Practical Religion Part 28

(1 Tim vi. 10.) What can be more striking than the fact that the Bible has frequently spoken of money as a most fruitful cause of sin and evil?

For money Achan brought defeat on the armies of Israel, and death on himself. For money Balaam sinned against light, and tried to curse G.o.d's people. For money Delilah betrayed Sampson to the Philistines. For money Gehazi lied to Naaman and Elisha, and became a leper. For money Ananias and Sapphira became the first hypocrites in the early Church, and lost their lives. For money Judas Iscariot sold Christ, and was ruined eternally. Surely these facts speak loudly.

Money, in truth, is one of the most _unsatisfying_ of possessions. It takes away some cares, no doubt; but it brings with it quite as many cares as it takes away. There is trouble in the getting of it. There is anxiety in the keeping of it. There are temptations in the use of it.

There is guilt in the abuse of it. There is sorrow in the losing of it.

There is perplexity in the disposing of it. Two-thirds of all the strifes, quarrels, and lawsuits in the world, arise from one simple cause,--_money_!

Money most certainly is one of the most _ensnaring and heart-changing_ of possessions. It seems desirable at a distance. It often proves a poison when in our hand. No man can possibly tell the effect of money on his soul, if it suddenly falls to his lot to possess it. Many an one did run well as a poor man, who forgets G.o.d when he is rich.

I draw the conclusion that those who have money, like the rich man in the parable, ought to take double pains about their souls. They live in a most unhealthy atmosphere. They have double need to be on their guard.

(_d_) I believe, not least, that the pa.s.sage is meant to _stir up special carefulness about selfishness in these last days_. You have a special warning in 2 Tim. iii. 1, 2: "In the last days perilous times shall come: for men shall be lovers of their own selves, covetous." I believe we have come to the last days, and that we ought to beware of the sins here mentioned, if we love our souls.

Perhaps we are poor judges of our own times. We are apt to exaggerate and magnify their evils, just because we see and feel them. But, after every allowance, I doubt whether there ever was more need of warnings against selfishness than in the present day. I am sure there never was a time when all cla.s.ses in England had so many comforts and so many temporal good things. And yet I believe there is an utter disproportion between men's expenditure on themselves and their outlay on works of charity and works of mercy. I see this in the miserable one guinea subscriptions to which many rich men confine their charity. I see it in the languis.h.i.+ng condition of many of our best religious Societies, and the painfully slow growth of their annual incomes. I see it in the small number of names which appear in the list of contributions to any good work. There are, I believe, thousands of rich people in this country who literally give away nothing at all. I see it in the notorious fact, that few, even of those who give, give anything proportioned to their means.

I see all this, and mourn over it. I regard it as the selfishness and covetousness predicted as likely to arise in "the last days."

I know that this is a painful and delicate subject. But it must not on that account be avoided by the minister of Christ. It is a subject for the times, and it needs pressing home. I desire to speak to myself, and to all who make any profession of religion. Of course I cannot expect worldly and utterly unG.o.dly persons to view this subject in Bible light.

To them the Bible is no rule of faith and practice. To quote texts to them would be of little use.

But I do ask all professing Christians to consider well what Scripture says against covetousness and selfishness, and on behalf of liberality in giving money. Is it for nothing that the Lord Jesus spoke the parable of the rich fool, and blamed him because he was not "rich towards G.o.d"?

(Luke xii. 21.) Is it for nothing that in the parable of the sower He mentions the "deceitfulness of riches" as one reason why the seed of the Word bears no fruit? (Matt. xiii. 22.) Is it for nothing that He says, "Make to yourselves friends of the mammon of unrighteousness"? (Luke xvi. 9.) Is it for nothing that He says, "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee; for thou shalt be recompensed at the resurrection of the just"?

(Luke xiv. 14.) Is it for nothing that He says, "Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth"? (Luke xii. 33.) Is it for nothing that He says, "It is more blessed to give than to receive"? (Acts xx. 35.) Is it for nothing that He warns us against the example of the priest and Levite, who saw the wounded traveller, but pa.s.sed by on the other side? Is it for nothing that He praises the good Samaritan, who denied himself to show kindness to a stranger? (Luke x. 34.) Is it for nothing that St. Paul cla.s.ses covetousness with sins of the grossest description, and denounces it as idolatry? (Coloss. iii. 5.) And is there not a striking and painful difference between this language and the habits and feeling of society about money? I appeal to any one who knows the world. Let him judge what I say.

