Kitabı oku: «Thoughts on Missions», sayfa 3
It is a possible thing to seek wealth honestly for God; but he that is called to such a work, has more occasion to mourn than to rejoice: he has occasion to tremble, watch, and pray; for to be a faithful steward of God's property, requires perhaps more grace than to be a faithful steward of God's truth. We find many a faithful preacher of the Gospel where we find one Normand Smith, or Nathaniel R. Cobb, or one firm of Homes & Homer. The grace needed is so great, and the temptations to err so many, that almost all prove defaulters, and therefore it is that the world lies in ruins: not because the church has not wealth enough, but because God's stewards claim to be owners.
How small the sum appropriated by a million and a half of God's stewards to save a sinking world! The price of earthly ambition, convenience and pleasure, is counted by millions. Navies and armies have their millions; railroads and canals have their millions; colleges and schools have their millions; silks, carpets and mirrors, have their millions; parties of pleasure and licentiousness in high life and in low life have their millions; and what has the treasury of God and the Lamb, to redeem a world of souls from the pains of eternal damnation, and to fill them with joys unspeakable? The sum is so small in comparison that one's tongue refuses to utter it.
There must be a different scale of giving; and the only way to effect it is, to induce a different style of personal consecration. Let a man give himself, or rather let him have a heart that cannot refrain from telling of Jesus to those who are near, or from going to those who are more remote, and the mere item of property you will find appended, as a matter of course, and on the plain principle that the greater always includes the less. We must learn to devote, according to our vows, time, talents, body, soul and spirit. Bodies and minds are wanted; the bones and sinews of men are required: these more substantial things are needed, as well as property, in arduous services at home and still more self-denying labor abroad; and no redeemed sinner can refuse either the one or the other, and continue to be regarded as a faithful steward of Jesus. Money, though needed, is by no means all that is required of us.
Though God has devolved upon us, as stewards, a responsible work, the weight of which is fearful, and sufficient to crush us unless aided from on high, yet the employment is one of indescribable delight. It is a pleasant work. Angels would rejoice to be so employed.
Is there any professed Christian who does not relish the idea? To such an one I would say, Your condition is by no means enviable. You deny yourself all true happiness. If you do not delight in the thought of being God's steward; of holding not only property, but body, soul and spirit at God's control, then you know not what true luxury is. There is pleasure in doing good; there is a luxury in entire consecration to God. The pleasures of this earth are empty, vain and fleeting; but the pleasure of doing good is real, substantial and enduring. The pleasure of doing good is the joy of angels; it is the thrill of delight which pervades the soul of Jesus; it is the happiness of the eternal God. In not wishing to be God's steward, you deny yourself this luxury; you refuse angels' food and feed on husks. O, there is a richness of holy joy in yielding up all to God, and holding ourselves as waiting servants to do his will. This fullness of bliss you foolishly spurn from you, and turn away to the "beggarly elements of the world." Do you feel that the principles of stewardship contained in the Bible are too strict – that too entire a devotement is required of you? Angels do not think so. Redeemed saints do not think so. The more entire the consecration, the more perfect the bliss. In heaven devotement is perfect, and joy of course unalloyed. Blot out this spirit of consecration, you blot out all true happiness on earth; you annihilate heaven.
But it is not only a luxury, but an honor to be the stewards of God. What honor greater than that of continuing the work which Jesus commenced; of being employed in the immense business of saving a ruined race? What work more glorious than that of being the instruments of peopling heaven? What employment more noble than to rescue immortal souls from endless agonies, and to raise them to eternal joys; to take their feet from the sides of the burning lake, and to plant them on the firm pavement of heaven; to rescue victims from eternal burnings, and to place them as gems in the diadem of God? Would not Gabriel feel himself honored with a work so noble and glorious? Were a presidency or a kingdom offered you, spurn it and be wise; but contemn not the glory of being God's stewards.
