PREFACE. Two reasons have concurred and induced me to prepare the following Sermons for the press. First, a conviction that the duty of attending to the wants and circumstances of those around us, is far less generally practised, than is consistent with the spirit of Christianity. Secondly, a belief that attentions to such wants and circumstances, i. e. that CHARITY in all its branches, is the appointed preventive of the evils connected with a fully peopled and highly civilised community. Where it has not acted as a preventive, it may yet be blessed as a remedy. There exists, therefore, in the religion which is professed in our country, a principle of b 2 5959 .8885 (RECAP) charity; and there exists in the charity which might be exercised, a remedy for the moral and physical evils which abound amongst us; and if the one could be brought to bear upon the other more decidedly than is the case at present, a beneficial change in the state of society would ensue. I am aware, however, that it would be an inverted course of argument to enforce the exercise of charity, and not rather to inculcate the principle from which charity must proceed. I am aware that nothing can produce or maintain a consistent course of usefulness and benevolence, except the divine root from which such conduct springs. It must be the growth of the Gospel. It must be begun and continued from faith in Christ Jesus, not merely professed in the creed, but received into the heart, and influencing it to fulfil all righteousness. He has himself said, "Make the tree good, and his fruit good." "If ye abide in me, ye shall bring forth much fruit: for without me ye can do nothing." The strengthening and nourishing the root is the proper way to make the branch productive. Still the branch may require attention. It may be pruned, that it may bear more fruit. And there may be an inadequate sense of the obligations of the Gospel in a particular case, among those who unite in holding, and sincerely holding, the truths of the Gospel. Habits may prevail of too much self-indulgence, and too little self-denial; habits of indifference as to the state of others; indifference as to what is needed for their welfare, and might be supplied if the means were not wanting. And, further, though it is undeniably true that the highest style of charity can only proceed from the highest style of principles, and that according as the faith is so will the practice be; yet we must bear in mind that according to the divine ordinance the principles and the practice act and re-act upon one another; and that one mode in which it pleases God to raise the christian character generally, is through the reflex effect of good deeds upon the doer. One who acquiesces in indolent or selfish habits, will never rise to eminence in religion. Whilst another, who overcomes the natural tendency to such habits, and devotes a portion of his leisure and his substance to the benefit of his fellow-creatures, will find the result of such benevolence in the increasing vividness of his faith and ardour of his piety. "For the earth which drinketh in the rain which cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth a blessing from God." On this account an enforcement of the claims, and an exhibition of the objects of christian charity, may conduce to the extension and advancement of christian faith. The principle may be promoted whilst the practice is enlarged. Especially as there are prevailing notions on the subject of charity, which float as it were on the surface of society, and serve to check that inquiry and consideration which must precede a course of activity and exertion. One of these is an idea that a certain quantity of evil must exist in the world, which no efforts can overcome; which it is every man's business to avoid or correct, as regards his own case; but that any attempt to remove it generally, would be like attempting to reduce a mountain to a plain. Desponding ideas of this kind must necessarily preclude exertion. They may not prevent the occasional exercise of benevolence, but they repress the active and enduring energy which a systematic habit of usefulness requires. The cause of charity has been still further 1 Heb. vi. 7. |