It may be necessary to notice the only preceptive passage in the New Testament which apparently bears a different aspect. This we shall do for two reasons:
1st.--to meet the readiness with which it is pleaded as a counterpoise to the otherwise clearly universal doctrine of the New Testament; and 2ndly--, to prove that, far from its being in opposition to the principle for which we contend, it is another illustration of it. The text alluded to is contained in l Tim. 5. 8; where St. Paul is giving general directions relative to the provision to be made for widows, making a distinction at the same time between such as are to be relieved by the Church, and such as are to be relieved by their relatives. In reference to the latter he says, "He that provident not for his own, and especially for those of his own household, hath denied the faith, and is worse than an infidel [unbeliever]"; which Hammond thus paraphrases, "But if any man or woman do not maintain those that belong to them, especially those of their family (as their Parents clearly are, having a right to live in their house, and a propriety to be maintained by them (or that they take care and relieve them) supposing thatthey are able to it,) that man or woman doth quite contrary to the command of Christ, and indeed performs not that duty toParentsthat even infidels think themselves obliged to do". And in his note he adds, "Toprovidehere does not signify laying up by way ofcareful, thoughtful providencebeforehand, but only taking care of for the present, as we are able,relieving, maintaining, giving to themthat want."--Whitby in his annotation on the same verse says, "Some here are guilty of a great mistake, scraping together great fortunes, and hoarding them up for their children, with a scandalous neglect of that charity to their Christian brethren which alone can sanctify those enjoyments to them, and enable them to lay up a good foundation against the time to come; pleading these words to excuse their sordid parsimony and want of charity; that 'he that provident not for his own household, hath denied the faiths and is worse than an infidel';whereas these words plainly respect the provision which children should make for their parents, and not that which parents should make for their children."See also Doddridge, Scott, and Pole's Synopsis, in loco.--The meaning of the text then is simply this:--he who ministers not to the necessities of his aged relatives, having the means so to do, is to be esteemed worse than an infidel; for even the heathen acknowledged this to be a duty. The precept, therefore, is togiveand not tolay up, and consequently is in perfect accordance with the commando "Lay not up for yourselves treasures upon earth."
For the meaning of the passage--"Provide things honest in the sight of all men" (Romans 12. 17) (which some for want of more efficient support, are anxious to press into their service) see the above authorities; where it will be seen to have reference only to the beauty of character becoming and attractive in a Christian. See, as a Scripture comment, Phil. 4. 8. 2; Ch. 8 and 21. [There appears a mistake in the reference here.]
I shall now make a few remarks on the passage contained in II Cor. 12. 14, that I may bring under one point of view all the evidence the New Testament seems to me to afford, either in fact or by possible construction, against the view taken in this Essay. And this passage we more particularly notice, as it really appears to present some difficulty. "Behold," says the Apostle, "the third time I am ready to come to you; and I will not be burthensome to you; for the children ought not to lay up for the Parents, but the Parents for the children." Now the difficulty alluded to consists in determining the meaning of the Apostle in this illustration. In the first Epistle to the Corinthians, just before the dose of it, he gives the Corinthian Church a precept, similar to the one he had given all the other Churches he established;--that they should lay by every Lord's Day, as God had prospered them, for the relief of the poor Saints. It appears, by the Apostle's remarks in the second Epistle to the same Church that there were some who desired to impute base motives to him as though he wished to share in this bounty. He accordingly evinces his disinterestedness, by declining all provision for himself. He tells them, however, that he did not decline receiving any thing from them because he loved them less than other Churches by whose liberality he had been once and again supplied, but that he might cut off occasion from those who desired occasion to malign his motives. And he once more excuses himself, in the next Chapter, from being a participator of the bounty which they had laid up, and to which he had encouraged them for the purpose of supplying the wants of the poor Saints in Jud?a; and he employs an illustration drawn from the common practice of mankind. "The Children," says he, "ought not to lay up for the Parents, but the Parents for the Children." And this illustration he employs as he does many others; just, for example, as he illustrates the Christian Race by circumstances and practices attendant on the Olympic games. It is essential to the illustration of this passage to consider that the whole argument of St. Paul does not refer to the providing against his future possible wants, with which alone this Essay has to do, but to the relief of his present actual necessities. It is evident indeed that the words cannot be taken strictly. The Apostle begins with asserting that Children ought not to lay up for their Parents, that is, ought not to provide for their present necessities; for, if this be not his meaning, the words have no reference to the question between the Apostle and the Corinthians, and therefore cease to be an illustration at all; since that question referred to present necessity on the one handy and to present supply on the other. His simple object appears to be to decline their bounty without giving pain; for it is clear from this very epistle that he was in the habit of receiving assistance from other Churches, of which he was as much the Spiritual Parent as of the Church of Corinth. The former he highly commends for the anxiety which they felt and the assistance which they afforded: from the latter he declines receiving any pecuniary aid, as if it were not incumbent on them to give, and would be improper for him to receive. He seems unwilling to recall to their minds the special reason of his refusing to accept of their bounty, and endeavours to find one in the general relation in which he stood to them, as their Spiritual Father.--Let any one read from the eighth Chapter to the end of the Epistle, and he will be fully satisfied that the idea of laying up in store for future and possible wants never entered into the mind of the Apostle. Let him read especially that part of the eighth Chapter beginning with--"For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor,"--and ending with--"As it is written, He, that had gathered much, had nothing over; and he, that had gathered little, had no lack."
