30

the object of its contempt. O how unbecoming to employ superiority only as an eminence from whence, as, with a sort of vulture ferocity, we might pounce with greater force on a victim below. Dignified affability is the becomingness of superiority, which, while it does not remove the line of distinction, does not render it painfully visible. Love will make us cautious not to wound the feelings of others by talking to them of our superiority, or by making them in any way feel it. On the part of inferiors, it will prevent all encroaching familiarity, all presuming upon manifested kindness, all attempt, or even wish, to level the distinctions of society, all rude, uncourteous, uncivil demeanor. Some persons seem to act as if religion removed the obligations to civility, declared war with courtesy, and involved a man in hostility with whatever things are lovely.Incivility or rudeness, manifested by the poor to the rich, by servants to masters, or by the illiterate to the well-informed, is unfriendly to the peace and good order of society, and, therefore, contrary to Christian charity.

Age and youth are also distinctions requiring a suitable or becoming line of conduct. Levity, puerility, and folly, are among the qualities which would be indecorous in the former; while obtrusiveness, forwardness, loquaciousness, and pertinacity, would be unseemly in the latter: age, to be lovely, should treat youth with kindness and forbearance; while youth should treat age with reverence, respect, and deference.

These distinctions, when carried into the church, where they exist as well as in the world, should be maintained under the most powerful influence of the holy disposition which we are now illustrating. This will teach us with all candor and impartiality to judge of our station, and to adorn it with actions that are suitable to it. Any thing unbecoming is sure to give offence, and to produce discomfort.Whether our rank be high or low, we cannot violate the rule which prescribes its duties without occasioning pain.

Men are united in society like the organs and limbs in the human body; and no one, in either case, can be put out of its place without producing uneasiness in the rest. The object of love is to keep all in their proper places, and thus to promote the well-being of the whole.

Religion is the likeness of God in the soul of man
and a Christian is truly an imitator of God: hence
he is called "to walk worthy of God,"-to act as
becometh one who professes to bear the divine im-
age. Let any one contemplate the moral attributes
of the Deity, and think what that man ought to be
who professes to give to the world a living minia-
ture representation of this infinitely glorious Being.
On the ground of consistency, he should be blame-
less and harmless; a follower only of that which is
good; holy in all manner of conversation and god-
liness; a beautiful specimen of whatsoever is noble,
dignified, generous, and useful. The world take us
at our word; they accept our profession as the rule
of their expectation; and although they often look
for too much, considering the present imperfect state
of human nature, yet, to a certain extent, their de-
mands are authorized by our own declarations.-
What, in reason, may not be looked for from one
who professes to have received the word of Christ,
the temper of heaven, the impress of eternity, the
nature of God? Hence, the least deviations from
rectitude are apparent in those who say such things;
the least specks of imperfection are conspicuous on
so bright a ground; faults stand out in bold relief
and obtrusive prominence, on such a basement.-
Our profession invites the eye of scrutiny: we are
not suffered to pass the ordeal of public opinion
without the most rigid scrutiny; we are brought
out from obscurity, and held up to be examined in
the light of the sun. Failings, which would escape
detection in others, are quickly discerned and loud-
ly proclaimed in us: and it is, therefore, of immense
consequence that we should take care what manner
of persons we are. Without consistency, even our
good will be evil spoken of: the least violation of
this rule will attach suspicion to the most distin-
guished virtues, and bring discredit on the best of
our actions.

