
 point to any noble quality of his soul, or any 
 noble deed of his life. They did not begin to 
 
THAN MONEY'S WORTH. 87 
 
 bespatter their idol until themselves and he had 
 fallen together in the mire. 
 
 Although a beam fixed in the bottom protrude 
 above the surface of a still lake, there is no com- 
 motion of the water around it ; but if such a beam 
 is fixed in the bed of a running stream, it pro- 
 duces an agitation proportioned to the velocity of 
 the current. The practical estimate of money, 
 above all other things, is like a tide that is rush- 
 ing over this land. Young and old are borne 
 along by it. A generous sacrifice for truth and 
 for God, here and there emerging from the stream, 
 becomes a world's wonder. If a man, after he 
 becomes prosperous, pays his debts, when not 
 under the compulsion of law, the deed is chroni- 
 cled in every newspaper, and applauded as a hero- 
 ism more than could have been expected of 
 humanity. At the Disruption of the Scottish 
 Church, it is well known that politicians thought 
 they might lay as much pressure on the ministers 
 as would keep them quiet for many years, without 
 any danger of driving them off, seeing they were 
 fastened to the Establishment by a money-bond 
 of some two or three hundred a-year. The min- 
 isters of state gave them too little credit for self- 
 sacrificing righteousness before the event ; and 
 after it, some portions of the public perhaps gave 
 11 
 
88 MONEY VALUED AT MORE 
 
 them too much. All these extremes are due to 
 that inordinate estimate of money, which has, in a 
 great measure, become the habit of the national 
 mind. The very commotion produced by a reso- 
 lute stand for truth, shows that the mass of the 
 community are gliding down the course of the 
 world. Oh, if men would learn to weigh it in 
 the balance of the sanctuary, to see it in the light 
 of eternity ; if we could get now impressed on our 
 minds the estimate of money which we will all 
 have soon, it would not be allowed to exercise so 
 much effect in our lives ; it would not be allowed, 
 like a mighty magnet, to shape the course of the 
 young at the opening of life's voyage — would not 
 be felt like a huge millstone tied round the neck, 
 dragging down the aged to the depths of perdition 
 at its close ! 
 
 II. The warning which such a moral condition 
 drew forth from the Lord, and the reason by which 
 it is enforced : " Take heed and beware of covet- 
 ousness, for a man's life consisteth not in the 
 abundance of the things which he possesseth." 
 The best method of applying the caution will be 
 to expound the specific ground on which it is here 
 made to rest. There are three different senses in 
 which "a man's life" may be understood, all of 
 
THAN MONEY'S WORTH. 89 
 
 tliem obvious, and each charged with a distinct 
 practical lesson. 
 
 1. Life in its literal and natural sense — the life 
 of the body — does not consist in the " abundance " 
 of the things which one may possess. The life is 
 in no degree dependent on the "surplus" over 
 and above the supply of nature's wants. A very 
 small portion of the fruit of the earth suffices to 
 supply a man's necessities. The main elements 
 are, a little food to appease hunger, and some 
 clothing to ward off the cold. These, as a general 
 rule, the poor man obtains, and what more can 
 the rich man consume ? In this matter, God has 
 brought the rich and the poor very near to each 
 other in life, and at death the slight difference that 
 did exist will be altogether done away. As a 
 general rule, it may be safely affirmed that the 
 life of the rich is as much endangered by the lux- 
 uries of their abundance, as that of the poor by 
 the meanness of their food. The life of a laboring 
 man, as such, seems to be as secure as the life of 
 a noble. The air and exercise connected with his 
 labor go as far to preserve his health as the shelter 
 and ease which the rich man enjoys. Looking 
 simply to life — mere animal being and wellbeing 
 — we are justified in affirming that abundance, 
 or overplus of goods, is no advantage to it. This 
 
90 MONEY VALUED AT MORE 
 
 is a wise arrangement of our Father in heaven. 
 He is kind to the poor. He has protected them 
 by laws that men cannot touch — laws imbedded 
 in the very constitution of the universe. In this 
 view of the case, it is not consonant with right 
 reason to make the acquisition of wealth the main 
 object of desire and effort. Having food and rai- 
 ment, let us therewith be content, is the truest 
 philosophy as well as the soundest religion. If 
 our desires as to this world's goods were limited 
 to things necessary, we would escape from many 
 of the cares that crush us. A great amount of 
 time and energy now wasted on things not need- 
 ful, might be reserved for outlay in a more pro- 
 mising field — used so as to make life more sweet 
 on earth, with the reversion of an inheritance that 
 will not fade away. 
 
 2. "A man's life" may be considered as the 
 proper exercise and enjoyment of a rational, spi- 
 ritual, immortal being — that use of life which the 
 all- wise Creator manifestly contemplated when he 
 arranged the complex constitution of man. Hith- 
 erto we have been speaking of animal life merely, 
 common to us with the lower orders of creatures ; 
 now we Bpeak of such a life as becomes a creature 
 made in the image of God, and capable of enjoy- 
 ing him for ever. A mans life, not a beast's; the 
 
THAN MONEY'S WORTH. 91 
 
 life that becomes his faculties, his place, and his 
 destinies. 
 
 To this life, how very little is contributed by 
 the surplus of possessions over and above what 
 nature needs ! Indeed, that smplus more fre- 
 quently hinders than helps the highest enjoyment 
 of man's life. The parable wdiich immediately 
 follows the text bears, and was intended to bear, 
 directly on this subject. Besides the folly of the 
 rich man, in view of death and eternity, he made 
 a capital mistake even in regard to his life in this 
 world, when he said to his soul, " Soul, thou hast 
 much goods laid up for many years, take thine 
 ease, eat, drink, and be merry." Foolish man — 
 and there are many such fools amongst us — corn 
 laid up in a barn, or money deposited in a bank, 
 is not proper food for a soul. A very small quan- 
 tity of the corn will satisfy the body's wants ; but 
 the superabundance of it — the remainder which 
 the body did not need — the man proposed to feast 
 his soul upon that. Alas ! the more of such food 
 that is presented to a soul, the more of an aching 
 craving void that soul feels. ~No man, who has 
 accumulated great wealth, enjoys more the wealth 
 accumulated than he did the small competency 
 which he possessed at first. The increase of riches 
 does not increase a soul's enjoyment. Some who 
 11* 
 
92 MONEY VALUED AT MORE 
 
 have wealth are happy. Some very rich men 
 enjoy, in its true sense, a "man's life," but their 
 life does not consist in the superabundance of 
 their wealth. They live in spite of it, not by 
 means of it. It is a positive law of nature, im- 
 pressed on the constitution of things by an omnis- 
 cient Lord, that surplus of wealth does not increase 
 the right use and real enjoyment of life by rational 
 and accountable beings. In proportion as a rich 
 man is indiiferent to his wealth, his enjoyment of 
 life does not spring from it, but from other sources. 
 In proportion as his heart is given to his wealth, 
 his enjoyment of life decreases. It is a law — a 
 law of God which misers feel — that, if a man loves 
 money, then the more money he gets, the less he 
 enjoys it. 
 
 3. Life in the highest sense, the life of the soul, 
 obviously does not depend in any degree on the 
 abundance of earthly possessions. The whole 
 world gained cannot prevent the loss of the soul. 
 
 There are two things brought into comparison 
 and competition here — "life," and "abundance" 
 of possessions. These are rival objects, each dis- 
 playing its own attractions to win hearts to itself. 
 The one looks forth invitingly from the folds of 
 divine revelation ; the other cries aloud in the 
 market-place. On one side, the voice of the Ke- 
 
THAN MONEY'S WORTH. 93 
 
 deemer pleads, "Ho, every one that thirsteth, come 
 ye to the waters. Incline your ear and come unto 
 me ; hear, and your soul shall live." — (Isa. Iv. 1-3.) 
 On the other side, Mammon displays his coin, and 
 whisper^, that a diligent votary may he "worth " 
 many thousands before he die. 
 
 Consider the first object, a mans life. It is the 
 life of the dead in sin, the life by regeneration, the 
 life quickened by the Spirit and sustained in 
 Christ, the life which, being hid with Christ in 
 God, shall never die. This is a great thing for a 
 man. It is greater than all others. It is the one 
 thing needful. What other thing is that over 
 against it which so many are compassing about 
 with painful, panting looks ? A fortune ! an 
 abundance of possession ! Hear the word of the 
 Lord ; that abundance is not your life. It is not 
 so needful as your life. If you take it too near 
 your heart, it w T ill quench your life. 
 
 Ye cannot serve two masters. Expressly, ye 
 cannot serve these two, God and Mammon. If 
 you strive to serve both, you will please neither. 
 A double-minded man is unstable in all his ways. 
 I speak not against a legitimate industry. Dili- 
 gence in business is a Christian duty. But the 
 Lord knoweth the heart, and he knows when the 
 love of money becomes the controlling power. 
 
94 MONEY VALUED AT MORE 
 
 "We may not serve money; but money may be 
 made to serve us, and to serve God through our 
 means. Money, like fire, is a good servant, but 
 a bad master. It is this surplus, this superabund- 
 ance, that is the dangerous thing. When it is 
 sought as if it were life to a soul, it becomes to 
 that soul death. If you have life from the Lord 
 — life in the Lord, it will not cost you a pang to 
 let all the abundance go. 
 
 "When a man falls into deep water, he could 
 easily preserve his life if he would permit his 
 whole body to lie beneath the surface, except so 
 much of his mouth and nostrils as is necessary 
 for the admission of air. It is the instinctive, but 
 unwise, effort to raise portions of the body above 
 the water, that sinks the whole beneath it. It 
 is the weight of that portion which has been, 
 by a convulsive effort, unnecessarily raised, that 
 presses down the body, and drowns the man. It 
 is by a similar law in the province of morals that 
 avarice destroys the life of the soul. The whole 
 amount of money that a man obtains for the pur- 
 pose of using, and actually does legitimately use, 
 does no harm to the interests of his soul. It may 
 be great, or it may be small, while it is kept 
 beneath the surface, so to speak — kept as a ser- 
 vant, and used as an instrument for legitimate 
 
THAN MONEY'S WORTH. 95 
 
 objects — it is as to spiritual matters indifferent. 
 So far as money is concerned, the man is in equi- 
 librium, and his spiritual character will depend 
 on other influences. But when some portion is 
 raised above the line — when it is taken from a 
 servant's place, and raised to that of a master — 
 when a surplus is sought, not for use, but for its 
 own sake — wheu the love of money begins — 
 when it is set up by the man above himself, as an 
 object of his affection — then that surplus, w T hether 
 great or small, presses down the soul, and the 
 man sinks in spiritual death. It is this lust that 
 "drowns men in perdition." — (1 Tim. vi. 11.) 
 
LECTURE IV. 
 
 FRUIT OF COVETOUSNESS — DISHONESTY. 
 
 " We have brought nothing into this world, and it is certain 
 that 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 love of money is the root of all 
 evil ; which while some coveted after, they have erred from 
 the faith, and pierced themselves through with many sor- 
 rows. But thou, man of God, flee these things ; and 
 follow after righteousness, godliness, faith, love, patience, 
 meekness." — 1 Tim. vi. 7-11. 
 
 Regarding covetousness, or the love of money, 
 we have already pointed out (II.) its company and 
 its character, and (III.) its prevalence and its worth- 
 lessness. We return to it for the purpose of 
 pointing out some of the disastrous consequences 
 to which it leads — the bitter fruits which it 
 bears. Of these, we select as the subject of the 
 present lecture, Dishonesty. The apostle, in the 
 same breath that he enjoins a man to flee from 
 covetousness, also enjoins him to follow righte- 
 ousness. 
 
 (90) 
 
FRUIT OF COVETOUSXESS — DISHONESTY. 97 
 
 Surely if the Word of truth is to be rightly 
 divided, warnings on this head must occupy a 
 large place in such a city as this, and in such a 
 time. In this vast workshop and market-place 
 for the world, surely a man who desires to live so 
 as to adorn the doctrine of Christ, would need to 
 look well to his ways in the matter of upright 
 dealing. You are required to have a single eye, 
 to have truth in the inward parts, to do to others 
 as you would have others do to you. You are 
 required to do justly, to love mercy, and to walk 
 humbly with your God. And all this, while you 
 mingle in that motley throng, and jostle to keep 
 your own place in the impetuous race of life. In 
 such circumstances, men need plain words about 
 being honest in all their transactions. Can a man 
 take fire into his bosom and not be burned? 
 Perhaps he may ; but it will be by dint of intense 
 watchfulness, and unwearied care. There must 
 be both prayer and pains, if a man is to come out 
 of these intricate bargainings, every evening, with 
 clean hands and a pure heart. 
 
 I shall first trace from the text the path by which 
 covetousness leads to dishonesty; and, secondly, 
 point out, with reference to our own circum- 
 stances, the dishonesty to which it leads. 
 
 I. The path by which covetousness leads to dis- 
 
98 FRUIT OF COVETOUSNESS — 
 
 honesty is marked off step by step by the apostle 
 in the text. 
 
 The deliverance given by Panl in this passage 
 of Scripture regarding the love of money is very 
 instructive, and withal very consolatory to Chris- 
 tians. When the mountains are removed, we 
 must seek a yet more secure foundation. "When 
 they are cast into the sea, God is our refuge. In 
 the shakings of these times, we must flee as a 
 bird to our mountain. We run to the Word. 
 We take up a plain, pregnant portion of the 
 Scripture, convinced that this community need it 
 much — that this community neglect it much. 
 WTien men's hearts are failing them for fear — 
 when it appears as if soon mercantile faith will 
 no longer be found on the earth — they may be 
 the rather inclined to hear what the Lord has 
 said. The confusion, and distrust, and dismay 
 that have of late been experienced in this com- 
 mercial community, are well fitted to open this 
 Word to our understandings, and bear it down 
 upon our hearts. The steps by which those turn 
 aside who love the present world are the follow- 
 ing : — 
 
 1. They "will be rich," (v. 9.) A class of 
 persons are here characterised. They are de- 
 scribed by the leading aim of their lives. It is 
 
DISHONESTY. 99 
 
 not said what their religious profession was. 
 Perhaps their belief was orthodox, and their zeal 
 warm. All that we learn about them is, that in 
 God's si°dit monev was their "chief end." This 
 is not a right — not a safe aim for an immortal 
 being. Perhaps if these people had been asked, 
 What is the chief end of man ? they would have 
 given in substance the answer, " To glorify God, 
 and enjoy him for ever." If they had been left 
 to describe themselves, with reference to their 
 mercantile pursuits, they would probably have 
 written "industrious," or perhaps "enterprising;" 
 but lie who knows what is in man — who reads 
 off the character from the inner workings of the 
 soul — has written them down as persons who 
 are "bent upon being rich." Their Judge knows 
 that a determination to be rich is the passion that 
 rules them — that an effort to get money is the 
 labor of their life. 
 
