IN THE UNRIGHTEOUS MAMMON.

415

expect to be received into the everlasting habitations of glory. In the law under consideration, he evidently intended to inculcate one of the essential principles of holiness; or to rise so high in this demand, as to embrace a fitness for Divine approbation, in a cordial compliance with it. He thus intended to show, that real holiness, in its very nature, stands opposed to the supreme selfishness of the natural heart. For the case is, that in making other men their friends, as he here intended, by the use of their earthly possessions, they make Him their friend; they do that, which secures his approbation as their final Judge. An important, leading point, in making friends, according to his intention, is, that these persons, in their testimony, shall act the part of friends to them, when they are on trial; that when they are giving an account of their stewardship, these witnesses shall testify for them, that they have done good with their possessions; and have therefore been obedient to the great law of stewardship. So that, whether these witnesses are saved or lost, if their testimony proves that those who are then on trial have been obedient in this respect, they will be the friends of those who are on trial. The point will then be, not at that moment to try the character of the witnesses-they will have their trial at another moment, and upon the same principle-but to decide publicly whether those who are then on trial, have been obedient to the law of stewardship, and to all the commandments of Christ.

Inasmuch, therefore, as this impartial trial will come; and as the question of approbation or disapprobation will turn upon this point, connected with others, whether the man has made to himself friends, as Christ intended; or whether he has here been obedient;-it follows, that unless men obey the commandments of Christ, they cannot reasonably expect to be received into the everlasting habitations of glory. For the fundamental rule of judgment will be, to reward every man, not according to his words, and pretensions, and natural inclinations, but according to his works, or to those fruits by which he is to be known. So that obedience to the commandments of Christ will be found indispensable, in order to meet his approbation at the final trial.

But here, let it be understood and remembered, that Christ has marked with peculiar emphasis that part of obedience which falls under this great law of stewardship; that, if he has made any one part more essential than another, it is that under consideration.

In describing the scenes of the last judgment, and in assigning the reasons why he will then say to the righteous, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; " he stated them thus: "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me." Now all this fell under the principles involved in the law of stewardship; it related immediately to the use and disposal of their earthly possessions. They not only gave as they had ability and opportunity, but, although they neither pretended nor thought of doing so great a thing, they gave to Him, as he explained it. For, in answer to their inquiry, when they had done it, he said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." Again,

In assigning the reasons why he will condemn the wicked, he said, "I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink ; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not." gratification of pride, and ambition, or the feelings of unholy men. They might have given freely for the availed them nothing; because there was no obedience in it; no effort nor But it design to do good to others; they neither fed, nor clothed, nor administered to Him. For his explanation was, "Inasmuch as ye did it not unto the least of these, ye did it not to me." You have not made friends of those who were poor and needy. There are none here, as witnesses, who can testify that you have done good with your earthly possessions; none to prove your filness for the everlasting habitations of glory.

Now all this proves that unless men are obedient to the commandments of

416

Christ, they cannot reasonably expect to be received into the everlasting
The peculiar emphasis imparted
habitations of glory; and of course, that they are in fact under the law of
stewardship in the unrighteous mammon.
to this portion of the Divine law, is also fitted to make a deep, lasting impression
upon the minds of all who are men of wealth and competence;-to show that
it is essential in the system of Divine legislation;—to impart the settled con-
viction that obedience here will evince a holy, obedient heart; and thus prove
men worthy of Divine approbation;-and that disobedience here will evince
an unholy, disobedient heart; and thus prove them fit only for rejection and
final condemnation. The result of the whole, therefore, is, that obedience to
this department of the entire law of God will be found sufficient to decide the
point, whether men are approved or condemned; whether they are saved or
lost, in the day of final judgment. For his own illustration of the law before
us is, "He that is faithful in that which is least, is faithful also in much; and
he that is unjust in the least, is unjust also in much. If therefore ye have not
been faithful in the unrighteous mammon, who will commit to your trust the
true riches? And if ye have not been faithful in that which is another man's,
who shall give you that which is your own?"

PAUCITY OF CANDIDATES FOR THE HOLY MINISTRY.

THE following article, which appeared originally in the New York Observer, is understood to be from the pen of the Rev. Dr. Alexander, of the Theological Seminary, Princeton, N. J.

