THE GOSPEL ADVOCATE
Editors: T. FANNING, D. LIPSCOMB
VOL. VIII
NASHVILLE, OCTOBER 23, 1866
NUMBER 41
THE RESPONSIBILITY OF THE DISCIPLES OF CHRIST; AS STEWARDS OF GOD.
BY E. S. PAUL
(Read Second Chapter of Romans)
A sense of responsibility is an attribute of civilized men. It is, indeed, the basis of civilization, an element of which is religion. Where the acknowledgment of a Divine Being exists, accompanied by a distinction between right and wrong, and a belief in future rewards, there shall religion in some form co-exist, and a correspondent degree of progress in society be found.
In etymological researches it has seldom happened that human beings have been wholly lost to the differences between moral actions; hence it may be inferred that, as a general truth, man regards himself as a steward. Instances, indeed, have occurred where all ideas concerning a future state, all notions of a Supreme Being, and of rewards and punishments have been wanting; but these have been comparatively rare, and were accompanied by utter prostration of intellect, and the most incorrigible and degrading barbarism. Whether these are examples of the primitive condition whence a Divine communication has elevated man, or proofs that when men, who “know God, do not glorify Him as God, their foolish hearts are darkened,” it can be scarcely necessary to relate before a Christian assembly. They form exceptions to the general conviction, that, at some future period a day of retribution must ensue.
This sense manifests itself differently, according to the circumstances of man; as are the influences in which he is situated; hence the caution of those who regard man, rather than God, not to outrage public opinion; and the skill of such as despise mankind, and regard the race as their lawful prey, in manufacturing public opinion for their own selfish ends. They are fully aware that public opinion is not to be neglected with impunity; nor is it to be…
THE GOSPEL ADVOCATE
Disputed, or Questioned. Such as really fear God, moreover, are not exempt from its jurisdiction, nor do they desire to be. They do not fear it, indeed, since the fear of God dispels all other fears. Nor will they violate it; since it is sometimes right; but as they cherish a higher motive to action than “what will people say?” they are in no danger of this. They may be misunderstood; and interested men, whether in what is called the church or out of it, only misinterpret public opinion in regard to them; but the consciousness of right will sustain them, until they shall be justified before all men.
A sense of responsibility, like all other human attributes, may be cultivated; or, it may be weakened, or suppressed. It manifests itself at an early age, and receives the most careful attention from those in whose hands it is placed the formation of human character. You can recall a moment in which your children were at play. Why does that little boy manifest such inward effort at concealment? That implies a conviction of wrong; and this indicates the building of a standard of right, created by divine authority, or why conceal his actions from others? His effort is an admission that he deserves punishment too; and his conduct is an admission that he has been properly taught that there is an established connection between sin and pain; and that consciousness of wrong is accompanied by the expectation of sorrow. When the first pair had sinned, they hid themselves from God, as your child did from you. The conviction of an ever-present God is the proper basis of all righteousness in man; and this cannot be impressed upon us at too early a period of life. That beautiful composition—the 1st Psalm—should be committed at a very tender age, and should be repeated until every word, and every thought is not our own. All responsibility to our fellow-creatures springs from that due to God; hence the fear of God is properly said to be the beginning of true wisdom. Without this, then, we cannot properly cultivate a knowledge of right and wrong in those committed to our care; and we may by our neglect of this, allow the most vital principle of action to remain dormant, and, finally, we expire.
The ancient Egyptians, in order to make others act uprightly, examined into the transactions of every man’s life so soon as he was dead; and thus associated the idea of reward and punishments with that of right and wrong. If any one had led a vicious life, he was left unburied; and his body was thus exposed to decay. If the body were not embalmed, and thus preserved, the spirit, they supposed, had no resting place, but wandered miserably forever. Even the kings were subjected to this scrutiny; and were never embalmed until it had been ascertained that a virtuous life had entitled them to the honor.
This prolific topic cannot be exhausted here; but we must remember that, wherever ideas relating to a future state of happiness or misery in that state; a knowledge of God, in any form; and the offering of any,
THE GOSPEL ADVOCATE
even of the most heinous rules of worship, exist, there must co-exist some sense of responsibility. Let this be repudiated, and what is man? For him life has no charms, except as allowing of sensual indulgences; society has claims upon him, but such as minister to his gratification; or it is anything wrong that does not conflict with his plans, or interfere with his interests. His own will is his law; and he may at length destroy himself, as he may have done his fellows, alike without hesitation and without fear. He lives without God, and dies without hope.