A want of consistency is a violation of the law of love in various ways. By exciting a prejudice against religion, it does harm to the souls of men: it makes them satisfied with their state as unconverted persons, by leading them to consider every professor of a more serious regard to religion, as a hypocrite. It is very true that this is unfair; that it is attending more to exceptions than the general rule; that it is giving credence to little things, and There is another sense which this expression will suffering them to have an influence which are debear, and that is, love does not allow its possessor to nied to the greater and more prevailing parts of act unworthy of his profession as a disciple of Christ. their character: but as this is their way, it makes Consistency is beauty; and the want of which, what- every departure from consistency on our part, not The only sinful but injurious-not only guilty in the The minor ever excellences may exist, is deformity. brightest displays of moral worth in some things, is sight of God, but cruel towards man. associated with obvious and great improprieties in faults of Christians do more harm, in the way of others, lose all their attraction and power to edify or hardening the hearts of sinners, than the greatest delight, and are the occasion of pain instead of plea- excesses of the openly wicked; for this reason, that sure to the spectator. The rule which the apostle has nothing else is expected from the latter. Their conlaid down is particularly worthy of the attention of duct excites no surprise, produces no disappointus all: "Whatsoever things are lovely, whatsoever ment. We have not been sufficiently aware of this: things are of good report, if there be any virtue, and we have confined our attention too exclusively to the It is avoidance of open immorality--we have not directif there be any praise, think of these things.' not enough for us to acknowledge, practically, the ed our solicitude enough to "the whatsoever things claims of truth, purity, and justice; but we must are lovely and of good report." To the question, "What do ye more than others ?" we have thought "We are more pure, more also meet and answer every expectation which our profession and our principles have raised. What- it enough to answer, ever is generally esteemed to be lovely-whatever true, more devotional, more zealous," without being is usually spoken of as excellent-whatever it be to careful to be more dignified, more honorable, more which by general consent we attach the idea of the generous, in all things. Little things have been fair, and the honorable, and the praiseworthy-that forgotten in the contemplation of great ones: secret must a follower of Christ consider to be the matter faults have been lost sight of in the abhorrence of of his duty. There is nothing good in itself, or ad- presumptuous sins. vantageous to others-nothing that is calculated to edify by the power of example, or to bless in the way of direct energy and influence-nothing that is calculated to give pleasure, or to remove distress; but what is implied in the very nature of true piety.

A want of becomingness is a violation of the law of love in another way: it excites a prejudice against our brethren, and involves them in our failings.By such conduct we bring suspicion upon others, and thus subject them to much undeserved obloqny.

CHRISTIAN CHARITY.

The world deals unfairly with us we admit, not only
in making us thus answerable for the conduct of
each other, but also in imputing only our failings;
for however splendid and remarkable may be the
Christian excellences that any of our number pos-
sess, however brilliant the example of a rare and
eminent believer may be, they do not let his bright-
ness fall upon the rest-he is alone in his glory, but
sins are generally made imputable, and the shadow
of one transgression is made to stretch, perhaps,
over a whole community. What an argument is
this with us all for consistency; for what cruelty is
it to our brethren to involve them by our inconsist-ble passion that can exist. The furies are its allies,
encies in unmerited reproach!

authority upon them; but it shall not be so among
Even as the
you; but whosoever will be great among you, let
him be your minister; and whosoever will be chief
among you, let him be your servant.
Son of man came not to be ministered unto but to
minister, and to give his life a ransom for many."
A love of power seems almost inherent in the hu-
man bosom, and is an operation of that selfishness
which enters so deeply into the essence of original
sin. Nothing can be more opposed to love than this.
Ambition, in its progress through its bustling and
violent career, is the most unsocial and uncharita-