[1]The texts which seem to give another aspect to this question, such as, "He that provident not for his own, etc."--"The parents ought to lay up for the children, etc."--"Provide things honest in the sight of all men," are considered together in a note at the end of the Pamphlet. [seeAPPENDIX]
[2][It should be remembered that in this passage the words "take no thought" should have been rendered "Be not anxious". See the Revised Version.]
[3]"He could not tell into whose bands his wealth would pass; nor would it be any comfort to him, even for his children or friends to possess it, when he was torn from all which he loved and idolized, and plunged into the pit of destruction; and perhaps they too were preparing by it for the same dreadful end"--(Scott)."Though possessions are useful to sustain life, yet no man is able to prolong life, and to make it any thing more happy and comfortable to him, by possessing more than he needs or uses, that is, by any superfluity of wealth. The only way to be the better for the wealth of the world, is to dispose and distribute it to the service of God, and benefit and comfort of others"-[Hammond].
[4][The argument is not distinctly affected, but it is to be observed that the Lord did not here speak of being "saved", but of entering the Kingdom. That the disciples at that time thought the two ideas were the same does not establish it, for prior to the gift of the indwelling Spirit of truth they misunderstood other things that the Lord said. Matt. 16. 22: Luke 22. 36: Acts 1. 6. For the same thought compare Mat. 5. 20; 18. 1-3: 1 Cor. 6. 9, 10 ) Gal. 5. 19, 21: Eph. 5. 5; all addressed to persons already "saved".]
[5]Although this Essay seems to have respect rather to those who have much to bestow, than those who have little, yet what the Apostle says as an encouragement to labour, may be applied to every man however humble.--"Let him labour, working with his hands the thing which is good, that he may have to give to him that needeth" (Eph. 4. 28). "I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, 'It is more blessed to give than to receive'" (Acts 20. 33-35).
[6]"What shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae;--of David also, and Samuel, and of the Prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: and others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented: (of whom the world was not worthy: ) they wandered in deserts, and in mountains, and in dens and caves of the earth" (Heb. 11. 32-38).
[7][In 1842 Mr. and Mrs. Groves adopted a child of eight as daughter, "an orphan who was commended to their care by her father on hisdeath-bed. This charge was a source ofgreat comfortto them: they undertook it as unto the Lord, who truly gave them their hire. The child, being early converted to God, grew up to be avery efficienthelp in their mission work, when other labourers were withdrawn; and she became to them, in every way, as a beloved daughter" (400).]
[8]"I see here Parents who are toiling night and day. 'What are you doing?' 'I have a large family of children; and I am endeavouring to lay up a portion for them.' 'Why then do you not in truth lay up a portion for them! What! will you lay up a little dust, and call that a portion? Is that a portion for an immortal soul? Youare rather hanging a millstone about the necks of your children which may sink them deeper into ruin. You may thereby tempt them to plunge into the world: and there they may scatter what you have treasured up, and called a portion!'The Lord is my portion, saith my soul,'--is the declaration of David; and till you lead your children to this portion, you are making no real provision for them'" (Cecil).
[9]"Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren. But whoso hath this world's good, and teeth his brother have need, and shutters up his bowels of compassion from him, how dwelleth the love of God in him?" (1 John 3. 16, 17). And "how dwelleth the love of God in him" who can behold his fellows, by millions, perishing with ignorance--that hunger of the soul--, without putting forth every effort, and making every sacrifice, that they may receive the bread of life.
[10]The Christian Motto should be--Labour hard, consume little, give much, and all to Christ.
[11]"Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? [Revised Version "iniquity at my heels", that is, enemies who would work iniquity.] They that trust in their wealth, and boast themselves in the multitude of their riches; none of them can by any means redeem his brother, nor give to God a ransom for him; (for the redemption of their soul is precious, and it ceaseth [faileth] for ever;) that he should still live for ever, and not see corruption. For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. Their inward thought is, that their houses shall continue for ever, and their dwelling-places to all generations; they call their lands after their own names. Nevertheless, man being in honour abideth not: he is like the beasts that perish. This, their way, is their folly; yet their posterity approve their sayings.--The upright shall not be ashamed in the evil time; and in the days of famine they shall be satisfied. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread" (Psalm 49. 5-13; and 37. 19 and 25)--"God hath fed me," says Scott, "all my life long. I die, but God can provide for my children, and children's children withoutme; I cannot withoutHim. I have not, since I came here, allowing for my house, cleared ?100 a year: yet the Lord hath provided; and I live in plenty, and can give something, and, if more money were good for me, he would give it."--What he farther says, in speaking of the "carnal" anxiety of Parents for the temporal welfare of their children, though applied by himself to the clergy in particular, is equally applicable to the laity. "I often think what St. Paul would say to ministers in our days, on this ground; when of those in his days he says,--All seek their own, not the things of Jesus Christ--(see my note on the passage.) I have long lamented that we cannot serve God by the day, and leave it to ham to provide day by day for us and ours" (Scott's Letters--London-1824; pages 296-7).