I propose, however, to study—not the responsibility of human beings in general, but that of a Christian; that is to say, of one “tenderly loved by Christ”; and to regard him in one aspect alone, namely, as a “steward of God.” In doing this it will be framed:
- That a disciple of Christ is “God’s own.”
It is not a little difficult to impress this truth upon the heart when circumstances interfere to resist it. We think and think that we are our own; not having been properly educated in this particular. Sometimes we hear men say, when required to submit to the law of Christ as executed by the congregation to which they belong: “I leave not one iota of my will to such and such a one”—that is, to the bishop or officers of the congregation. “I have no intention of submitting to this or that mandate.” “I am a free man, and no church has a right to make me do what I do not want to do, or to put its hand into my purse when it pleases.” This is the language of one who does not realize that he has “been bought with a price”—not only from the dominion of Satan, but from himself: “Except a man deny himself and take up his cross daily and follow me, he cannot be my disciple,” said our Redeemer.
A disciple of Christ is not his own personal property. He is a being composed of an assemblage of powers and properties, each having an appropriate range. He has the senses, moral and intellectual faculties, and the domestic affections. Now, he has no right to employ one or these in any way except as God permits. Neither his tongue, nor his hand, nor his feet, nor his eyes are free. All are under law. So are his mental and moral powers, and all that puts him in relation with those amongst whom he lives. His spiritual powers, a portion must be, unlike man, subject to the law of God. He has been bought with a price—a high price. God has not only accepted him, but he might be said to have been redeemed; that is, bought him out of slavery to Satan and to himself; that he might be God’s free man; free to serve his new owner, but not himself. He has no right to himself. He did not buy himself. He is not his own; and obedience to the will of God, as expressed by himself, is perfection.
We hear men talk sometimes of self-government. There is no such thing. No sensible man will pretend that he controls himself: He is good because he is religious; that is, because he obeys the Divine will; he is re-
THE GOSPEL ADVOCATE
Religious because he is good. He is thus governed by that will and not by himself. How absurd it must of course be for a bad man—that is, a man without law to God, but under law to the God of this world—to pretend to self-government. Truly the basis of all excellence is a conviction that personally we are not our own.
A disciple of Christ is not his own privately. He is the member of a community, called the congregation of Jesus Christ; and he lives amongst those whom it is his mission to bring into that community; and he is to be regarded as belonging to that fellowship, just as every citizen is regarded as the property of the State. He has no separate rights; none out what the spiritual commonwealth in which he lives allows him, and these are prescribed by its Head. He has surrendered himself, and that he may enjoy the privileges of the body of Christ, has ceased to be an independent individual. Like the least member of his own body, he must sympathize with all the others, and feel what the body feels, whether pleasant or painful. Its welfare must be his study, his care, his effort, that for which he lives, and is ready to give. He has sworn allegiance to the Prince Messiah; and, like Him, and the Apostle Paul, is to “conduct all things for his body’s sake—the church.”
In regard to himself, to those that are without, a disciple of Christ is also without right to himself or to the use of his own powers. Although not of the world, he is in the world, and, in a sense, belongs to the world; that is, the world has claims upon him that he cannot and must not ignore. He may be able to live without the world, but the world cannot do without him. He is therefore required to shine as a light in the world, and this demand he must obey. Light is not an arbitrary name for knowledge. The church, then, is established that it may give light to the world, and every member must contribute a quota.
And while the church should be distinguished for all knowledge, its attainments in Divine knowledge should be preeminent. “This is eternal life, that they may know thee the only true God, and Jesus Christ whom thou hast sent.” This knowledge is indispensable to Christianity, and, indeed, is identical with it. Of course the light the Church is to dispense is that which it has received; and thus she is to be “an epistle concerning the anointed one that may be known and read of all men.” The aspect she wears before the world is that of enlightening the world, and the world will be influenced, in a natural degree, by the exhibition she makes of what she knows. The church must be just, because God is just; holy, for he is holy; truthful, merciful, loving, patient, condescending, benevolent, etc., for the same reasons. Thus her knowledge forms her own character, and men seeing her good works learn to know and to glorify the Father in Heaven.
When God would have Moses build the Tabernacle, he did not give him…
THE GOSPEL ADVOCATE
677
A written description of it. A house may be built after such a description; but the best method of setting a builder to work, is to make an exact model of what you require him to construct: he can then understand and fully imitate the original. Hence Moses saw in the mount, the pattern of what he was to construct; and he succeeded in meeting the demands upon his skill. So it has happened that God, who desired man to know what he ought to be, instead of merely telling him, sent his Son to be a pattern for the new man in all things, as well as to be his expiatory sacrifice. The church then can know what she is to be, by consulting this Divine original; and may thus enlighten the world by her example.
