“But this I say, he which soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” That is the suitable temper; and what an encouragement follows! “And God is able to make all grace abound towards you; that ye having always all sufficiency in all things, may abound to every good work.” It is also guaranteed by express precepts, promises, and examples all combined—“As it is written, He hath dispersed abroad: he hath given to the poor: his righteousness remaineth for ever.” Then the fervour of ministerial affection breaks forth!—“Now he that ministereth seed to the sower, both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness; being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.” He next directs their attention to the beneficial result, both to others and to themselves, of the right exercise of this Christian beneficence. “For the administration of this service, not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God: while by the experiment of this ministration they glorify God for your processed subjection unto the gospel of Christ, and for your liberal distribution unto them and unto all men; and by their prayer for you, which long after you for the exceeding grace of God in you.”
He could add nothing more, or greater, except in referring to the divine Fountain of all benevolence, and it’s matchless result. “Now thanks be to God for his unspeakable gift!”
We must now appeal to the final judgment, as suggesting a perfect rule for the exercise of Christian affection, (did we accustom ourselves to realize the awful scenes of that day)—and as casting up the whole sum of Christian duty. Have I been defective in discussing this important subject—and in discriminating the just proportions of Christian liberality? (and I am deeply sensible of my own deficiency,) I will now apply a test which cannot be mistaken—which needs no metaphysical disquisitions to settle moral claims—which is universally intelligible—which approves itself to every conscience. The doubts which appear to distract the mind now, as to what is required at our hand, will all vanish in the day, when “the sound of the cherubim wings,” shall be “as the voice of Almighty God, when he speaketh.”—Now we may be blinded by our supposed interest—hardened by our avarice—seduced by our self-love—confirmed in all these by the conduct, and countenanced by the negligence and indifference, the coldness and the covetousness of others—but then the law will be proclaimed to the assembled universe by the “shout from heaven,” which shall announce the descent of “the Lord himself,”—by “the voice of the archangel and the trump of God,”—then the transcript of that law of love written upon the heart of the Judge—“Good will to man,”—and recorded in the neglected volume of revelation, shall be read by the light of those fires which shall catch world after world, until above, beneath, around, the universe shall present one boundless ocean of rushing and devouring flame; while “clouds and darkness shall be round about the Lord;” “righteousness and judgment shall be the habitation of his throne;” when he “cometh to judge the earth;” and into this awful pavilion men and angels shall be gathered, and in passing sentence, the legislator will establish it upon his own written law.—Connect then the claims of duty, and the testimony of conscience, with the responsibility of that great and dreadful day—Think, that you hear the voice of the Son of God himself saying—(and you must all hear it)—“Inasmuch as ye have done it”—or “have not done it”—“unto one of the least of these,—ye have done it,” or “have not done it, unto me,”—and remember that there are none who will then think that they have done too much—and but few, who will not regret that they have done so little!
THE END.