 2. They "fall, into temptation." The word 
 conveys the idea of an unexpected fall — a stum- 
 ble into a pit which you did not expect to be 
 there. You may have seen a man walking in 
 one direction and looking in another, not directly 
 opposite, but to one side. When he comes to a 
 pit, he stumbles and falls. Had he been looking 
 in the same direction in which he was walking, 
 
100 FRUIT OF COVETOUSNESS — 
 
 he would probably have escaped the pit. It is 
 thus with the fall of which we are speaking. If 
 the real movement of a man's life be toward 
 money, while he diligently keeps his face turned 
 round to maintain the appearance of being a 
 Christian, he will certainly fall into every pit that 
 lies in his way. The motion, too, is uneasy. 
 Those who set out in pursuit of riches, making 
 no other profession, get on more smoothly. They 
 go in the same direction that they appear to be 
 going in ; but it is a painful, twisting movement, 
 that of the man whose heart is set on a portion 
 which his profession binds him to renounce. 
 
 3. They fall into temptation. A man does not 
 all at once go into vicious practices. He glides, 
 before he is aware, into a position where he is 
 exposed to the pressure of a strong temptation. 
 It is a great misfortune when a man finds himself 
 in a situation where inducements to evil-doins; are 
 brought to bear upon him — a situation in which, 
 if he maintain his integrity, it is by resisting a 
 current that sets strongly in from an opposite 
 direction. A man should not rashly go into such 
 a place. We have not yet reached the question 
 of doing unjustly ; we are dealing with a previous 
 question of great importance, whether a man is 
 justified in assuming a position where it will bo 
 
DISHONESTY. 101 
 
 very hard to keep his conscience clear? Those 
 who have rightly measured their own strength, 
 will avoid persons and places that put it to a 
 severe test. He that trusteth to his own heart is 
 a fool. 
 
 4. A snare marks another stage of this down- 
 ward progress. The man who has thoughtlessly 
 or in foolhardiness placed himself in the way of 
 temptation, is soon surrounded — the meshes of a 
 net compass him about. He got easily in, hut he 
 finds it impossible to get out again. At first it 
 was merely a place of temptation. Here is an 
 opening — here is an opportunity of quietly real- 
 izing a large sum. He determines to make a 
 trial. His own means are inadequate. The pro- 
 perty of others is within his reach, perhaps under 
 his charge ; hut he knows that the owners would 
 not he willing to run the risk. He therefore risks 
 it without consulting them, feeling sure that he 
 will be able to replace it, after securing a large 
 profit to himself. He throws for a glittering 
 prize. He is beyond the temptation now. He is 
 fast in the snare. His project tails. He discovers 
 that he has lost his all, and more. He fears expo- 
 sure. He will try again to recover himself; but 
 more desperate measures are necessary now. He 
 will do a deed now that he would have shuddered 
 9* 
 
102 THE FRUIT OF COVETOUSNESS — 
 
 at when lie began. He has recourse to a false 
 entry, a forgery, or some other of the thousand 
 tricks that the wit of hard-pressed men has 
 invented, and the complicated forms of business 
 has served to conceal. Behold the desperate, 
 helpless fluttering of the bird in the snare of 
 the fowler — dashing itself on the sides of an 
 iron cage ! 
 
 5. The next step is "into many foolish and hurt- 
 ful lusts." These raging lusts are, as it were, 
 watching, ready to fasten on their victim as soon 
 as they see him in the toils of the net. You may 
 have observed that a man whose pecuniary affairs 
 are in a desperate position, is peculiarly liable to 
 fall into meaner vices. How frequently do the 
 agonies and embarrassments that precede a shame- 
 ful disclosure precipitate a man into the abyss of 
 secret drunkenness ! I believe that the hopeless 
 struggle to recover one's pecuniary position after 
 it is past recovery, is one of the most common 
 causes of a sudden plunge into intemperance and 
 kindred sins. The devil devours his victim more 
 easily after the victim has fallen into the snare. 
 Resistance is feeble where the footing of the 
 combatant, undermined by despair, is crumbling 
 away. 
 
 These lusts that covetousncss leads to are " fool- 
 
DISHONESTY. 103 
 
 ish and hurtful ;" they pretend to cure, but they 
 only deepen the wound. They apply a balsam 
 that soothes the sore for a moment, but fixes 
 disease more firmly in the flesh. I shall not 
 trace this progress farther. For our present pur- 
 pose, enough has been said regarding the course 
 that leads to dishonesty. "We turn now to dis- 
 honesty itself. 
 
 H. The dishonesty to which covetousness leads. 
 " Flee these things, but follow after righteous- 
 ness." The vices that the love of money lands 
 in are not named at length. In general, they are 
 said to be foolish and hurtful. But the opposite 
 graces are individually specified. Paul bids us 
 turn our backs on these abominable things, and 
 set our faces toward righteousness, godliness, 
 faith, love, patience, meekness. As if suiting the 
 action to the word, he felt his back turned upon 
 injustice, ungodliness, unbelief, hate, impatience, 
 pride. As if he did not see these, he does not 
 name them, but names instead the beauteous 
 array that stretched away before him, and which 
 he counsels us to follow. 
 
 The first on the list is righteousness. Of course, 
 
 the opposite vice to which covetousness tends, 
 
 and against which his warning is directed, is 
 
 injustice. These virtues and vices are here intro- 
 
 12 * 
 
104 FRUIT OF COVETOUSNESS — 
 
 duced, not in the abstract, but in relation to the 
 pursuit of wealth. The vice to which the injunc- 
 tion applies, is that injustice which is incident to 
 excessive efforts to acquire riches. The odious 
 thing from which Christians are commanded to 
 flee, is dishonest dealing in the process of making 
 money. Righteousness is required in all our 
 transactions — righteousness, not according to the 
 conventional rules of society, which shift like the 
 sand, but according to the immutable standard 
 of the divine law. The righteous Lord loveth 
 righteousness. 
 
 This command obviously implies that men in 
 business, whether their effort for the time be 
 to enlarge the treasure already possessed, or to 
 weather a point ahead which threatens the ruin 
 of their fortunes, are exposed to the temptation 
 of dealing unjustly. I call upon you in God's 
 name, and out of his Word, to watch and pray 
 that ye enter not into this temptation. Do you 
 feel as if I were stepping beyond my province, 
 and conjuring into existence the enemy whom I 
 propose to smite, when I call upon you to beware 
 of dishonest dealing ? Do your hearts swell into 
 resentment, as if this were a warning suited to 
 another place, and another company ? Nay, 
 brethren: Let him that thinketh he standeth 
 
DISHONESTY. 105 
 
 take heed lest lie fall. Is thy servant a dog that 
 he should do this thing ? Yes, he is : and that 
 thing he will do, the very first time that a tempta- 
 tion occurs, if he has nothing to fall back upon 
 but a bristling pride, that snarls at a warning as 
 if it were an insult. Honorable merchants ! And 
 do you presume to give them a warning, which is 
 as much as to say to their face, " See that ye do 
 not cheat your customers?" Yes, I do; and I 
 tell the most honored and most honorable anion e? 
 them to take it to himself, for he needs it. If 
 you have nothing but your honor and integrity, 
 your high place and high mind, to lean upon, 
 your foundation is in the dust. How many are 
 at this day put to shame for detected dishonesty, 
 who once would have resented the supposition of 
 it as keenly and as sincerely as you ! I do not 
 know your hearts : and what is more, you do not 
 know them yourselves. One who does know 
 them, however, testifies that they are deceitful 
 above all things. Manifest it is that Paul would 
 not have stood upon ceremony, and softened his 
 words because he had men of honor to deal with. 
 He did not hesitate to counsel Timothy in this 
 manner, a man that had known the Scriptures 
 from his youth ; how much more would he have 
 spoken out here against the unrighteousness that 
 
106 FRUIT OF COVETOUSNESS — 
 
 mingles with the making of money, where, for 
 the most part, the ledgers are more accurately 
 known than the Scriptures, and far more deeply 
 indented on the hearts ! Under these counsels of 
 the Bible, the face to the ground is our becoming 
 attitude ; "Lord, is it I?" our becoming prayer. 
 There are many kinds of dishonesty in trade 
 that cannot conveniently be specified here. In- 
 deed, there are many depths of Satan in these 
 matters that I do not know. There is, however, 
 the less need to go into the cunning mysteries of 
 unlawful trade, because we have a rule from the 
 Lord that will reach them all : " Whatsoever ye 
 would that men should do to you, do ye even 
 so to them." — (Matt. vii. 12.) What a word is 
 this ! * Where is the exceptional case or qualify- 
 ing circumstance that can elude the grasp of that 
 all-comprehending rule ? It is a mighty engine 
 fitted to seize and crush the most gigantic iniqui- 
 ties ; and yet a portable machine that may be 
 
 [ * Our author grapples here with a great question. To 
 denounce the sin of covetousness is well ; but to state the 
 doctrine, the laws, the emotions, which should occupy the 
 soul from which this lust has been cast out, is better. Per- 
 fect love not only casteth out fear, it is also capable of casting 
 out covetousness. We must bring forward the forces which 
 are not onty to besiege and take, but occupy and keep, the 
 citadel of the soul. — C] 
 
DISHONESTY. 107 
 
 used in detecting the hidden things of dishonesty 
 in your minutest transactions. It is a hesom that 
 sweeps the deepest, darkest crevice of a deceitful 
 heart. It is a rule that every man may apply for 
 himself; and if he is willing to know the right, 
 he will not fall into error. Try your conduct by 
 that law. Take it with you when you are behind 
 the counter, and the customer before you — take 
 it with you to the manufactory, when the pur- 
 chaser of the goods is as yet unknown. If you 
 were the customer and he the merchant or manu- 
 facturer, would you be willing that the same bar- 
 gain should be made — that the same material 
 should go into the fabric ? Under this rule, faith- 
 fully applied, a man might make a mistake 
 through ignorance, but he could not cheat. In 
 framing that rule, the Lord has taken a principle 
 of our nature that is uniform, and employed it to 
 regulate an impulse that, when left to itself, is 
 very uncertain. The steady, uniform principle is, 
 the desire not to be cheated. The wavering, uncer- 
 tain thing, which you may have at one time and 
 want at another — the thing that with man you 
 can never be sure of, is, the desire not to cheat. 
 Xow, in the construction of that comprehensive 
 rule of Christian morality, the uncertain is con- 
 nected with the certain — the moveable is made 
 
108 FRUIT OF COVETOUSNESS — 
 
 fast to the immoveable, in order that it too may 
 be made sure. Justice is linked to self-interest, 
 because, while justice in fallen man is weak and 
 wavering, self-interest is steady and strong. If 
 that rule were faithfully applied, we would have 
 the same security that a man would not injure 
 his neighbor, which we now have that he will not 
 injure himself.* 
 
 Some forms of dishonesty, such as a false bal- 
 ance, that are prominently condemned in Scrip- 
 ture, we shall pass over without particular notice, 
 because in modern society, though they still exist, 
 they have been comparatively cast into the shade 
 by other inventions. Dishonesty is obliged to 
 hide itself now under more elaborate devices. 
 
 [*This idea deserves to be maturely weighed, and to be 
 studied in all its bearings. Self-interest is one of the most 
 powerful stimulants to exertion which God has planted in the 
 human breast — and one which grows stronger by indulgence. 
 Infinite wisdom has, it may be, planted it there to give vigor 
 to the character, but not without clearly revealing that the 
 self-interest which regards its highest inducements must not 
 neglect for a moment the demands of justice and the obliga- 
 tions of duty. If self-interest were duly enlightened, "we 
 should have the same security that a man would not injure his 
 neighbor which we now have that he will not injure himself." 
 We must therefore not only denounce covetousness, but we 
 must heed the teachings of Christ, which instruct us not only 
 what we should not do, but tell us what we should do. These 
 instructions need to be fully developed and applied. — C] 
 
DISHONESTY. 109 
 
 There is one form of it, however, which, though 
 it is vulgar enough in its own nature, the refine- 
 ments of society cannot banish into the hack- 
 ground. I mean the adulteration of goods offered 
 for sale by the mixture of other ingredients. This 
 practice prevails to a very great extent, and in 
 many different kinds of articles. I do not say the 
 fact of mixing different articles is, in its own 
 nature, necessarily dishonest. But I do say that, 
 to sell as pure an article that is mixed with some- 
 thing else, is a dishonest deed. To sell an article 
 into which some other ingredient has been put, 
 without telling the customer, when the customer, 
 if told, would decline the bargain, is plain unvar- 
 nished cheating. All or most of vour neighbors 
 do it ! It is the custom of the trade ! Well, and 
 what then ? The practice of your neighbors is 
 not the rule of your duty ; the custom of the trade 
 is not the standard whereby you will be judged at 
 the throne of God. The line of duty is short and 
 simple. One would think it is abundantly obvious 
 to an honest man. Sell the article, whether sim- 
 ple or compound, according to the best of your 
 judgment, for what it is. 
 
 A false representation to a customer as to the ori- 
 ginal cost of your wares, or the rate of your profit, 
 is manifestly dishonest. I do not think any mer- 
 
110 FRUIT OF COVETOUSNESS — 
 
 chant is bound to tell how much he paid for his 
 goods, or how much he is making' out of them. 
 But if he volunteer any information on the sub- 
 ject, he is bound to tell the truth, and the whole 
 truth necessary to enable the purchaser to form a 
 correct opinion. A portion of truth may be 
 stated in such a way as to convey an erroneous 
 impression to an unskilful inquirer. When this 
 is done intentionally, the truth is turned into a lie. 
 The sharpened wit of the practised dealer may in 
 this way draw out the hard-earned money of a 
 laborer who has come in quest of winter provi- 
 sion for his family, but the transaction is un- 
 righteous. The poor man is outwitted, and has 
 gone out of your sight ; but you are not yet clear 
 of the transaction. The Judge of the poor has 
 yet to be met. 
 