Now, if the church is a public institution, it is designed for the public good, as well as for the personal benefit of its members. They are to be instruments of good to man, and for this they are to live and to labor. Hence it is essential for them to realize only that they are not their own; but that
II. Nothing that a Christian possesses is his own.
The Scriptures recognize a clear distinction between possession and ownership. It is said; “Neither said any of them that ought of the things he possessed was his own.” “They sold their possessions.” “And many as were possessors of houses and lands sold them:” Acts iv: 32.
Men may therefore possess much and yet own nothing. In that case whatever is possessed is a trust. “The earth is the Lord’s and the fullness thereof.” Whatever, then, a Christian possesses belongs really to God, and he holds it as God’s steward, and as under his control. He is not his own, and can therefore own nothing.
By how many objects has the goodness of God surrounded us! All that can delight the senses, exercise the mental powers, or gratify the affections—objects as beautiful as they are wonderful—have been accumulated in profusion! And why should so many things that may minister to our appetites and propensities be placed before us? I have sometimes wondered at this. A little bread and milk, or even water, would have sufficed to sustain a healthy existence. Why, then, should what is not really necessary, nay, what may be positively harmful, be lavished upon us? It strikes me that God intended to furnish us the opportunity to ascertain whether we prefer to be rational creatures or brutes; that is, whether we would “eat to live, or live to eat,” and if we can so master ourselves as to live for others, rather than for our own gratification; in other words, whether we would “use the world, and not abuse it.”
One beautiful incident in Messiah’s life teaches an almost important lesson upon our responsibility to him as stewards of the manifold gifts of God. In passing through the wheat fields—one Saturday, the disciples, to satisfy their hunger, plucked some ears and rubbed out the grains. The Pharisees complained at once, not that they had eaten the wheat, but that they…
THE GOSPEL ADVOCATE
…h:d doue “what w:.; nut lawful ou the ~~~bhath dfty.”
Referring them to authority for the conduct of his followers, the Lord told them that if they had understood one sentence, they would not have condemned the innocent. That sentence was: “I will have (that is, I require) mercy (or rather humanity) and not sacrifice.”
And he cited these memorable words: “The Sabbath was made for man, and not man for the Sabbath; therefore the Son of man is Lord also of the Sabbath.”
A great principle is involved in this saying, and it were well for all to recollect it; namely: The Son of man is Lord of it.
Now, this earth, which is the footstool of God, has been given to the children of men. It was made for man. The Son of man then is Lord of it. If any portion of it be committed to any man, it is as a talent, or a pound, that he may use it under the control, and for the benefit of its owner.
This was the feeling of the first Christians. Whatever the third article for any legitimate object, was at once forthcoming.
No man who professes to live in the spirit of Christ withheld any thing that the cause demanded. Instead of trying how little he could give, the effort he made was to give the most. All knew that the Lord required humanity rather than the strictness of the law, and regarded it as their highest privilege to offer those “with which God is well pleased.”
We sometimes refer our actions to the great accounting day. That day will surely come; and according to the dispensation under which men have lived, will their lives be judged. The record of the past will certainly be read; and then in the decisions there can be no appeal, for we keep that record ourselves.
Every one carries about him a volume in which is written the history of his life. John saw that “the small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works.”
The book of “condemnation” for the Gentiles; the book of “the law” for the Jews, who have before the gospel era; the book of “the gospel” for both, who lived after the inauguration of that era; and the book of “judgment” for every individual of the human race.
In this last is registered the personal history of each one. Not a jot is taken, not a word or a syllable wanting.
We may not be able to recollect much, but it is there. It is not, on this account, obliterated.
We may not be able in the dark, to put our hand upon any object that has been carefully locked up in a cabinet; yet when the light shines upon it, it is there. This reminds me of Egyptian papyrus: A few lines are written at the top, and it is rolled up, and what is written is concealed. As the record proceeds, day by day, it is nightly rolled up.
On it is recorded, concerning all the past. But there it is, and when the book is unrolled at that great day, we shall find it there, possibly to our dismay. “God will bring every work into judgment, with every secret thing, whether it be good or bad;” and the perfect knowledge that…
THE GOSPEL ADVOCATE
each one possesses of his own history; and the conviction that the decision is just in his own case, will inspire him with full confidence in the justice of every other decision, although none but each individual may read his own record.
