The Faithful Steward | Page 6

any scheme of
action, which, under the government of God, gives it permanent
efficiency; for to succeed, it must have his co-operation and aid.
Besides, a system of benevolence is designed to combat the selfishness
of the heart; a principle, strong, subtle, insidious, and developing itself
in ten thousand different ways. Diametrical opposition to this, therefore,
must be its leading characteristic. The natural sympathies, and
conscience, and reason, must, indeed, be enlisted in its service; but all
these united are insufficient to support enduringly a system of
munificence against this formidable antagonist. For selfishness may
entirely submerge the sympathies, so that he who can weep with his
bereaved neighbor at the grave of his child, may, with the malignity of
a fiend, be inwardly pleased at the death of an enemy. Selfishness may
so control the conscience, that it will utter no upbraiding accents; and
so bewilder the keen-sightedness of reason, that one may put darkness
for light, and bitter for sweet, and sin for holiness, while complacently
feeling that he is standing on the everlasting hills of truth. Neither the
natural sympathies, nor conscience, nor reason, then, can form the
substantial basis of a system of action which is to battle with the
selfishness of the human heart. It must be informed with a higher and
nobler principle. Holy love is such a principle. This, in its very nature,
is superior to all other affections of the soul. The object on which it is
fastened is the Great Supreme, and all other objects disappear before it,
as the stars before the morning sun. A system, then, inwrought with this
heaven-born principle, controlling, quickening, inspiring all the moral
energies of the soul, may resist this mighty foe of the heart; and it
forms the only insuperable bulwark to his malignant inroads. This
position accords with the Scriptures. They approve of no external act,
only as it proceeds from a holy heart; otherwise, they stamp it as
self-righteousness or superstition. A system of benevolent action,
resting on any other foundation, falls under the same condemnation; it
contains no element of life, nothing truly pleasing to God. Men may
endeavor to find other bases on which to rear schemes of charity; they
may bring to the task the most penetrating sagacity, and traverse again
and again the secret windings of the mind, to find some other lurking
principle which can resist and subdue the batteries of covetousness; but
all their efforts will be vain. Whatever they may erect will be built upon

the sand; the winds and floods will sweep it away. There is no
foundation which can withstand the underminings of the depraved heart,
and the shocks of a depraved world, but the rock of holy love.


PART II.
Systematic beneficence is capable of a twofold division. There is a
general or universal system, binding indiscriminately and equally on all
of every rank and condition; and a particular system adapted alone to
the circumstances of each individual. The latter stands related to the
former, as the edifice to the foundation on which it rests. This
distinction must be kept clearly before mind, if we would have definite
views of our obligations relative to this important subject. In the
ensuing discussion, I shall confine myself mainly to the general system;
believing that if God's people are correct in sentiment, rooted and
grounded in moral and christian principles, they will be substantially
correct in practise. And as the particular or individual system grows, by
a moral necessity, out of the other when fully embraced, being, in fact,
involved in the practical part of it, I propose to give but occasional
hints concerning it.
Practically considered, a system of beneficence consists in two things:
the amount of property bestowed, and the frequency of stated gifts to
the Lord.
Before detailing in full, therefore, the general system of beneficence,
these two questions must be thoroughly discussed--1. What is the
proportional amount of property or income to be given in charitable
contributions? 2. How frequently should stated contributions be made?
The first of these is a point the most difficult for the depraved heart to
reach. Self-interest clamors most loudly for the smallest sum possible.
Her whole strength must here be encountered. But selfishness, properly
so called, has nothing to do with the question. The rule determining the

amount must be fixed upon, not only entirely without her aid, but in
direct opposition to her insidious suggestions. It must also be a rule
growing out of those principles which take hold of, and bind the
conscience; and therefore clearly taught in the Bible. This is a
consideration which may not be overlooked. If we endeavor to deduce
a rule from principles not found nor recognized in the Scriptures, the
influence will be disastrous; we shall rather