 Above all things, you who have others, espe- 
 cially young persons, employed in selling your 
 goods, charge them to be true and honest. I speak 
 now not for the purchasers, but for the salesmen. 
 A system of dishonesty in a shop may cheat the 
 casual customer out of a few pence ; but it inflicts 
 on the seller a deeper wrong — it becomes the de- 
 filer of his conscience, the destroyer of his soul. 
 Enjoin not, encourage not, permit not, any thing 
 short of transparent righteousness. Suffer no 
 
DISHONESTY. Ill 
 
 trick of any kind. Let nothing be transacted on 
 your premises that you would have cause to be 
 ashamed of if, in all its particulars, it were dis- 
 played to the world. I know of nothing more 
 revolting in all the secret doublings of dishonest 
 ambition, than is implied in the experience of a 
 young man who finds himself wedged between 
 the two sides of the terrible alternative of cheat- 
 ing to please his employer, or giving up his situ- 
 ation for the safety of his soul. 
 
 Some may say, — I have often heard it said, — if 
 you insist on such strictness, }'ou cannot carry on 
 business at all. I sympathise with the difficulties 
 of men in business. When they think of their 
 families that must be supported ; when they see 
 the trade ready to go past them, because of un- 
 scrupulous practices resorted to by others ; when 
 they feel themselves screwed up on all sides by the 
 pressure of a thousand eager competitors, I do 
 compassionate my brethren in their time and place 
 of trial : but I am here speaking from God, and 
 for righteousness, and about the interests of eter- 
 nity. Of necessity I must speak the truth. I 
 have, in view of these difficulties, only one counsel 
 to give, one command to issue, and it is this : 
 When the alternative is presented to you of a fall- 
 ing off in business, or dishonest shifts to keep it 
 IS 
 
112 FRUIT OF COVETOUSNESS — 
 
 up, make short work of it — dally not with 
 the tempter. If you cannot both keep a good 
 custom and a good conscience, let one of them go. 
 Keep a good conscience at all hazards, and cast 
 yourself on a Father in heaven for daily bread. 
 
 Breach of trust is a form of dishonesty alarm- 
 ingly frequent in our day. Our ears are familiar 
 with reports of persons entrusted with the man- 
 agement of money, using it for their own pur- 
 poses, and so defrauding their employers. It is 
 seldom a case of simple theft. In most instances 
 the course is that which we have already traced. 
 It is first a determination to be rich ; then the 
 temptation, the snare, and the hurtful lusts follow 
 each other in rapid succession. The man with 
 this passion burning in his bosom has money, the 
 property of others, passing through his hands. 
 He sees a promising speculation. If he can by a 
 successful move make a profit to himself, his em- 
 ployers will experience no injury: they will get 
 their own again. I do not know how many 
 instances of this daring operation may take place 
 amongst us. I suppose we hear only of those that 
 are unsuccessful. Public attention is attracted to 
 the loss and shame that are attached to the close 
 of the transaction, but the real dishonesty lies at 
 the beginning of it — in risking money without 
 
DISHOXESTY. 113 
 
 the knowledge or against the will of its owner. 
 Though the speculator should succeed, and repay 
 in full, he has acted dishonestly. The risk is a 
 thing that has a money value : it may he small, 
 or it may be great ; but whatever it is, if you take 
 it without bargaining and paying for it, you are 
 stealing — you have fallen into the snare. 
 
 Id the management of railways, disclosures have 
 been made that may well make us tremble for the 
 prosperity of our country. Practices have been 
 brought to light which may well make us blush, 
 not only for our Christian name, but for our com- 
 mon nature. With extravagant expenditure, self- 
 interested, dishonorable jobbing, and wholesale 
 swindling, the nation has perhaps suffered as much 
 on the one side as it has gained on the other by 
 these wonderful creations of our age. The ad- 
 vantage of railways to the social condition of the 
 Community is incalculably great ; but multiform 
 dishonesty has so mixed the cup of blessing, that 
 one might almost entertain the question, whether 
 it would not have been on the whole better for 
 the country that railways had not been invented 
 yet? 
 
 There are other transactions on a large scale in 
 which one portion of the community have been 
 unwisely trusting, and another portion have been 
 
114 FRUIT OF C0VET0USNESS — 
 
 unjustly abusing that trust, until both are ruined 
 together. I must make a plain statement on this 
 head. Men seem to speak and act as if great 
 mercantile transactions were not to be judged by 
 the old-fashioned rules of morality that apply to 
 common things. Righteousness is one and un- 
 changeable. It compasses about your mighty traf- 
 ficking, and lays bonds on it, as completely and 
 as easily as the smallest bargainings between a 
 huckster and a peasant at the wayside : even as 
 the same law with equal ease retains a little water 
 in a cup, and the ocean's wave within the ocean's 
 bed.* 
 
 The principle which I desire to enunciate and 
 illustrate is this : If a number of persons agree to 
 entrust certain sums of money to certain men, to 
 be used according to their discretion, then though 
 
 [ * It behooves the pious of every denomination to consider 
 what they can do to vindicate society from such reproach as 
 this. If these reproaches be deserved, an effort should be 
 made to purify the social arrangements which tolerate such 
 departures from sound morality. Christians are better taught 
 — they know better. Can it be that in such a country as 
 Scotland, where evangelical religion is prevalent, where Pro- 
 testantism is in the ascendant, where religious training is 
 almost universal, that such language is needed to characterize 
 the morals of the commercial and industrial community? Is 
 it not a serious reproach to Protestantism? We fear they 
 dwell more upon those doctrines which refer to God than 
 upon those which refer to their duty to men. — C] 
 
DISHONESTY. 115 
 
 those who receive it act injudiciously, and the 
 depositors thereby suffer loss, the managers may 
 be accused of ignorance or unskilfulness, but not 
 of dishonesty. If, however, the money has been 
 entrusted to them by a specific instrument, describ- 
 ing clearly the method of management, and in 
 particular defining the amount of risk that they 
 were permitted to run, — if they receive the money 
 on these terms, and then knowingly go beyond 
 the specified risk, without consulting their con- 
 stituents, the deed is unjust, without reference to 
 the success that may attend it. 
 
 Take an analogous case. The cultivators of a 
 district acquire as their joint property a boat, to 
 be used for the purpose of conveying produce to 
 the opposite side of an inland lake. They agree 
 upon a scheme of management, which is accu- 
 rately written out. One of the clauses provides 
 that on no pretence whatever shall more than 
 twenty tons be put on board at one time ; that 
 being, after due admeasurement, considered the 
 utmost amount of burden that was consistent 
 with perfect safety. A few of the farmers who 
 reside near the shore are appointed managers of 
 the concern. The constitution of the company, 
 in which they have concurred, is placed in their 
 hands, and the various members return to their 
 13* 
 
116 FRUIT OF COVETOUSNESS — 
 
 own homes. Operations have begun, and the 
 prospect is good. Daily the boat leaves the shore 
 with her burden, and the whole neighborhood 
 reaps the benefit. One morning, when the boat 
 was fully loaded and ready to start, one of the 
 managers said to his brethren, "'1 have twenty 
 quarters of wheat here ; if I do not get it over by 
 this trip I shall lose my market ; it will be a great 
 accommodation if you will permit me to put it on 
 board." "Any thing to accommodate you, sir," 
 replied the chairman ; " but it is against the rules. 
 We might be liable for the consequences." " There 
 is no danger," replied the other; "the lake is as 
 smooth as a mill-pond ; there is not a breath of 
 wind. The rule is made for a stormy day ; the 
 boat will carry forty tons in such weather as this." 
 The reasoning seemed good, and the favor was 
 granted. No accident occurred. Next morning 
 the craft was at her moorings ready for another 
 load. In a few days, another member asked and 
 obtained a similar indulgence. Again, on their 
 return, the boatmen reported that all was well. 
 Forthwith, instead of an exception, overloading 
 became the rule. Day by day the managers ex- 
 ceeded their powers for their own advantage, mu- 
 tually accommodating each other, in the absence, 
 and without the knowledge, of their constituents. 
 
DISHONESTY. 117 
 
 At length, unscrupulous by long habit, and em- 
 boldened by uniform success, they exceeded all 
 the bounds of prudence. Such was their com- 
 plicity, and mutual consciousness of wrong-doing, 
 that no one dared to refuse what any one was 
 pleased to ask. !Not one or two, but all the man- 
 agers, must have accommodations at the same 
 time. One day, although the sky looked squally, 
 the boat was loaded with forty tons, exactly the 
 double of her specified burden, because every one 
 of the managers needed something for himself; 
 and all, in spite of misgivings, were obliged to 
 comply with the demands of each. Off went the 
 boat at her accustomed hour, with the water up 
 to her gunwale. The managers stood on the shore 
 and looked after her with some anxiety, till she 
 was out of sight in a haze. In the evening news 
 arrived that at mid-passage a ripple had risen on 
 the water, the boat had filled and sunk, and the 
 whole cargo had been lost. Disastrous was the 
 result; but though there had been no disaster, 
 there was dishonesty. The community of pro- 
 prietors had concluded a bargain with the direct- 
 ors for a certain definite risk, leaving them on that 
 point no discretion. Behind backs the managers 
 took more than was bargained for, and that in 
 favor of themselves. They cheated their neigh- 
 
118 FRUIT OF COVETOUSNESS — 
 
 bora. Even while the trick was successful, it was 
 dishonest. The guilt of an action does not de- 
 pend on its discovery. 
 
 Let the principle involved in such a case be 
 applied to any large joint money speculations. If 
 an indefinite number of persons agree to throw 
 various sums of money into one great capital — 
 if they agree upon the principles of management, 
 and embody them in specific rules — in particular, 
 if they determine and define the kind and amount 
 of security that must be kept around it — if they 
 lay down a maximum risk which their property 
 may be allowed to run, and mark off the breadth 
 of margin which is continually to be kept between 
 it and the encroachments of danger; — if, after 
 completing the legislative code, so to speak, they 
 entrust the executive to some of their own num- 
 ber — if they go to their homes trusting to the 
 wisdom of the constitution for the preservation of 
 their property, and to the honesty of the directors 
 for the preservation of the constitution — then, and 
 in that case, if the managers, to the best of their 
 judgment, abide by the rules, although loss should 
 ensue, they are to be honoured in their misfor- 
 tunes, and sustained against the interested com- 
 plaints of disappointed speculators. Want of suc- 
 cess is no crime. On the other hand, if they 
 
DISHONESTY. 119 
 
 knowingly exceed the rules, without new instruc- 
 tions from their constituents ; more especially if 
 the excess be in their own favor, and for their 
 own pecuniary advantage; if they expose, and 
 persist in exposing, the property of their consti- 
 tuents to greater risks than the rules admit, or 
 their constituents know, they are dishonest men, 
 whatever their standing may he in the church or 
 the community. 
 
 Let it he observed, that I give no judgment on 
 any particular case, for this good reason, that I 
 do not know the facts on which such a judgment 
 might rest. It is not for me to decide on mere 
 rumor, however prevalent. A strong rumor might 
 overrun and oppress the innocent. It is my duty 
 and my aim to lay down principles of judging, 
 and let no man apply them against a neighbor 
 except on the basis of ascertained facte. It is my 
 aim to enunciate only the major of the indict- 
 ment ; and the public have no right to bring home 
 the conclusion against any brother, unless, with 
 all the solemnity of a jury, they have seen a minor 
 established, fastening the conclusion upon a par- 
 ticular man. I have been induced to lift my voice 
 on these subjects, not by any tardiness observed 
 in affixing blame to guilty persons, but by fear 
 of latitudinarian views on the very principles of 
 righteousness. My object is not to quicken the 
 
120 THE FRUIT OF COVETOUSXESS — 
 
 public mind into greater readiness to fix on a par- 
 ticular man a charge of guilt. The public seem 
 to be more than sufficiently apt to do this already. 
 My object is to describe certain acts and courses 
 of action, and to proclaim that the perpetrators, 
 whoever they may be, ought to be accounted dis- 
 honest men. 
 
 It is a grievous thing when matters have come 
 to such a pass, that a minister expounding the 
 morality of the Bible finds it necessary to enter 
 into such definitions, in order to explain what dis- 
 honesty is. Men dare now-a-days to bring for- 
 ward the magnitude of their transactions to break 
 down the barriers which God has set up between 
 right and wrong. It has often been remarked in 
 regard to unjust wars, that he who kills ten thou- 
 sand gets a coronet upon his brow, and he who 
 kills one gets a halter on his neck. There is an 
 inclination to adopt a similar distinction between 
 great dishonesties and small. We protest against 
 the distinction, whether expressed or implied. 
 The-Bible affords it no countenance. "But busi- 
 ness could not go on, if you class the great trans- 
 actions of honorable men with the tricks of mean 
 swindlers." Avaunt, Mammon, thou God of the 
 world ; thou art the enemy of righteousness ! It 
 is necessary that all men do justly, whether busi- 
 ness go forward or stand still. I suppose one of 
 
DISHONESTY. 121 
 
 the most widely current maxims that ever obtained 
 in any language is the Latin proverb, "Fiat jus- 
 titia, mat ccelum" — "Do justly, though the sky 
 should tumble down." So be it; but there is no 
 danger. God has better supported the pillars of 
 the sky. Our dishonest manoeuvres are not re- 
 quired to keep them up. God has better com- 
 pacted the framework of society, than that it 
 should need your tricks to keep it going. It is a 
 libel on the wisdom of the Almighty to say that 
 business could not go on if righteousness, pure as 
 that of heaven, were made to circulate through all 
 its hidden channels. The business of earth would 
 realty prosper, if its people were all righteous, and 
 righteous always. Forthwith it would be a new 
 earth, if it should become the dwelling-place of 
 righteousness. 
 
 What civilization and commerce cannot do for 
 this troubled world, God will yet do by the send- 
 ing of his Son. As Christ has come, bearing sin 
 to save, he will come in righteousness to be glori- 
 fied in his saints. To them that wait for him 
 shall he come the second time, without sin unto 
 salvation. If, weary of the world's sin, yet will- 
 ing to do the Master's work, we wait for his 
 coming, what manner of persons ought we to be 
 meantime, in all holv conversation and godliness ! 
 
LECTURE V. 
 
 FRUIT OF COVETOUSNESS — OPPRESSION. 
 
 " Flee these things, and follow after .... love, patience, 
 meekness." — 1 Tim. vi. 11. 
 
