Chapter 18

Chapter 18 Business engagements When a Christian can mingle in general society without injury to his piety, or the sacrifice of his peace, it may be proper for him, to a certain extent, to indulge the social propensities; but in this case, it is implied, that his highest joys are not gathered from such communion. Even when he is thus engaged, it must be on the principle of rendering the social sympathies subservient to his usefulness—of laying open opportunities to do good among those with whom he associates; thus making piety the end, and social converse the medium, through which it is promoted. But, after all, the Christian will find, that his happiest hours are passed "among the saints, and near his God;" and that the interchange of feelings with those who are walking the same road, and aiming at the same mark, and encountering the same difficulties and dangers, is fraught with more real satisfaction, than mere social pleasures, however refined the society, or intellectual the conversation.

There is another point, of no small importance, which deserves consideration, namely, the business engagements, into which Christians are sometimes drawn, to the injury of their piety, and the extinguishment of their pious joy.

Prompted by the desire of success in their business, or listening to injudicious counsel, Christian men are sometimes sadly ensnared by the world. They will enter into engagements which, at the time of making them, they sincerely intend to fulfill, not calculating upon the possible reverses of the times, or the changeful nature of commercial affairs. But, alas! they thus find themselves often sadly committed to men who have little sympathy with their distress, and less regard still for their reputation as Christians. Now, for a professor of piety to see himself in this snare, and to know that a thousand tongues are busy in remarking on his situation, and insinuating, perhaps, that "his piety has made him no better than he should be," must oppress his spirits, and annihilate his peace of mind.

It is the worst policy imaginable, for a pious man to stand deeply pledged to those who are mere men of the world. He should prefer even poverty to this; nor should any counsel of friends, real or pretended, nor any hopes of worldly gain, however flattering at the time, influence him to such a course as may, in the fluctuations of trade, place his character for integrity in a suspicious light, and lay upon his soul a crushing anxiety. It is impossible for a pious man to be happy amid such embarrassments; especially if they have come upon him in consequence of reckless engagements, made under a too eager desire for the wealth of this world. The man whose heart is weaned from earthly attachments, or who has a habitual preference for heavenly things, will not be likely to fall into this snare; but, satisfied with moderate success in his worldly calling, will so order his affairs, as, if possible, to "owe no man anything but love." At all events, he will make no pledges which he has not a fair prospect of redeeming; so that, in any event, his pious character shall not be impugned, nor his pious joys be extinguished. Such a man will retain his equanimity of soul, and "go on his way rejoicing," even when others are "anxious and troubled about many things."

How many consciences have been burdened by these indiscreet connections! The grand question for a pious man to ask, and to settle, before he commits himself in any business transaction, is, whether it can be prosecuted without injury to his conscience, and the infraction of God’s laws. He has no right to sacrifice his joy as a Christian, for all the wealth which mammon can confer. He must "seek first the kingdom of God." He must not "touch any unclean thing." He must avoid not only the reality, but even "the appearance of evil." With these precepts before him, how can a pious man enter, with any reasonable expectations of success, upon a business, either on his individual responsibility, or as a member of a company, which is to be prosecuted to the injury of public morals, and in violation of the decalogue! How can the mind of a Christian be at peace, while such an imputation may be cast upon him! To obtain and to preserve true peace of mind, we must keep "a conscience void of offence toward God, and toward men." And how can this be done, if Christians will commit themselves to circumstances which tend directly to embarrass conscience, and to weaken the moral force of Divine institutions! How much more to be coveted is the condition of the pious but untrammeled artisan, who, content with his daily earnings, has none of these equivocal connections to tempt him, and none of these implicated social and business vices to sully his profession! He can sing his hymn of praise at night, and offer his devout thanksgiving to God, with no such drawback upon his grateful feelings, as must be experienced where Heaven’s gifts are coveted and obtained, under circumstances, the morality of which is at least very questionable.

Piety, after all, exerts its influence to make the soul happy, only where that influence is allowed to predominate. It is unreasonable to ask any more of it. It is requiring too much, to expect that it will kindle up its joys in the heart, where every counteracting influence is courted; or keep alive on the altar the fires of devotion, when the cold flood of earthly cares and pleasures is continually poured upon it to extinguish them. Nor let piety be blamed for that absence of felicity which characterizes so many professors, when, if the case were investigated, it would be seen, that it is not piety, but the lack of it, which operates to dim the luster of their example. Let the Christian keep aloof from those ensnaring connections to which we have alluded; and, acting on the principle, that "godliness with contentment is great gain," let him seek mainly and constantly the "one thing needful;" and his path, if it be less attractive to earthly minds, will have the approbation of God, and lead the soul to joys that are pure and unending.