Brethren! We are not our own, either personally or relatively. Nothing that we possess is our own. We are stewards of God; and must give account of our own stewardship. The Lord is at hand.
I must now offer some thoughts upon that portion of our religion which tends to act in this particular relation of stewardship. And here let me remark that no directions upon this subject can be permanently obligatory unless they are derived from the Scriptures.
It is generally admitted by our brotherhood that one of the institutions of the Christian Religion is described by the terms: “the Fellowship.” I shall therefore undertake to demonstrate this. If there is no congregation known to me, and possibly not one in the land, so practical as to indicate either an understanding of that institution, or a proper regard for it, the discussion of its nature and design cannot be considered unimportant.
Much, indeed, has been written on the subject, but, it appears, unfortunately, without effect. All may seem presumptuous to hope that another essayist will yield more fruit, or exert greater influence than his predecessors. Still, we must not be weary in well doing, for in due time we shall reap if we faint not. To produce the fruits of righteousness in a great brotherhood is surely worth the effort; nor is he the friend of his race, who will not make an effort, a strong effort, to impart his measure of knowledge on any useful subject. The discussion involves much that assails the leading sin of the age, and if properly conducted, will exhibit the efficiency of the church in a matter that touches its standing, as to make it appear that it is in the sight of God; yet, since “we must all appear before the judgment seat of Christ,” that each may give an account of the deeds done in the body, it becomes us to see that our public as well as the spirit which it inspires, is such as will pass that scrutiny.
It is difficult, indeed, to bring ourselves to realize our accountability upon this and many other matters. We are born and educated under such circumstances as greatly weaken our sense of responsibility.
Example of Accountability
I was present once in a congregation worth more than a million dollars, and the contribution for the poor amounted to just eighty-seven and a half cents. On another occasion, a rich brother poured into his hand the contents of a well-filled purse, and not finding a half dime, returned it all into the purse, and went to his seat. This was liberty; but not that with which Christ has made us free.
Before the first man was placed under law, he was hunted, hand and foot, for want of it. Hungry, he could not eat, for nothing in the garden…
THE GOSPEL ADVOCATE
680
of God” was sin. That he gone where he pleased, or gratified his appetite, even if he knew what would do it, he might have erred. In this dilemma God uttered a law, which gave him freedom, but freedom not unlimited. We, too, are free; not indeed without law to God, but under law to Christ. And professing to consider the law of Christ our only rule of faith and manners, and as that by which we must at last be judged, it becomes us to see, as before remarked, that our spirit and practice conform thereto.
We might expect, a priori, that some institution which should strike at “the root of all evil” would form an integral part of the Christian religion. If “the Son of God was manifested to destroy the works of the devil” this could not be otherwise. Without it, Christianity would have been incomplete in its most important aspect; nor could a disciple have known how to control his benevolence, but by means of a law directing it any more than the first man could have known how to satisfy his hunger, till God told him.
May I then invoke the careful attention of my hearers. If we have not studied this topic sufficiently, and it, from culpable ignorance, we are in danger of condemnation, let us review our practice, and see where truth carries us without regard to consequences.
The word “FELLOWSHIP” occurs several times in the New Testament; but it is not necessary that we study it except in that peculiar sense imparted by the definite article. It is found in this sense in Acts ii: 42, “and they continued steadfastly in the Apostles’ doctrine; and fellowship,” etc. In another place it is still more definite, because a particular direction is given to the term; namely in 2 Cor. viii: 4, “The fellowship of the ministering to the saints.” In Heb. xiii: 16, the same style is observed, “But to do good and to communicate (the fellowship) forget not; for with such sacrifices God is well pleased.” These passages are referred to for the purpose of showing that by the definite manner in which “the fellowship” is employed, synonymously with “ministering to the saints,” “communication,” “contribution,” “distribution,” etc., it is distinguished from other modes of using it. Sometimes it denotes an “association,” as in 1 Cor. i: 9; 1 John 1: 3, etc.; or “sympathy,” as in 2 Cor. vi: 14; Eph. v: 11; Phil. ii: 1, and iii: 3; and 1 John vi: 1; or “counsel” as in Ps. xciv: 20, 1 Cor. x: 20; and Gal. ii: 9.