 The love of money is a root of every evil, and 
 oppression is one of its many bitter fruits. The 
 subject of this discourse is the multiform oppres- 
 sion of the poor that results from a too eager 
 pursuit of wealth. There are certain texts of 
 Scripture in which this idea seems to be very 
 distinctly expressed — such as, "Do not rich men 
 oppress you ? " " Behold the hire of the laborer," 
 &c. — but the connection between these expres- 
 sions and our present theme is more apparent 
 than real. These expressions specify forms of 
 oppression which prevailed in those times, but 
 which are more rare in the highly-civilized society 
 of our own country and our own day. The text 
 which I have written at the head of this lecture 
 goes to the fountain of the evil, and beginning 
 there we can follow the course of the streams, 
 
 (122) 
 
OPPRESSION. 123 
 
 whether they turn to the right hand or to the left. 
 Oppression is greatly modified in form "by the 
 circumstances of society, although in its nature it 
 continue the same. It is of the utmost conse- 
 quence to go, in the light of Scripture, to the 
 state of the heart whence the vices flow ; for if 
 we look merely to the overt acts, we may be led 
 to conclude that the acts have changed their 
 nature, while they have only changed their form. 
 If you flee from the miser's thirst for wealth, and 
 follow after " love, patience* meekness" you will 
 not take a guilty part in any thing that would 
 oppress the poor, however cunningly disguised 
 the oppression may he. 
 
 In ruder times, the rich often oppressed the 
 poor in a very direct manner. When might took 
 the place of right, they who had the power did 
 not always take the trouble of covering their 
 rapacity under legal forms. They kept back the 
 laborer's hire, or seized his patrimonial field, or 
 enslaved his person, according to the measure of 
 impunity which their circumstances permitted 
 them to enjoy. In this country, and in the 
 present day, such vulgar robbery cannot be per- 
 petrated. The richest man in this kingdom can- 
 not withhold from the poorest a penny to which 
 he has a legal claim. So far it is well. It should 
 14 
 
124 FRUIT OF COVETOUSNESS — 
 
 be matter of thankfulness to the Ruler over all. 
 Having never known the want of it, there is 
 reason to fear we do not sufficiently appreciate its 
 worth. But the supremacy of law in a country 
 does not imply the reign of justice, far less of 
 love, in human hearts. The advanced civiliza- 
 tion which lays an effectual restraint on rapacious 
 hands, cannot drive covetousness from its seat in 
 the soul. Dwelling there, reigning there, when 
 one path is obstructed, it will form a new one for 
 itself. Love of money, a spring in the heart, 
 when one channel of issue is locked up, will force 
 its way by another. Accordingly, this passion as 
 certainly, and perhaps we should say as exten- 
 sively, oppresses the poor now, as in ruder nations 
 at earlier times. The same native evil is com- 
 pelled to adopt more refined modes of action : but 
 the oppression may be as galling to the poor and 
 as displeasing to God although it keep strictly 
 within the letter of human law. 
 
 One object of our Sabbath assemblies is to get 
 the law of the Lord applied to principles and 
 practices which lie beyond the reach of human 
 enactments. A Christian should not dislike to 
 have God's law applied to him in all its length 
 and breadth. He who has been most sincerely 
 endeavoring to conform to the law, will be most 
 
OPPRESSION. 125 
 
 willing to have new deficiencies pointed out which 
 had hitherto escaped him. What do ye more than 
 others ? It will not do for a man who bears 
 Christ's name to gather himself up and say, I 
 have given every one what is legally his due. 
 ]S"o thanks to you for that. Those who care not 
 for Christ, who blaspheme his holy name, do the 
 same — must do the same — dare not withhold it: 
 but you — you are under the law to Christ ; and 
 his law is love, "Flee these things, and follow 
 after love." His commandment is, "Love one 
 another, as I have loved you." If you repudiate 
 that law, you reject Christ. Are you his subjects, 
 or are you not ? If you are, then after keeping 
 human law towards all mankind, you must hear 
 his law, "Love thy neighbor as thyself." It is 
 not by acts of Parliament, and the judicial prece- 
 dents of human tribunals that we are to be judged. 
 The Father hath committed all judgment to the 
 Son. He will judge by his own law then : we 
 should regulate our lives by it now.* 
 
 [ * "We can scarcely wonder that our author should have 
 been led, in considering the sin of covetousness, to contem- 
 plate the miseries of the poor, when we revert to the actual 
 condition of a large proportion of the population in the great 
 and rich city of Glasgow, in which these discourses were 
 delivered. A well-informed author, in a recent work, speak- 
 ing of a district in the heart of Glasgow, says, — " that no 
 
12G FRUIT OF COVETOUSNESS — 
 
 I have no doubt the law of Christ is violated 
 amongst us — thoughtlessly, in ignorance, and in 
 company with a multitude, it may be — but still 
 
 language can exaggerate the horrors of the scenes which are 
 daily and hourly passing in the midst of the immense empo- 
 riums of wealth and commerce which have sprung up as if 
 by magic throughout the land." {Prize-Essay on National 
 Distress.) The following is from the Parliamentary Reports 
 of the Hand-Loom Commission, and refers to the same dis- 
 tricts in Glasgow. Mr. Symonds, the Commissioner, says — 
 "Under the escort of the vigilant superintendent of the Glas- 
 gow police, I have four times visited these districts ; — I have 
 seen human degradation in some of its worst phases, both in 
 England and abroad, but I can advisedly say that I did not 
 believe, until I visited the AVynds of Glasgow, that so large 
 an amount of filth, crime, misery, and disease, existed on one 
 spot in any civilized country." {Report, p. 51.) The Report 
 of the officer who accompanied Mr. Symonds contains minute 
 details; but we can quote only this passage — "There (in 
 those districts) is concentrated every thing that is wretched, 
 dissolute, loathsome, and pestilential. The houses in which 
 this miserable population (some 30,000) live, are unfit even 
 for sties, and every apartment is filled with a promiscuous 
 crowd of men, women, and children, all in the most revolting 
 state of filth and squalor. ... In these horrid dens the most 
 abandoned characters of the city are collected, and from 
 thence they nightly issue to disseminate disease, and to pour 
 upon the town every species of crime and abomination. The 
 people who dwell in these quarters are sunk to the lowest 
 possible state of personal degradation, and regard themselves, 
 from the hopelessness of their condition, as doomed to a life 
 of wretchedness and crime." [Rep. pp. 14, 15.) — No wonder, 
 with such scenes before his eyes, that the preacher should 
 suspect there might be some connection between wealth and 
 covetousness on the one hand, and such extreme destitution 
 
OPPRESSION. 127 
 
 sinfully violated, to a most alarming extent in 
 connection with the money-making efforts of this 
 mercantile community. 
 
 You have seen a street thronged from side to 
 side with human beings, men, women, and chil- 
 dren, all moving in one direction. The mass 
 moves like a river. If every one keep his own 
 place and glide along with the current, the motion 
 will he gentle and harmless. But two or three 
 strong men in the midst of that crowd conceive a 
 desire to proceed at a much quicker rate than 
 their neighbors. Yielding to that impulse, they 
 bound forward with might and main. Observe 
 the effect of their effort. They press on the per- 
 sons that are next them. If these be strong men 
 too, the only effect will be to push them faster 
 forward, and the greater pressure may be only a 
 
 on the other. He could scarcely avoid inquiring — Do these 
 poor people work? If so, how are they paid? If they do 
 not work, why not ? If these people, who belong to the work- 
 ing classes, had been properly cared for, — if work had been 
 offered them, and proper wages had been paid, would they, in 
 such masses, have sunk into this degradation? He might 
 well consider whether the indirect, but overwhelming, oppres- 
 sion proceeding from the commercial and industrial systems 
 of our day, is not as great, as sinful, and as much to be 
 denounced, as any which has preceded it. He might well be 
 led to the conclusion that these systems demand an infusion 
 of Christian humanity and love, to reconcile their practical 
 operations with the laws of Christ. — C] 
 
 14* 
 
128 FRUIT OF COVETOUSXESS — 
 
 pleasant excitement. But the pressure extends 
 on either side, and is felt even to the outer edge 
 of the crowd. "Wherever there is a woman, a 
 child, or a cripple, the feehle goes to the wall. 
 The person originating the pressure may not be 
 in contact with that sickly passenger — there may 
 be many persons between them ; but the pressure 
 goes through all the intermediate links, not hurt- 
 ing any till it come to one who is unable to bear 
 it, and hurting the helpless. In such a crowd, 
 you may sometimes see the selfishness of human 
 nature in all its undisguised odiousness. The 
 man seeks his own advantage, heedless of the 
 injuries that his effort may inflict on others. He 
 is not guilty of a direct deed of injustice^ He 
 would not lift his hand to strike the feeble ; he 
 would not illegally wrest away his property. He 
 endeavors to act justly : nay, he sometimes opens 
 his hand in charity to the distressed. But really, 
 though indirectly, he is an oppressor. He wrig- 
 gles forward, although his movements necessarily 
 hurt the poor. He looks to his own things ; and 
 disregards the things of others. He breaks the 
 law of Christ. 
 
 The oppressions which abound in our day, as 
 the fruits of covetousness, are chiefly of this 
 nature. They are by no means so gross as the 
 
OPPRESSION. 129 
 
 tyranny which the feudal lords of the middle ages 
 exercised on their serfs ; but they spring from the 
 same source, and are essentially of the same char- 
 acter in the estimation of the Judge. Xaboth's 
 vineyard is not now to he added to the ampler 
 possessions of his richer neighbor, by suborning 
 men of Belial to swear away the poor man's life ; 
 yet the poor man is oppressed, and rich men 
 would need to examine carefully whether their 
 hands are clean. 
 
 Yet another word of explanation is required 
 before I proceed to specify cases of oppression. 
 "W men I speak of hardships endured by the poor, 
 I speak of them at present in so far only as they 
 are inflicted on the poor by the selfish conduct of 
 others. I am well aware, and at the proper time 
 I am prepared to declare it fully, that the sufferers 
 are often in great measure the cause of their own 
 misfortunes. That subject, however, is not at 
 present before us. Our subject is, not the priva- 
 tions which the poor, by vice and improvidence, 
 may bring upon themselves, but the hardships 
 that are brought upon them by those who are in 
 haste to be rich.* 
 
 [ * The improvidence, the vices and crimes, of the poor, are 
 a standing excuse with many for refusing them that compas- 
 sion which their condition inspires. It is, however, no ex- 
 
130 FRUIT OF COVETOUSXESS — 
 
 I shall now enumerate and briefly illustrate 
 some of the forms which oppression assumes in 
 modern society. 
 
 1. The reduction of wages below the point at 
 which a laboring man can support his family, or 
 a woman support herself. The fact is indisput- 
 able and undoubted, that in many departments 
 of industry the remuneration to the operator is 
 miserably inadequate. I am well aware that this 
 state of things is due to a variety of causes, over 
 some of which men of capital can exercise no 
 effective control ; but one of the causes which go 
 to produce the general result — one of the springs 
 which swell that stream of misery — is within our 
 view and within our reach. It is covetousness 
 pervading and agitating the community. It is 
 
 cuse ; for uncharitableness and the refusal of aid on such 
 grounds is an aggravation of the offence. Our Saviour did 
 not so treat the erring woman. Compassion for crime, for 
 poverty, for degradation, for ignorance, is a religious duty ; 
 and not only compassion, but relief and remedy according to 
 our best discretion and ability. The penalty upon those who 
 will not work, is, that they shall not eat — it is a penalty 
 fearfully visited, by God, upon the idle and dissolute ; but 
 God has not placed that law in the hands of his people to be 
 executed by them. We cannot refuse food, nor raiment, nor 
 shelter, upon that ground, to our fellow-men : for we are not 
 endowed with that wisdom, nor that infinite knowledge, which 
 enables us in all cases to determine the validity of those 
 excuses which are offered by the poor for their poverty. — C] 
 
OPPRESSION. 131 
 
 the love of riches, raging as a passion, and causing, 
 by its unhealthy pulsation, painful inequalities in 
 the action of the body politic. There is enough 
 for all — enough of food and clothing produced 
 by the earth for the abundant supply of all its 
 inhabitants. One portion of the community have 
 more than they need, while another have not 
 enough to satisfy the wants of nature. This evil 
 cannot be remedied by spoiling the rich to satisfy 
 the poor. The Communist theory is a lie and a 
 cheat. It begins by denying God, and it cannot 
 end in doing good to men. It has not truth for 
 its basis, and cannot have the benefit of the species 
 as its result. To lay violent hands on property, 
 under pretence of dividing it equally, would be to 
 add yet another crime, and consequently to plunge 
 the country into deeper distress.* The rich might 
 
 [ * It is one of the peculiarities of the day that the 
 writer who espouses the cause of the poor, or who urges the 
 necessity of social amelioration, finds himself obliged to 
 denounce socialism or communism, that it may be distinctly 
 understood his plans do not come from that quarter: as if all 
 amendment belonged to socialists ; as if others could not 
 devise social benefits or reforms without their instigation. 
 It would not be amiss, perhaps, if reformation, both social 
 and religious, were more in our thoughts, and if we should 
 be careful not to give socialists all the reputation of being 
 ready to cure social evils. If Christians will but awake to 
 the social aspects of Christianity, and betake themselves- 
 
132 FRUIT OF COVETOUSNESS — 
 
 by violence be made poor: but the poor would 
 not thereby be made rich. Resistance to the laws 
 of the Creator's government quickly recoils upon 
 its author's head. 
 
 It is not only — it is not chiefly — the pressure 
 of the money-makers that holds down the opera- 
 tors. Vices prevalent among themselves have a 
 greater share in the work of degradation. But it 
 is not the part of a Christian man to comfort 
 himself with the thought, — It is not all my fault. 
 Does any part of the evil lie at your door ? This 
 is the question for you. And you are not relieved 
 by showing, as you can easily do, that the evil 
 belongs to the system which has become preva- 
 lent — that all fall in with the current — and that 
 the efforts of one contending against it would not 
 be sensibly felt. All this may be true, and yet 
 the question remains, Have you done your own 
 duty ? We will not be judged for want of success, 
 so far as results depended on the action of others, 
 but we will be judged for want of faithfulness in 
 doing the part that lies with ourselves. Consider 
 the poor ; and when the full tide of selfish effort 
 is pressing on, carrying you and them along with 
 
 heartily to the reforms in society which it enjoins, then the 
 vocation of socialists and infidel reformers will soon be 
 gone. — C.J 
 
OPPRESSION. 133 
 
 it, lean you the other way, and so lighten, by the 
 amount of your influence, the Bufferings which 
 you cannot remove. I have been in a crowd such 
 as I have described. I have been borne along in 
 it, not painfully pressed, not personally injured, 
 because I was as strong of body as airy of those 
 around me, but so carried forward as to be wholly 
 unable to direct my own movements. In these 
 circumstances, I have seen a poor, feeble woman 
 falling- before me. I was next her. It was my 
 body that was pressing on her, to the danger of 
 her life. I was not able to bear back the whole 
 mass so as to relieve her wholly, but I leaned back 
 against the crowd with all my might, and cried 
 out to my neighbors that they should do the same. 
 I relieved, by a little, one who had fallen helpless. 
 Even though the pressure behind had been such 
 that I could not in any the least degree affect it, 
 yet would I, in such a case, press backward with 
 all my might. It would gratify an instinct of my 
 nature planted within me for good. If my body 
 is to crush that poor wretch, it shall be in spite 
 of a struggle to the contrary, in which all the 
 muscles of my frame are strained to the utter- 
 most. There is not one of you who would not, 
 in such circumstances, do the same thing. This 
 is all that I ask. I only want the same instinct 
 
134 FRUIT OF COVETOUSNESS — 
 
 and the same act carried out to the great crowd 
 of the world. In the eager, onward press of life, 
 remember the poor, and lean to their side. "When 
 the number of generous hearts is increased, their 
 efforts will tell on the condition of the com- 
 munity. 
 
