2d. Our contributions should be so frequent as will tend to repress the selfish, and keep alive the benevolent affections. We should give so frequently as to impress and nurture the conviction that we were made not only for ourselves, but for others; and that the noblest use of property is its distribution to the needy. This conviction it is difficult to engender, and harder to keep alive, but it is best produced and quickened to energy by frequently engaging in the duties of charity. Benevolence, to become strong, must be cultivated; and it is so much of an exotic in the human breast, that it needs the most earnest and assiduous care; while selfishness, such is its strength and tenacity of life, can be deadened and kept in abeyance only by repeated and vigorous assaults. As a general rule, that system, as to frequency, should be chosen, which comes most strongly in collision, and wrestles most powerfully with the selfishness of the heart. Some, I know, would deal gently with this obnoxious principle; rather humor than goad it; and on this ground urge the importance of frequent, and, of course, small contributions, which will scarcely be felt; maintaining that on the whole a larger amount will be collected. But I would not urge frequency of donations on this account. I would advocate benevolence only on those principles which will give it life and vigor for eternity. The Bible says nothing about humoring the selfishness of the heart, of adopting plans of beneficence that will be scarcely felt. Its language is, "Crucify the flesh with the affections and lusts." It directs us to die unto sin or self. It makes no compromise with covetousness. It bids us not rock it to sleep, but slay it. Let every one then stand up in the lofty sternness of his spirit, and adopt that system as to frequency in giving, which, other things being equal, is most crucifying to the carnal heart.
But a system of almost continued contributions will not be peculiarly crossing to our avaricious desires, if trifling sums are given, or those greatly disproportionate to property. In this case, selfishness, instead of being disturbed, may be rather cajoled into a species of benevolence; though a species as sickly and unsubstantial as the vine that grows amid the damps of a vault, never aspiring to heaven as the place of its nativity. But when the sums are so large as to demand personal sacrifice, the self-appropriating principle feels it keenly. The uninterrupted repetition of such gifts is a continued draught on its life-blood. Its remains even in the Christian's breast are galled and lacerated by the repeated attacks, and sometimes writhe as in "the dying strife." Especially is this the case with one who has amassed his property by almost daily additions;—by sums, perhaps, smaller in amount than those which the calls of humanity now claim almost as frequently at his hand. He sees his wealth going nearly the same way in which he acquired it, and he feels that its very pillars are giving way. Thus frequency in contributions, if sufficiently large, is usually most crossing to selfishness, and most destructive to avarice; and as a system of beneficence is instituted mainly to combat these evil principles, we should allow but short intervals between our deeds of charity.
3d. We should give so frequently as to form a habit of giving. Jeremiah says, "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good that are accustomed to do evil." This shows the susceptibility of our natures to the formation of habits; and their controlling power over us. The injunction of Solomon, "Train up a child in the way he should go, and when he is old he will not depart from it," is founded on the same mental tendency. Habit, indeed, governs half the world; it is like a self-moving machine, when once started, continuing, of its own accord, in the same direction and with the same velocity. Let one accustom himself to harden his heart in view of genuine objects of sympathy, and it will be exceedingly difficult to unlock his bosom to the loudest calls of benevolence. On the contrary, he, who accustoms himself to spend his money as fast as he acquires it, will never be likely to hoard for future supplies. A habit of giving would follow the same law, and greatly assist us in the duties of charity. But infrequency of beneficence, giving only once in six months or a year, or at irregular intervals, will never form an efficient habit of giving. It must be a regular and oft-repeated act; for it is a frequency of the same acts in succession alone, which creates habit. Our benevolence, therefore, should go forth in reiterated acts, like the monthly, flowering and shedding its fragrance as regularly as its seasons recur. The spirit of benevolence must thus be wrought into the very texture of our being; so that we shall move forward, scattering our alms about us as naturally as we perform the common duties of life. This thought is of immense importance to the young, and to those engaged in the pursuits of wealth. For the latter, especially, from the very nature of their employments, and their necessary trains of thought, are inevitably acquiring habits of accumulation; and, unless counteracting habits of benevolence are also acquired, their desires of gain will assume the tyrant, and the Divine curse, threatened against the covetous, will rest upon them forever. They are hanging over an abyss, and their only safety, under God, is in winding around their hearts the iron cords of habit in beneficence, and, therefore, in giving frequently.
4th. The Scriptures favor the idea of frequency in giving. Christ says, "Give to him that asketh of thee." The duty of charity is here clearly founded on our calls and ability. But in this world, where we have the poor always with us, calls on our benevolence cannot be otherwise than frequent. Again Christ says, "Freely ye have received, freely give." We frequently receive, we should therefore frequently give. Paul directs the Corinthian Christians, "Upon the first day of the week, let every one of you lay by him in store as God has prospered him." This suggestion of the Apostle may probably be adopted a general rule by a majority of Christians at the present day; and every one should make it a matter of solemn consideration and earnest prayer whether it is not his individual duty; for all must conform to it in spirit. But without maintaining that every one, under whatever circumstances, is required to lay by something weekly for charitable purposes, the principle here taught us most unequivocally binds us to great frequency of stated contributions. From this decision of the Holy Spirit, according, as it does, with the teachings of reason, there can be no appeal.