66

66

THE great Head and Founder of the
church had this subject in his mind, and
urged it on the attention of his disciples,
while he was on earth. His commandment
on this point, which is as obligatory now as
Pray ye the Lord of the
it ever was, is,
harvest, that he would send forth laborers
into his harvest." It is evident from these
words, that the Lord of the harvest is able
to supply the deficiency of laborers; and
that He will only do it in answer to prayer.
Christ could have offered a prevailing prayer
for this gift, but no: Christians must pray.-
Pray ye." He will be inquired of for
this blessing, that he may do it for us.
When there is a great deficiency of faithful
laborers, does it not suggest a reason for an
inquiry, whether this command has been
obeyed? In some cases, we cannot be
agreeable to
certain that what we ask
the mind of God; but here, all room for
It is not often that
doubt is removed.
Christ, in exhorting his disciples to the
duty of prayer, informed them particularly,
what to pray for; but in this case, he puts
words as it were, into their mouth-" Pray
It
ye the Lord of the harvest, that he would
send forth laborers into his harvest."
cannot be, then, that He would omit to
answer a prayer thus expressly dictated by
himself. If there be a want of laborers,
the neglect must be in the church. The
blessing has not been asked, with due im-
portunity and perseverance. The people

have depended on Education Societies and
Theological Seminaries to provide the can-
didates; and there has been but little earnest
supplication to the Lord of the harvest.
Thus the matter now stands; and if this
state of things continues, your Education
Societies and your Theological Seminaries
will soon experience a great falling off in
their numbers. Let Christians know and
reinember, that no organized societies or
seminaries, can supply this want. They
come to them; but what if the number of
may educate pious young men when they
such shall go on diminishing, every year,
can they create a supply? Surely not.
We must have recourse to the Lord of the
harvest. Formerly, pious parents dedicated
their children to this sacred service, from
their birth, and were incessant in their
petitions, at a throne of grace, for ministerial
grace and gifts for their devoted sons; and
such prayers God has heard and answered,
in thousands of instances. But where now
do we find the consecrated Samuels, growing
up under the light of the sanctuary? Where
are the Hannahs, to wrestle with God in
heart's desire? This ought to be a weighty
public and private, until they obtain their
care with every church of Christ. The
church cannot exist without a ministry;
and where are we to look for candidates for
the ministry, but in the churches? Can
that church have done its duty, in which
few or no candidates for the sacred office

have been reared up? Or what judgment [ not suppose that this was in answer to the must be formed of those large and flourish- prayers of the father? ing churches, with their hundreds of communicants, which once had a succession of young men in training for the harvest, but now have none? Perhaps it will startle some of our good people to hear it alleged as a fault, that particular churches are rearing no candidates for the ministry. But I will maintain it. There must be a grievous fault somewhere, in relation to this important concern; and as it is a matter of common duty, when there has been a continual barrenness, there must have been a want of due culture. Why have you no pious young men, on their way to the ministry? Have you not many sons who, if their hearts were touched by the finger of God, might be useful? But you may say-We cannot give them grace. True; this is not the ground of your accountability. But have you, as a church, prayed for the conversion of the dear youth, that they might be prepared for this work?

Every church, rich in members, as well as worldly substance, which has no young men in a course of training, ought to appoint a day of fasting and humiliation, to inquire into this matter, and to beg of God not to leave them like a barren tree, in his vineyard. You say that you contribute every year to the Education fund. This is well; but it is not all, nor the half of your duty on this subject. You must furnish men, as well as money; and the men are by far the most important part of the means. Without suitable men, money in this concern is worthless. You must bring forward pious and promising men. Do you ask how you can accomplish this? I answer as before, "Pray ye the Lord of the harvest." Do not forget to pray this prayer, as you have too often done. Think much of it, and lay it before God in secret, in your families, and in the church. And be not contented until you receive this blessing of the ascended Lord, to be the honored instrument of furnishing the harvest field with at least one laborer. There are a few churches in our land, which can number more than one devoted missionary in the foreign field. The writer knows a church of moderate size and little wealth, in a remote station, which within his recollection has furnished five or six faithful men for the work of the ministry, the bones of one of whom lie among the heathen. He could designate another place, where at least a dozen ministers have proceeded from one church, and some of them men of eminence. But alas! the glory is departed; for years past, this fruitful spot has been barren in this respect. An able and excellent minister in Virginia was snatched away from his family without a moment's warning. His children, mostly sons, were then smallnow, five of them are laboring in the field; and possibly the sixth may enter. Do you

Some people say, that there is no real deficiency, or we should not have so many unemployed ministers. It may be admitted, that if the sacred office be viewed as a secular trade, by which men may make a comfortable living, the profession is already overstocked. At any rate, it is overstocked with men who will not work-or will only work where they can find every thing ready prepared to their hand. The church wants no cumberers of the ground, but laborers— not men who wish to enter on and enjoy the fruits of other men's labors, but working men, willing to break up the fallow ground, and ambitious to preach the gospel even where Christ has not been named. No class of educated men are more to be pitied, than those clergymen who are not occupied with the proper business of their profession. Although they may grow rich, (though Providence commonly thwarts their schemes and disappoints their hopes,) they are not to be envied. In fact they lose all respectability in the eyes of the world. What would be unnoticed in another, public opinion will not tolerate in them. But to bring up such as a proof that there are supernumerary ministers, is as absurd as to plead that reapers are not wanted for a great and ripe harvest, because many idle loungers or busy triflers may be found in the country. The Lord hath spoken it, "The harvest is great and the laborers few, Pray ye therefore the Lord of the harvest that he would send forth laborers into his harvest."

