parsimony.



PART III.

We are now prepared to present in detail that general system of
beneficence, demanded alike by Scripture and reason, and best fitted to
secure permanent and ever-growing results.

While universal, it must be a system in its nature adapted to each
individual, and binding on the individual conscience; one founded on,
and embracing, the entire man,--his reason, his heart and will,
including views and principles, feelings and affections, with their
inculcation, general purposes and resolutions, with corresponding
action. The tree must be symmetrical from its roots to its topmost
bough. Beneficence may not stand alone; it must spring out of a
consistent character, must be a branch of activity, harmonizing with
other shoots from the common stock. Else, it will be like a verdant
twig on a rotten trunk, growing up amid broken and withered limbs, the
sighing monitors of its own decay.

Some, I know, would advocate a system of beneficent actions without the
heart; others would direct it merely to one or a few favorite objects.
But these are views neither broad nor deep enough. It is grafting
consistency on inconsistency. True benevolence is a spirit of
universality, and hence, of harmony, gushing forth in streams numerous
as our relations. No reason can be assigned why one should contribute
of his property to save the souls of others, while he neglects his own;
or spend his substance for the spiritual benefit of those at a distance,