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BOOK III.-PART II.

RELATIVE DUTIES, WHICH ARE INDETERMINATE.

CHAP. I. CHARITY.

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By charity is here intended, not bounty to the poor, nor, St. Paul means, benevolence in general; but the promoting of the happiness of inferiors.

Charity, in this sense, is the result of religion, or virtuous habits; for while worldly interests regulate our behavior to superiors and equals, humanity alone can influence our conduct to those beneath us.

The happiness of inferiors may be promoted by, 1. the treatment of dependents; 2. professional assistance; 3. pecuniary bounty.

CHAP. II.-ON TREATMENT OF DEPENDENTS.

A party pursuing a journey together, find it for their interest that one should wait on the rest, a second seek out lodging, a third take charge of the horses and baggage, and a fourth bear the purse, and regulate the route; not forgetting that they were equals at the commencement, and will be so at the end of the journey. In this case, he whose lot it is to direct the rest, finds himself bound to study the feelings of his fellowtravelers, by giving his commands mildly, and using their service discreetly. So in the journey of life, they whom the Creator has made dependents, ought to be treated with the consideration due to equals in the eye of God.

Some think that the obligation from the inferior to the superior is greater than contrariwise; but this is a mistake. The rich man does not maintain his servants, tradesmen, tenants, and laborers; the truth is, that in one sense, they maintain

263 What is meant here by the term "charity?" 264 From what does this kind of charity spring? 265 By what is our behavior regulated in general?

266 What are the three principal methods of promoting the happiness of inferiors?

267 How may the subject be illustrated?

268 What treatment of dependents does this illustration teach?

269 Is social obligation, from the rich or from the poor?

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him. It is by their industry that his food, house, dress, and luxuries, are obtained. It is not the estate, but the labor employed on it, that pays the rent. The proprietor merely distributes what others produce.

Others, in extenuation of unkind conduct to inferiors, say, that kind usage is thrown away on persons of low estate ;that they are insensible of kindness, and incapable of gratitude. But all men, high or low, have, and must have the same perception of the manner in which they are treated; though all may not exhibit similar perceptions of gratitude, either in kind or degree.

As we are bound to refrain from diminishing the sum of human happiness, we have no right to increase the uneasiness of domestics and dependents, by unnecessary occupations, or by ill treatment in deed or word, or by the refusal of harmless

amusements.

CHAP. III.-SLAVERY.

Servitude differs from slavery in this, that the servant contracts to work for his master, while the slave is, without such contract, compelled to labor; but in both there is the same obligation on the part of the master, not to diminish, beyond absolute necessity, the sum of human happiness.

Hence, as slavery may arise from, 1. crimes; 2. war; 3. debt; it must cease as soon as the crime is expiated, or the quarrel settled between the nations at war, or the creditor legally satisfied.

But the slave-trade is not advocated on any of these principles, and consequently it is morally wrong.

Yet even if the purchase were defensible, the trade is still chargeable, 1. with the crime of exciting the native slavesellers to war and rapine for the purposes of trade; and, 2. with the cruel treatment shown to the slaves in their passage from Africa to America.

270 What is another erroneous opinion? Why is it erroneous? 271 From what are we forbidden by the rule of not diminishing the sum of human happiness?

272 What is the difference between servitude and slavery?

273 What requirement resting on the master is common to them both? 274 What three causes may justly occasion slavery?

275 How long must it continue under each case?

276 On which of the three principles is the African slave-trade? What follows from this fact?

277 With what two crimes is it chargeable?

But necessity, the name under which iniquity is ever attempted to be justified, has been pleaded for the continuance of the traffic. Yet it has not been shown that the land could not be cultivated in the slave-holding countries as it is elsewhere, by free labor alone. It could not, perhaps, be cultivated so cheaply, but the difference of cost is a question of convenience; not of such necessity, as can alone justify an act otherwise immoral.

But it is said, that, although slavery existed in the very countries where Christianity was first promulgated, the Christian Scriptures do not prohibit it.

This is true; but it is unjust to infer from this silence, that Christ deemed all the then existing institutions right, or that he forbade the worse to be bettered.

Besides, Christianity purposely refrained from intermeddling with any civil institutions, through the fear of impeding its progress; much more, when, as in the present instance, it might endanger its existence, by making it liable to the reproach of exciting a servile war by preaching that slavery is unlawful.