RESOLUTIONS OF DR. PORTER.
Taken from his Memoir.

I. THE CARE OF MY HEART.

1. I will endeavor to keep the Sabbath holy. I will avoid conversation on worldly topics, and will not allow myself to think on any matter of common business, nor to read literary or professional books on this holy day.

2. Special hindrances excepted, I will endeavor to maintain secret devotion statedly, at least twice a day.

3. I will recollect every day that I am mortal.

4. When any doubtful thing is to be done, I will ask myself, "How will it bear the eye of God's omniscience?-how will it appear at the judgment?"

5. I will endeavor to repress all undue regard to the praise or censure of men, by recollecting that GOD is a witness of all that I do or think.

6. I will guard against selfishness as the "abominable thing which the Lord hates." When I detect myself in being especially pleased with a good action, because it is done by myself; or done by another through

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RESOLUTIONS OF DR. PORTER.

my advice, I will condemn the littleness of such feelings as below the dignity of Christian principles. In all such cases, I will not speak of myself without some obvious reason; first, because it may cherish pride; and secondly, because it may exhibit the appearance of pride to others."

3. In any doubtful case, where good and bad motives are mingled as excitements to action, I will not conclude that the good motives influence me, without the most serious scrutiny.

4. I will watch my heart under affliction. As the severest strokes that I have felt 7. I will consider myself as sacredly hitherto, have been my greatest mercies, accountable to God for my improvement I will not, like the perverse child that of the influence attached to my station; and will endeavor to distinguish betwixt the respect which is given to my office, and that which would in other circumstances be given to myself.

II. CARE OF MY TONGUE.

1. When I am angry I will never speak, till I have taken at least as much time for reflection as Athenodorus prescribed to Cæsar.*

2. I will never talk to an angry man. 3. I will not talk to a man intoxicated with strong drink.

4. I will receive admonition from my friends with candor and thankfulness; and will be careful not to make a peevish reply to any one who gives me advice, though it be officious or even impertinent.

5. That I may be kept from speaking amiss of my Christian brethren, I will pray for them.

6. With the exception of cases in which Christian prudence requires secrecy, I will consider it sinful to say any thing of others privately, which I would not say openly. In general, I will deal in secrets as little as possible.

7. I will not mention the fault of another, when I have not good reason to hope that some valuable end will be answered by my doing so.

attempts to resist or escape correction, try
to break away from the rod of my heavenly
Father; but will give him my hand and
beg him to repeat his strokes, when he sees
it necessary to purify my soul from sin.
IV. STUDIES.

1. I will read no book without the expec-
tation of real benefit;-and will consider
that as lost time which is spent in reading
without attention and reflection.

2. I will never covet the reputation of knowing every thing.

3. I will never speak confidently when I am in doubt, nor scruple to say that I am ignorant, when I am so.

4. Having suffered severely by late studies at night, I will never pursue any serious study after 10 o'clock in the evening.

5. I will not read any book which I should be unwilling to have it known that I have read; or the reading of which I shall probably recollect with regret on my dying bed.

6. Since my time for study is so much restricted by frail health and various engagements, I will consider it as a sacred duty to spend no time in the attitude of study, without direct and vigorous application of my mind to some important subject.

7. I will not hold myself at liberty to neglect duties that are plainly devolved upon me by the providence of God, even which I earnestly wish to pursue. I will regard the Bible as the only in- though these duties debar me from studies

III. SELF-EXAMINATION.

With this in my hands, if I am deceived as to my spiritual state, it is my own fault.

fallible test of character.

I am satisfied that one great reason why so many real Christians live doubting, and die trembling, is the neglect of self-ex

amination.

1. I will beware of relying upon official religion. I will never take it for granted that I am a Christian because others consider me so; nor because my profession or station require that I should be a Christian.

2. In judging of myself, I will make due
allowance for the restraints I have been
under from early education from dear
Christian friends, and from regard to public
opinion; and will never ascribe to Christian
principles the absence of faults which I am
under no temptation to commit.

*This prescription was,—“ Always repeat the
twenty-four letters of the Greek alphabet before you
A prescription
give way to the impulse of anger."
still more worthy, than that of the heathen philoso-
pher, to be remembered, is- When in anger, repeat
the Lord's Prayer before you give utterance to your
feelings."

V. PREPARATION FOR DEATH.

1. When I awake to the light of a new day, I will endeavor to ask myself, each morning, "Could I know this to be my last day on earth, what duty that I have neglected ought to be performed?"

2. That I may not be surprised by death, I will endeavor to carry with me the habitual recollection, that it may come at

any moment.

