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 that they are able to it,) that
man or woman doth quite contrary to the command of Christ, and indeed
performs not that duty to Parents that even infidels think themselves
obliged to do". And in his note he adds, "To provide here does not
signify laying up by way of careful, thoughtful providence
beforehand, but only taking care of for the present, as we are able,
relieving, maintaining, giving to them that 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 to give and not to lay
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 Judea; 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."
Footnotes:
[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. [see APPENDIX]
[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
his death-bed. This charge was a source of great comfort to 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 a very
efficient help 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? You are 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
without me; I cannot without Him. 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 up beforehand been
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, and they shall trust in 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 one action of
real dedication would contain more argument than a thousand speeches
about 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 the poorest would 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.