Remember, too, whether these are your views or not, the work of God will go on. The world will be converted. The glorious event is promised. Almighty power and infinite wisdom are engaged to accomplish it: all the resources of heaven are pledged. The God of heaven, he will prosper his true servants, and they shall arise and build; but those who do not relish the idea of being God's stewards, can have no portion, nor right, nor memorial in Jerusalem. The wheels of God's providence are rolling onward: those wheels are high and dreadful. Will you, being a professed Christian, dare to oppose the march of God? "Ah! we do not oppose," say you. But I reply, There can be no neutrality; you must either help onward his car of victory, or you do really stand in the way – will be crushed by his power, and ground into the earth by the weight of his chariot. Take then, I entreat you, this warning, which is given you in earnestness, but in the spirit of love.
Joy, glory and immortality, to all who will cordially assent to be co-workers with Jesus. They shall ride with him in his chariot from conquering to conquer, and shall sit with him on his throne in the day of triumph.
Be entreated, then, professed Christian, first to give your own soul to the Lord, and with your soul all you have, all you are, and all you hope to be. Make an entire consecration. You will never regret having done so, in time or in eternity.
May God give us all grace to imbibe wholly the true principles of stewardship. Not the principles popular in the world, but the principles of the Bible; those principles which hold out the only hope of the latter day glory – of means commensurate with so great an end.
CHAPTER III.
GUILT OF NEGLECTING THE HEATHEN
During all the years that I have been allowed to labor for the heathen, my mind has been led to contemplate, constantly and intensely, the obligations of Christian nations towards those who sit in darkness; obligations arising from the command of Christ, and the principles of the Gospel. And I shall, therefore, in this chapter, freely, fully, and solemnly express the sentiments which have been maturing in my mind, on the great guilt which Christians incur in neglecting the heathen.
The heathen world, as a mass, has been left to perish. And by whom? Not by the Father of mercies; he gave his Son to redeem it: not by the Saviour of sinners; look at Calvary: not by the Holy Spirit; his influences have been ever ready: not by angels; their wings have never tired when sent on errands of mercy. All that Heaven could do has been done, consistently with the all-wise arrangement of committing an important agency to the church. The church has been slothful and negligent. Each generation of Christians has in turn received the vast responsibility, neglected it in a great measure, and transmitted it to the next. The guilt of this neglect who can estimate?
That such neglect is highly criminal, the Bible everywhere testifies. It says, "If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it?" And shall not he "render to every man according to his works?" This solemn interrogation needs no comment. The obvious import is, If our fellow men are perishing, and we neglect to do what we can to save them, we are guilty of their blood. But this testimony does not stand alone. What does God say to the prophet, who should see the peril of the wicked, and neglect to save him by giving him warning? "His blood will I require at thy hand." What does God say of the watchman of a city who should see the sword come, and blow not the trumpet? "If the sword come and take any person from among them, his blood will I require at the watchman's hand."
But this is not only the sentiment of the Bible, but the voice of common sense.
A neighbor of mine is drowning in the river. With a little exertion I can save his life, but neglect to do it. Shall I escape the goadings of conscience and the charge of blood-guiltiness?
A house is in flames. The perishing occupants, looking from a window, implore of me to reach them a ladder. I have some little affairs of my own to attend to, and turn a deaf ear to their cry. The flames gather around them: they throw themselves from the window, and are dashed in pieces on the pavement. Who will not charge me with the loss of those lives?
To-day, a raging malady is spreading through the streets of a large city. The people are dying by hundreds. I know the cause; the fountains of the city are poisoned. From indolence, or some other cause, I neglect to give the information, and merely attend to my own safety. Who would not load me with the deepest guilt, and stamp me as the basest of murderers?