How

and it tramples down in its course all the charities When this disposition has Besides, what a grief of mind is the unworthiness and courtesies of life. The lesser of one member, to all who are associated with him in taken full possession of the heart, there is no cruelty the fellowship of the gospel. When a member of a which it will hesitate to inflict, no desolation of church has acted unbecomingly, and caused the which it will scruple to be the cause. Let a man once desire to be preways of godliness to be spoken ill of, what a wound exhibitions of this vice, and its more moderated enhas been inflicted on the body; for if one member ergies, will still be attended with some proofs of its suffer in his reputation, all the rest must, so far as unsocial nature. their peace is concerned, suffer with him. This is eminent and predominant, as it respects influence one of the finest displays of Christian sympathy-or power, and he will not be very regardless of the one of the purest exhibitions of love, of love to feelings of those whom he desires to subjugate. It God, to Christ, to man, to holiness. The miscon- is much to be deplored, that the Christian church duct of their erring brother has occasioned no loss should ever be the field where rival candidates for to them of worldly substance, or bodily ease, or so- power, struggle for superiority; yet how often has cial comfort; but it has dishonored Christ, has in- this been seen to be the case, not merely in the conjured, in public estimation, the cause of religion, clave where aspiring cardinals have put in motion and this has touched the tenderest chord of the re- all their artifice, and finesse, and duplicity, to gain newed heart. What affliction has sometimes been the tiara; not merely amongst mitred prelates for circulated through a whole society by the unbecom- a higher seat on the episcopal bench ;-no;__but ing behavior of a single member: the apostle has amongst the lay brethren of the church. given a very striking proof of this, in his represent- anxious and restless have they sometimes appeared, ation of the feelings of the Corinthian Church, after to be leading men, influential members, the oracle they had taken a right view of the delinquency of of the minister, and the ruling elders of the church. "For behold this self-same They must not only be consulted in every thing, but the incestuous person. The apostle has drawn their thing, that ye sorrowed after a godly sort, what consulted first. Every plan must emanate from carefulness it wrought in you, yea, what clearing them, or else be approved by them before it is subof yourselves, yea, what fervent indignation, yea, mitted to the rest. what fear, yea, what vehement desire, yea, what picture to the life, where he saith-"I wrote unto zeal, yea, what revenge!" This is only a counter-the church; but Diotrephes, who loveth to have part of what often happens now, and shows that un- the pre-eminence among them, receiveth us not.which he doeth, prating against us with malicious becomingness is a most flagrant offence against the Wherefore, if I come, I will remember his deeds rule of Christian love. words; and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church."*to his brethren in communion. There may be no Such an individual must be a source of discomfort Improper treatment of the Pastor, is obviously a competitor with him for the sceptre who regards want of the decorum of love. If his office be dises- him with envy, but the whole community are griev teemed, and his Scriptural authority resisted; ifed and offended with his unlovely and encroaching There are cases, it is admitted, in which age, exattempts be made to lower him in the opinion of the church, and to deprive him of the rule with which he is invested by the Lord Jesus Christ; if his opi-perience, wisdom, benevolence, and activity, are so nion is treated with disrespect, and his just influence over the feelings of his flock be undermined; if he be rudely and impertinently addressed; if he be unnecessarily opposed in his schemes for public or private usefulness; if his sermons be despised or neglected, and his ecclesiastical administration treated with suspicion or contempt; if his temporal support be scantily or grudgingly afforded; if his comfort be not carefully consulted and assiduously built up: there is a flagrant unbecomingness on the part of church members who are enjoined "to obey them that have the rule over them," "to esteem them very highly in love for their works' sake," "and to hold such in reputation,"

Unbecomingness may be considered also not only in a general point of view, but as having a reference to our conduct towards our BRETHREN, and may mean any thing unsuitable to, or out of character with, our profession as church members.

Lust of power, and an ambitious desire of preponderating influence, is manifestly unbecoming in one who acknowledges himself the member of a society where all are equals, and all are the servants of a master who has thus addressed his disciples-"Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise

disposition.

beautifully combined in an individual, as to place
him, more by general consent, than by his own
efforts, above all his brethren in influence. When
he openeth his mouth in wisdom, all are silent; and
the pastor hearkens with the rest in respectful de-
ference to his opinion. No one would think of pro-
posing any scheme till he had been consulted, and
his disapproval, mildly expressed, would be thought
a sufficient reason for laying it aside.
power, but it has come to him without his seeking
it, and it is employed not to exalt himself, but to
benefit the church. His sway is the influence of
not to raise himself into a rival with his pastor for
love; and all that influence is employed by him,

He has

* 3 John 9, 10.—It is pretty evident to me that Dioture apply with equal force to an ambitious and astrephes was a minister; but the features of his picpiring layman, whose lust of power is still more censurable, as it has not even the basis of office to rest upon.