 2. The labor of children is another evil more 
 or less remotely an effect of the haste to be rich. 
 In such a community as this, it is difficult to get 
 the children of the poor kept at school beyond the 
 most tender age. There is not time allowed for 
 the proper development either of mind or body. 
 Children are placed under the yoke while yet the 
 bodily frame is tender, and the mental faculties 
 untrained. Men, their masters, force them to toil 
 at an age when God, their Maker, evidently 
 intended that they should sport. The labor which 
 God has righteously laid on man, man has un- 
 righteously laid on infants. This derangement is 
 primarily due to that money-making spirit of 
 which we complain. The labor of infants is not 
 necessary to extract from the ground food and 
 clothing for the human species. The labor of the 
 men that live on it would be sufficient for the pur- 
 pose, and no more. It is to satisfy the morbid 
 appetite of covetousness that little ones are har- 
 nessed in the ragged implements of toil. It is not 
 
OPPRESSION. 135 
 
 by a sudden effort, or by the deed of a few, that 
 the mischievous system is to be overturned ; but 
 every man is responsible for the right use of his 
 own influence. Perhaps you do not personally 
 press a poor child into premature toil ; but you 
 press one who presses another, who presses and 
 oppresses that helpless little one. Every struggle 
 of strong men in the race for wealth is adding to 
 the derangement of the social system, and telling 
 somewhere in tears. If, by the Spirit's reviving 
 power, many in our city were satisfied with the 
 unsearchable riches of Christ, on the instant there 
 would be a slackening of Mammon's traces, which 
 hitherto they had been content to drag, and the 
 effects would be felt on the utmost verge of the 
 community — the widow's burden would be light- 
 ened, and the orphan's day of toil longer delayed. 
 
 3. Sabbath labor is one of the oppressions that 
 the prevalence of the money-interest inflicts upon 
 mankind. It is an evil that cries loud to the Lord 
 of Hosts. God has made the Sabbath, and given 
 it for rest to wearied men ; and Mammon dares to 
 interfere between our Father in heaven and his 
 needy children — Mammon dares to wrench from 
 the poor this good gift of God. 
 
 "Remember the Sabbath-day to keep it holy," 
 says God ; " Six days shalt thou labor and do all 
 15 
 
136 FRUIT OF COVETOUSNESS — 
 
 thy work." " Labor all the six days," says Mam- 
 mon, " and labor on the seventh too." The com- 
 mands are opposite. You cannot serve both these 
 masters. 
 
 I do not enter into details. I assume it as noto- 
 rious that the thirst for gain is making inroads on 
 the Sabbath rest — that the money-making part of 
 the community are gradually extracting seven 
 clays' work out of the working-man. It is not 
 necessary to collect evidence. The thing is not 
 done in a corner. The volumes of smoke hover- 
 ing over the city on the Sabbath-day, and the 
 names from furnaces lighting up the sky on the 
 Sabbath-night, publish the tidings — proclaim our 
 shame. Necessity ! Oh, the plea put in to defend 
 the deed is the most odious part of the sin ! 
 "What man's life would be in danger, or what 
 man's happiness impaired, if these furnaces were 
 deserted on the Sabbath ? There is a necessity, — 
 the necessity that compels the dropsied man to 
 drink — the necessity that compels the horse-leech 
 to draw the blood of its victims. There is the 
 necessity of getting some men made rich, at the 
 expense of the souls and bodies of other men. 
 The plea of necessity resolves itself into this : " I 
 must be rich, though I should rob God of his 
 gl o ry, and my brethren of their birthright. ' ' "What 
 
OPPRESSION. 137 
 
 right have you to keep laboring-men toiling at 
 these fires on the Sabbath? The rich, who in- 
 crease their wealth in this way, would need to get 
 much good out of their gold. It is a costly thing. 
 The very souls of their brethren are fuel to the 
 flame that melts it. After all, this desperate shift 
 to increase the profits at the expense of the Sab- 
 bath is suicidal and abortive. It is over produc- 
 tion that propagates these dreadful epidemics in 
 the mercantile body, which not only prostrate the 
 poor, but sweep the fortunes of the rich away. 
 
 This is the most impudent and odious form that 
 oppression has assumed in modem times. The 
 adversaries of the Sabbath make a bold effort to 
 persuade the laborer that they are on his side — 
 that they afford him an easy opportunity of im- 
 proving his circumstances. It is demonstrable, 
 that, to add a day's toil to the laborer's week will 
 not add a day's wages to his income. A great pro- 
 portion of the laboring classes now know that well. 
 When they are found to be on the alert on this 
 side, another stratagem is tried to wile the Sab- 
 bath away from them. The day is offered for 
 recreation. This proposal involves two great fal- 
 lacies. The first is, while it speaks of recreation 
 only, it means recreation to one class and unceas- 
 ing toil to another, in order that the rich may 
 
138 FRUIT OF COVETOUSNESS — 
 
 make more money out of both. There is rotten- 
 ness at the root of that pleasure, which hinds over- 
 toiled brother-men to furnaces and engines on the 
 Sabbath, as well as on the other days of the week. 
 The pleasure-seeker on a Sabbath-excursion, and 
 the speculator on the dividend day, do not take 
 into account the neglected families of the men 
 who have ministered to their amusement or their 
 profit — families who are deprived of a father's 
 care, and are, in consequence, soon thrown a bur- 
 den on the community. But another fallacy lies 
 in rich men offering to the laborer a boon out of 
 a store which is not their own. If men will not 
 take the "word" of the Sovereign Creator, chal- 
 lenging the Sabbath to himself, the decree is coun- 
 tersigned by his " ministers," the laws of nature. 
 Philosophy can read from the records of nature, 
 that man cannot with impunity subject his fel- 
 low-man to unceasing toil. To overtask working- 
 men for six days, and then invite them to take 
 physical relaxation out of the Sabbath, is a very 
 aggravated species of swindling. It is like the 
 act of a proprietor who should seize the whole of 
 a tenant's crop, and then persuade the bereaved 
 man to take as much as will support his family 
 from the field of a neighbor. Avarice would 
 grind a man during six days, leaving not the 
 
OPPRESSION. 139 
 
 needful relaxation to restore exhausted nature, and 
 then take from another — and that the Lord of all 
 — as much as will serve to keep the machine going 
 for another week. This is to prostitute God's 
 holy day, as if it were of no other use than to oil 
 the wheels of Mammon's car. The pretence of 
 giving the workmen recreation on the Sabbath, I 
 count an aggravation of the offence. Men ought 
 not to be toiled so constantly, and so long, and so 
 hard during the six days, as to require the seventh, 
 like the brutes, for mere physical recreation. 
 Mammod is a hard master. He makes his sons 
 go through the fire. 
 
 4. Yet another oppression let me name — The 
 poor are in a great measure cooped up in croivded 
 lanes, and miserable houses. This is one bitter 
 fruit of a general selfishness. This evil, which 
 we all observe and lament, is demonstrably owing 
 to a systematic neglect of a law of God, which 
 enjoins us to look not every one on his own 
 things, but also on the things of others.* How 
 
 [ * There is, perhaps, not an injunction in the New Testa- 
 ment more neglected in its real spirit than this, which re- 
 quires us "to look not every one on his own things, but also 
 on the things of others." It springs directly from the Divine 
 command to love our neighbor as ourselves ; but its require- 
 ments have neither been developed in our religious literature 
 nor obeyed in our religious life. Whilst it is clearly our duty 
 to take care of ourselves, it is made as clearly our duty to take 
 15* 
 
140 FRUIT OF COVETOUSNESS — 
 
 to make the most of it is the law which is per- 
 mitted to regulate the administration of property. 
 Few men, indeed, are destitute of human sym- 
 
 care of others. If Christians are sufficiently enlightened to 
 perceive what promotes their own interests and comforts and 
 happiness in life, they can understand what will promote the 
 advantage of others, and they are bound to act accordingly 
 under that discretion, as stewards of Christ, which prudence 
 and charity dictate. If they will have laws for their protec- 
 tion and the protection of their property, they should see that 
 others have like advantages, and especially that the poor and 
 lowly enjoy protection for their labor, which is their chief 
 and often only possession. If they are careful to secure an 
 adequate income for their support, they should be careful 
 that the laborer, who has no other income, and no means of 
 living, but his wages, should be secure, not only of labor, but 
 of sufficient compensation for his toil. If they live in com- 
 fortable houses, they should be anxious that the humble and 
 the poor should not be without some degree of that comfort. 
 If they enjoy the full light of the Gospel, they should endeavor 
 to make it shine upon the poor: if they bestow all the 
 advantages of education upon their own children, they should 
 remember the children of others. Thus we might run 
 through the whole compass of our enjoyments, physical, intel- 
 lectual, moral, and religious, and show that we are as much 
 bound to impart, as we are entitled to enjoy, the advantages 
 of life. We must remember, too, that this obligation is 
 equally as imperative upon us in our collective as in our 
 individual capacities. A nation may be unduly selfish as 
 well as an individual : — a denomination or church as well as 
 a single Christian. These must regard the welfare of others 
 as well as their own : and while it is true that nations and 
 denominations, and other collective bodies, derive vigor and 
 strength from their association, they must not use that strength 
 to injure others — nay, they must use it to help others. But 
 
OPPRESSION. 141 
 
 pathy. Many partial alleviations are effected by 
 the personal kindness of individuals ; but these 
 desultory efforts do not tell with much effect on 
 the aggregate result. The general law overbears 
 the isolated exceptions, and that law is so to dis- 
 pose of each item of property as to yield the 
 largest possible per centage of pecuniary return. 
 This dreadful law is even now squeezing wretched 
 families into wretched holes, and so preparing 
 rank disease, physical and spiritual, for the com- 
 munity in the coming days. The money-making 
 spirit of the age is a short-sighted passion. It is 
 penny wise, and pound foolish. A large infusion 
 of Christian charity would make it not only more 
 godly, but more gainful. 
 
 In regard to these and other species of oppres- 
 sion, it is difficult to make either the man himself 
 or the public understand how far the wide-spread 
 sufferings of the poor have been caused by the 
 desperate efforts of a money-maker. The effects 
 come after the cause has passed by, and they 
 
 the topic cannot be treated in a note. If fully enlarged, it 
 would cast a flood of light upon many denominational mea- 
 sures of the present day, especially that one of separate 
 denominational education, which cannot be carried out with- 
 out destroying the public School System. It is a remarkable 
 fact that the Presbyterians and Roman Catholics should be 
 the most interested in this mistaken policy. — C] 
 
142 FRUIT OF COVETOUSNESS — 
 
 appear at a distance from his track. Around his 
 path all seems smooth ; and when, long after and 
 far distant, multitudes of the poor are thrown 
 into agony, few think of him as the guilty cause. 
 A ship may sail down the river, or along its 
 estuary, gliding gently with the current, or even 
 impelled by the breath of the sky, and the ripple 
 on its sides will be scarcely perceptible. Even 
 after it has passed, there is no commotion on the 
 shore. All is natural, and easy, and harmless. But 
 when a ship impelled by steam passes by — a ship 
 agitated onward by a tierce energy put forth from 
 its own bosom, forcing forward itself with unna- 
 tural speed, by dashing backward whatever comes 
 within its reach — the commotion in the direct 
 wake of that ship may not be great, but, after the 
 ship has passed, and, it may be, gone out of sight, 
 a commotion begins far away on either shore. 
 Waves rise suddenly, and as if without a cause, 
 from the deep ; the surge lashes the shore with 
 successive, hasty, angry strokes. After raging 
 ominously for awhile, it gradually dies away 
 again. It has come and gone, you cannot tell 
 how or why ; and, even when it has gone, you 
 are uneasy in the silence that succeeds, for you 
 know not when it may return. It was the eager, 
 artificial, impatient, desperate struggling forward 
 
OPPRESSION. 143 
 
 of that ship that produced the commotion far 
 away on the river's hanks after it had passed by. 
 Though the ship had been large and deeply laden, 
 if it had only taken advantage of fanning winds 
 and currents, it would have left no such abnormal 
 agitation behind. 
 
 We have been describing in allegory the passage 
 of a wrestling, wriggling money-maker through 
 the crowded stream of life. Forward he will be 
 — forward faster than hj legitimate means he can 
 accomplish — faster than he can go by spreading 
 his sail to the breeze. In order to impel himself 
 forward, he strikes back every thing around that 
 he can lean upon. He strikes fast and vehement. 
 Though few have marked his motions, because 
 of his motions there is a frightful surge of suffer- 
 ing afterwards on the outer edges of society. 
 Sufferings sudden, and sharp, and thick, come 
 over the laboring poor — sufferings under which 
 they sink, without being able to divine their 
 cause. Meantime, that cause has turned round 
 a headland, and has safely reached the ocean, or 
 has been thrown on a rock by the vehemence of 
 its own motion, as the case may be. "Whether 
 the speculator ultimately make or wreck his own 
 fortune, his convulsive effort has pressed and 
 oppressed the poor. 
 
