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"free from the disturbance of those detest"able passions, gives both dignity and happiness to human nature."

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By this we have the sublime liberty to conclude, that we are, in some measure, of a temper resembling that of the Author of our being, and that we shall meet his approbation in the rewards of immortality.

SERMON XXII.

THE RELIGIOUS AND MORAL NECESSITY OF

CHARITABLE CONTRIBUTIONS.

MATT. xxv. 45.

Inasmuch as ye did it not to one of the least of these, ye did it not to me.

THE nature and objects of charity, as described by our Saviour, and the reasonableness of that duty, upon moral principles, having been already considered, I shall now proceed to shew,

III. The absolute necessity of it in compliance with the divine commands.

The eternal Providence, wise in all his dispensations, and leaving over all his works a wide field for the practice of moral virtue, has permitted a variety of circumstances and conditions in human life, as well for that necessary subordination in the government of society, as to lay open the virtue of resignation

to the poor, and that of beneficence to the wealthy.

As a great part of moral virtue consists in this beneficence, man would have had little to do as a social creature, had an equality of conditions rendered charity unnecessary.

But then it must be remembered, that as Providence has rendered this virtue universally practicable, he has likewise made the practice of it an indispensible duty. Consistently with his unerring wisdom and benevolence, he has not left the support of the poor to the voluntary exertion of a virtue, founded only on choice, or on natural principles; but has expressly charged the rich in this world that they should be ready to distribute, and willing to communicate.

It is, indeed, an honourable commission that they have from the Almighty, to give his household their portion of meat; but they should reflect, that as the trust is honourable and weighty, they ought to perform it with a proportionable fidelity, and that it is required in a steward that he be found faithful.

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Few, perhaps, of those who enjoy the luxury of affluence can boast superior merit; they ought not, therefore, to look upon themselves as entitled to the comforts of plenty exclusive of their fellow-creaturės, but

to consider that the poor are the Lord's, and so is the earth, and the fulness thereof.

This consideration ought to have its due effect, with regard to the duty of charity, were it enjoined by no particular commands in the sacred writings. But scarce any author there, from the Founder of Christianity, to the lowest prophet or apostle, has left this duty unconsidered; scarce any but has given us some directions about the discharge of it, proved its necessity, or displayed its excellence.

Though the Christian doctrine explains it better, and enjoins it more strongly, yet was it not unknown in the Mosaic dispensation. So great was, even then, the reputation of charity, that the Jews made a parade of performing it, and sounded a trumpet to summon the poor to their alms."

This method, indeed, of relieving the necessitous, was not so much the consequence of a charitable disposition as of despicable vanity, and deserved no other name; but it is, nevertheless, a sufficient evidence how reputable and how honourable this virtue was accounted.

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Nor does this only prove to us the credit of charity with respect to human opinion, as a virtue only morally good, exclusive of any

religious injunction: they knew it to be a duty enjoined by, and the discharge of it acceptable to God. Thus we hear the Pharisee, when enumerating his virtues, and making a merit of his piety, declaring that he gave alms twice a week.

That his prayer was rejected, and the wretched Publican preferred before him, is no argument that the virtue of charity was not acceptable. His was not charity, but insolence; not humanity, but pride. Nor is it a wonder that his address was not received by that Being, who is the searcher of hearts, and who judges not from the action, but from the principle.

If we consult the history of our blessed Redeemer, we shall find him, on many occasions, beside this mentioned, describing and enjoining the duty of charity; so frequently and so strongly does he inculcate it, that it may be called the very essence of Christianity, and its cardinal virtue. Nor can there be any impropriety in that assertion; for it is the sum of religion, and may be rightly defined the love of God, and of our neighbour.

He who is destitute of this love, who acts not from this principle, whatever may be his pretensions to religion or virtue, wants the essence of both.

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