32

the upper seat in the church, but to support the au- | maine, that he was one day called upon by a poor woman in distress of soul, for the purpose of gainThe good man thority and dignity of the pastoral office. Such men we have sometimes seen in our communities, and ing instruction and consolation. was busy in his study; and on being informed that they have been a blessing to the people, and a comfort to the minister. If any individuals could have a poor woman wanted to converse with him below, been found in the circle where they moved, so flip- exclaimed, with great incivility of manner, “Teli pant and so forward as to treat them with the least her I cannot attend to her." The humble applicant, degree of disrespect, every one besides would have who was within hearing of the reception her case been loud in the expression of their disapprobation had met with, said, "Ah, Sir! your master would not have treated thus a burdened penitent who came "No, no," replied the good of such an act of censurable indecorum. to him for mercy." man, softened by an appeal which his heart could not resist, "he would not; come in, come in !"Toc, too often has the same petulant indecorum been manifested by others, without being accompanied by the same reparation: they have pierced the heart and left the wound to fester: the petitioners have carried away from their door their misery, not only unrelieved but greatly aggravated. But there is a peculiar sensitiveness on the subject of pecuniary contributions in some persons; to ask for them is an offence, which they pay back in insult.* What can be more They are the Nabals of the church-if, indeed, the church could have a Nabal. unseemly than words which would disgrace a man, dropping,--dropping! no flowing in a stream,from the lips of a professing Christian.

Unseemliness in the conduct of a church member towards his brethren, applies to all that is rude, un"No ill-bred man," says Dr. mannerly, or uncivil. Adam Clarke, in his comments on this word, "or what is commonly termed rude or unmannerly, is a "A Christian" certainly not a consistent one. man may have a natural bluntness, or be a clown, and yet there may be nothing boorish, or hoggish in his manner. I must apologize for using such words, but they best express the evil against which I wish I both powerfully and successfully to declaim. never wish to meet with those who affect to be called 'blunt honest men ;' who feel themselves above all the forms of civility and respect, and care not how many they put to pain-how many they displease. But let me not be misunderstood: I do not contend for ridiculous ceremonies, and hollow compliments: Unbecoming rudeness should be most sedulously there is surely a medium; and a sensible Christian man will not be long at a loss to find it out. Even avoided in our public intercourse with the church, that people who profess to be above all worldly and in our social circles, when meeting as brethren. forms, and are generally stiff enough, yet are rarely Every thing of flat contradiction, of unwarrantable There is suspicion concerning the truth of a statement; all found to be rude, uncivil, or ill-bred." much good sense in these remarks, that deserves seeming contempt for the opinion of others; all atthe attention of all professing Christians who have tempts to interrupt or bear down, by clamor and the credit of religion and the comfort of their bre- vehemence, those with whom we may be engaged thren at heart. It is inconceivable what a great de-in discussion, should be very anxiously abstained gree of unnecessary distress is occasioned by a dis-from. It is truly painful to observe what an utter regard of this rule; and how many hearts are con-disregard for the feelings of their brethren is often tinually bleeding, from the wounds inflicted by in- manifested by some ardent sticklers for their own We should be careful to opinions and plans. But is not civility a Christian civility and rudeness. Did not the apostle say, Be courteous ?— avoid this; for religion gives no man a release from grace? the courtesies of life. In our private intercourse Why should that which is considered by the world with our brethren, we should be anxious to give no as a rich decoration of character, as softening and offence. If we feel it our duty at any time, as we embellishing the intercourse of society, and as so may, and ought to expostulate with a brother on * I must here specify the applications which are the impropriety of his conduct, we should be most studiously cautious to abstain from all appearance so frequent in the present day for the support of of what is impertinently officious, or offensively churches and public institutions. I am aware that blunt. Reproof, or even expostulation, is rarely the bells and knockers of some persons' doors are palatable, even when administered with the honied rarely silent long together, or their parlors and sweetness of Christian kindness; but it is worm-counting-houses rarely free from "beggars" a sinwood and gall when mingled up with uncourteous-gle hour of any day: I am also aware how trying ness, and will generally be rejected with disdain and it is to be called away from occupations of importdisgust. We must never think of acting the part ance to attend to such cases; but even this does not of a reprover, till we have put on humility as a gar-justify a man for going into a passion at the sight ment, and taken up the law of kindness in our lips. of a red book and a black coat, and almost ordering Nothing is more likely to lead to incivility, than the bearer off the premises as an impostor or vaLet such persons ask, whether it is not repeated and vexatious interruptions, when engaged grant. in some interesting or important business, or requir- misery enough to pace the streets of a city or large negatives" than ed to comply with unreasonable requests. I have town, and at the end of a long day's weary pilgrimknown cases in which, when application has been age, have to count up far more made for what the applicant thought to be a very pounds? I have never known by experience, but I reasonable matter, his request has been treated with have heard by reports, the sorrows of beggars; and such scorn, and denied with such abruptness and from regard to common humanity, as well as from coarseness of manner, as to send him home with an a wish to save the ministerial character from degraarrow in his heart; when a few moments spent in dation, I do most ardently desire some scheme, in explanation, or a denial given in kind and respect-place of the present mode of raising money from ful language, would have completely satisfied him. It is admitted that it is somewhat trying, and it is a trial of very common occurrence in the present day, to be called from important occupations to listen to tales of woe, or read the statement of want, or answer the inquiries of ignorance: but still we must not be, ought not to be, rude. Sudden interruptions are apt to throw a man off his guard: he has scarcely time to call into exercise his principles, before his passions are up and busy. It is said of Mr. Ro