With regard to slaves, their emancipation must be gradual, and accompanied with the diffusion of Christianity, under whose mild influence all parties will be prepared to see and correct the wickedness and folly of their present institutions. In this way the slavery of the Greeks and Romans, and subsequently that of the feudal times, disappeared. And we trust that as knowledge and religion are gradually extended," they will banish what remains of this odious institution.

CHAP. IV.-PROFESSIONAL ASSISTANCE.

This kind of charity can be exercised best by members of the legislature, and magistrates, or by persons of the medical, legal, and clerical professions.

1. By members of the legislature, charity may be exerted

278 What has been pleaded for the continuance of the traffic?

279 Is this excuse real?

280 What is said of the pecuniary advantage of the trade?
281 What palliation for the business has been adduced?
282 Is the inference drawn from this correct?

283 What is the probable reason that it was not prohibited ?
284 In what manner should emancipation be conducted?
285 From whom is professional aid to be expected?
286 How may members of the legislature exert their charity?

in endeavoring to remedy the abuses and imperfections connected with the administration of law generally; and especially of such particular laws as relate to the poor. To this last requisite every government is bound; and that the more, because the rich can take care of themselves.

2. As magistrates, men of moderate means and education may, by interposing official authority and personal influence in behalf of the poor, place out the single talent intrusted to them to great account; particularly when those who have the care of public relief, are led from interested motives, to dole it out too sparingly, or even to deny it altogether.

3. By medical men, much good may be done at a little cost. Health, which is precious to all, is to the poor invaluable; and may be restored by the timely application of drugs which cost little, and of advice which may be considered as costing nothing when the patient is unable to pay for it..

4. Much of the loss of money, time, and temper, produced by a law-suit, may be prevented amongst the poorer sort of litigants, by any man, who to a knowledge of law adds the wish to reconcile differences impartially. Counsel also given seasonably will often keep or extricate the uninformed out of great difficulties.

Lastly, as clergymen, the greatest good may be effected by a judicious use of the means they possess of regulating the moral conduct, and satisfying the thoughts of the poor.

CHAP. V. PECUNIARY BOUNTY.

1. The obligation to bestow relief upon the poor. Whether pity, or that feeling which prompts us to relieve misery, be an instinct or habit, is not material. It exists in fact; and was doubtless intended by the Creator to remedy those inequalities of condition, which, as God foresaw, must follow every general rule for the distribution of property. But independent of this presumed intention of the Creator,

287 To what is every government bound? Why? 288 How may men of moderate fortune be very useful? 289 How may medical men do much good?

290 How may lawyers assist the poor?

291 How may the poor be benefited by clergymen ?

292 How may this benefit be compared with others?

293 What is the subject of the first inquiry, as regards pecuniary bounty?

294 What may be said upon pity?

295 For what is it probably intended?

the poor have a claim for relief, founded on the law of nature; for as all things were originally common, none could have a greater right than another to a particular possession. Hence, when a partition did take place for the public good, it must have taken place on the condition, that every one should have a sufficiency, as intended by the Creator. But as no fixed laws can anticipate every case of distress that may arise, these cases were supposed to be left to the bounty of those who were benefited by such previous partition. And, consequently, to deny the claims of such distress, is to act morally wrong, by opposing the will of that Creator, who has filled the world with plenteousness for the support and comfort of his creatures.

On this duty the Christian Scriptures are more explicit than on almost any other. The forcible language of Christ, as applied to the good at the day of judgment, establishes the obligation of bounty beyond controversy. "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me." Matt. xxv. 35. These words equally demonstrate how important these duties are in the sight of God, and what effect they will have upon his decisions.

The apostles also inculcate the same doctrine; and their recommendations have probably given rise to those numerous public charities, which are founded in Christian countries, but not mentioned as existing elsewhere. To which may be added, as resulting from the gospel, a spirit of private liberality, and even a legal provision for the poor; the last not so much as thought of amongst the most humane nations of antiquity. So great indeed was the effect produced on this very point by the promulgation of Christianity, that many, believing in the doctrine of a community of goods, sold all they possessed, and gave the produce to the apostles to distribute amongst the poor. Acts iv 32.

296 What claims have the poor from the law of nature
297 How then, in justice, could a partition take place?
298 How could a sufficiency for every case be provided for?
299 What inference do we derive from this?

300 Do the Scriptures treat of this duty?
301 What is shown from this passage?

In what language?

302 What has resulted from these Scripture injunctions 303 What effect had they on the first converts?

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