Both Scripture and common sense, then, concur in establishing the sentiment, that if our fellow men are perishing, and we neglect to do what we can to save them, we are guilty of their blood. But if this doctrine be true, its application to Christians, in the relation which they sustain to the heathen world, is irresistibly conclusive and awfully momentous. The soul shudders, and shrinks back from the fearful thought: If six hundred millions of our race are sinking to perdition, and we neglect to do what we can to save them, we shall be found accountable for their eternal agonies.
If such a charge is standing against us, we shall soon meet it. The day of judgment will soon burst upon us. Let us look, then, at the subject candidly, prayerfully, and with a desire to do our duty.
The conditions on which the charge impends are simply two: that the heathen world are sinking to perdition, and that we are neglecting to do what we can to save them. If these two points are substantiated, the overwhelming conclusion is inevitable. It becomes us, then, to look well at these points – to examine them with faithfulness and with honesty.
Is it true, that the heathen world are sinking to perdition? As fast as the beating of my pulse, they are passing into the world of retribution, and the inquiry is, What is the doom they meet? Do they rise to unite with angels in the songs of heaven? or sink in ceaseless and untold misery?
Certain it is, that they are not saved through faith in Christ; for "how shall they believe in him of whom they have not heard?" It is also clear that God, in his usual method, does not bestow the gift of repentance and eternal life where a Saviour is not known. "It pleases God by the foolishness of preaching to save them that believe." Those who are saved, are said to be "begotten by the word of truth" – "born of the word of God." As the heathen nations, therefore, are not furnished with the appointed means of salvation, it follows inevitably that, as a mass at least, they are sinking to perdition. They are the "nations which have forgotten God," and "shall be turned into hell."
It is unnecessary to enter into the inquiry, whether it is possible, in the nature of the case, for a heathen unacquainted with the Gospel to be saved. It is sufficient to know the fact, that God has ordained the preaching of the Gospel as the means of saving the nations; and that there is probably no instance on record, which may not be called in question, of a heathen being converted without a knowledge of the true God and of his Son Jesus Christ.
But the consideration, solemn and conclusive, which needs no other to corroborate it or render it overwhelming, is the character of the heathen. Look at their character, as portrayed by the Apostle Paul in the first chapter to the Romans. Read the whole chapter, but especially the conclusion, where he describes the heathen as "being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, back-biters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful." This description is not understood in Christian lands, neither can it be; but missionaries to the heathen, who are eye-witnesses of what is here described, place an emphasis on every epithet, and would clothe every word in capitals.
The character of the heathen is no better now than in the days of Paul. It is worse. It is impossible that such a state of society should remain stationary. A mortal disease becomes more and more malignant, till a remedy is applied; a sinking weight hastens downwards with continually accumulating force; and mind, thrown from its balance, wanders farther and farther from reason. It is thus with the disease of sin, the downward propensities of a depraved nature, and a soul revolted from God. Besides, Satan has not been inactive in heathen lands. He has been aware that efforts would be made to save them. And night and day, year after year, and age after age, he has sought, with ceaseless toil and consummate skill, to perfect the heathen in every species of iniquity, harden their hearts to every deed of cruelty, sink them to the lowest depths of pollution and degradation, and place them at the farthest remove from the possibility of salvation. It is impossible to describe the state of degradation and unblushing sin to which the nations, for ages sinking, have sunk, and to which Satan in his undisturbed exertions for centuries has succeeded in reducing them. It is impossible to give a representation of their unrestrained passions, the abominations connected with their idol worship, or the scenes of discord, cruelty and blood, which everywhere abound. I speak of those lands where the Gospel has not been extended. Truly darkness covers such lands, and gross darkness the people. Deceit, oppression and cruelty fill every hut with woe; and impurity deluges the land like an overflowing stream. Neither can it be said, that the conduct of the heathen becomes sinless through ignorance. From observation for many years, I can assert that they have consciences – that they feel accountable for what they do.
