serve that spirituality of mind which is life and peace? Does not the great danger of professors of religion arise from the tendency of their engagements and pursuits to engender a worldly spirit, to bring and keep them too much under the influence of the things which are seen and temporal? They are, generally speaking, in little danger of gross sins, such as drunkenness, or profaneness, or injustice. Living in these would at once destroy all their hopes, and cause their expulsion from the Church. Perhaps it may be said that, in ordinary circumstances, Satan does not tempt them to the commission of these, because he has no hope of success. He bends all his efforts to induce them to yield to the sin which most easily besets them, viz., immoderate attachment to secular pursuits and gains, so that the cares of the world and the deceitfulness of riches and the lusts of other things may choke the good seed of the word, and render it unfruitful; and, alas! to how great an extent does he prevail ! How scanty and how stunted. the fruit which members of churches produce! And is there not reason to fear that some most excellent persons, whom all their brethren must esteem and love, and whose entire consistency they most earnestly desire, are, unawares to themselves, satisfying their consciences by allowing themselves to feel as if they were making compensation for their neglect of Divine ordinances by the liberality of their contributions to the cause of God, and as if money could answer all things even in religion? But how plain is it that whatever respect and influence property, when freely expended in works of charity, may secure amongst men, it is nothing in the sight of God, unless respect is paid "to all His commandments." The terrible threatening uttered by Peter, "Thy money perish with thee," will apply to all who think "that the gift of God" can in any respect "be purchased with money." Liberality in the support of the cause of God is a duty; but it will not be accepted as a substitute for spirituality of mind, attention to religious ordinances, and general consistency of conduct. as Above all, would not this regular, conscientious attendance on prayermeetings be acceptable to the God of heaven? Can we doubt this when we recollect the importance which the Scriptures attach, and the promises which they make, to prayer? Oh, let us beware of everything which has even the appearance of slighting His favour! We often lament, or at least profess to lament, that so little good is done, that so slight an impression is made on the men of the world, by our religious societies, and by the preaching of the gospel. Now, God has sured us that He will honour those who honour Him; but those who despise Him shall be lightly esteemed. Were we more visibly and heartily to honour God by waiting on Him in the means of grace, by making efforts and sacrifices in order to meet together to implore His blessing, might we not expect that He would more highly honour us by employing us to do good, and causing us to be more highly esteemed even by the irreligious world? It is high time for us to seek the Lord till He arise and pour down a blessing on us. I would entreat deacons and the more influential members of churches to recollect that we are accountable to God for any influence with which He entrusts us in consequence of our station, or property, or mental cultivation. Each of these is a talent which we have received from Him, and respecting which He has said, 66 Occupy till I come." What, then, must be the influence which your conduct in practically despising prayer-meetings,-treating them as if they were of no importance, and as if making anything like efforts or sacrifices to attend them were out of the question, and could not be expected by either God or man,will have, must have, on others, especially on the poorer members of the Church and congregation ? Must it not be chilling and discouraging? Are week-day services more necessary for the poor than for the rich? Are not the latter as much dependent on God? Do they not as much need His blessing and His influence to keep them from temptation as the former ? Are they not as much indebted to Him? If there is any difference, are they not more? And is it not the case, that to whom much is given, of them shall much be required? I know the plea that will be urged, the excuses that will be made. The want of time, the urgency and the numerous calls of business, and the extent of the concern, and the multiplicity of the affairs which you have to manage. In some cases, perhaps in not a few, it might be very proper to inquire whether there is any necessity for your being so much immersed in business as you are, or for making such efforts to engross it all, as far as possible, to yourselves ? A woe is pronounced against "those who add house to house and field to field, till there be no place, that they may be placed alone in the midst of the earth" (Isa. v.8). Is there no danger of imbibing the spirit that is here censured, and incurring the woe denounced against it in the pushing of business? This is a question which deserves the most serious consideration. Is all this trade or merchandise necessary to enable you to support yourself in a respectable way, or to provide for your family, or to make provision for old age, or to do good? Or, rather, are you not gratifying the love of money in some of its specious forms? Are you not hasting to be rich? Oh, remember the solemn declaration of the apostle Paul (1 Tim. vi. 9),—"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 not to dwell on this-fully allowing that prompt and vigorous attention to business, and even the acquisition of moderate wealth, when God affords the opportunity of acquiring it, are commendableallow me seriously to ask, Could you not manage all your affairs, and yet, by wisely forming your plans and making a little effort, devote an hour or two in the week, generally speaking, to social religious exercises? Suppose you could obtain an order for goods, or secure a customer, by the devotion of these hours, would they not be appropriated to this purpose without neglecting any other part of your business? It is impossible not to observe, that when you have invitations to parties, or to meet friends whom you value, whom you would be very loth even to appear to slight, you can at any time command an hour or two for this pur pose. Oh, that many of those whom I am addressing would but spend the half of the time throughout the year in attending religious services which they devote to parties and to pleasure! I would earnestly and affectionately, as the friend of your souls, and as desirous of promoting your spiritual welfare, entreat you to ascertain for yourselves, by examining the matter at the bar of conscience and in the sight of God, whether the true, the real cause of your absence from these meetings is not to be found in your want of interest in them, and in the feebleness of your faith in the Divine promises. Men will always, gener ally speaking, find time to attend those meetings into which they can enter with all their hearts, and from which they derive pleasure and profit. I hope you are not amongst those who can find time to attend concerts and other scenes of amusement, and