p. 66 | This Grace Also by Independent

International Tract and Missionary Society · OAKLAND, CALIFORNIA · Feb 4, 1886

"This Grace Also."

By Independent

THERE is something suggestive in the grouping of sins and graces by the apostle. When he makes up a list of sins to be shunned as utterly out of the question with the Christian, he puts together the following: "Fornication, and all uncleanness, or covetousness [which is idolatry], let it not be once named among you, as becometh saints; neither filthiness, nor foolish talking, nor jesting," etc. On the other hand, when he groups some graces he does it thus: "Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." Now notice that covetousness, or the love of money, either the greed after its possession or the parsimonious withholding of it from use, is classed with the worst sins, and specially pointed out as a sin not "once to be named among you, as becometh saints;" he classes the generous giving of money for Christ with the highest graces, one to be "abounded in" and which he says is a "test of sincerity;" "to prove the sincerity of your love," and concludes by that mighty argument and motive word: "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich."

Now what are the facts as to these two passions; viz., "covetousness" and "liberality"? Is it not so that covetousness is not only "named," or made visible, among us, but it is not seriously rebuked, and so far as we have ever known, has never been made a matter of discipline? A man would fall under the ban of the church's discipline, who was an idolater, or a fornicator, or a liar, or a thief, much more if he were an habitual thief; but is it not true that covetousness, "which we are not to allow even once to be named among us, as becometh saints," is an habitual and conspicuous characteristic of many church members? Covetousness is not only a sin positive in itself, but it is a sin that cuts the throat of one of the chiefest graces, namely, beneficence. A covetous man cannot be a liberal giver; he cannot by any possible means abound in the grace of giving.

But let us look at this grace in relation to character. As we abound in other graces, we are especially exhorted to abound in this grace also, as though the apostle considered it not only essential to the sincerity of our love, but to the symmetrical development of our whole character. Indeed, the absence of an abundant liberality is a spiritual deformity. We have in our lives seen men with one short arm, either a birth deformity or one occasioned by disease or accident. We have in our mind one gentleman who in every respect is a fine specimen of physical humanity, except that he has a little puny right arm. It hangs only about a foot from his shoulder, and is wee and shriveled. The little hand that is found in place at the end of it is scarcely larger than a baby's, and is of almost no use to him. It is a source of intense mortification to him. People always look at it as something terribly sad. The whole symmetry of the man is gone; he is a deformity. But we know a score of professing Christians who seem, to the outward eye, to abound in other graces, especially "in speech," "and faith" (that is, orthodoxy), whose benevolence is repressed by a hand; wee, shriveled, and paralyzed. They are spiritual deformities. Nay, more, as God estimates them, they are idolaters masquerading in the profession of Christianity. It is a serious matter, and one which should attract the attention of the church.

We have often known Christians to say in tones of distress: "I am greatly troubled because I find I have so little faith, so little love; the joys of salvation are dried up in me. I do not love to read my Bible; and I find prayer a difficult and distasteful exercise. I fear I am not a Christian; for if I were, why should I be so destitute of these graces, and of a disposition to worship God? What can I do to increase faith and love? How can I learn to read my Bible with delight, and how come into the enjoyment of prayer?" These are common complaints, and every pastor has had frequent experience with such cases. It may be that some of our readers have been troubled in this way themselves. But in all our observation we have never yet known any Christian to come to his pastor distressed because he did not love to give of his substance to the Lord.

We have never yet heard any one say in tones of distress and anxiety: "I have so little disposition to give to the Lord and his cause. I do not love to do it; and when I do, I have to force myself, for I have no delight in so doing. I fear I cannot be a Christian, and be devoid of this grace. What can I do to increase the love of giving? How can I learn not only to give, but to abound in giving, and at the same time take delight in doing it?" We wonder how many of our readers have known of such a case. And yet why not? If the absence of faith and love and prayer and a spirit of worship, should cause anxiety and distress of mind, why should not the absence of the abounding of this grace also cause distress of mind, and create a doubt as to the sincerity of one's profession of discipleship? Who can answer?

This is a very grave and serious matter, and it becomes every Christian to look to it lest he be deceiving himself. God is not mocked. A covetous man shall no more enter into Heaven than a liar, a drunkard, an idolater, or an adulterer. A man can no more be a Christian without liberality, than he can without faith, or love, or prayer. And note that we are exhorted to abound in it. If faith is worth having, it is worth having abundantly; so of the gift of testimony or the exercise of love. And surely there is as much need for this grace as there is for faith and prayer. The first grace developed in the early church was this of abundant beneficence; for all the disciples came with one accord and laid all their possessions down at the apostles' feet, to be used for the poor. We do not believe that this was an authoritative example, but a manifestation of that grace for our learning. We do not believe that God struck down Ananias and Sapphira, or caused the execution of Achan, as an authoritative example of how he would deal with every covetous professor in all ages; but certainly they are striking and significant examples, and we do well to study them.—Independent.