rich Christians, to help the necessities of their poor-
er brethren. But till that scheme shall be devised-
and I am afraid the time is far distant which shall
produce it,-let me plead for civility towards those
who are still doomed to bear the yoke of bondage,
"Forasmuch as ye did it unto one of the least of
these my brethren ve did it unto me." So says
When popular men travel
Christ of his brethren, and says it in reference both
to benefits and neglects.
from place to place, many houses are open to re-

important and necessary as to be placed under the guardianship of what is called the law of honor, and to be avenged, for the slightest violation of it, by the punishment of death;-why should this ever be considered as of little moment in the business of religion and the fellowship of the faithful? If rudeness be considered as a blemish upon talents, rank, fame, must it not be viewed also as a blot and deformity upon piety? Most certainly it is regarded as such by charity, whose anxiety to do whatever would give pleasure, and to avoid whatever would occasion distress, is not greater than its delicate percep-idol which mankind are naturally disposed to wortion of every thing that will contribute to this end.

eager to get profit, that they are ever watching to take undue advantage, and so keen-eyed in looking after their own, that they need be closely inspected, to prevent them from taking more than their own: for a man who is prevailingly selfish, can hardly be honest. And what they gain, they keep: neither the cause of humanity, nor of religion, can extort money from them, except now and then, to get rid of an importunate suitor, or to prevent their reputation from being utterly ruined.

Intent only on gratification, it riots amidst misery, if by this means it can aggrandize itself. Looking on the possessions of those around only with an envious eye, it is solicitous that they may be appropriated in some way to itself. This is a horrible and truly infernal disposition; for it would reign with a kind of universal despotism, would subdue all into vassalage, and suffer nothing to exist, but what was tributary to its own comfort. Selfishness sometimes causes its subjects only to neglect the things of others. They do not oppress, or injure, or despoil; they are neither robbers nor calumniators; but they are so engrossed by self-interest, and so absorbed in self-gratification, as to be utterly regardless of the miseries or comfort of which they cannot but be the spectators. They have no sympathies, no benevolent sensibilities; they have cut themselves off from their species, and care nothing for the happiness of any of their neighbors. Their highest boast and attainment in virtue is, to wrong none: their idea of excellence is purely of a negative kind; to dispel sorrow, to relieve want, to diffuse gladness, especially to make sacrifices; to do this, is an effort which they have never tried, and which they have no inclination to try. The world might perish, if the desolation did not reach them. Miserable and guilty creatures, they forget that they will be punished for not doing good, as well as for doing evil. The unprofitable servant was condemned; and the wicked are represented, at the last day, as doomed to hell, not for individual determined to consult only his own views flicting sorrow, but for not relieving it.

A man is guilty of selfishness, if he seeks his own things out of all proportion to the regard he pays to the things of others.

