Part 2

Fifthly, What are THE PROPORTIONS of Christian liberality? The principles already established will go far to decide this important inquiry; and have therefore been broadly stated, and have occupied so much of your time. But specific directions will be expected, and may be necessary. They must be plain, in order to be understood; short, in order to be remembered; and scriptural, in order to possess due weight.—It is of little consequence what human opinion is upon a point so important—We are expressly bound by the law of that Being at whose bar we are to be finally judged. If I produce his requisitions—I presume no man will dare to question their authority—The rules laid down in the word of God, are these—

1. _Ability_—really and honestly estimated by a man’s own conscience. Thus Jesus applauded Mary!—“She hath done what she could.” The question—What can I afford?—is answered differently, under different circumstances. If a man is disposed to build a house—to enlarge his establishment—to extend his connexions—to increase his business—he feels no difficulty in answering this inquiry. He is apt to calculate even beyond his means; and he is certain not to fall short of them. But if the same question be put relative to any cause of religion, or humanity, his perplexities instantly commence. Then, he is doubtful of his resources—then, his calculations become contracted—then, he measures his duties by the standard of others, rather than by his own capacities—then, he is anxious to ascertain how little he may do, and yet preserve his character.—Nothing can more decidedly settle this point, than the indisputable fact—that of all the great societies formed for the furtherance of religious knowledge, and moral improvement, there is not one whose funds are not more dependent upon the contributions of the lower classes of life than upon the rich and the noble. Look at the proportions of those contributions—and decide for yourselves. The poor have but little to give—they are therefore under the full force of the principle of doing what they can—the rich are content to shake the superfluities of their prosperity over a Christian cause—and sometimes reluctantly grant even these.—But the final estimate will be made according to a man’s ability: he will be judged not merely by what he has done, but by what he might have done; and he must abide all the consequences.

2. _Prosperity_—ought to determine the measure of benevolence. So said the Apostle when he wrote to the Corinthians—“Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, _as God hath prospered him_, that there be no gathering when I come. And when I come, whomsoever you shall approve by your letters, him will I send to bring your _liberality_ into Jerusalem.” The personal question is—Has this plain and imperative rule been observed by you individually? Have you rendered unto the Lord, according to the benefits received? Changes have occurred in your circumstances. Some can say, like Jacob, “With my staff I passed over this Jordan, and now I am become two bands.”—The table is spread for them—their “head is anointed with oil”—their “cup runneth over”—Have their grants to the cause of religion corresponded with the bounties of Providence? Oh, if this were the case, it would not be necessary to press the subject of Christian benevolence and of humane consideration so far and so earnestly as we are now compelled to do! There would be a spontaneity of heart springing up with the claim—and the inquiry would be, “What can I do for him, who has done so much for me?”—Let every one within this sanctuary examine his personal deportment, and answer it to his conscience—whether his liberality has kept pace with his prosperity.

3. _Adversity is no absolute bar to generosity_—When that all-seeing eye, to which motives are as discernible as actions, was fixed upon those who brought their gifts to the treasury—a poor widow approached, and cast in two mites, the value of which amounted to one farthing—and the offering received the commendation of Him who is the Lord of property—to whom the silver and the gold belong of right—and when they are consecrated to his service, it is of his own that we take to present to him. “And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for all those have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.” “Many that were rich, cast in much:” but she _indeed did_ “_what she could_.” What high and deserved praise was that which the Apostle Paul pronounced upon “the churches of Macedonia”!—“that, in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” “For,” said he, “to their power (I bear record) 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. And this they did, not as we hoped, but first gave their ownselves to the Lord, and unto us by the will of God.” When penury and poverty lend their aid to the cause of humanity and religion, the heart is indeed engaged in the good work. Some would shut these sluices of benevolence on the part of the poor, and deprive them of the highest gratification of which a generous mind is susceptible, under the pretext of compassion for their circumstances. But the Apostle produced this liberality of the Macedonians amidst the contractedness of their means, as an evidence of the power “of the grace of God,” upon their hearts; and such persons as would restrain the hand of the indigent, would, if they preserved any measure of consistency, have condemned the widow whom the Lord commended—and have censured the act which he approved.