I only ask my reader to consider calmly the pa.s.sages of Scripture to which I have referred. I cannot think they were meant to teach nothing at all. That the habits of the East and our own are different, I freely allow. That some of the expressions I have quoted are figurative, I freely admit. But still, after all, a principle lies at the bottom of all these expressions. Let us take heed that this principle is not neglected. I wish that many a professing Christian in this day, who perhaps dislikes what I am saying, would endeavour to write a commentary on these expressions, and try to explain to himself what they mean.

To know that alms-giving cannot atone for sin is well. To know that our good works cannot justify us is excellent. To know that we may give all our goods to feed the poor, and build hospitals and cathedrals, without any real charity, is most important. But let us beware lest we go into the other extreme, and because our money cannot save us, give away no money at all.

Has any one money who reads these pages? Then "take heed and beware of covetousness." (Luke xii. 15.) Remember you carry weight in the race towards heaven. All men are naturally in danger of being lost for ever, but you are doubly so because of your possessions. Nothing is said to put out fire so soon as earth thrown upon it. Nothing I am sure has such a tendency to quench the fire of religion as the possession of money.

It was a solemn message which Buchanan, on his death-bed, sent to his old pupil, James I.: "He was going to a place where few kings and great men would come." It is possible, no doubt, for you to be saved as well as others. With G.o.d nothing is impossible. Abraham, Job, and David were all rich, and yet saved. But oh, take heed to yourself! Money is a good servant, but a bad master. Let that saying of our Lord's sink down into your heart: "How hardly shall they that have riches enter into the kingdom of G.o.d." (Mark x. 23.) Well said an old divine: "The surface above gold mines is generally very barren." Well might old Latimer begin one of his sermons before Edward VI by quoting three times over our Lord's words: "Take heed and beware of covetousness," and then saying, "What if I should say nothing else these three or four hours?" There are few prayers in our Litany more wise and more necessary than that pet.i.tion, "In all time of our _wealth_, good Lord deliver us."

Has any one little or no money who reads these pages? Then do not envy those who are richer than yourself. Pray for them. Pity them. Be charitable to their faults. Remember that high places are giddy places, and be not too hasty in your condemnation of their conduct. Perhaps if you had their difficulties you would do no better yourself. Beware of the "love of money." It is the "root of all evil." (1 Tim. vi. 10.) A man may love money over-much without having any at all. Beware of the love of self. It may be found in a cottage as well as in a palace. And beware of thinking that poverty alone will save you. If you would sit with Lazarus in glory, you must not only have fellows.h.i.+p with him in suffering, but in grace.

Does any reader desire to know the remedy against that love of self which ruined the rich man's soul, and cleaves to us all by nature, like our skin? I tell him plainly there is only one remedy, and I ask Him to mark well what that remedy is. It is not the fear of h.e.l.l. It is not the hope of heaven. It is not any sense of duty. Oh, no! The disease of selfishness is far too deeply rooted to yield to such secondary motives as these. Nothing will ever cure it but an experimental knowledge of Christ's redeeming love. You must know the misery and guilt of your own estate by nature. You must experience the power of Christ's atoning blood sprinkled upon your conscience, and making you whole. You must taste the sweetness of peace with G.o.d through the mediation of Jesus, and feel the love of a reconciled Father shed abroad in your heart by the Holy Ghost.

_Then_, and not till then, the mainspring of selfishness will be broken.

_Then_, knowing the immensity of your debt to Christ, you will feel that nothing is too great and too costly to give to Him. Feeling that you have been loved much when you deserved nothing, you will heartily love in return, and cry, "What shall I render unto the Lord for all His benefits?" (Ps. cxvi. 12.) Feeling that you have freely received countless mercies, you will think it a privilege to do anything to please Him to whom you owe all. Feeling that you have been "bought with a price," and are no longer your own, you will labour to glorify G.o.d with body and spirit, which are His. (1 Cor. vi. 20.)

