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SYSTEMATIC

BENEVOLENCE.

BY THE

REV. D. V. SMOCK.

PHILADELPHIA:

PRESBYTERIAN BOARD OF PUBLICATION.

SYSTEMATIC BENEVOLENCE.

"Remember the words of our Lord Jesus, how he said, 'It is more blessed to give than to receive.'"-Acts 20: 35.

"On the first day of the week, let each one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come."— 1 Cor. 16: 2.

We have in the first of these passages a memorable saying of the blessed Master which the writers of his life had not recorded, but which Paul, under very interesting circumstances, repeats, and Luke hands down to us, by placing it in the inspired records. In the second passage quoted we have a specific direction of Paul to the Corinthians, with regard to the proper manner of discharging the duty referred to in both passages, i. e. contributing money to objects of religious benevolence. In the first passage, the universality of the duty, but especially the privilege of giving, is presented in the second, the duty of giving systematically is enjoined.

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His

Jesus Christ is our great pattern for imitation. teaching we are bound to receive. His injunctions we are under the strongest obligations to obey. Paul exhorts us, to "follow him as he followed Christ." The command in the text repeated, is not given by Paul's authority merely, but comes with the authority of Paul's Master. It contains sufficient authority for collecting money for religious purposes, on the first day of the week, the Christian Sabbath, as a part of public worship; and a specific direction to attend to this business systematically and at stated periods.

Our Saviour, in the sentiment quoted from him, represents it as a great privilege to give to objects of religious benevolence. It is not merely a duty, but there are great

advantages to the giver ;-he is "blessed" in the deed.

It

is assumed that the person who receives the benefaction, is benefitted by it. This supposition, on the part of the giver, at least, is essential to the idea of benevolence. But the advantages to the giver, are greater than to the receiver. "It is more blessed to give, than to receive." There is more happiness in giving.

From Paul's manner of repeating this declaration to the Ephesian Elders, it would seem to have been very familiar to the followers of Christ,-one which they had very frequently heard him use when speaking of benevolence, and urging them to give liberally. He reminds them of it, and calls upon them to remember this well-known saying of the Lord Jesus. That he gave to benevolent objects, though poor in this world's goods, and taught his disciples to do so, is made very clear by the history of Jesus. As to his circumstances, he had not where to lay his head,' and obtained only by miracle money to pay his tax and that of his apostles. Yet he had in his little family a Benevolent Society, with its regular treasurer.-The person appointed treasurer, probably by a popular vote, proved a thief, and stole the money. This circumstance should admonish us not to entrust such funds to the covetous-" not to those greedy of filthy lucre."

It was the practice of the Lord Jesus to direct funds from their treasury, from time to time, to be given to the poor. So common a thing was it to make such drafts on the treasury, that when Jesus at the table told Judas, • What thou doest, do quickly,' the other disciples thought he meant that a donation should be made to the poor.

This duty of benevolence, he taught constantly, both by precept and example. The principal motive by which he enforced the duty seems to have been, the advantages of giving. He would have his followers, in seeking their own happiness, to cultivate a spirit of benevolence, and find enjoyment in promoting the happiness of others. Thus they would become like God, and cultivate the graces and dispositions that promote real happiness. His own blessing which maketh rich and addeth no sorrow, would be bestowed upon those who gave from proper motives. So that they would be blessed indeed. This oft-repeated and favourite expression was, 'It is more blessed to give than to receive.' But did his disciples believe him? Probably they did, with the exception of Judas. He certainly, did not believe a word of it, as his actions show. He evidently

thought it more blessed to receive, though by theft, than to give.

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How many of his disciples now, believe his word? Faith must be manifested by works. The faith that does not produce works, "is dead," or no faith at all. Words are cheap, but actions are the true index of the sentiments of the heart. By their fruits ye shall know them." This is a rule of common sense as well as of Scripture. I ask then, be not startled at the question, though it be one of solemn import-I ask, how many of his professed disciples believe Jesus Christ? How many, believing it to be more blessed to give than to receive, are constantly seeking opportunities of attaining this blessedness? All men desire to be happy, and if they really believe that giving has a tendency to make them happy, they will desire to give ;— they will give cheerfully, joyfully, unsolicited. They will not wait to be asked, urged, importuned to give. They will not wait for an agent to call, and press, and persuade them, and even then, manifest an unwillingness to give. Men have not to be urged and importuned to accept of happiness, or to do what they believe will contribute to their enjoyment. You have not to force a hungry man to eat.

Occasionally, to be sure-and to the praise of God's grace be it said—we hear of a father or mother in Israel, coming to their pastor, or elder, or deacon with a few dollars, asking to have it appropriated to the cause of missions, or some other object of religious benevolence. There are some who seem to "enjoy the luxury of giving ;" and plan and labour, that they may be able to give. But, alas, so rare are such cases, that such persons are looked upon as singular. Do our church members and officers generally, believe that it is more blessed to give than to receive? Do not many rather regard it as a happy escape, if the col lector should pass them by, or they should happen to be absent when a collection is taken! The agent does not call, and it is regarded as so much saved—a clear gain— and he gives himself no further concern about it! And how do our congregations feel and act? They are but the aggregate of the members; and the feelings of the members are the feelings of the church. The agents of our Boards fail to call on a particular church, and for that very reason, often, no collection is made. Now if they regarded it as a "blessed" privilege to give, would they forego the privilege, because no agent visits them? Certainly not. Pastors often neglect their duty of pleading the cause of benevolence before

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