4. _Domestic wants and claims must be first regarded_.—“If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” These natural claims are allowed to act with all their power upon the heart of the Christian; and he is charged to pay homage to them in all the extent of their commanding influence. He cannot resist, or neglect, them, without renouncing his character and his religion. This furnished the great and palpable distinction between Christianity and the infidelity, which in modern times borrowed the venerable name of philosophy. The philosophy, “falsely so called,” was always boasting of universal philanthropy, applying the telescope to the vision, to bring near distant objects, in the mean while neglecting those which were at home, and branding the respect due to the ties of nature, with the epithets of weakness, or of crime; teaching that while speculation upon abstract principles is virtue,—gratitude, love, natural affection, are vices. Such monstrous propositions, however plausible in theory, were in practice destructive of human happiness, and ruinous to society. The beneficence of Christianity, on the other hand, resembles the pebble dropped into the centre of the lake; circle expands beyond circle, until they wash the distant shore. She first implants in the heart the seed of Christian benevolence, whose diffusive influence extends to the most remote claims; but the operation is progressive—it passes through all the nearest relations of life to the great family of man. She teaches the man to set first an infinite value upon his own soul, then to feel the most lively interest for his family, for his neighbours, for his countrymen, for the whole human race. The characteristics of the parent, the patriot, the true citizen of the world, the universal philanthropist, are successively developed; and they all centre in the Christian. Neither is this a theory of speculation; but a system of active and unwearied benevolence.

5. _Justice must be always observed_.—“Defraud not,” “owe no man any thing,” are imperative rules. The last rule cannot, from the nature of our general pursuits, and the constitution of society, be always rigidly interpreted; but it should be as closely observed as circumstances will permit; and invariably associated with the former,—to the utter exclusion of every species of fraud. He who risks the property of others in speculation, except with their full concurrence, and perfect understanding of the contingent character of the scheme, can scarcely be called honest; and he who expends on any pretence what is not his own, is guilty of injustice. But we must be just, before we are generous—we cannot be generous, except we are just—for no service can be good, which is not strictly righteous. Reverse the proposition, and it holds equally true—when the claims of justice are met, it becomes instantly an act of justice that we should be liberal. No man, for the sake of appearance, has a right to give beyond his means—and no man can be justified, on the contrary, in withholding so much of assistance from the cause of religion and humanity, as his circumstances will really allow. Justice in principle will decide the duty—and justice in operation will regulate the distribution. As all means are limited, it is alike prudent rightly to measure them, and equitable to select such causes as are most extensively useful in their nature and operations—and such characters as are most deserving of assistance, as the first, although not exclusive, objects of our attention—“For we are to do good unto all men, as we have opportunity—but especially to them who are of the household of faith.”

6. _Personal sacrifices will be certainly required_, _and must be made_.—He who will tread in the Saviour’s steps, and in those of apostles and primitive Christians, must learn to “deny himself.” This rule is necessary to enable us to judge of our actual power of liberality. We should carefully examine what indulgences we can resign, and what superfluities we can retrench, for the advantage of others, without an unreasonable sacrifice of our own comforts. To yield something personal for general good, imparts a zest to liberality which rewards the generous surrender. This is a rule which we should connect with the earliest instructions of our children. Let that which their hearts prompt them to give be really their own—they will then learn to spare in order to gratify the kindly impulses of their nature—and this submission to a partial privation, will impart to them the consciousness of acting from principle. It will further teach them early to estimate property aright, for it’s use, and not for it’s own sake—and shew them (for they are most correct reasoners, from the simplicity of their ideas, and the undivided attention which they pay to the single object which at any one time occupies their reflections) that the way to be truly blessed in themselves, is by becoming blessings to others. This is a lesson needed all through life—we cannot begin to learn it too soon, nor put it in practice too early. “There is that withholdeth more than is meet, and it tendeth to poverty.” The curse of God is upon unsanctified wealth—it is unsanctified when it is unemployed—and the selfish can never be liberal.

Lastly. _The general rule_ which should be honestly applied, is this—“If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” And the spirit which should sanctify all your distributions, is drawn by St. Paul with a masterly hand.

“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!

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THE END.

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J. G. BARNARD, SKINNER STREET, LONDON.