In these last suggestions, a vital principle in systematic beneficence is developed, which challenges our special attention. It is, the duty of making provision for the dissemination of charity previous to the reception of our income. This is a point of immense importance, and may by no means be overlooked; though it is a point which Christians have too much lost sight of. They have been awake neither to the enjoyment nor obligations growing out of it. It is time that its solemn utterances should pierce the heart, and arouse the conscience of every follower of the Lamb, and startle him from his slumbers. They should reverberate through every dwelling in Zion. It is a principle of universal application. All, whether rich or poor, should make it an abiding rule of conduct. There is no difficulty in the way. While, of course, the rich should fix upon a higher proportion of income than the indigent, each one can decide upon some percentage adapted to his peculiar circumstances, and at stated periods lay up in store as the Lord prospers him. Every one, as St. Paul clearly taught the Corinthians, should have "a savings-bank" for charity.
The results of this principle would indeed be most happy, on whatever ground the previous arrangements should be made. In the first place, it would greatly increase the sum total of our contributions to the Lord. It would be acting on an acknowledged maxim in the acquisition of wealth. We know if we have a debt of ten dollars, an hundred dollars, or any sum within our possible ability to pay, the money will be by some means obtained; whereas, otherwise it will be extremely liable to be consumed in the ordinary flow of expenses. Thriving men, sometimes on this principle, keep constantly a little debt by the purchase of valuable property, knowing that it will stimulate their industry and frugality to meet the anticipated payment. Here men are not afraid to trust the past goodness of the Lord; why will they not be equally wise and confiding in the godlike work of benevolence?
It would also deepen our sense of personal devotement to Christ; leading us constantly to feel that our minds employed in planning, and our hands engaged in labor, are the Lord's, and must be used in his service. It would likewise promote the ease and cheerfulness with which our appropriations would be made, and materially enhance our enjoyment, in a work which, though self-denying, brings us into intimate fellowship and cooperation with our blessed Lord. Even when engaged in our most ordinary avocations, it would induce the impression that we are laboring for Christ as well as for ourselves; and thus procuring the means of extending the glorious gospel, whose precious promises are our daily support and joy, and which opens to our view, beyond the skies, the crown and the harp, with which we hope to bow before the throne, when our bodies are crumbling in the grave. What greater happiness can the Christian experience on earth than the continued consciousness of co-working with his Saviour in diffusing through the world these richest enjoyments of our being, and kindling anthems whose enrapturing notes shall never falter?
Thus, if we would make antecedent provisions for charity; if we would exercise suitable self-denial, forethought, and confidence in God; if we would contrive as earnestly to save something for munificence, as we do to hoard, our sources of charity would be replenished; we should seldom be unable to make, at frequently recurring periods, either actual or pledged appropriations, and be happy in our work.
An Inference.—If that degree of frequency should be adopted which is best calculated to curb the selfish inclinations, then the more deeply we are engaged in worldly pursuits,—the stronger and more riotous the avaricious desires become, the oftener should the appointed period of our benefactions recur; and not only so, but the greater the necessity that our gifts be commensurate with our means; for otherwise, although we may give frequently, and perhaps congratulate ourselves on our generous liberality, the curse of God may be hanging over us for our parsimony.
PART III.
We are now prepared to present in detail that general system of beneficence, demanded alike by Scripture and reason, and best fitted to secure permanent and ever-growing results.
While universal, it must be a system in its nature adapted to each individual, and binding on the individual conscience; one founded on, and embracing, the entire man,—his reason, his heart and will, including views and principles, feelings and affections, with their inculcation, general purposes and resolutions, with corresponding action. The tree must be symmetrical from its roots to its topmost bough. Beneficence may not stand alone; it must spring out of a consistent character, must be a branch of activity, harmonizing with other shoots from the common stock. Else, it will be like a verdant twig on a rotten trunk, growing up amid broken and withered limbs, the sighing monitors of its own decay.
Some, I know, would advocate a system of beneficent actions without the heart; others would direct it merely to one or a few favorite objects. But these are views neither broad nor deep enough. It is grafting consistency on inconsistency. True benevolence is a spirit of universality, and hence, of harmony, gushing forth in streams numerous as our relations. No reason can be assigned why one should contribute of his property to save the souls of others, while he neglects his own; or spend his substance for the spiritual benefit of those at a distance, while he neither puts forth personal efforts, nor manifests a holy example, to rescue perishing immortals immediately around him. A system thus partial has a worm at the root; its protecting shadow will be as transient as Jonah's gourd.
I. There must be a system of intellectual views, and a harmonizing train of desires and affections flowing naturally from them.