I will, therefore, present a series of principles, sentiments, and obligations, which, by being lodged in the intellect, and quickened by the Spirit, warm the heart, and awaken appropriate feelings; thus forming not only the basis, but a constituent part, of an efficient system of benevolence.
I would premise, however, that these intellectual views may also be regarded as inducements to munificence, and thus to the adoption of an individual system, fitted to each one's peculiar relations; for they will thus operate from the nature of the case; the very object of fastening them systematically in the understanding being, that penetrating to the heart, and binding themselves on the conscience, they may lead on to rational activity.
1. We should bear in mind that we were not made for ourselves, but for the service of God. Let the truth, "Thou art God's," be written with fire on the heart, as well as its legitimate consequence, that all that appertains to our being is his;—our strength, our health, our powers of reason and love, our capacities of acquisition, our property, our time, our all, so that its thrilling accents, "All that thou hast is God's," will ring in our ears at every turn. As Jehovah created us for himself, has preserved us for himself, and redeemed us for himself, we ought at once to acknowledge his claim and devote ourselves to his service. This self-surrender is the true foundation of all giving to the Lord. Any system of beneficence not built on this must crumble. Giving one's self is an earnest and pledge that everything else will be given; on the contrary, while self is withheld, there is no warrant that our possessions will be yielded, much less that God will accept the offering. But self being surrendered, all is virtually conveyed over to the Lord and sealed forever his.
2. That all right feeling is feeling as God does in the same circumstances, and in respect to the same objects. There must be a holy sympathy of soul with him,—a oneness of affection, of desire, of will, of purpose. We must feel concerning ourselves as God does, who desires to see our hearts burning with the same hallowed love that fills his own. We must feel concerning sinners as the Father does, "who so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life;"—as the Son, who exchanged the abodes of peace for the abasement of flesh and the agonies of the cross;—as the Holy Ghost, who is willing to dwell in our polluted hearts, consuming the dross with his own vital energies. We must imitate the angels, who, sympathizing with the Triune Jehovah, strike their lyres with new and more rapturous hallelujahs at the repentance of the returning sinner. No other feelings in kind or strength, in proportion to our capacities, are right feelings. The sacrifices of Christ were, indeed, stupendous; but we must be willing to make as disinterested sacrifices for a perishing world; else we are not in sympathy with our crucified Lord. Let us often visit the scenes of his sufferings, hear the groans of Gethsemane, and witness the blood and agony of the cross, and there learn what it means to have the same mind "which was also in Christ Jesus." Let us make this love the great standard of feeling and action, and cultivate the habit of trying ourselves by this, and this alone; inquiring daily, "Oh, am I benevolent as Christ?" "Do I sympathize with him over a ruined world?"
3. That God created us to occupy a position near himself. As all our springs are in him, communion with him was to be our life and joy. We were to be full of God; to see him everywhere and in everything, and to value nothing only as the work of his power, the fruit of his love, or as showing forth his praise. We were to dwell so far up the mount, that earthly objects would appear insignificant; approach continually its lofty summit, till our views of the world and the glory of it should harmonize with God's views of them; for not only were our feelings to accord with Jehovah's; but also our sentiments concerning sublunary things were to be in unison with his own. So familiar were we to be with the glories of our spiritual existence; our tastes and moral sensibilities were designed, by intercourse with Infinite Purity, to become so elevated and refined, that the glitterings of gold, and the fascinations of wealth, would fail to charm. Our home was to be so near the throne, that its light would perpetually shine in upon our souls; its spirit always bathe our spirits; so that seraph-like, possessing the benevolence of heaven, we should breathe the love of heaven on all around.
4. That merely becoming rich is not the great object for which we were sent into the world. Man's being aims at a higher goal. This is a point which should be distinctly understood; and to bring out the thought clearly, I will make two distinctions. 1. The very obvious difference between benevolence and indifference to property or its acquisition. Benevolence means "wishing well," and beneficence "doing well," to others. Benevolence, then, bears no resemblance to undervaluing money. I know that the gentleman who used to skip his silver dollars on the fair bosom of the Connecticut for the amusement of his friends, and he who freely tosses around the social glass to his boon companions, may be pronounced generous fellows. But such may be as entirely destitute of all true benevolence as the most determined miser, and, what is more deplorable, as offensive to Infinite Love. Property is God's gift, and he does not require us to undervalue his gifts, but to use them with his own good-will to men. To be willing that our labor or capital should be unproductive is no indication of a faithful steward. 2. There is a difference between the design of becoming rich, and that of acquiring property. The latter, under certain restrictions, is a duty incumbent on all. One may have a peculiar talent in this direction;—a turn for business, a sagacity to lay plans, to foresee the favorable changes in the commercial world, and all that shrewdness so essential to success in the career of opulence. It is an endowment of heaven, and should be used in such a way as heaven will approve. While regulated strictly by the principles of Revelation, it should be employed in the acquisition of property, as a means of usefulness. But it is a common opinion, that money may be made solely for the sake of accumulation. Parents instil the idea into the minds of children, so that they grow up with the conviction, that the great end of life is the procuring of wealth. Implanted in the tender mind, and nurtured with its strength, it assumes the tenacity of a first principle. But it is altogether erroneous. It is the product of the selfish heart. No sentiment is more fertile in covetousness, or more blighting to that generous humanity, which it is the first object of the Christian to cherish. It is a sentiment grovelling in its tendency, bowing multitudes, it is feared, even of professedly good men, to a species of slavery, over which devils smile, and angels weep; knowing that it obstructs the flow of thousands into the treasury of the Lord. A sentiment so hurtful should be eradicated from the public mind. It should be discarded from the individual breast. The toils of pecuniary gain must be pervaded by a loftier motive. It should be sought, not as a gratification to avarice; but, in the fear of the Lord, by industry, by economy, by frugality, by forecast, by the most profitable investments of capital, and with a heart full of mercy, as an instrument to enlighten the ignorant, and relieve the sorrows of human-kind. This idea has not taken so firm a hold of the christian public as its importance deserves. How useful might some, who have little talent either for learning or public speaking, become, would they disinterestedly devote their lives to the acquisition of money for purposes of beneficence. Wealth, pursued with this spirit, will never beget avaricious desires, and thus acquired, will be a treasury of blessings to multitudes here, and a source of enjoyment to the pious owner forever. Its worth will survive the grave. Let it be an abiding thought—money may be invested where it will yield an eternally increasing revenue.