5th. The experience of practical men, as to the best means of acquiring property, evinces the same principle. The experience of the world on this point has been embodied in maxims such as these: "Take care of your cents, and dollars will take care of themselves;" "Save your ninepences," &c. Men of wealth have often remarked that they acquired their property by frequently storing away small sums as they could spare them. I knew a man lay up several dollars by making it a rule to put into a bag kept for the purpose, every fifty cent piece that came into his possession. We have here the development of a principle in accumulating a fund to meet the contingencies of life. We may apply it to benevolence, and take men of business and opulence on their own ground. If this principle will fill one's own treasuries, it will fill the treasuries of the Lord. Let it then be regarded. I would sound it in the ears of the million who are delving the earth for gold, and startle them from their delusive dreams. I would that it might echo and re-echo till its solemn utterances should make every votary of Mammon tremble. Hear, ye rich men; give ear, ye who are pursuing the bubbles of wealth! is it christian, is it right, to adopt principles of prudence and self-denial in filling your own coffers, while you refuse to act upon the same principles in replenishing the streams of mercy? No. Conscience and God answer, No. The perishing heathen, the dying pillow, the judgment-seat, the wailings of hell, all answer, No.
Then let every one, whether indigent or affluent, frequently lay by in store sums for charity as God shall prosper him, though they are but small; and let him do it with the same whole-heartedness, earnestness, and perseverance, as he would to increase his own wealth; and rarely will he be unable to relieve the cries of misery. He will have no occasion to offer the excuse, "I have no change." He will have dollars in store. The history of benevolence proves this. I have know a sabbath-school class, by each member's giving 10, 15, or 25 cents a month, contribute an amount during the year, which previously they would have thought impossible to raise. This is only one instance among a thousand. Let the principle be acted upon; a trial is easy. Scriptures and reason cannot both be wrong.
But how shall these frequent contributions be made by those whose capital yields returns only at long intervals? According to the proverb, "Where there's a will, there's a way"—it can be either actually or virtually done.
1st. By saving expenses. Water, running into a vessel no faster at a given orifice than it flows out at another, will retain a constant level; and if with the same influx we would have it issue at a higher orifice, we have only to stop or lessen the lower one. Thus, if we would have our possessions rise to the giving point, we have only to stop the leakage—check expenses. This hint may be of service to the poor, and not inappropriate to the rich. Many expend their ready money as rapidly as they receive it; making their calculations to do so; and thus, during the interval between one return of capital and another, plead their inability to meet the frequent calls of benevolence. But is this a valid excuse? Could they not be met by sacrificing some social pleasure, some luxury in drink, in food, in dress, in furniture, in display? or by foregoing some convenience, the expense of which is equivalent to the pledged sum? Vast multitudes are deprived of these luxuries, and even of what we deem necessaries, during their whole lives; and cannot we forego the gratification of them occasionally, that we may thereby relieve the suffering, or save the deathless soul? True, this will require self-denial; but has not God demanded of us self-denial? Dare any one offer this as an excuse?
2. Every on engaged in regular business knows, or ought to know, what, taking one year with another, have been the annual proceeds of his labor or investment. Now, on the supposition that the Lord will prosper him as heretofore, he can form some reasonable estimate of the amount, (extraordinaries excepted) which he ought to contribute to charitable purposes weekly or monthly during the period his capital is making another revolution. This amount may be appropriated in actual donations by most business men, as they usually have more or less loose money on hand. By those who cannot do this, it may be charged in a book kept for the purpose at the close of each week or specified period for appropriation—"one, five, ten, or fifty dollars due to charity,"—and on the return of their capital, pay this debt as conscientiously as they pay any other. Then, if on the reception of their entire product, they find they have not given as much as the claims of the destitute demand, they can easily make up the deficit. This scheme will of course call into exercise our faith; for it is acting on the belief that the Wise Disposer of events will be as merciful to us in the future, as he has been in the past. But ought not his past goodness to strengthen our confidence in his willingness to continue that goodness? Christ requires us to live by faith on him, and ought we not to give by faith on him? To refuse to exercise this faith in the circumstances, partakes of ingratitude. Besides, to decline making any, or but such appropriations as are exceedingly disproportionate to our property, until we have actually received the return of our investments, is to act on the principle, that we will not give to others until we are certain how much God will bestow upon us; in other words, that we will not trust him,—whose loving-kindness, as the brightest star of our destiny, has shone upon us in darkness and storm,—for a single blessing which is not actually in our hands. Must not such conduct be exceedingly provoking to Unwearied Love?
Or this process of previous consecrations may be varied thus. The proportion consecrated may be a certain ratio of income fixed on a sliding scale, on the principle that the greater the profits, the greater the proportion which me be spared. For instance, on the first day of each week, or month, or quarter, or year, one may consecrate a certain proportion of his profits of that week, month, quarter, or year to the Lord, say five, eight, or ten per cent., in case they rise to a specified amount; and if they rise to a certain sum beyond this, he may fix upon a still greater proportion, say twelve or fifteen per cent.; if they rise to an amount still higher, the proportion appropriated may be still larger, say eighteen or twenty per cent., so that his benefactions to the destitute shall be in some degree commensurate to the goodness of the Lord to him.