Will, then, God transplant the vine of Sodom, unchanged in its nature, to overrun his paradise above? Will he open the gates of his holy city, and expose the streets of its peaceful inhabitants to those whose heart is cruelty, whose visage is scarred with fightings, and whose hands are red with blood? "Know ye not, that the unrighteous shall not enter into the kingdom of heaven?" Where, then, is the hope of the unconverted heathen? If there were innocent heathen, as some men are ready to imagine in the face of God's word, and in the face of a flood of facts, then indeed they might be saved without the Gospel. But this mass of pollution, under which the earth groans, must disgorge itself into the pit of woe. We cannot evade the conclusion, painful as it is, that the millions of this world of sin are sinking to perdition.
The American churches have peculiar advantages to carry abroad the Gospel of Christ; and ability in such an enterprise is the measure of our duty. "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." "To whom much is given of him will much be required." And to determine whether Christians in the United States are doing what they can to save the heathen from their awful doom, the second point of inquiry proposed, it is necessary to look at their unparalleled advantages.
It may be said then, that Christians in America are not trammeled in their efforts to do good by any governmental restrictions, or ecclesiastical establishment. The remark is trite, but no less true, that the genius of our free constitution is eminently propitious to call forth energy and enterprise. And the remark applies with no more force to worldly matters, than to the business of doing good. The religion of Christ courts no extraneous influence, and is dependent for its power on no earthly aid. Under our free government, uncontrolled, unrestrained and unsupported, it is left to exert its own free and native energy. We can plead, therefore, no arbitrary hindrance of any kind in the work of propagating the Gospel. And we can carry the Gospel, too, disconnected from any prejudicial alliance with political interests. This is the free, disencumbered, and unshackled condition in which the Gospel is permitted to have free course in our beloved land; and it is a talent put into our hands to be improved.
Again, no country possesses such advantages of education as the United States. In no land is knowledge so generally diffused throughout the different grades of society, and in no land do such facilities exist for acquiring a thorough education. Schools, colleges and seminaries, are open equally to the high and to the low, to the rich and to the poor; and only a good share of energy is required, to rise from any grade or condition of society, to eminence in general learning or professional study. The general intelligence of the community is such, that nothing but disinclination can prevent men from being acquainted with the wants of the world, and their duty to evangelize it; and the facilities for fitting themselves for the work are such, that nothing but criminal delinquency can hold back a very large army from entering the field. This is an immense advantage committed to the American churches, for propagating the religion of Christ. It is another very precious talent committed to their trust, which if they fail to improve, they treasure up guilt.
Again, the American churches possess a great advantage in the facilities so generally enjoyed for accumulating wealth. The road to comfort and to affluence is open to all; and notwithstanding all reverses, the remark, as a general one, is still true, that the prosperity of the United States – of the whole mass of the people – is altogether unexampled, and that enterprise is vigorous and successful. In the greatest strait, how much retrenchment has there been in the style of living? And as we look into the future we see, (God's providence favoring,) that wealth is destined to flow in upon the land like a broad and deep river. Look at the extent of territory, bounded only by two rolling oceans; and at the resources which from year to year are developed – varied, unnumbered, and inexhaustible. If then unto whom much is given, of them will much be required, what may not God justly demand of American Christians?
Another advantage which the American church possesses, is the Spirit which has been poured out upon her from on high. God has been pleased to bless her with precious revivals. The Holy Ghost has come down frequently and with power, and gathered in multitudes of souls. What God has wrought for the American Zion has been told in all lands, and every one applies the Saviour's injunction, "Freely ye have received – freely give." One great reason, perhaps, why the blessings of the Spirit are not now more richly enjoyed, is the neglect of Christians to make this return, and to labor gratefully for the destitute and the dying. It was expected, and justly too, that the land of apostolic revivals would be the first to imitate the apostles in the work of saving the heathen. A failure to do this may bring a blight upon the churches, if it has not brought it upon them already.