In the sense in question it denotes a specific act, performed with a special design, and importing more than mere imagination. It is portrayed in a proper follow when Paul says, “Upon the first day of every week, let each of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” 1 Cor. xvi: 1. Christianity, it has been remarked, would have been incomplete without an institution for regulating the development spirit it engenders. This intimates that the institution is permanent. Our Lord said, “The poor you shall always have amongst…
THE GOSPEL ADVOCATE
681
“you, and whosoever you will you may do them good.” As if he had said, “you love me, and therefore minister to me; but you will not always have me with you. The poor of the people I regard with especial favor; and if you would show your love to me, minister to them. I require humanity rather than sacrifice, in those who would acknowledge their obligations to me.”
The Permanent Institution in the House of God
I propose to consider in this paper aspects that may lead to a better understanding concerning it, and the
Act of Divine Worship
The worship of God is intended that, as one great object, his people shall, as a royal priesthood, “declare the perfections of Him who has called them out of darkness into his wonderful light.” (1 Pet. ii: 9). The world is dependent on the church for the knowledge of God, and Christianity was established that the knowledge it introduced might be propagated, and this is to be done by significant acts performed by persons who sympathize therein.
When therefore the congregation comes together into the place “on the Lord’s day, to declare the divine perfections,” it is asked what divine perfection this act displays, the answer is, “you know the grace of our Lord Jesus Christ, who, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” And his argument is, if that be so, let your grace also be seen in impoverishing yourselves that others may be enriched. It is by being like the head of the church; by exhibiting in action the same moral traits; that the world is to be taught the character of God.
Christians are “partakers of the divine nature,” and as they are thus constituted in the flesh, so must they walk in the flesh, and by something more than talking, but by acting, exhibit that nature. Thus, by studying those who are disciples concerning Christ, men learn Christ—”God with us.”
The Fellowship
The fellowship is to be regarded as an act of worship, to be performed by the whole congregation, with as much solemnity, and as much responsibility, as the Lord’s supper. The nature of things indicates that it should be attended to by itself; as a distinct part of the service; and no sight is more touching to the heart that understands the institution, than that which is built when each disciple, in manifesting his fellowship for the needy, contributes his affection to the treasury of the Lord. He seems to exclaim from the fullness of his heart, “Thanks be unto God for his unspeakable gift,” when he lays his own gift upon the Divine altar. The fellowship is then a contribution made in money for the poor. It is properly called “the fellowship” because in thus contributing to the relief of the poor we show our fellowship—our sympathy with them in their necessities.
We are told to “bear one another’s burdens and so fulfill the law of Christ.” That is, to take upon oneself our nature, place himself in
682
THE GOSPEL ADVOCATE
Our condition, that he might feel our wants and know how to relieve them. We, in like manner, are to suppose ourselves to be poor, or sick, or suffering in any way, as others are, that we may know what relief or aid or sympathy they need, by ascertaining what we should need in like circumstances. He that is near amongst the poor and afflicted cannot value his religion as he should; nor can he appreciate the blessings he possesses. The house of mourning is said to be better than the house of feasting; but few believe this. Yet it is true, since there the living realize their own possible condition, and by the nature of the circumstances the heart is made better, while by continual mirth it is hardened.
“Ah! little think the gay, hilarious, proud,
Whom pleasure, power and influence surround;
They who their thoughtless hours in giddy mirth,
And wanton, often elfin, riot waste;
Ah! little think they while they dance along,
How many feel, this very moment, death,
And all the sad variety of pain.
How many pine in want—
How many drink the cup of baleful grief;
Or eat the bitter bread of misery.
Think, thou man,
Of these, and all the thousand ills,
That one incessant struggle render life,
One scene of toil, of suffering, and of hate;
Vice, in his high career, would stand appalled,
And heedless, mumbling impulse learn to think.”
The contribution has its origin not only in a divine command, but in the genius of our religion. Hence it is called our “priestly subjection to the gospel of Christ.” (2 Cor. ix: 13). The language of it is: He that cannot feel for others, has never felt for himself; and in him the Christian Religion, which is the perfection of God’s love to man, has no charms. Until he knows the depth of his own misery and degradation, he would have appreciated the sympathy of the Son of God, who suffered all that he could suffer on account of that degradation, and to carry off that misery. But if his heart has not been unlocked—as all his doings terminate upon himself—he has never placed his neck under the yoke of Christ. The great lesson of the gospel is, “We, then, that are strong, ought to bear the infirmities of the weak, and not to please ourselves.” “Look not every man on his own things only, but every man also on the things of others. Let this mind be in you: it was also in Christ.”