Yes: I repeat it this day. I know no _effectual_ remedy for the love of self, but a believing apprehension of the love of Christ. Other remedies may palliate the disease: this alone will heal it. Other antidotes may hide its deformity: this alone will work a perfect cure.

An easy, good-natured temper may cover over selfishness in one man. A love of praise may conceal it in a second. A self-righteous asceticism and an affected spirit of self-denial may keep it out of sight in a third. But nothing will ever cut up selfishness by the roots but the love of Christ revealed in the mind by the Holy Ghost, and felt in the heart by simple faith. Once let a man see the full meaning of the words, "Christ loved me and gave Himself for me," and then he will delight to give himself to Christ, and all that he has to His service. He will live to Him, not in order that he may be secure, but because he is secure already. He will work for Him, not that he may have life and peace, but because life and peace are his own already.

Go to the cross of Christ, all you that want to be delivered from the power of selfishness. Go and see what a price was paid there to provide a ransom for your soul. Go and see what an astounding sacrifice was there made, that a door to eternal life might be provided for poor sinners like you. Go and see how the Son of G.o.d gave Himself for you, and learn to think it a small thing to give yourself to Him.

The disease which ruined the rich man in the parable may be cured. But oh, remember, there is only one real remedy! If you would not live to yourself you must live to Christ. See to it that this remedy is not only known, but applied,--not only heard of, but used.

(1) And now let me conclude all by _urging on every reader of these pages, the great duty of self-inquiry_.

A pa.s.sage of Scripture like this parable ought surely to raise in many an one great searchings of heart.--"What am I? Where am I going? What am I doing? What is likely to be my condition after death? Am I prepared to leave the world? Have I any home to look forward to in the world to come? Have I put off the old man and put on the new? Am I really one with Christ, and a pardoned soul?" Surely such questions as these may well be asked when the story of the rich man and Lazarus has been heard.

Oh, that the Holy Ghost may incline many a reader's heart to ask them!

(2) In the next place, _I invite_ all readers who desire to have their souls saved, and have no good account to give of themselves at present, to seek salvation while it can be found. I do entreat you to apply to Him by whom alone man can enter heaven and be saved,--even Jesus Christ the Lord. He has the keys of heaven. He is sealed and appointed by G.o.d the Father to be the Saviour of all that will come to Him. Go to Him in earnest and hearty prayer, and tell Him your case. Tell Him that you have heard that "He receiveth sinners," and that you come to Him as such. (Luke xv. 2.) Tell Him that you desire to be saved by Him in His own way, and ask Him to save you. Oh, that you may take this course without delay! Remember the hopeless end of the rich man. Once dead there is no more change.

(3) Last of all, _I entreat_ all professing Christians to encourage themselves in habits of liberality towards all causes of charity and mercy. Remember that you are G.o.d's stewards, and give money liberally, freely, and without grudging, whenever you have an opportunity. You cannot keep your money for ever. You must give account one day of the manner in which it has been expended. Oh, lay it out with an eye to eternity while you can!

I do not ask rich men to leave their situations in life, give away all their property, and go into the workhouse. This would be refusing to fill the position of a steward for G.o.d. I ask no man to neglect his worldly calling, and to omit to provide for his family. Diligence in business is a positive Christian duty. Provision for those dependent on us is proper Christian prudence. But I ask all to look around continually as they journey on, and to remember the poor,--the poor in body and the poor in soul. Here we are for a few short years. How can we do most good with our money while we are here? How can we so spend it as to leave the world somewhat happier and somewhat holier when we are removed? Might we not abridge some of our luxuries? Might we not lay out less upon ourselves, and give more to Christ's cause and Christ's poor? Is there none we can do good to? Are there no sick, no poor, no needy, whose sorrows we might lessen, and whose comforts we might increase? Such questions will never fail to elicit an answer from some quarter. I am thoroughly persuaded that the income of every religious and charitable Society in England might easily be multiplied tenfold, if English Christians would give in proportion to their means.

There are none surely to whom such appeals ought to come home with such power as professing believers in the Lord Jesus. The parable of the text is a striking ill.u.s.tration of our position by nature, and our debt to Christ. We all lay, like Lazarus, at heaven's gate, sick unto the death, helpless, and starving. Blessed be G.o.d! we were not neglected, as he was. Jesus came forth to relieve us. Jesus gave Himself for us, that we might have hope and live. For a poor Lazarus-like world He came down from heaven, and humbled Himself to become a man. For a poor Lazarus-like world He went up and down doing good, caring for men's bodies as well as souls, until He died for us on the cross.