Surely, if there is a nation on earth to whom are intrusted many talents, ours is that nation. Our ability is not small. We must come up to a high measure of Christian action, before it can be said with truth, that we are doing what we can to save our ruined race. The United States, a nation planted by God, enriched by his providence, nourished by his Holy Spirit, and brought to the strength of manhood in this solemnly momentous time of the nineteenth century, seems to have committed to her in a special manner the work of the world's conversion. Who knoweth but that she is brought to her preëminent advantages for such a time as this – for the interesting period preceding the latter day glory; and now if she prove herself unworthy of so lofty and responsible a trust, and neglect to put forth her strength to usher in the glorious day, deliverance will break out from some other quarter, but she, like a third Babylon, may sink in the bottomless abyss. An immense responsibility rests upon us. O that God would give us grace to act worthy of our trust —to do what we can for a dying world!
Let us inquire, then, Do we pray for the heathen as much as we ought? Were one duly impressed with the condition of perishing millions, certainly no less could be expected of him, than to fall on his knees many times a day, and to lift up his cry of earnest entreaty on their behalf. Filled with the love of Christ, and having distinctly and constantly before his mind the image of millions of immortal souls dropping into perdition, surely he could not refrain from an agony of prayer. Under such a sense of the wants and woes of our perishing race, a sense true to facts, he would have no rest.
But what prayer has actually been offered to the Lord for benighted nations? Is it not a fact, that many professed Christians do not remember the heathen once a day, and some not even once a month? Let the closet, the family altar, and the monthly concert testify. Prayer-meetings for the heathen – how thinly attended! what spectacles of grief to Jesus, and to angels! And if that prayer only is honest which is proved to be so by a readiness to labor, give, and go, there is reason to fear that few prayers for the heathen have been such that Christ could accept them, place them in his golden censer, and present them before the throne.
Since such is the case, what wonder is it that a million and a half of Christians in the United States should be so inefficient? Inefficient, I say, for what do this million and a half of professed Christians accomplish? By their vows they are bound to be as self-denying, as spiritual and devoted, as though they were missionaries to foreign lands. If we should send abroad a million and a half of missionaries, we should expect that, under God, they would soon be the instruments of converting all nations. But what, in fact, does this vast number of professed Christians – or in other words, of the professedly missionary band of Jesus Christ, accomplish in the narrow limits of the United States? O, there is a deplorable lack in the churches, of the deep devotion and missionary character of our ascended Saviour.
Again, Do we give as much as we ought to evangelize the heathen? It would perhaps be a liberal estimate to say, that a million and a half of professed Christians in the United States give, on an average, year by year, to save the heathen, about twenty-four cents each, or two cents a month. There are other objects, it is true, that call for contributions; but put all contributions together, and how small the amount?
The Jews were required to give to religious objects at least one-fifth of their income. One-fifth of the income of a million and a half of Christians at seven per cent., supposing them to be worth on an average five hundred dollars each, would be ten and a half millions of dollars. This is merely the income of capital of which we now speak. A fifth of the income from trade and industry would probably double the amount, and make it twenty-one millions. Is anything like this sum given by American Christians to support and propagate the religion of Jesus? What Christians have done, therefore, is by no means a measure of their ability.
To see what men can do, it is necessary to look away from Christians, to those whose ruling principle is a thirst for pleasure, for honor, and for gain. How vast a sum is expended at theatres – on fashionable amusements and splendid decorations – not to mention the hundreds of millions sunk by intemperance, and swallowed up in the deep dark vortex of infamous dissipation! Men are lavish of money on objects on which their hearts are set. And if the hearts of Christians were set on saving the heathen, as much as wicked men are set on their pleasures, would they, think you, be content with the present measure of their contributions?