It is sometimes exercised in reference to opinion. Some will not bear contradiction; they must be listened to as sages; to question what they say is to insult them, and is sure to bring down upon the presumptuous skeptic their contempt or their frown. They will scarcely allow any one to speak but themselves; they must be the oracle of every company and the director of every affair, or they retire in disgust, and refuse to act at all. In the concerns of our churches, this is often seen and felt. What is it but pure selfishness, that leads any one to wish that he should dictate to the rest; that his opinion should be law; and his wishes be consulted and obeyed? This is not love; no, love gives up her own, where conscience does not interfere to forbid it, and meekly and quietly resigns its wishes to increase peace and promote harmony: its object is the public good, and its law is the best means of promoting the general welfare. If in the intercourse of life, or the affairs of a church, every in

and wishes, society would be dissolved, and its separate parts embroiled in a state of mutual conflict. In the various discussions which come before a public body, Selfishness says, "I am sure my opinion is correct; and I will, if possible, have my way:" but the language of Love is, "I have stated my opinion and my wishes; if the former does not carry conviction, I by no means wish it to be adopted, nor my desires to be gratified, I am anxious for the comfort of my brethren, and I yield my wishes to theirs."

If, from a regard to our reputation, we cannot live in the total neglect of those around us, and, in deference either to public opinion, or to the remonstrances of our consciences, we are compelled to yield something to the claims of the public; yet, at the same time, our concessions may be so measured in quantity, and made with such reluctance and ill will, that our predominant selfishness may be as clearly manifested by what we give, as by what we withhold. That which we call our liberality, manifests, in this case, our avarice; that which we denominate generosity, demonstrates our sinful self-dulge, without greatly incommoding those around love.

Some persons have acquired habits in their general conduct, which are exceedingly annoying to others; they have sources of personal gratification, peculiarities of humor, in which it is impossible to inthem but so detestably selfish is their disposition, Selfishness sometimes seeks its own, under the at least with regard to these practices, that let who pretence and profession of promoting the happiness will be disturbed, offended, or put to serious inconof others. Where the ruling passion of the heart venience, they will not forego, in the least degree, is the love of applause, large sacrifices of wealth, their accustomed indulgence. When the unforand time, and ease, and feeling, will be readily tunate sufferers were expiring in the Black Hole at made for fame; and where men have objects to Calcutta, and entreated the sentinels to represent gain, which require kindness, conciliation, and at- their agonizing and fatal condition to the tyrant tention, nothing in this way is too much to be done, who had imprisoned them, the guards answered, to accomplish their purpose. This is a disgusting "No; he is enjoying his repose, and it will be ceroperation of this very disgusting temper, when all tain death to us if we disturb him, even for your its seeming good will is but an efflux of kindness, relief." And what better in principle, though cerwhich is to flow back again, in full tide, into the re-tainly a less degree of its operation, is that regard ceptacle of self. Many are the detestable traders, to their appetite, ease, or humor, which many inwhose generosity is only a barter for something indulge to the annoyance of their neighbors, and return. How much of the seeming goodness of human nature, of the sympathy with human woe, of the pity for want, of the anxiety for the comfort of wretchedness, which passes current for virtue among mankind, is nothing better than a counterfeit imitation of benevolence-is known only to that God whose omniscient eye traces the secret workings of our depravity through all the labyrinths of a deceitful heart.

But notice now the subjects, in reference to which selfishness is indulged.

Property is the first. It shows itself in an anxiety to obtain wealth, and an unwillingness to part with it; a disposition greedy as the sea, and barren as the shore. You will see some men so excessively

which they indulge against the remonstrances of those who suffer? In short, that regard to our comfort which leads us to neglect or sacrifice the felicity of another, let the object to which it is directed be what it may, is the selfishness which kindness opposes and destroys.

This hateful disposition has contrived to conceal itself under many false names and disguises, and thus to find protection from much of the obloquy which it deserves, and which would otherwise be more unsparingly heaped upon it.

The plea of frugality, or a just regard to the claims of a family, has often been urged as an excuse for the selfishness of avarice. A man certainly must take care of his own, but not to the in