Who in contemplating the bloody phenomena of Calvary, would not think it safe to confide the cause of benevolence to the expansive liberality of the redeemed followers of the Lamb - liberality inspired by a display of love which language was not invented to describe! Who would not regard this as a sure basis of beneficence? Who would not expect a sight of the cross to expel covetousness from every heart, and create feelings of benevolence as immortal as the soul? Who might not reasonably calculate that a contemplation of the Redeemer's death prompt every Christian to adopt a course of systematic beneficence to be pursued with unwearied zeal? And, were it possible for his zeal at any time to abate, who would suppose anything necessary to rekindle it but a remembrance of the Apostle's language: "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might be rich." [2 Corinthians 8:9]In view of this superlative epitome of the gospel, how absurd to think of determining by arithmetical calculation the portion of his property which the disciple should give to the cause of his Master! Will there not be difficulty in keeping him from giving his all? - Will he not say, I am infinitely indebted to my dying Lord - I am under obligations to him that can never be cancelled - I am involved in eternal bankruptcy - I give myself away, I can do no more. Had I a thousand hearts I would give them all to such a Savior, were ten thousand crowns placed on my head I would cast them all at his feet saying, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, glory, and honor, and blessing." [Revelation 5:12] Would it be necessary to urge the Christian who feels thus to make pecuniary appropriations to the Redeemer's cause? Ask if it would necessary to urge the flame, into which oil is poured, to burn? Ask if it would be necessary, to urge an angel to execute the commands of the God of heaven. Can the Christiu after giving himself to the Lord refuse to give his property? Can he think more of his property than of himself? Surely not. And while his Lord kindly allows him to appropriate from his income a sufficiency for purposes of food and raiment, will he not give all he can to the cause of Christ, and regret that he has not a thousand times more to give? Will not such a man be systematically liberal? Will he not consider money valuable for the sole reason that the cause of God may be promoted by its use?
The direction to "lay by in store as God has prospered us" [1 Corinthians 16:2] is the best possible method of laying a foundation of systematic giving. - This method of making contributions for bennevolent purposes was not only recommended, but authoritatively presented by the Apostle Paul for the observance of the Corinthian church. He spoke as he was moved by the Holy Spirit. It may be assume[d] therefore as a fact that ii is as incumbent on modern Christians to obey this command as any other command of the divine word. The Apostle was advocating the cause of beneficence. He spoke of a collection for the poor saints at Jerusalem. He had given orders to the churches of Galatia on the same subject. In his epistle to the Romans he says, "For it hath pleased them of Macedonia and Achaia to make a certain contribution to the poor saints who are at Jerusalem." [15:26] The saints in Judea and especially in Jerusalem were in necessitous circumstances. It was important for their wants to be supplied. Their brethren who possessed the ability, were required to make the necessary appropriations to this object, and the Apostle decides as to the manner of raising the collection. Upon the first day week, &c. This day was observed as the Christian Sabbath. It was considered a memorial of the Redeemer's resurrection from the dead. It was the day set apart for the public worship of God. On this day the Corinthian Christians were to lay by in store. There may have been wealthy members in the church at Corinth, and there were doubtless poor ones, but the direction is, Let every one of you lay by him in store, &c. The language could not be more specific - every one of you. The Apostle assumed every one would have something to lay in store. Some probably were able to lay by only small sums, but they were not too proud to give even a little. They were glad it was in their power to gratify, to a partial extent, theit feelings of benevolence. It may be reasonably inferred that the widow's mites were laid by in store, on which the SWavior looked as approvingly as he did in the days of his flesh at Jerusalem.
Every one was to lay by him in store as God prospered him. All the members of the church were to make a weekly examination into their pecuniary circumstances that they might ascertain what degree of prosperity God had bestowed on them in their respective secular avocations. They were to decide the point as in thought of the Omniscient One, and having settled it, they were to act accordingly. The philosophy of beneficence as understood by the Apostle, required pecuniary donations to the cause of God, scrupulously adjusted to the ability of the donor. Hence he said to the Corinthian Church, "Upon this first day of the week let everyone one of you lay by him in store as God has prospered him." This is evidently the best plan of making contributions to the cause of benevolence. Its advantages are many. A few of them I will mention in my next.
============== [From the Tennessee Baptist, January 28, 1860, p. 2, from CD edition. Scanned and formatted by Jim Duvall.]
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