Look, too, at what men can do who are eager in the pursuit of wealth. Under the influence of such an incentive, railroads, canals, and fortresses spring into being, and fleets bedeck the seas like the stars of the firmament. Money is not wanting when lucrative investment is the end in view. Even professed Christians can collect together heavy sums, when some great enterprise promises a profitable income. They profess, perhaps, to be accumulating money for Christ; but, alas, to what a painful extent does it fail of reaching the benevolent end proposed! Worldly men accomplish much, for their hearts are enlisted. Professed Christians, too, accomplish much in worldly projects, for their minds become engrossed. What then could they not accomplish for Christ, if their feelings were equally enlisted in his cause? They might have, in serving Christ, intellects as vigorous, muscles as strong, and this advantage in addition, a God on high who has vouchsafed to help them.
Take another view of the case. The child that is now sitting by your side in perfect health, is suddenly taken sick. Its blooming cheeks turn pale, and it lifts its languid and imploring eyes for help. You call a physician, the most skillful one you can obtain. Do you think of expense? A protracted illness swells the bill of the physician and apothecary to a heavy amount. Do you dismiss the physician, or withhold any comfort for fear of expense?
Your child recovers, and becomes a promising youth. He takes a voyage to a foreign country. The ship is driven from her course, and wrecked on some barbarous coast. Your son becomes a captive, and after long anxiety you hear that he is alive, and learn his suffering condition; and you are told that fifty dollars will procure his ransom. I will suppose you are poor, have not a dollar at command, and that the sum can be raised in no other way than by your own industry and toil. Now, I ask, how many months would expire before you would save the sum from your hard earnings, and liberate your son? But what is an Algerine dungeon? It is a heaven, compared with the condition of the heathen. In the one case, there are bodily sufferings; in the other, present wretchedness and eternal agonies.
I once fell in company with a man of moderate circumstances, with whom I used the above argument. He promptly replied, "It is true. Three years ago I thought I could barely support my family by my utmost exertions. Two years since, my darling son became deranged, and the support of him at the asylum costs me four hundred dollars a year. I find that with strict economy and vigorous exertion I can meet the expense. But if any one had said to me three years ago, that I could raise four hundred dollars a year to save a lost world, I should have regarded the remark as the height of extravagance."
Now, I ask, ought not men to feel as much in view of the eternal and unspeakable agony of a world of souls, as a parent feels for a suffering child? God felt more. He loved his only Son with a most tender affection – inconceivably more tender than any earthly parent can exercise towards a beloved child. And yet, when the Father placed before him, on the one hand the eternal ruin of men, and on the other the sufferings and death of his beloved Son, which did he choose? Let Gethsemane and Calvary answer. Can Christians then have much of the spirit of God, and not feel for the eternal agonies of untold millions, more than for the temporal sufferings of a beloved child? But if Christians felt thus, what exertion would they make – how immense the sum they would cheerfully raise, this present year, to evangelize the heathen! Feeling thus, a few of the wealthy churches might sustain the present expenditures of all foreign operations. Yet all the American churches combined, feeling as they do now, fail to send forth a few waiting missionaries, and suffer the schools abroad to be disbanded. The truth is, in the scale of giving, the church as a body (I say nothing of individuals or of particular churches) has scarcely risen in its feeling above the freezing point. What they now contribute is a mere fraction compared with their ability.
Millions are squandered by professed Christians on a pampered appetite, in obedience to fashion, a taste for expensive building, a love of parade, and on newly-invented comforts and conveniences, of which the hardy soldiers of Jesus Christ ought ever to be ignorant.
Then, again, some who are economical in their expenditures, have little conception of what is meant by total consecration to God. There must be an entire reform in this matter. Every Christian must feel that his employment, whether it be agriculture, merchandise, medicine, law, or anything else, is of no value any farther than it is connected with the Redeemer's kingdom; that wealth is trash, and life a trifle, except as they may be used to advance the cause of Christ; and that so far as they may be used for this purpose, they are of immense value. Let every Christian feel this sentiment – let it be deeply engraven on his heart, and how long, think you, would pecuniary means be wanting in the work of the world's salvation?