Let us now inquire, by what rule the church is to give? We cannot imagine that in a matter of so much importance the sacred…
THE GOSPEL ADVOCATE
683
Writers would have it without precept or example; hence in the famous scripture already quoted, the rule is expressed in the words, “As God has prospered him.”
Now, let it be remembered that this language implies no definite rule that a Christian is to give on the first day of every week; but he must give as the Lord has prospered him. This accords with the genius of our religion, for we are dealing with men, not as servants, but as sons. Under the law, the amount or the kind of labor and money demanded was definitely stated, and the requirements proved to be a burden which the Jews were not able to bear. The sons of God, on the other hand, are left to decide for themselves in these particulars. Given they must, if they would submit themselves to the gospel; but how much they are not told. They are reminded, however, that if there be a willing mind, it is accepted according to what he hath, and not according to what he hath not; that is, no one is accepted if he gives more than his prosperity indicates, nor if ostentatiously he gives less. “Every man, as he purposeth in his heart, so let him give,” and “God loves a cheerful giver.”
Our Lord said, “It is more blessed to give than to receive; for he that giveth to the poor, lendeth to the Lord;” and that every lent to him, without an abundant return.
We are distinguished for liberality, for he that soweth liberally shall reap also liberally. And the harvest is not confined to this life; since he that hath dispersed, hath given to the poor; his righteousness remaineth forever.
It is well for us all to remember that of all the wealth that may have been placed in our hands, the account we shall give will not be of the amount we have received, but of the amount we have given.
This language intimates that we should always know the exact state of our business; otherwise how can we tell if we have prospered; and without this, we cannot give. If it is said that this is impossible in many…
THE GOSPEL ADVOCATE
Occupational; the answer is, many occupations are not in accordance with our religion; and let every man that heareth how he engages in such, if he desires to do.
Any business that supplies the wants—the necessities must conform to the human race—may pursue that ministers to its happiness and virtue, and not to its luxuries and vices.
The rule on this subject is: “Let every one of us please his neighbor for his good and to his edification—his building up in holiness, of course.”
In this decision there is no appeal. Two ends may be held in view lawfully in any calling; that “to minister to our own necessities and those of our families;” and next “to have to give to him that needeth.” If nothing, then he is not only required to give, but he is not at liberty to give. If he cannot, let him contribute accordingly. That all should give alike is preposterous; yet, as none but God ought to know how much a prosperous rich man gives, it is as if the poor man had given as much as he, in the sight of such as are relieved by the fellowship of the church.
It is scarcely necessary to add that no religious man should pursue a calling that he cannot control; or that speculations, involving the possibility of heavy losses, are not consistent with this rule. What a spectacle does it present to the eyes that from above are looking on the sons of God, when these, in pursuit of immense masses of wealth, are receiving their thousands or tens of thousands annually, and while they may lavish these thousands in gratifying themselves, their munitions wives or children, have but a dime, or even a dollar left for the treasury of heaven.
It may be argued that many wealthy individuals are very liberal, and distribute thousands annually. Admit this, but then must question arises: Do they put into the treasury or the Lord, or each Lord’s day, what they find, upon examination, to be in God’s presence, their prosperity enabling them to give? This is a question of immense importance, since it involves all the necessities of public and private charities.
When I speak of the liberality of any thing, I mean its conformity to the law laid down in the case. What then is the law controlling the collection of the church? It has already been stated: “Upon the first day of every week let each of you lay something by itself, according as you may have prospered, putting it into the treasury.”
If it be said that this is addressed to Christians as members of the church, I ask, what obligation shall strangers to such a function? They have been taken out of the Kingdom of Satan and have been translated into the Kingdom of God’s dear Son; they have been implanted into a separation from this world; they are dead, as to this world, and their lives are hid with Christ in God. They have then no worldly characters to sustain. They are not of this world, even as Christ is not of this world.
THE GOSPEL ADVOCATE
685
This world. Christianity knows no man after the flesh—not even the Messiah. If any man be in Christ, he is a new creature; old things have passed away and all things have become new. Hence whatever he does must be done by the authority of the Lord, whose name alone a Christian wears. He is no more his own than he is Satan’s. Now if this be all true—who questions it?
Can a Christian give anything as a matter of benevolence, but as a Christian? Let him who affirms that he can, prove it. It follows then that the holiness of every gift must be measured by its conformity to the rule. Has the amount given been the result of conscientious examination into the propriety of the gift? Was it placed in the Lord’s treasury on the Lord’s day? Was this done as an act of faith and gratitude, to show forth the perfection of that benevolence by which he that was rich became poor that we might be rich?