144 FRUIT OF COVETOUSNESS — 
 
 Conceive the force operating now within this 
 city in the direction of money-making. If all the 
 energies that are expended in that direction were 
 added, how vast would the sum of them be ! I 
 know not a speculation more interesting than 
 this. We are accustomed to such statistics, and 
 such summations. In modern times great errors 
 are corrected, and great public benefits attained, 
 by the accurate enumeration of certain forces all 
 acting separately, and the computation of their 
 united power. It can be told in a single line of 
 figures how many tons of shipping are owned in 
 the port of Glasgow. It can be told in a line of 
 figures how great an aggregate of steam-power is 
 operating in and around the city. Now, conceive, 
 if we had a notation to mark the energies exerted 
 by a human mind, and if we had correct statistics 
 of all the energies that are yearly expended in this 
 city in the making of money, and if these in their 
 aggregate could be represented in a line of figures, 
 how great, how dreadfully great, would that ag- 
 gregate be ! It would represent a power which, 
 if collected and united, and turned upon the city's 
 filth, and poverty, and ignorance, would sweep 
 them away, as the stream of a mighty river rolling 
 down our streets would carry off the mire that 
 had accumulated on their surface. 
 
OPPRESSION. 145 
 
 I cannot walk in upon a merchant in his count- 
 ing-house, and charge him individually with the 
 guilt of unjustly diminishing a laborer's wages, 
 of forcing a tender child into the toils appointed 
 for manhood, of intercepting God's gift of rest 
 from his weary creatures, or of immuring a family 
 in a den not fit to he the residence of a human 
 being. I cannot make any such specific charge 
 against a brother ; but this is nothing more than 
 to say that I cannot judge the world. The world 
 has a Judge notwithstanding, and before His 
 judgment-seat we must all appear. The line of 
 causes and effects in the relations of an artificial 
 society is not too intricate for the Omniscient. 
 The Judge of all the earth knows every man's 
 share of the evil that is done under the sun, and 
 He will execute righteous judgment. The day 
 will declare the division of responsibility. All 
 that I can do is to reiterate the statement that the 
 poor and ignorant are kept in a state of poverty 
 and ignorance by the absorption of those energies, 
 in the aggregate, on the accumulation of wealth, 
 which ought to be devoted to the doing of good. 
 The broad, deep stream of human energy is made 
 to play idly upon money-making, the only result 
 being to drive round a huge dizzy wheel, which 
 adds nothing to human happiness; while mere 
 
146 THE FRUIT OF COVETOUSNESS — 
 
 driblets are turned aside upon good to others, 
 scarcely sufficient to turn the proper machinery 
 round, and not fitted to make any sensible im- 
 pression on the accumulated mass of sin and 
 misery.* 
 
 I address a concluding word to those who bear 
 Christ's name, and hope in his mercy. Let us 
 think of the position which He has given us, and 
 the work which he requires at our hands. If we 
 are bought with a price, we are not our own. 
 The redemption of the soul is precious : it is the 
 greatest thing. Wherefore has our dear Redeemer 
 shed his blood for us ? Wherefore has he taken 
 
 [* There are several passages in these discourses, which 
 might be seized upon by those who are ever ready to cry — 
 " You are employing language calculated to increase the 
 prejudice of the poor against the rich — you are widening 
 the breach, too wide already — you are lending yourself to 
 the slang of socialism." The Preacher has, however, kept 
 within due bounds on a subject which deserves to be treated 
 plainly, even at the risk of touching this kind of sensitiveness. 
 We are very far from desiring to disturb any kindly relations 
 subsisting between the rich and the poor ; but we hold that 
 the selfishness which is natural to man, and which is increased 
 in " the race for riches," should be clearly pointed out, with 
 its consequences. The rich may do vast injury to the poor, 
 whilst only intending to benefit themselves. They should be 
 taught to study and understand the social results of " the 
 race for riches" — by every path which the " runners take." 
 No false delicacy should shut our mouths on a topic so vital 
 to human welfare. — C] 
 
oppression. 147 
 
 our nature, and given his soul an offering for sin ? 
 Is it that we may "realize something?" Is it 
 that we may "make a fortune?" Is it that we 
 may "die worth many thousands?" The very 
 sound of the questions gives a rude shock to your 
 minds. You shrink from these suggestions as 
 blasphemous paradox. But, startling though 
 these propositions be, they are but common 
 practice clothed in plain language. You will 
 not deliberately propose to spend yourselves for 
 money, and yet nearly all your souls may be 
 given to money notwithstanding. "I go, sir," 
 said the son, when the father commanded him to 
 work in his garden — "I go, sir," he said, with 
 an unquestioning acquiescence ; but he " went 
 not." 
 
 If we had in this city twenty thousand men of 
 average mental culture, and average strength of 
 purpose — all renewed in the spirit of their minds ; 
 all walking over earth as already the heirs of hea- 
 ven ; all feeling that they owe their redemption to 
 Christ, and that they will soon be with him ; all 
 knowing that he leaves them a little while in the 
 world, to afford them an opportunity of doing 
 good there ; all hastening to do as much for the 
 needy as they can before they are taken to heaven, 
 where no needy will be within their reach — twenty 
 16 
 
148 FRUIT OF COVETOUSNESS — OPPRESSION. 
 
 thousand such men, and this wilderness would 
 soon blossom like the rose ! Twenty thousand 
 such soldiers of Jesus Christ, and the armies of 
 the aliens would wither like the mown grass before 
 them ! 
 
 .But let every one of you, in particular, live not 
 to himself, and not for money. "Follow after 
 love.'' 1 I am persuaded that a very great revolu- 
 tion of ideas is needed to bring us unto a right 
 state of mind in regard to these matters. Christ 
 gets fair words ; but self and the world get the 
 most of our hearts and hands. 
 
 To seek the things of others — to do good to the 
 needy, even to the unthankful and evil — to spend 
 your life in the Father's business, — this is to keep 
 company with Jesus. This is the way by which 
 he went. The sweetness of the society will make 
 the labor feel light. 
 
 Oh that we had hearts lighted up with love — 
 lighted at the love of Jesus ! Oh that we could 
 go through the world as his companions, acting 
 as parts of him, left behind awhile in the body, 
 looking on men as he looked, and acting as he 
 acted, until the faithful servant is taken unto the 
 joy of his Lord ! 
 
LECTURE VI 
 
 MONEY BEQUEATHED BY PARENTS TO THEIR CHIL- 
 DREN. 
 
 "And Manoah said, Xow let thy words come to pass: how 
 shall we order the child ? and what shall we do unto 
 him?" — Judges xiii. 12. 
 
 It comes out incidentally, but not the less cer- 
 tainly, in the teaching of the Lord, that parents 
 are in some matters naturally capable of making 
 the best choice for their offspring. "Ye being 
 evil know how to give good gifts unto your chil- 
 dren." — (Luke xi. 13.) Although they are evil, 
 there are some things in which they can act aright. 
 Sin has not unfitted man for every kind of action. 
 The will is depraved, and the understanding dark- 
 ened ; but there are certain instincts implanted in 
 nature for good that remain in force still. What 
 man has in common with the brutes — certain ten- 
 dencies that contribute to the well-being of the 
 animal economy — may be trusted, even when the 
 higher faculties are deranged. If the question 
 relate to the kind of food that should be given to 
 
 (149) 
 
150 MONEY BEQUEATHED BY PATIENTS 
 
 his child — whether apiece of "bread or a stone, 
 whether a fish or a serpent — the man is capable 
 of judging. He may, in certain extreme cases, 
 become so depraved as to do evil even there ; but 
 still he knows well enough what is good for his 
 child, and as a general rule he yields to this pa- 
 rental instinct, and acts according to his know- 
 ledge. Like the instincts of the lower animals, 
 the trustworthy knowledge in man has respect to 
 the immediate necessities of the body. It cannot 
 look far forward. Whenever you enter the do- 
 main of the higher reason, man is exceedingly apt 
 to err. "When he begins to exercise those powers 
 which distinguish him from meaner creatures, he 
 misses the mark very frequently, and very far. 
 That part of his being has been more deranged 
 by sin. It does not perform its office aright in 
 the human economy. 
 
 When a parent looks forward and attempts to 
 provide for the future of his child, — when he 
 essays to shape the course of a young immortal 
 committed to his care, he is more at a loss than in 
 the matter of choosing what food should be given 
 to a hungry infant. It is when a man is called to 
 do for his offspring what the lower creatures can- 
 not do, that he most signally fails. He is insuf- 
 ficient for these things. 
 
TO THEIR CHILDREN. 151 
 
 It is an instinct of tlie new nature, a mental 
 habit of a believing man, whenever be comes to a 
 matter too difficult for himself, to ask help of 
 God ; when, from any cause, his heart is over- 
 whelmed, his constant cry is, " Lead me to the 
 Rock that is higher than I." When a Christian 
 parent thinks how much more is required of him 
 in regard to his children than to give them whole- 
 some food, — when he thinks of the influence of 
 parental training and example, not only on this 
 life, but on the preparation for a coming world, — 
 when he considers how much is to be done, and 
 how incapable he is of doing it, he will be con- 
 strained to ask the wisdom that is from above. 
 
 Earnestly and simply did Manoah take the 
 readiest way of ascertaining the mind of the Lord 
 regarding the up-bringing of his promised off- 
 spring. Addressing the messenger who had borne 
 to him the glad tidings, he said, " How shall we 
 order the child, and how shall it be done unto 
 him ?" Under the dispensation of the gospel and 
 the ministration of the Spirit, it is our duty to go 
 and do likewise. When, in the matter of order- 
 ing children for time and eternity, we feel our- 
 selves unfit, we must take the means which the 
 better dispensation affords us for getting help from 
 the Lord. We must search the Word, and ask 
 16* 
 
152 MONEY BEQUEATHED BY PARENTS 
 
 the Spirit to teach us out of it how it should be 
 clone unto the child. What I know not, teach 
 thou me. 
 
 This parental anxiety has reference to the whole 
 treatment of the child. It comprehends the edu- 
 cation in childhood, the profession to he chosen 
 in youth, and the provision to he left behind when 
 you die. It has reference to the child's health and 
 station in society, to the development of his mind, 
 and the renewal of his nature ; it has reference to 
 the influence on him which may be exerted by 
 society, by learning, by wealth. In short, the 
 intelligent and affectionate Christian parent's 
 anxiety about his child, reaches to every thing 
 that may affect that child for good or evil, in body 
 or soul. 
 
 Of the many influences which bear on the 
 child's well-being, and which the parent may in 
 some measure control, I select at present only one. 
 I limit the question to one object, and read it, How 
 shall we order the child in regard to money f The 
 estimate, the acquisition, the possession, the use, 
 the loss of money, have a very material influence 
 on the character, and station, and happiness of 
 our children, in youth and onward to age. In 
 these, as in other matters, parents have much in 
 their power. By their method of ordering the 
 
TO THEIR CHILDREN. 153 
 
 child in these things, they may do much good or 
 much evil. Great benefit will accrue to the family 
 if the parents ascertain the mind of the Lord, and 
 act on it, in arrangements regarding the acquisi- 
 tion and disposal of money. 
 
 From the nature of the subject, our remarks 
 must be of a somewhat miscellaneous character ; 
 but in order to give them some definite form, we 
 shall arrange them under the three following 
 heads : — 
 
 I. Training in early childhood. 
 
 II. The choice and opening up of a path for 
 active life. 
 
 HI. Portions amassed by parents, and be- 
 queathed at death to their children. 
 
 I. In respect of money, how shall we order the 
 child — the little child ? At first sight, the subject 
 may seem out of place here. How can you lec- 
 ture an infant either on the proper value of money, 
 or on the preposterous value that is often foolishly 
 attached to it ? Every thing in its own place and 
 time. You are not to communicate to the child 
 at first all your own matured conclusions on these 
 subjects ; but you must have matured conclusions 
 on these subjects before you are fit for training 
 your child. It requires one with a ripe judgment 
 
151 MONEY BEQUEATHED BY PARENTS 
 
 on the whole case to impart a safe direction to the 
 infant mind, as it enters on the most elementary 
 ideas. It requires one who knows the whole way 
 to lead another over the steps of it. It is as neces- 
 sary that the first steps be in a right direction as 
 that the last should be so. The first openings of 
 intelligence in childhood are the commencement 
 of the notions, and principles, and habits, that 
 will regulate the life. It is of vital importance 
 that education on all subjects that concern life 
 should begin early. 
 
 Of all the temporal things with which your 
 child will come into contact in life, it is probable 
 that none will exert a greater influence on him 
 than money. The formation of his earliest con- 
 ceptions regarding it should not be left to chance. 
 Since your child must some day come into colli- 
 sion with that mighty agent, you ought, as far as 
 it is in your power, to mould his mind so that the 
 inevitable collision will be safe, and even profit- 
 able to him. 
 
 A ship making way through the sea, and leav- 
 ing no track of its path, is in many features like 
 an immortal being moving over the course of 
 time. The wind-distended sails are the motive 
 impulses of the soul, urging the immortal on. 
 The rudder is the will, giving direction to his 
 
TO THEIR CHILDREN. 155 
 
 course. The compass is the conceiving, judging 
 mind. According to that mind's conceptions, the 
 active will directs the motion to the right hand or 
 to the left. The currents, rushing now this way 
 and now that, strong and impetuous, are like 
 those temptations that are in the world, from 
 many opposite quarters secretly besetting the soul. 
 The rocks and shoals are instruments of perdition 
 to those who are driven away by their lusts. If 
 you have successfully breasted these currents hith- 
 erto, and cleared these rocks, certain it is you 
 have seen some of goodly promise, who began the 
 voyage with you, making shipwreck there. In 
 especial, the love of money — perhaps you have 
 yourselves felt the force of that current, and seen 
 others caught in it, and cast away. Others you 
 have seen grazing the rock of perdition, and 
 " scarcely saved." After all this experience, if you 
 should have any share in fitting out another ship 
 for the same voyage, you would fain touch the 
 magnet, and give it a bias in the direction of safety, 
 against the current which you know to be strong. 
 The mind of your little child is the directing com- 
 pass of a ship that must stem these currents. 
 Impress thereon a bias against the danger. Begin 
 early to influence the infant mind. Instrumentally, 
 the safety of the course and the glad arrival depend 
 
156 MONET BEQUEATHED BY PARENTS 
 
 much on the start that your child may get from a 
 parent's hand. 
 