political and temperance meetings, and yet can find none to attend the weekly social meetings of the Church to which you belong. If there is a word of truth in the Bible,-if all that is frequently advanced respecting the worth of the soul, and the importance of eternity, and the necessity of watchfulness against the influence of the world, is not sheef delusion,-the latter are unspeakably more important than the former; and things will never be in a right state in the Church, and religion will never flourish, till professing Christians show by their conduct that they think so; and thus prove to the world their real belief in the promise of the Saviour, that wherever two or three are met together in His name, He is there in the midst of them. Is there any such promise made to concerts and other assem blages for which prayer-meetings are neglected? In conclusion, I would beseech you, deacons and members of Christian churches, especially those of you to whom God has committed wealth and influence, and placed in respectable situations, to give to these plain statements your serious consideration. I would entreat you, in the name of the great Head of the Church, by all the promises which He has made to prayer, by the claims which He has on you, by the sacredness of His cause, by the excellence of His religion, and by the desirableness that it should universally prevail, to assemble conscientiously, and, as far as may be, regularly, with the churches to which you belong, and join with them in giving the Lord " no rest till He establish, and till He make Jerusalem a name and a praise in the earth," and till He render your church an abundant blessing in the vicinity where it is located, as well as to the souls of all its members. THE POOR MAN'S PORTION. Sermon preached by the late Rev. ANDREW FULLER, March 4, 1795. ECCLES. xi. 1-4. SOLOMON lived in times of great plenty; yet they had their poor, and the text proves a regard to them. Charity is here expressed by casting our bread on the waters—either in allusion to sowing seed in some countries on the water, or to express the improbability of ever seeing it again. I. Point out the duty recommended. In general it is, to do good with our property. Charity has been brought into disrepute by the superstitious motives of some; but the thing itself is right, and a great duty. The change of dispensation made no change here, except to increase the obligation. It is the glory of true religion that it inspires and inculcates a spirit of benevolence. It is a religion of charity, which none other ever was. There never was a hospital built until Christianity built one. It is true there have been many since, and by people of the world too; but they were provoked to it by Christians. This spirit is not peculiar to the New Testament (Deut. xv. 7-12). Christ went about doing good; He taught the doctrine (parable of good Samaritan); He censured the Pharisees for setting it aside; He set the example to His disciples, and they abounded in it. It is no inconsiderable part of true religion to let our light shine before men. But more particularly, 1. That with which we do good must be our own. "Cast thy bread." As there are some who withhold more than is meet, so there are others who, from ostentation, give what is not their own. 2. We are to do good liberally. "Give a portion to seven, and also to eight." It is a great obstacle to many, and a common objection, that cases are so numerous. This is true, and every person must judge whether he ought to give to all. If not, he must select the most deserving and important, and those in his immediate circle. But the caution, "Be not weary in well doing," is not given without reason. 3. For the sake of doing good we should deny ourselves. Thy bread." It is a notion of many that they are required to give only superfluities; but this is treating God and the poor with only a dog's portion-the crumbs, as it were, which fall from their table. "Cast thy bread on the waters." There is something wonderful in that passage, "Ye know the grace of our Lord Jesus Christ, that although he was rich, for your sakes He became poor," etc. Deny thyself, especially in such times as these, of luxuries in eating, drinking, apparel, entertainments, appearance, etc. Emulate the Churches of Macedonia (2 Cor. viii.), whose deep poverty abounded to the riches of their liberality. 4. We are to do good, notwithstanding discouraging appearances in Providence. We must not regard wind and weather, but resemble the husbandman in sowing the grain. The work must be done—the corn must be sown, let wind and weather be what they may. "Here is a cloud," says one; "stay awhile. I am apprehensive of loss in this quarter and in that; and I may not have enough for myself." Nay; but "in the morning sow thy seed, and in the evening withhold not thy hand." Give as the Lord hath prospered you, and leave another day or another year to take care for itself. II. Consider the motives by which this duty is enforced. 1. The reward which awaits you. "Thou shalt find it again." What we do for the poor is not thrown away, though it may seem to be so. It is sowing the seeds of immortality, and, if done right, we shall find it, though it may be " many days" first. God so orders it, that merciful men meet with mercy in this life, and their children after them (Ps. cxii. 20); and who knows what ours may need? Or, if we never find it here, we shall find it in a dying hour, and still more at the judgment (Matt. xxv. 31-46). The poor are Christ's receivers. Yea, it will add to our joy hereafter, else it could not be called “laying up treasure in heaven.' 2. The impending ills that threaten us. "Thou knowest not what evil shall be upon the earth." Covetousness would turn this to another use: "We know not what we shall want; we must every one look to himself." No! that which you now possess may be taken from you: foes may consume it, floods may sweep it away, enemies may invade it, or internal changes may strip you of your all. Do good while you have it in your power-by-and-by you may be unable. 3. The design of God in affording us what we have-not that it may be hoarded, but communicated. If the clouds be full of rain, they empty themselves on the earth. Inanimate nature is brought in to provoke us. We are but stewards after all, and must give account of our stewardship. 4. The near approach of death, when all our opportunities will be for ever at an end. The tree will soon fall, and as it falls, so it will lie. "Whatsoever thy hand findeth to do, do it with thy might; for there is no work nor device in the grave, whither thou goest." THE TROUBLESOME SCHOLARS. Margaret Knights were late. The second class was reading as they walked up the aisle and took their seats. It was one of the time-honoured customs of the Blackberry Lane School for the tardy pupils to report themselves at the teacher's desk; but these delinquents coolly opened their books and went to work upon their spelling lesson. Such open disregard of rule was, of course, a source of surprise to the good scholars, and many were the wondering "Ahs!" and "Ohs!” sent from one to another with the quickness though hardly with the quietness of thought. "Those girls may come to me," said the teacher. |