some way without the _entire consecration_ of the soul. Now, does not
the advocacy of a general ratio obviously fall in with this depraved
inclination, tend to flatter this pride of heart, and to encourage this
aversion to entire self-immolation? Indeed, founded on this principle,
the work of benevolence is extremely liable to degenerate into sheer
superstition. The payment of the stipulated sum is soon thought to
render one worthy of Divine acceptance; and thus, instead of gushing
from the heart, charity becomes a mere mercenary business, scarcely
rising to the dignity of a virtue. This the experience of the religious
world proves, as is evidenced by the views and conduct of the Jews
respecting tithes in the time of Christ; and at the present period, by
the payment of periodical contributions in the Romish church.

Besides, as a general rule must apply to all classes and conditions
indiscriminately, the bestowment of the designated sum would satisfy the
consciences, not only of the poor, but also of the rich, who ought,
unquestionably, to contribute oftentimes far more than one tenth of
their annual increase, or any other proportion which the most generous
philanthropy might appoint; thus both rendering them deaf to
extraordinary calls, and, when the truth, so agonizing to the carnal
heart, that our all belongs to God, is pressed with vital intensity on
the mind, affording a secure retreat to the tortured conscience.

Such an arrangement also would often fail to meet the yearnings of the
Christian heart. The sympathy of the true Christian is as deep and
far-reaching as human suffering. Neither one, nor two, nor three tenths,
would be regarded as sufficient on particular emergencies. Such was the
case with the Macedonians of whom Paul says, "That in a great trial of
affliction, the abundance of their joy, and their deep poverty abounded
unto the riches of their liberality. For to their power, yea, and