 Show the child early the use of money — its use 
 in obtaining necessaries, and in promoting works 
 of benevolence. Train the child in the right di- 
 rection as to the estimate of money, as to its use, 
 and as to the objects on which it should be ex- 
 pended. In after life he will have much to do 
 with it — teach him betimes to handle it aright. 
 It is of much practical importance that young 
 children should be accustomed themselves to have, 
 to keep, and to use money. They should not only 
 by precept be taught, but by experienced trained, 
 to know that it is wrong to throw it uselessly 
 away, and to know the blessedness of giving for 
 the good of those that need. There is more power 
 than most of us are yet aware of in the practice 
 of letting children have some pence of their own, 
 to be laid out according to their own judgment, 
 or given in charity on the impulse of their own 
 will. Of course, there will be a continuous effort 
 to imbue the child's mind with correct ideas, but 
 there should not be direct interference with the 
 freedom of his act. I would rather see an occa- 
 sional mistake, which might afterwards be turned 
 to good account, than make him a mere agent in 
 executing my order. It is not his hand, but his 
 
TO THEIR CHILDREN. 157 
 
 will that is to be exercised, and influenced, and 
 trained. It is but a little act — the miniature, as 
 it were, of a good deed ; but it derives its import- 
 ance from being the act of a little man — one who 
 will soon be acting a man's part on the wide arena 
 of the world. The infant is the germ of the man. 
 The infant's habits, and likings, and actings, are 
 the rivulet, already settling its direction, which 
 will soon swell into the strong stream of life. 
 
 II. In respect of money, how shall we order the 
 youth as to the choice and opening up of his path 
 in life? My object is no cynical fault-finding 
 with existing things — no exaggerated condemna- 
 tion of all my neighbors, and of every thing they 
 do. I would like to expose your own errors with 
 the human kindliness that will not repel, and yet 
 with the faithfulness that will not deceive you. 
 I bid you consider what your aim has been in the 
 choice of openings for your children. Has your 
 conduct in this matter been like the worshippers 
 of God, or of Mammon ? This is one of the things 
 pointed out in a preceding discourse, in which the 
 right and the wrong approach and seem to blend 
 imperceptibly into each other. It is difficult to 
 discover where the line lies that separates between 
 the desire of an honest livelihood, and the miser's 
 
158 MONEY BEQUEATHED BY PARENTS. 
 
 lust of gain. Yet there is such a line, though we 
 may experience difficulty in discerning it. God 
 knows it, though we do not. This uncertainty 
 should increase our watchfulness. The wary sea- 
 man will give an undefined sunken rock a good 
 offing. He will take care to err on the safe side. 
 The general rule is, " Seek first the kingdom of 
 God and his righteousness, and all these things 
 shall be added." If this law were faithfully car- 
 ried into practice, we would be safe. Deal hon- 
 estly with yourselves when the prospect of an 
 advantageous settlement appears. Judge righte- 
 ous judgment, first as to the facts of the case, 
 whether the money-interest and the soul's interest 
 be in opposition. Then, secondly, if so, judge 
 which of the two should be allowed to go to the 
 wall. Does the soul's safety overrule the prospect 
 of wealth ? or does the prospect of wealth silence 
 your anxieties about the soul's safety ? 
 
 If your child should be cast away by the tempt- 
 ations to which you exposed him, what a living 
 worm are you preparing to feed upon your own 
 heart ! One's spirit melts at the very thought. 
 
 In the management of your families, whether 
 is the desire to make them rich, or the desire to 
 have them saved, the greater power ? The Lord 
 is surely at this day requiring of his disciples that 
 
TO THEIR CHILDREN. 159 
 
 they shall take a side, as between his sendee and 
 that of Mammon. He requires of us to let it be 
 seen in the world and felt in our household, that 
 we value him more than money. We may have 
 been amazed at the mingled perfidy and stupidity 
 of Judas, when we have seen him weighing Christ 
 and his own soul against the miserable thirty 
 pieces of silver. But there are more traitors than 
 one among the disciples of Jesus. He is still 
 betrayed in the house of his friends. In the 
 balance of parental anxieties, lwvv often yet is 
 silver preferred to the Holy One ! 
 
 All of us who place our hope of salvation in the 
 Eternal Son of God avouch him to be our Head. 
 He is the Head not only of the church, and of the 
 world for the church, but also the Head of every 
 man who is a member of the church. To be the 
 Head is not an empty name. The confession of 
 it on our part is mere hypocrisy unless it be ope- 
 rative, predominating, controlling. Of necessity 
 some one must rule in your household ; and if ye 
 say to Jesus, "Lord, Lord," while the love of 
 money shapes all your family arrangements, what 
 are you doing but choosing the silver and betray- 
 ing the Lord ? 
 
 I do not ask any parent to bind his son to a 
 poor trade, if a more profitable one is within his 
 17 
 
160 MONEY BEQUEATHED BY PARENTS 
 
 reach ; but I demand of every parent, as he owes 
 allegiance to the King of kings, that he have and 
 manifest a supreme concern for the spiritual life 
 of his children, and that, under the guidance of 
 this ruling passion, he frame his plans and make 
 his arrangements for their outset in the world. 
 If one aim has an actual supremacy, others will 
 easily glide into subordinate positions. If the eye 
 be single, the whole body will be full of light; 
 but a double-minded man is unstable in all his 
 ways. Unstable, indeed, is the way of that man 
 who maintains a Christian profession, and yet 
 makes money his chief end. His path is uneasy, 
 especially within his own house. His family ob- 
 serve his inconsistency, and he lives under the 
 fear that they will observe it. He hides it as well 
 as he can, and yet manifests the consciousness of 
 hypocrisy detected. Perhaps this is in part the 
 reason why sometimes the sons of even eminent 
 professors of religion turn out irreligious men. I 
 confess it is hard to be consistent in these matters. 
 It is always hard to crucify the flesh. It is hard 
 to cut off a right hand ; but it is better to endure 
 that hardness than to let the bands of covet- 
 ousness compass about your soul, until they grow 
 into chains of everlasting darkness. 
 
 Under the head of provision made for an outset 
 
TO THEIR CHILDREN. 161 
 
 in life, the subject of matrimonial alliance deserves 
 special notice. Here, again, I throw in the caveat, 
 that I intend no morose opposition to nature. I 
 wage no war with the instincts of the species. I 
 would " live and let live." I am not your enemy 
 as to the enjoyments of time ; but I must tell you 
 the truth for the sake of your eternity. The rich 
 may marry as well as the poor. In this they sin 
 not. But to marry for the sake of money is a 
 degradation of the human being, and a prostitu- 
 tion of the good ordinance of God. It is fraught 
 with danger to present peace and future salvation. 
 Filthy lucre ! Never does the love of gain appear 
 more loathsome than when it stalks forth, peering 
 and prying into societies and families in quest of 
 a fortune to determine a marriage. It is woman 
 — soul and body made by God, fearfully and won- 
 derfully made, — it is woman that is an help-meet 
 for man, and not money, the work of his own 
 hands. History indicates that the Lord in provi- 
 dence peculiarly defends the integrity of his own 
 appointment in marriage. I know of nothing in 
 which sin more surely finds the sinner out than 
 in this. In many cases, occurring from day to 
 day on the wide theatre of the world, and exposed 
 to public observation, the fortune-hunter is bitten 
 to the quick. The man who chooses a wife, as 
 
162 MONEY BEQUEATHED BY PARENTS 
 
 other people would choose a purse, according to 
 the amount of money it contains, is running his 
 head against one of the fixtures inserted by the 
 Almighty in the constitution of things. In that 
 constitution there is a self-acting apparatus of 
 retribution. The rash step of the selfish trans- 
 gressor has set the machine in motion. Its unseen 
 lever is lifted over his head. In due time it will 
 fall, and it will not miss the mark. He will be 
 left to drag out a life of disappointment — to pine 
 unpitied in an unhappy home. 
 
 III. How shall we order the child in respect to 
 the acquisition and accumulation of money to be 
 bequeathed as his portion f Neither on this head 
 do I wage war against the affections of nature. I 
 do not wish any parent to love his child less. I 
 count it both unnatural and ungodly to disinherit 
 children in order to gratify a parent's dislike, or 
 his whim, or his superstition. I speak as to 
 Christian parents who love their children, and 
 who desire to love them in the Lord. I assume 
 that your chief earthly concern is for your chil- 
 dren, and that your weightiest care for time is 
 how you may do best for them during your life, 
 and at your death. Assuming all this, I invite 
 your attention to that most difficult and interest- 
 
TO THEIR CHILDREN. 163 
 
 ing question, Hoiv can you make your money most 
 useful to you?' children ? 
 
 Beware of tacitly acting on the supposition that 
 the more money you leave to them, the more good 
 you will do to them. Kone, I know, would enter- 
 tain this principle, and announce this formula as 
 the rule of his life ; but the greatest practical dan- 
 gers arise from the tacit assumption of a principle 
 which you would repudiate if it were formally 
 proposed. Many parents do act in the same way 
 as they would if the rule of their life were to add 
 as much as possible to the fortune of their chil- 
 dren. This course is obviously unwise. When 
 we come to particulars, however, we are met by 
 the difficulty of laying down a rule that will apply 
 to all cases. If one should reply, Granted that 
 parents who have much in their power should set 
 a limit to the amount to be bequeathed to their 
 families, but what is that limit ? I cannot answer 
 that question. The question admits of as many 
 answers as there are families in the world. AVe 
 cannot specify a sum, and say it is lawful for a 
 Christian parent to bequeath so much to his child, 
 but unlawful to exceed it. But it does not follow 
 from this that a Christian is at liberty to scrape 
 together as much money as he can during his 
 life, and simply bequeath it to his children when 
 17* 
 
164 MONEY BEQUEATHED BY PARENTS 
 
 he comes to die. Although no specific rule can 
 be laid down, some useful suggestions may he 
 given. 
 
 I speak chiefly in reference to a mercantile 
 community, and to the disposal of money by the 
 persons who have acquired it. The law of entail 
 places the greater part of the heritable property 
 of this country beyond our category. The pos- 
 sessor for the time being has no power to alienate. 
 I speak of those who have unrestrained power, and 
 consequently are under undivided responsibility. 
 A man of wealth should consider well before he 
 leave a large fortune to his son. It may in some 
 cases be safely done ; but it is not to be done as 
 a thing of course. If you have accumulated the 
 money, and not trusted yourself with the spending 
 of it, do you think it likely that your heirs will 
 use it more wisely than you would have done ? 
 For myself, I think if by my skill and industry I 
 had acquired a large sum of money, I would like 
 to have a hand in the spending of it. It would 
 probably be as usefully scattered abroad by the 
 hand that made it, as by the hand that merely 
 got it. There are two questions closely connected 
 here. There is, first, the good of the community 
 in the proper use of money ; and, secondly, the 
 safety of young persons into whose power it has 
 
TO THEIR CHILDREN. 165 
 
 fallen. Generally these two go together. A right 
 solution of the one will in most cases be found to 
 involve a right solution of the other. If money- 
 is foolishly spent, the person spending it is greatly 
 injured. For the sake of his child, as well as 
 with a view to the right disposal of his money, a 
 parent should not rashly let an accumulated trea- 
 sure drop into the lap of an inexperienced youth. 
 You would not spread a press of sail on a ship, 
 unless you had previously satisfied yourself that 
 it had been rendered steady by a sufficient weight 
 of ballast. So should parents consider the char- 
 acter and capacity of their children, and not be 
 instrumental in causing their shipwreck by giving 
 them more than they can manage. And as to the 
 cruelty of leaving large fortunes to unprotected 
 orphan girls, it is difficult to speak of it with 
 coolness. It is like spreading rank carrion round 
 the defenceless lamb, to attract the vultures to 
 their prey. Forthwith the foul swarm may be 
 seen hovering near, in the shape of Popish priests, 
 or profligate wooers, or both together. Seldom 
 is the terror of the law sufficiently strong or vigi- 
 lant to scare them away. 
 
 In point of fact, within our view, on the surface 
 of society, the injury done to youth by large for- 
 tunes bequeathed seems greatly to preponderate 
 
166 MONEY BEQUEATHED BY PARENTS 
 
 over the good. A very large proportion of the 
 persons now in eminent and honorable stations 
 m this city have risen by their own exertions, and 
 comparatively few have stepped easily upon the 
 fortunes that were left to them. I suppose you 
 will find a greater number of youths who have 
 tumbled down over large money portions, than 
 of youths who have risen to eminence by aid of 
 them. Any one who has been acquainted with 
 mercantile society in the city during the last gene- 
 ration, could write out a goodly list of honorable 
 and prosperous citizens who inherited no wealth, 
 and another list, equally lengthened, comprising 
 broken-down sons of wealthy sires. 
 
 The example of a judicious but generous expen- 
 diture of money by a parent, is a more precious 
 legacy to his child than all the accumulations 
 that parsimony and pride could bequeath. There 
 is a law by which parsimony in a parent gene- 
 rally defeats its own end. There is a rule of con- 
 traries often observed in the habits of father and 
 son in regard to money. If a son is brought up 
 in a family where money is too closely kept, he 
 feels uneasy under the unnatural contraction, and 
 as soon as his father's breath is out, he bounds for 
 relief to the opposite extreme. 
 
 Finally, a good rule for Christian parents is to 
 
TO THEIR CHILDREN. 167 
 
 let prayer and pains always go together. In so 
 far as he labors to provide for the education and 
 the comfort of his children, especially those who 
 are not likely to be able to gain their own liveli- 
 hood, a father is at liberty to ask God's blessing 
 on his efforts. But when one has already amassed 
 many thousands, and is striving to amass more 
 and more, to be left as a portion to his children, 
 he would do well to add prayer to his pains. 
 Perhaps he will find it difficult to pray for more 
 thousands and tens of thousands to be left behind 
 him. Perhaps the request, if he makes an effort 
 to be particular, will startle him ; and clearly a 
 Christian is not in a right position if he is labor- 
 ing for any thing for which he cannot pray. Let 
 us remember that we and our children are under 
 law to Christ, and on our way to the judgment. 
 Let us act under the power of a world to come. 
 Eegarding money, like other talents, the command 
 of the Lord is, not acquire and bequeath, but occupy. 
 To spend life in gathering his hoard together, and 
 then leave it in the lump to his successor, is the 
 part of a fool. The care of a wise man is to use 
 it well. To use his money well during his own 
 life, is at once the best service to God which a 
 parent can get out of money, aud the most valu- 
 able legacy which he can transmit to his child. 
 