It has been remarked already that “a man is accepted according to what he hath, and not according to what he hath not.” Of course then the members of a church will give different sums. It would be wrong were it otherwise. If a poor man gives more than his prosperity justifies, he acts unlawfully; so does the rich man if he gives less. And yet every member of the church should alike be honored by those who receive its bounty. The spirit of Christianity is unselfishness itself. It embraces the brotherhood—especially the poor brethren—as well as the world. The rich, then, ought to desire that the poor, who are fellow-heirs with themselves of the grace of life, should be equally honored. “Let no man seek his own welfare only, but every man his brother’s also.”
In this case the injunction is observed by putting all we have to give into the treasury of the church, so that the left hand knows not what the right hand does, and that one member may not know what another gives.
Suppose, for illustration, that a poor man, not of the church, is relieved by the church; does not every poor man in the church receive his gratitude as well as every rich man? And thus all the members are alike honored. But this cannot be when the rich man gives merely as a Christian—that is, not as a member of the body of Christ. The poor is not exalted by the giving of an individual, as such, nor is the individual lowered to a level with the poor. The ostentation of millionaires may be gratified, in the same manner as was the pride of the Corinthians, when they sent to the place of meeting their costly viands; but the poor man tends, if possible, to be lowered still more; and is trampled to receive at the unequal distribution of this world’s goods, which forbids him a like distinction. Christian benevolence should make a rich man anxious to seize upon opportunities for elevating a poor man, for whom Christ died, to a higher level in the esteem of others, so far, at least, as usefulness to them is concerned.
Let it be understood, (not published abroad,) that the congregation in such…
THE GOSPEL ADVOCATE
A place has given so much for such a purpose, and that every member contributed to the sum given, and this is, thus far, effected. In the grave the rich and the poor meet together; in Heaven the latter will have the ascendancy, and in the Lord Jesus the distinction should be obliterated. But this cannot be told as the rich give as the poor, and hold as members of the body of Christ, to any object demanding the exercise of benevolence.
Possibly it may be said that there are many other objects to be promoted besides feeding the hungry and clothing the naked. We must have colleges for males and females. These must be endowed to render them permanent. And would it be proper to exclude from the privilege of aiding in this good work, those members of the church, or should we prevent each from giving money for this special purpose?
What may be done by elite may not now examine. It may be remarked, however, that “whatever is not of faith is sin;” and “without faith, therefore it is impossible to please God.” We may give all our goods to feed the poor, or to endow a college, or build a synagogue, thinking to buy eternal life thus, and yet be without that charity which is the bond of perfection; and although the poor may be benefited by our gifts, they count for nothing. And why should not that be placed in the Lord’s treasury which is to be given for the endowment of a college, the establishment of an orphan school, or the relief of an individual? Because, it is said, endowing a college is something different from giving to the poor, or leading to the Lord, even though the establishing of an orphan school be not.
Without discussing the question if colleges ought to be endowed, it may be remarked that no Christian, certainly, will dare to render permanent, or even to encourage in any way, a school for males or females, in which there is no religion, or merely theoretical or vocational, or formal religion; or in which, while the Bible is professedly taught, its teachings are neutralized by its discipline or its indulgences.
It is useless to put the Bible into the head, if it be shaken out at the feet. But, let it be asked, are colleges to be endowed for the rich? That is, for those who do not need that they be endowed? The objects of an endowment are, to render an institution independent of the fluctuations arising from the whims of the rich; and, by securing adequate support to its teachers, to enable them to work without money and without price for those who have nothing to pay; in other words, for the poor.
And why, in this case, should not the church give and individuals? Or why should not the individual give through the congregation to which he belongs, whether while he lives, or when he makes his will? Would not this be giving to the poor; and, in a way, to honor the instrumentality Heaven has established for doing good?
The Bible also might be thus distributed; for why should not a church,
THE GOSPEL ADVOCATE
687
As such, contribute to this as well as to the preaching of the Gospel? The same may be said of Sunday Schools. All are intended for the poor, who can neither buy the Bible nor send their children to other schools. The fund for the poor may therefore be applied lawfully to these great purposes, as well as for building houses of worship. In these, room should be made for the poor, who cannot pay pew-rent. And why should not any Christian, having much to give, or anything to give, place it in the treasury of the Lord’s House, that provision may be thus made for the spiritual wants of the poor? Indeed, a case is hardly supposable in which that treasury should not furnish the means of exhibiting, in any way, the benevolence which Christianity inspires.
