II. Purity of heart and conduct must there- SERMON fore be held fundamental to charity and love, as well as to general piety and vir tue. The licentious, I know, are ready to imagine, that their occasional deeds of bounty and liberality will atone for many of their private disorders. But, besides that such plans of compensation for vices, by some supposed virtues, are always fallacious, the licentious may be assured, that it is an appearance only of charity, not the reality of it, to which they can lay claim. For that great vir tue consists not in occasional actions of humanity, in fits of kindness or compassion, to which bad men may be prompted by natural instinct; but in the steady and regular exercise of those good affections, and the discharge of those important duties towards others, for which the licentious are in a great measure disqualified. Their criminal propensities direct their inclinations to very different objects and pursuits; and often determine them to sacrifice the just rights of others, sometimes to sacrifice the peace and the reputation of the innocent, to the gratifi74 cation SERMON cation of their passions. Such is the perII. nicious influence which the love of pleasure has on the good qualities of its devoted votaries. The impure heart is like the stagnant and putrifying lake, which sends forth its poisonous exhalations to corrupt and wither every plant that grows on its banks. THE Second qualification annexed to charity in the text is, that it be of a good conscience. By this I understand the Apostle to mean, that charity be in full consistency with justice and integrity; that the conscience of the man, who purposes to perform actions of benevolence, be free from the reproach of having neglected the primary duties of equity. For, undoubtedly, justice is a virtue pri- . mary to charity; that is, it must go before it in all its exertions. One must first do justly before he can pretend that he loves mercy. Religion, my friends, in order to render it useful to mankind, must be brought down by its teachers from the sublimity of speculation to the functions and occupations of ordinary life. It is 叶 my II. my duty to admonish you, that you must, SERMON in the first place, be fair in all your dealings with others; you must discharge the debts you owe; you must pay the wages due to your servants and dependents; you must provide for your own family, and be just to the claims of relations; then, and then only, you can, from a good conscience, as the text enjoins, perform acts of generosity and mercy. This leads to a reflection which here deserves our attention; that in order to fulfil that charity which is the end of the commandment, œconomy, and good order in private life, ought to be carefully studied by all Christians. This is more closely connected with a good conscience, than many seem inclined to admit. nomy, when prudently and temperately conducted, is the safeguard of many virtues ; and is in a particular manner Оесо favourable to the exertions of benevo- SERMON important exertions, indeed, there are of II. charity, which have no connection with giving or bestowing. Candour, forgiveness, gentleness, and sympathy, are due to our brethren at all times, and in every situation of our own fortune. The poor have opportunities for displaying these virtues, as well as the rich. They who have nothing to give can often afford relief to others, by imparting what they feel. But, as far as beneficence is included in charity, we ought always to remember, that justice must, in the first place, be held inviolably sacred. The wisdom of Scripture remarkably appears, in the connection pointed out by the text between charity and good conscience, or integrity; a connection which I apprehend is often not attended to so much as it deserves. Among the frugal and industrious, great regard is commonly paid to justice. They will not defraud. They will not take any unlawful advantage in their dealings: And, satisfied with this degree of good conscience, they are strangers to that charity which is the end of the commandment. They are hard and unfeeling. . 11. unfeeling. They are rigid and severe in SERMON their demands. They know nothing of humanity, forgiveness or compassion.— Among another class of men, who have been more liberally educated, and who are generally of a higher rank in life, justice is apt to be considered as a virtue less noble than charity; and which may, on some occasions, be dispensed with. They are humane, perhaps, and tender in their feelings. They are easy to their dependents. They can be liberal, even to profusion. While, at the same time, they are accumulating debts, which they know themselves unable to discharge. Their affairs are allowed to run into confusion. Oeconomy and good order are neglected. The innocent, in great numbers, suffer materially through their mismanagement : And all the while they assume to themselves the praise of being generous and good-hearted men. This surely is not that charity which the Gospel enjoins; and which, in its very essence, involves good conscience and integrity. He, who pretends to do good to his brethren without first doing them justice, cannot be account |