[12]By wealthy, I mean those who have large incomes, as contrasted with those who have a bare subsistence from their labours, or those who have inheritances entailed upon them, so that they cannot enjoy the privilege of disencumbering themselves.
[13]Now many may say, these commands are so clear that none could misunderstand them, but not so these under consideration; perhaps if we were to analyze a little deeper our hearts, we should find that the one owes its clearness to our freedom from any consequent burden on finding them clear; the other its indistinctness from the reverse, not having yet learnt the glorious liberty of depending on and yielding all to Christ. In heaven they are seen to be, I have no doubt, equally clear, equally commands, or rather privileges, of the saints of God.
[14]How different the spirit and conduct of our Blessed Lord! Did he fear to leave, without temporal Provision, his widowed Mother to the promises and providence of God? No; he left her unprovided to an unprovided (Acts 3.1 and 6) disciple: and this he did, not at a time when probabilities were greatly in favour of a comfortable competence being easily procured, but when he knew that difficulties and dangers would beset them at every step. Surely had laying upbeforehandbeen the duty of a child, our Saviour would have exhibited this virtue among that constellation of virtues which shone forth from his character; for he knew that we were to follow his example. Why then did he act thus, whilst we hesitate to follow his steps? Because he knew the truth, nature, and extent, of the promises of God, which we doubt or deny. Some will say--"But this was a provision!" Yes,--the very provision which God will ever make for those that trust in Him,--a provision at the moment of necessity.
[15]"I will also leave in the midst of thee an afflicted and poor people, andthey shall trustin the name of the Lord. They shall feed and lie down, and none shall make them afraid" (Zeph. 3. 12 and 13).
[16]"He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposely in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (as it is written, He hath dispersed abroad; he hath given to the poor; his righteousness remaineth for ever. Now he that administereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness:) being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. For the administration of this service not only supplies the want of the saints, but is abundant also by many thanksgivings unto God; (whiles by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ, and for your liberal distribution unto them, and unto all men:) and by their prayer for you, which long after you for the exceeding grace of God in you" (II Cor. 9. 6-14).
[17][I cannot refrain from inviting any candid and careful reader to compare the rendering of this passage as given with the rendering in the Revised Version, as an instance of the real need there was for a revision of the English version. Especially is this seen from verse 10 and onward. Let him notice the words--ministereth and administration, experiment, professed; the change from "both"--expressing a desire, to "shall"--making a promise or assurance. And if he can compare the Greek he will notice the opening of verse 10, where the construction of the Greek was missed, "bread for food" being connected wrongly with the words following instead of with the words preceding, and "your" was inserted; and then the last clause quoted (verse 14) made clear and emphatic in the Revised Version.]
[18]It might be an examination of not less importance, to ascertain why provision for future possible wants is almost the only point, in which the Christian and the man of the world stand on the same ground, pursue the same ends, and govern themselves by the same maxims; and how it happens that this part of our duty, if it indeed be such, coincides so exactly with our natural propensities.
[19]What is here meant is--that the principle, contended for, by no means precludes the carrying on such pursuits as require a large stock. But, as he, who had ten talents, used them as a servant, and brought the interest to his Master, so the Christian Merchant lives and labours as a servant purchased by his Lord, and considers his gains, as designed for his Master's service, not his private emolument. If he so arts, whatever his station may be, he has given up all for Christ. He remains where he is, not for his own private advantage, but that, as a faithful steward, he may pour forth the rich abundance, which God grants to his labours, to nourish and build up the Church, and enlarge the confines of his Master's kingdom, and the only personal advantage he has above his poorer brother is, he has more anxieties (but for Christ, who sweetens them) every step he advances up, and therefore would have no personal inducement to get up but the sense of duty, that he may have more abundantly to give to him who needeth, and the guinea dedications and speeches from the rich, would pass out together as no longer needed; for oneactionof real dedication would contain more argument than a thousandspeechesabout it, from those who are laving in all the luxuries of life, and yield more help than a thousand guineas, and there would be left for the poorer, and thepoorestwould bring in their blessed two mites.
Transcribers notes:The source for this etext is Chapter 5 of Lang, G. H. 1939. Anthony Norris Groves, Saint and Pioneer. London: Thynne & Co. Footnotes have been renumbered.[Footnotes enclosed in brackets are comments made by Lang rather than Groves. This expains what otherwise would be anachronous references to the Revised Version of the Bible which was published in 1881.]The first edition of "Christian Devotedness" was published by Hatchard 1825.