Our religion was intended to make “the man of God perfect—thoroughly furnished unto all good works.” While this is admitted by all the disciples of Christ; we find, sometimes, that the Church, as an embodiment of that religion, is not thus perfect; that it neglects the poor; that it does not relieve the distresses of the widow, nor educate the orphan. If this be true, it is her reproach; but, possibly, those congregations which are not liable to that reproach, do not sound a trumpet before them that they may have glory of men. True benevolence is not ostentatious. And were the stigma merited, it comes with a heavy weight from those of her members who, instead of contributing all they can to the Lord’s treasury, prevent the church from doing good, by contributing as individuals, or in some other character; thus diminishing the means of usefulness to the institution which they profess to love. And though the reproach were just, this proves not that our religion must be an institution for doing all the good, concerning giving and receiving that may be properly and with divine approbation done. It proves only that the church is derelict, either through ignorance, or some worse influence.
True, Christianity feels the wound inflicted by her professed friends, since many poor souls naturally blame it, contending it is a defective church with a perfect original—will cure nothing to do with the matter. They think themselves much better, indeed, than the members of the church, with what reason I do not say, and while they may be really doing good to others, are doing it in an unlawful way, and may be jeopardizing their own prospects for the future. This is one of the most successful delusions of Satan; and every God-fearing man who understands Christianity, will rejoice that its author has left an institution as an integral part thereof that supersedes all other ways of ministering to the needs of mankind.
Why should not every Church be a Bible Society?
Why not a Temperance Society—upon the principle that a weak brother may be led to violate his conscience, through the liberty of the strong; and that thus we may destroy him with our drink for whom Christ died? In short, why should not every congregation be perfect in every good word, and every…
THE GOSPEL ADVOCATE
Good Work and Example
Good work, must be an example in all things of all that is wise, and great and good and noble? Would the Word of God be then blasphemed? Or would the church then be evil spoken of? Or would it need assistance in the work of faith and labor of love?
The Author of Our Religion
If, then, the Author of our Religion had designed to leave a rule for the management of his disciples in the use of their means, in such a way as to enable them to give a good account of their stewardship; He could not have given one fraught more fully with wisdom, better adapted to human wants, or calculated to yield a richer return in this or in another world than is “the Fellowship.” But then the churches must take up the matter in earnest. They must think more of providing “bags which wax not old” than they do of making cotton, or cotton bags; more of laying up treasures in Heaven, that fade not, than of keeping up here the glittering dust that thieves may steal, and which badly educated children will certainly squander. This can be done alone by dispersing abroad—by giving to the poor, who are the Lord’s treasurers, as He has directed. Were all the brotherhood laboring for this—and all the sisterhood too—would not the solitary place be glad? Would not the desert rejoice and blossom as the rose? What multitudes would rise to call the Church blessed! What peace on earth, what goodwill amongst men would be enjoyed!
The Church’s Responsibility
The churches might all be supplied with thousands per annum, if their members observed the law requiring their means. The poor might be rendered comfortable, and their children well taught. The gospel might be everywhere proclaimed, and the Bible distributed in all the earth. Houses of worship might be every where built, maintained properly for establishing free schools; by proper endowment. And why is not this done? The answer is, that, lamentably, the church does not understand the fellowship, or does not care for it. Hence many benevolent and well-meaning Christians as well as a multitude of ambitious or selfish professors, have been led away by such as may have wanted the countenance of this church to justify their refusal to obey its Read. Hence also the necessity of constant urgings upon the brethren of what they should regard as their highest honor and their greatest privilege.
A Call to Action
The “forwardness” of the early Christians, who neglected not this test of covetousness, is a strong rebuke to us, who with greater means do so much less. Let me then conclude, that it is my strong impression that every member of the church ought to place with the church that he has to give for benevolent purposes and that he is at liberty to give anything as an individual, or except as a member of the church, yet to be rooted.
Brethren! I commend you to God, and to the word of his grace, which “is able to build you up, and to give you an inheritance among all the sanctified.” May we all stand perfect and complete in all his will, working that which is well pleasing in his sight; and we shall join the general assembly of the church of the first born, in ascribing to Him that hath loved us and hath given himself for us, and washed us from our sins in his own blood, that hath made us kings and priests to his God and Father, all glory, and honor, and praise and blessing and power, forever and ever!
Publication Information
The merging was originally read before the Kentucky State Meeting in 1851. It was published in pamphlet form by order of said meeting, and was copied into the Harbinger in 1851. It is now reproduced, with some amendments, because the times demand it.