5. That in laying our pecuniary plans, we should be governed by a single view to the glory of God. The plans we adopt must be chosen because, in our deliberate judgment, we can do more to advance Christ's interests by prosecuting them than in any other way. Every act sustains relations of moral influence. Every kind of business or method of carrying it on, has certain relations which will modify its results, and, perhaps, its moral bearings, either on own usefulness, or the spiritual well-being of the community at large. Now we are bound to engage in that business, and adopt those schemes, whose results, considering these wide-spreading relations, will be most favorable to the kingdom of Christ. If we lay our plans recklessly, without regard to their moral tendencies, or shrink from these moral discriminations respecting them, we evince anything but a will in harmony with the Divine will. I know some fondly cherish the opinion, that their sagacity or peculiar tact for money-making at least is their own; and that they may employ it in devising such pecuniary schemes as they please, provided they are strictly honest, and do not interfere with the privileges of others. But this is not true. This reference to the Divine glory sheds the sunshine of heaven over all our employments, and must be the guiding principle of all our enterprises. It is also indispensable to any sustained system of munificence. If our schemes have ultimate reference to self, we shall be likely to use their proceeds as selfishness shall dictate; whereas, if our plans are laid with a view to the honor of God, we shall be disposed to use their results for the promotion of the same great end. This is a truth of incalculable importance to our present subject. It should be bound to the conscience of every Christian, and burn there with such intensity that it can never be forgotten.
6. That God made us to be almoners of his bounty to others. Reciprocity is the pillar of every social system; it is of the human family. This principle was practically developed in Eden. On this ground, Paul argued that there should be equality between those who are in want and those who have abundance. (3 Cor. viii. 14.) Every man was designed to stand like a conductor of the electric fluid, to convey the influences of heaven to those around him. Our Creator has made the duty of benevolence as obligatory as that of justice. One is as much bound to help other, and thus, unless in very extreme cases, to contribute of his substance for the benefit of the needy, as to be honest. When, therefore, we pass a portion of the good things of life to others as they are conveyed to us, we are fulfilling the great end of our social being; when we grudgingly retain it, we are defeating that end. This sentiment must be riveted in our minds. It is a hard lesson for selfish men to receive; yet it must be learnt. It is indeed the noblest idea of our natures; the link that unites us to purer intelligences.
7. A lively remembrance of the Source of our blessings; realizing that they are all streams from the Father of mercies. Had he been other than Jehovah, they would long ere this have been stayed. For how have we sinned, and forfeited every claim to good; and yet he has continued to uphold and refresh us. We have repeated the sin, and under aggravated form,—abused his bounties, despised his Son, grieved his Spirit, disregarded his warnings, and slighted his entreaties; and still his blessings have continued to flow as if nothing could provoke him to withhold them. What unutterable goodness! What exhaustless mercy! Surely the gifts of such mercy should be devoted to the works of mercy; and how more appropriately than in aid of that wondrous scheme which the agonized Jesus died to accomplish? While we enjoy our blessings, let us turn our eyes upward to the overflowing Source, and while we gaze, let the streams of gratitude gush forth. As we have freely received, freely let us give.
8. The importance of praying over the gifts of Providence, and the varied calls of charity. As the reception of our income should be one of the special occasions of consecrating a portion to the Lord, so in the gladness of the moment of its reception, we should make it our rule to decide as to the amount to be thus consecrated on our knees before God. Also, when the claims of the destitute are presented, let the amount of our contributions be fixed upon so far as practicable in the same way; determining, at whatever sacrifice to our own feelings, to give just what God requires. Prayer, while a privilege at all times of doubt and perplexity, is a special duty on such occasions;—first, because, when alone with the Searcher of hearts, brought up, as it were, into the full blaze of his presence, our consciences will be quickened, and speak truthfully; while the humble attitude of the suppliant is peculiarly fitted to inspire gratitude, and render it effective;— secondly, because such are hours of special temptations; the adversary of all good and our wicked hearts combining their efforts to prevent a generous liberality; and there is great danger that selfishness, rather than mercy, will gain the ascendency, and, under artful guises, control our determinations;—thirdly, because our decisions on such occasions are some of the most influential in their consequences, both upon ourselves and others, which we are ever called to make in the common routine of duties. Take a simple instance. The question whether we give to the Bible Society one dollar or ten, fifteen dollars or twenty-five, is virtually whether we will send forth for the enlightening and felicitating of this dark and wretched world, four or forty, sixty or a hundred, volumes of the Word of Life. And when, aside from all the distorting and hardening influences exerted on our own moral natures by a grudging refusal to meet the calls of benevolence, we consider the civil and social melioration which has attended the pathway of this heavenly light, together with its refining and sanctifying influences of the individual soul; when we stretch our thoughts into the eternal world, and catch the songs of joy, unuttered and unutterable by mortal tongues, which will thrill forever the souls of the redeemed, what acts of life can the thoughtful mind contemplate, demanding more solemn consideration, more fervent prayer, than such decisions?