168 MONEY BEQUEATHED BY PARENTS 
 
 In uttering these warnings regarding the love 
 of money, I have all along felt my eall clear, and 
 my footing firm. The church and the commu- 
 nity need a reproof on that subject ; and the Bible 
 contains plain reproofs suited to the case. It is a 
 spurious spirituality that would forbid such themes 
 as unworthy of a place in a preached gospel. The 
 blessed Jesus admitted these things into his 
 preaching, and why should they be excluded from 
 ours ? Whatever hinders Christ's kingdom within 
 us, is a legitimate subject of address from the pul- 
 pit. The whole counsel of God must be unfolded, 
 to meet the whole machinery of Satan. If we 
 collect all our strength at the centre, leaving the 
 flank exposed, the enemy will turn our position 
 there, and overwhelm us. I have been endeavor- 
 ing to strengthen a portion of the defence that 
 seems to be yielding in these days, where the enemy 
 seems ready to burst in like a destroying flood.* 
 
 [ * The Preacher seems painfully aware that he was urging 
 an unwelcome topic. He apprehends it will be thought a 
 subject unsuited to the sacred desk. But his theme had been 
 chiefly a denunciation of covetousness. If that had been 
 unwelcome to the ears of the wealthy occupants of his pews 
 in the great city of Glasgow, noted for its riches, its intelli- 
 gence, and its enterprise, how would their complacency have 
 been disturbed if the orator, deserting the negative teaching 
 of his subject, had taken for his theme, " Thou shalt love thy 
 neighbor as thyself'' ! Pursuing the leadings of this positive 
 
TO THEIR CHILDREN. 169 
 
 If any are disposed to say, " Money is not the 
 material for making sermons of; let us hear a 
 sublimer theme ; let us have the fulness of Christ 
 poured out for those who are disciples, and let the 
 sharp arrows of the Lord fly — the lightnings of 
 the law flash forth — to bring convicting wounds 
 to a still hard heart;" — if any are disposed to 
 object, on these or similar grounds, to the series 
 of lectures that has now been brought to a close, 
 I have an answer ready : I have a reason which 
 compelled me to do it, and justitiel me now that 
 it is done. 
 
 1. As to the edification of believers. As I am 
 enabled, I endeavor to spread the bread of life 
 before those who are hungering for righteousness. 
 But the results, though real and visible, I dare not 
 pronounce to be satisfactory. I observe certain 
 obstructions in the way of the Lord. After his 
 own example, I strike at these — now at one, now 
 at another, if so be I may remove them out of the 
 way. Some impediment in the spiritual economy 
 
 command, he would have invaded their selfishness, their want 
 of Christian probity, their vanity, their oppression and neg- 
 lect of the poor, in a thousand points which he has left 
 untouched. We trust he will return, to the charge under the 
 command of — " Love thy neighbor as thy self." He will 
 make a great campaign when he takes that field. — C] 
 
170 MONEY BEQUEATHED BY PARENTS 
 
 so mars our best designs, that the supply of food 
 does not increase the strength. Money is one root 
 of this evil. Money sticks in the channel, and 
 stands in the way. I pause, as Jesus did, in the 
 work of preaching the glorious gospel — I pause 
 that I may cry aloud, " Take heed and beware of 
 covetousness." He did this, and why should not 
 I ? Nothing shall turn me from a course while I 
 am sure that I am following His steps. 
 
 2. As to the convincing of the careless. If any 
 are disposed to regret the prominence given to 
 expositions regarding covetousness, on the ground 
 that the time should have been occupied in efforts 
 to get people converted, I answer, the low worldly 
 living of the disciples is one of the greatest ob- 
 stacles to conversion. The devotion to money, 
 and the fruits that spring from it, as exhibited in 
 those that seem believers, scare away those in- 
 quirers who are disposed to come in. The greed, 
 the selfishness, the dishonesty, the hardness, that 
 are sometimes seen in professing Christians, are 
 main hindrances to the work of conversion. Aim 
 at conversion ! Yes, and so I do. I am aiming 
 at conversion when I wield the testimony of the 
 "Word against these sins of yours. Those that are 
 entering in ye hinder. "We cannot expect many 
 
TO THEIR CHILDREN. 171 
 
 to be converted, unless those who are Christians 
 arise and shine in the light of the Lord. To shake 
 ourselves free from the dust, to lay up our trea- 
 sures in heaven, to let it be felt that our hearts are 
 there, is a main part of the wisdom that wins a 
 brother's soul. 
 
 18 
 
APPENDIX 
 
 The present volume is offered to the public as the 
 first of a series, to appear under the supervision of the 
 present editor, selected with a view to their illustration 
 of the bearing of Christianity on the social interests of 
 men. Such works will be taken for this purpose as are 
 best fitted for popular reading, and contain, at the 
 same time, the richest fund of instruction in both facts 
 and principles. We are not without hope of receiving, 
 from American writers, original works for this series ; 
 but our main resort must, for the present, be to foreign 
 literature. If the books thus republished contain much 
 not strictly applicable here, let us take warning from 
 offences of which we are not yet guilty, but to the 
 commission of which we may be hastening ; let us re- 
 member that now is the hour of prevention as well as 
 of reform, and let us hope that our literature will soon 
 be adorned with works, shedding a blaze of Christian 
 light upon the whole range of social philosophy, and 
 upon all the complications of politics and social life. 
 If any persons competent to treat these subjects with 
 advantage to the public, fear that our course may be 
 too liberal, we invite them to contribute one or more 
 volumes to the series, the only design of which is, to 
 
 (173) 
 
174 APPENDIX. 
 
 extend the domain of Christianity over the whole ground 
 of Political Economy and Social Philosophy. 
 
 It is not our object, as some lull their consciences by 
 asserting, to construct a religion out of charity and 
 humanity, but it is to carry Evangelical religion, with 
 its spiritual energy and upholding wisdom, into the 
 charity and humanity of this world, that these virtues 
 may become graces and ornaments of Christian life, 
 and powerful elements in the progress of social 
 reformation. 
 
 The reader will find, on the following pages, the 
 outline of a work on Christian Charity, for which a 
 premium of $500 is offered by the editor, and an ad- 
 ditional $500 by the publishers of this volume. This 
 outline is intended merely to designate the extent of 
 the subject, and not to prescribe the arrangement of 
 the work to be offered. We trust the invitation thus 
 extended to those competent to wipe away the heavy 
 reproach which lies upon our religious literature, that 
 it contains no adequate exposition of the great command, 
 " Thou shalt love thy neighbor as thyself" — and no 
 comprehensive work on the religious duty of man to 
 man — on Christian Charity, will not be long neglected. 
 Above all, let us not encounter the derision of the 
 world for such neglect. 
 
 The time for completing works designed for this 
 prize was at first limited to May 1, 1854, but it is now 
 extended to May 1, 1856, or to such other time as may 
 be arranged with those who may be disposed to enter 
 into the competition. 
 
APPENDIX. 175 
 
 THE LAW OR DOCTRINE OF CHRISTIAN CHARITY, AS 
 TAUGHT AND EXEMPLIFIED BY CHRIST AND HIS 
 DISCIPLES. 
 
 The scope of such a treatise should include all the 
 instructions of Christ and of his apostles bearing on 
 the subject. 
 
 The question should be examined whether the moral 
 law is to be regarded as coming to us chiefly or mainly 
 from the words of Christ and his apostles, or from the 
 Decalogue, as developed and expanded by uninspired 
 writers. 
 
 The various creeds, articles, compends, confessions 
 of faith, and other summaries of Christianity, emanating 
 from or used by Protestants, should be examined with 
 reference to their deficiencies in the elements of the 
 doctrine of charity. This examination may be accom- 
 panied by suggestions of revision and amendment. 
 
 All that is recommended or enjoined by Christ and 
 his apostles in reference to the duties and demeanor 
 of men towards each other, and in reference to the 
 manner and motives of their conduct, should be con- 
 sidered and treated as a development of the doctrine 
 of Christian Charity, constituting a system of Christian 
 morality, with applications to the chief relations and 
 business of life. 
 
 This will include, of course, — " Thou shalt love thy 
 neighbor as thyself;" and, "As ye would that men 
 
 18* 
 
176 APPENDIX. 
 
 should do to you, do ye also to them likewise j" and 
 also the due consideration of all the kindly affections 
 and mutual good offices which all men owe to their 
 fellow-men : 
 
 The forgiveness of injuries. 
 
 The granting of favors without hope of reward. 
 
 The loving our enemies and those who despitefully 
 use us. 
 
 The being peacemakers; placable; self-denying; 
 easy to be entreated ; hospitable ; compassionate ; pa- 
 tient ; not covetous ; not ambitious; not prone to judge 
 others ; not envious. 
 
 The duties of rulers and legislators in reference to 
 human well-being. 
 
 The duties of citizens ; subjects ; masters ; slaves ; 
 and of men in other public relations. 
 
 The duty of men in authority, legislators, Christian 
 ministers, and of all enlightened men favored by edu- 
 cation, experience, w T ealth, and influence in society, 
 and, finally, of all men, to study the solution, under 
 
 THE LIGHT OF CHRISTIANITY, OF ALL THE GREAT 
 SOCIAL AND POLITICAL QUESTIONS WHICH BEAR ON 
 HUMAN WELFARE, SUCh aS : 
 
 The organization of labor, or the means of securing 
 to laborers, as far as may be practicable, the due and 
 regular reward of their labor ; and herein how far the 
 labor of those who live by their labor alone, should be 
 a special object of solicitude to the governing powers 
 of a nation. 
 
 Whether competition should be the only or chief 
 
APPENDIX. 177 
 
 regulator of industry, and whether the rate of wages 
 should depend wholly on the results of competition. 
 
 Whether the rewards of industry and the consequent 
 well-being of the laboring classes, should be dependent 
 on the action and results of foreign commerce. 
 
 Whether the subject of labor, as the poor man's 
 only possession, should not be deemed an independent 
 topic, demanding consideration on its own separate 
 merits, with a development from the single point of 
 human well-being. 
 
 The subject of public education should be consi- 
 dered under its Christian aspects. In the United States 
 no denomination of Christians can teach all the chil- 
 dren, and all the denominations united must fall short 
 in any effort to reach the whole of the youth of the 
 country ; whether, therefore, all true Christians may 
 not advocate and sustain some system of public educa- 
 tion. This system should, of course, be such in a 
 religious respect as evangelical Christians may be able 
 to agree upon in a spirit of concession to each other, 
 and in a spirit of kindness to all others ; and such as 
 they should unite to carry into effect, so that no chil- 
 dren should be suffered to go without its advantages. 
 Every individual and every church may and should 
 care for the children in their special charge ; but the 
 performance of this duty, however complete, cannot 
 discharge them from duty toward other children within 
 the reach of their influence. 
 
 There are other subjects in reference to human wel- 
 fare which, if not treated in some detail, should be 
 referred to as among those upon which the light of 
 
178 APPENDIX. 
 
 Christianity should be shed, and as to which it should 
 be known that Christians are ever alive, anxious for 
 information, and desirous for the progress of the truth. 
 
 Separate property and unequal accumulation are in 
 accordance with the whole doctrine of charity, which 
 contemplates a state of want, of mutual dependence, 
 of the need of succor and protection, and the power 
 to afford it. 
 
 The whole idea of Christian stewardship implies 
 that power and possessions are committed to the steward 
 for his proper management. 
 
 Superior minds, superior bodily strength and endur- 
 ance, greater energy of character and power of labor, 
 w T ill command or acquire greater wealth, and thus 
 incur special responsibilities under the law of charity. 
 
 The responsibilities of the rich in reference to the 
 employment of the poor; and as creditors; as lenders; 
 and as possessors of the soil, require, with other like 
 topics, to be fully developed. Can men of large in- 
 comes acquit themselves of the duty they owe to their 
 fellow-men, by a merely generous liberality towards 
 religious and benevolent enterprises ? Can such shut 
 themselves quietly and securely from the cares of the 
 w T orld, and from contact w r ith their fellow-men, without 
 any inquiry into the situation of the masses of their 
 fellow-beings around them, many of whom stand all 
 the day idle because no one comes to employ them ? 
 It may involve anxiety and care thus to look after the 
 unemployed ; it should be considered whether this is 
 not the very kind of care which devolves upon those 
 who are rich and increased in goods, and which will 
 
APPENDIX. 179 
 
 be of equal benefit to those who incur it and those for 
 whose benefit it is exercised. If it involves a great 
 sacrifice of peace and quiet in the rich thus to employ 
 themselves, the parable of the talents teaches us that 
 their reward will be in proportion. 
 
 Whether it be right for rich men to keep their wealth 
 " laid up in a napkin," unproductive, or even at usury 
 in the bank, while the employment of the mass of 
 laborers is left to those of inadequate means, who 
 cannot punctually pay the wages of their men, and who 
 frequently fail and never pay them. 
 
 Whether Christian capitalists are to consider the 
 employment of those who are compelled to labor for 
 their daily bread, as one of their obligations under the 
 law of Christian Charity ; and this not merely as to 
 the actual employment of those who come within their 
 reach, but in reference to the general policy of the 
 country in its bearings on the question of labor and 
 wages. 
 
 The law of charity as applying specially to The poor 
 — The suffering — The helpless — The imprisoned — The 
 idle — The vicious — The insane — The intemperate — 
 The dangerous, &c. 
 
 The law of charity as applied to nations or men in 
 general. 
 
 The duty of studying what may tend to the general 
 peace of the world. 
 
 What are those principles of human well-being which 
 are of equal application in every country. 
 
180 APPENDIX. 
 
 What can be done to open the way and facilitate the 
 progress of Christianity throughout the world, by 
 showing its design and fitness to improve the condition 
 of men in this life, as well as to secure eternal happi- 
 ness in the world to come. 
 
 The order of charitable effort might be considered 
 thus : — 
 
 1. Individuals are personally to accomplish all they 
 can for the good of others, not merely for the benefit 
 of those whom they serve, but for the reflex benefit of 
 charitable action on themselves. 
 
 2. Congregations, as such, are to carry their chari- 
 table efforts as far as the range of their power, and then 
 commit wider action to, — 
 
 3. Denominational effort, and when this reaches its 
 final results, — 
 
 4. The whole body of Christians must unite in the 
 work of ameliorating the condition of humanity, and 
 thus opening the loay to the progress of the truth and 
 the final triumph of the gospel. 
 
 The advantages of denominational subdivision in 
 reference to details, supervision, and discipline, should 
 be fully appreciated so far as their influence extends ; 
 the co-operation of the whole Christian body in certain 
 movements is not only of equal advantage, but often 
 of indispensable necessity. 
 
 The effectual work of charity demands the minute 
 care of denominational and the united strength of the 
 whole body of Christians. Should enlightened Chris- 
 
APPENDIX. 181 
 
 tians refuse all co-operation or unity of action, and 
 place every movement on the narrow ground of secta- 
 rian effort; thus not only narrowing the basis of action, 
 but contracting the views of the actors ; throwing away 
 the power of united effort, and presenting a divided 
 force for the enemy to conquer in detail ? 
 
 THE END. 
 
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