I believe that in giving to support works of charity and mercy, we are doing that which is according to Christ's mind,--and I ask readers of these pages to begin the habit of giving, if they never began it before; and to go on with it increasingly, if they have begun.

I believe that in offering a warning against worldliness and covetousness, I have done no more than bring forward a warning specially called for by the times, and I ask G.o.d to bless the consideration of these pages to many souls.

XIV

THE BEST FRIEND

"_This is my friend._"--Cant. v. 16.

A friend is one of the greatest blessings on earth. Tell me not of money: affection is better than gold; sympathy is better than lands. He is the poor man who has no friends.

This world is full of sorrow because it is full of sin. It is a dark place. It is a lonely place. It is a disappointing place. The brightest sunbeam in it is a friend. Friends.h.i.+p halves our troubles and doubles our joys.

A real friend is scarce and rare. There are many who will eat, and drink, and laugh with us in the suns.h.i.+ne of prosperity. There are few who will stand by us in the days of darkness,--few who will love us when we are sick, helpless, and poor,--few, above all, who will care for our souls.

Does any reader of this paper want a real friend? I write to recommend one to your notice this day. I know of One "who sticketh closer than a brother." (Prov. xviii. 24.) I know of One who is ready to be your friend for time and for eternity, if you will receive Him. Hear me, while I try to tell you something about Him.

The friend I want you to know is Jesus Christ. Happy is that family in which Christ has the foremost place! Happy is that person whose chief friend is Christ!

I. Do we want _a friend in need_? Such a friend is the Lord Jesus Christ.

Man is the neediest creature on G.o.d's earth, because he is a sinner.

There is no need so great as that of sinners: poverty, hunger, thirst, cold, sickness, all are nothing in comparison. Sinners need pardon, and they are utterly unable to provide it for themselves; they need deliverance from a guilty conscience and the fear of death, and they have no power of their own to obtain it. This need the Lord Jesus Christ came into the world to relieve. "He came into the world to save sinners." (1 Tim. i. 15.)

We are all by nature poor dying creatures. From the king on his throne to the pauper in the workhouse, we are all sick of a mortal disease of soul. Whether we know it or not, whether we feel it or not, we are all dying daily. The plague of sin is in our blood. We cannot cure ourselves: we are hourly getting worse and worse. All this the Lord Jesus undertook to remedy. He came into the world "to bring in health and cure;" He came to deliver us "from the second death;" He came "to abolish death, and bring life and immortality to light through the Gospel." (Jer. x.x.xiii. 6; Rev. ii. 11; 2 Tim. i. 10.)

We are all by nature imprisoned debtors. We owed our G.o.d ten thousand talents, and had nothing to pay. We were wretched bankrupts, without hope of discharging ourselves. We could never have freed ourselves from our load of liabilities, and were daily getting more deeply involved.

All this the Lord Jesus saw, and undertook to remedy. He engaged to "ransom and redeem us;" He came to "proclaim liberty to the captives, and the opening of the prison to them that are bound;" "He came to redeem us from the curse of the law." (Hos. xiii. 14; Isai. lxi. 1; Gal.

iii. 13.)

We were all by nature s.h.i.+pwrecked and cast away. We could never have reached the harbour of everlasting life. We were sinking in the midst of the waves, s.h.i.+ftless, hopeless, helpless, and powerless; tied and bound by the chain of our sins, foundering under the burden of our own guilt, and like to become a prey to the devil. All this the Lord Jesus saw and undertook to remedy. He came down from heaven to be our mighty "helper;"

He came to "seek and to save that which was lost;" and to "deliver us from going down into the pit." (Psalm lx.x.xix. 19; Luke xix. 10; Job x.x.xiii. 24.)

Could we have been saved without the Lord Jesus Christ coming down from heaven? It would have been impossible, so far as our eyes can see. The wisest men of Egypt, and Greece, and Rome never found out the way to peace with G.o.d. Without the friends.h.i.+p of Christ we should all have been lost for evermore in h.e.l.l.