3. I will often reflect that this life is only preparatory to eternity; and that He who stationed me here, knows how and when to call me away.

4. As my comfort in death must depend on my hope of heaven, I will often examine this hope; because if I have good reason to believe that I shall live with Christ in glory, I shall have no reason for reluctance in leaving this world, any more than the sentinel in being called from his post after a stormy night, or the child who has been long from home, in returning to his father's

house.

VI. PUBLIC DEPORTMENT.

REPORT ON AGENCIES.

1. I will endeavor to remember that as a minister of the gospel, my office is more important than that of any earthly potentate. 2. In my intercourse with men, I will endeavor not to degrade this office by exhibiting a love of money, one of the vilest and most dangerous passions that can infest the heart of a minister.

5. I am satisfied from much observation, | phan School, Hampstead Road, £500; to 419 that the bodily pangs of dying are much Lord Eldon's School, situate at Battersea, less terrible than is commonly supposed, £500; to the Licensed Victualler's School, excepting in a few extreme cases. not therefore be greatly disquieted with the £1,000; and the residue of his property, I will £500; to each of his executors the sum of anticipation of these pangs. amounting to about £80,000, after giving several small legacies and annuities in his will, he bequeaths to the London Missionary Society. The will is dated in 1836. By a codicil in his own hand writing, made in September, 1836, he has revoked the has directed the same to be divided into bequest of the residue of his property, and four equal parts, to be paid to the following charitable institutions, viz:-To the LonLondon Bible Society, £20,000; to the don Missionary Society, £20,000; to the London Evangelical Society, £20,000, which Home Missionary Society. £20,000; to the thereof to be paid to the widows of Evanlast legacy is to form a fund, the proceeds gelical ministers only. So large a sum of money has not before been bequeathed by Day, the blacking manufacturer, who left any individual, with the exception of Mr. £100,000 for the purpose of endowing an hospital, for blind persons, Mr. Day himself having been blind for many years previous to his death. The deceased died a widower, without any relative whatever.-London paper.

3. I will watch against levity in conversation, a fault to which I am in danger of resorting as an antidote against the influence of feeble health. Yet

4. I will not identify in feeling, or in my conduct tempt others to identify religion and melancholy; because if I were to paint a Pharisee, I should give him a sad countenance; but if an angel or my Saviour, a cheerful one. The fact that painters who are strangers to vital godliness, so generally, in representing Christ, give him the aspect of sadness, I will endeavor to make instructive to myself.

VII. CARE OF MY HEALTH. The difference between that state of health which amounts to bare existence, and that which admits of vigorous mental action, is so great, that there is no earthly blessing I so earnestly desire as health. But as I am clearly destined to be an invalid while I live, whatever I am to do for God and the church, is to be accomplished by systematic care of my frail body.

1. I will not eat or drink any kind or quantity of food, that I have good reason to believe will impair my health.

2. I will, when not sick, take exercise daily, equivalent to the labor of sawing and splitting wood two hours.

3. When in perspiration, I will not stand or sit in cold air, without increase of clothing. I will not stand or walk on wet ground, in a cold season, without guarding my feet; and I will shun exposure to the evening, in cold or damp weather.

EXTENSIVE CHARITABLE BEQUESTS. THE Will of T. Hill, Esq. formerly of South Lambeth, Surrey, and late of Serbiton, near Kingston-on-Thames, has just been proved in Doctors' Commons, by John Squire, James Brady, Thomas Willett, and Charles Bennett, Esqrs., executors. property has been sworn under £120,000. The The testator has given the following legacies:-To the Middlesex Hospital, £1,000; to the Blind School, £2,000; to the Female Orphan Asylum, £1,000; to the Deaf and Dumb Asylum, £2,000; to the Female Or

REPORT ON AGENCIES,

BY THE WESTERN RESERVE SYNOD, OHIO. From the Cleveland Observer. lecting our public benefactions by means of ALTHOUGH the present system of colthe present state of things, your committee Agents is attended with some evils; yet in think it would be inexpedient to dispense with it for the following reasons:

1. Experience abundantly proves that if objects of benevolence and collecting funds the business of preaching on the various for them, be left entirely to pastors and churches, no permanent system will be adopted, or if adopted, will not be prosecuted with vigor and success for any length of time, and consequently in the result, there will be a great loss to the Treasury of the Lord.

2. Pastors or Stated Supplies, if faithful
in general less competent than Agents, to
to the appropriate duties of their office, are
present the objects of benevolence to their
people; and for the reason, that they have
no time to collect the necessary statistical
information.

of our congregations are pleased with the
3. It is believed that the majority in most
present system, and that, as a general thing,
they are the most attached to it who con-
tribute most to the cause of benevolence.

of the opinion, that for many reasons, the
4. In point of economy, we are decidedly