Nor can any ratio of standing property and income combined be designated, ensuring equality. Though this might approximate towards equalizing the burden, still the same or similar causes would prevent a uniform pressure. Besides, calls on our benevolence are not always equally loud or imperious; and therefore, with the same means, more is demanded on some occasions than others.
Undoubtedly there is a certain amount of property, which, taking into view the whole circle of one's relations, he ought to contribute in charity. It is by no means contended that one cannot fix upon a definite amount for himself. This he may and should do. All that we aver is, that no general rule can be made, assigning that amount, because no general rule can meet the ten thousand circumstances that modify individual cases; and, therefore, obligations to comply with it would not be universally felt. Besides, no one thinks of specifying certain proportions of labor and attention which all are equally bound to bestow on others; and yet, these are sometimes far more beneficial to the suffering than gifts of money. To assign a certain number of external acts employed in charitably distributing property, while we fix upon no definite amount of labor to be expended in beneficence, is making a difference without a reason; this being seen, the conscience will not be holden, unless some scripture precept can be found demanding the discrimination.
But could a ratio be found pressing equally upon all, it would not be desirable. Man, while under the influence of the natural heart, if he tries to please his Maker at all, endeavors to do it by external acts merely; when driven from this ground, he seeks to please him by acting out some principle of natural sympathy, conscience, or reason; when shown the fallacy of this, he endeavors still to discharge his duties in some way without the entire consecration of the soul. Now, does not the advocacy of a general ratio obviously fall in with this depraved inclination, tend to flatter this pride of heart, and to encourage this aversion to entire self-immolation? Indeed, founded on this principle, the work of benevolence is extremely liable to degenerate into sheer superstition. The payment of the stipulated sum is soon thought to render one worthy of Divine acceptance; and thus, instead of gushing from the heart, charity becomes a mere mercenary business, scarcely rising to the dignity of a virtue. This the experience of the religious world proves, as is evidenced by the views and conduct of the Jews respecting tithes in the time of Christ; and at the present period, by the payment of periodical contributions in the Romish church.
Besides, as a general rule must apply to all classes and conditions indiscriminately, the bestowment of the designated sum would satisfy the consciences, not only of the poor, but also of the rich, who ought, unquestionably, to contribute oftentimes far more than one tenth of their annual increase, or any other proportion which the most generous philanthropy might appoint; thus both rendering them deaf to extraordinary calls, and, when the truth, so agonizing to the carnal heart, that our all belongs to God, is pressed with vital intensity on the mind, affording a secure retreat to the tortured conscience.
Such an arrangement also would often fail to meet the yearnings of the Christian heart. The sympathy of the true Christian is as deep and far-reaching as human suffering. Neither one, nor two, nor three tenths, would be regarded as sufficient on particular emergencies. Such was the case with the Macedonians of whom Paul says, "That in a great trial of affliction, the abundance of their joy, and their deep poverty abounded unto the riches of their liberality. For to their power, yea, and beyond their power, they were willing of themselves; praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints." The Christian king of the Friendly Islands felt the same burstings of a Christian heart. The missionary says of him: "He had not often gold or silver to give. But one time he had obtained ten pounds from the ship for food he had sold. How much do you think he gave to the missionary society? One pound? Five pounds? This would have been a great deal. But he did more; he gave the whole!"
It would not meet the requisitions of the command, "Thou shalt love they neighbor as thyself." Would an Irish lord, amidst the scenes recently experienced in his unhappy country, surrounded by hundreds and thousands of miserable beings, starving, sick, and dying, be justified in view of this law, by contributing to their relief a bare tenth of his income? Every noble heart will answer in the negative. These times of agony demanded far greater sacrifices.
Thus all efforts to fix upon a definite ratio of income or property of universal obligation, will give constant ground for questions of casuistry inevitably tending rather to screen the conscience, than to stimulate to generous activity.
But what does the Gospel teach us on the subject? The religion of the Gospel begins in the heart. "Son, give me the heart," is its fundamental precept. In the Gospel scheme, every individual stands by himself, on his own responsibility; he is bound by a personal tie to his Maker. The conduct it prescribes is entirely spiritual. It requires a burning heart, shedding its light and heat on all around. According to its code, every act must gush from holy love. It does not prescribe just the amount of action to be put forth, in any one direction; but the heart and conscience of each, guided by wisdom from above, are to direct him. It is thus with Angels and the redeemed about the throne. A holy heart, bathed in the truth of heaven, is all the general rule they need to enable them to discharge their duties, and to adapt themselves to the various circumstances in which they may be placed to eternity. Such is their moral state, that the least intimation of Jehovah's will sends them speeding on wings of fire to do his pleasure. The Gospel places man on earth in the same relation to him, and intends that he shall act on the same general principles. It teaches us that all we have belongs to God, and that all we do must be done to his glory. A soul, permeated by this heavenly spirit, would find a knowledge of the destitution and woes of others, and an ability to relieve them, a sufficient stimulant and guide. Angel-like, it would send forth spontaneously the felicitating streams which the Gospel appoints.
This is the source and spirit of all Gospel benevolence. Says Paul, "Every man according as he purposeth" (desireth or chooseth) "in his heart, so let him give." There is to be no constraint. The working of individual good-will is to be the measure of individual bounty; for "God loveth a cheerful giver."*[This principle does not apply to the support of a pastor. Paul does not put charity and the support of the pastor on the same ground. Compare 2 Cor. Viii. and ix. With 1 Cor. ix. Other elements come in, modifying the result in the latter case. 1. The idea of wages. 2. The idea of copartnership. Each member of the church, on principles of common honesty, is bound to bear his share of the common expenses.] But though no given proportion of property is definitely enjoined, there are certain general principles laid down, by which we may make approximations towards a proportionate amount, and never be at a loss respecting individual gifts in specific instances when the heart is right. The following are such.
The great truth that God has a supreme and inalienable right in us and in all that we possess. "The silver is mine, and the gold is mine, saith the Lord of Hosts." "For every beast of the field is mine, and the cattle upon a thousand hills." "Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine."—The injunction to dedicate ourselves to God. "I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service."—The requirement to love God and his cause and interest more devotedly than the dearest worldly possession. "If any man come to me, and hate not his father, and mother, and wife and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." "Whosoever he be of you that forsaketh not all that he hath cannot be my disciple."—The command to love our neighbor as ourselves; that we are to supply his necessities, and relieve his sufferings, so far as lies in our power, with the same willingness that we do our own.—The intimation that our gifts should be such as to call into exercise our faith and self-denial. The poor widow cast into the treasury of the Lord "all that she had, even all her living;" with which generous sacrifice Christ was well pleased; and Paul commends the Macedonian Christians, because they gave not only according to their power, but beyond their power.— The promises to the benevolent. "The liberal soul shall be made fat." "He that watereth shall be watered himself." "It is more blessed to give than to receive."—The duty of imitating Christ, who "suffered for us, leaving us an example, that we should follow in his steps;" that we should "walk even as he also walked."