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command to that effect. The great owners of the land gave the tenth of its productions to the ministers of religion for the glory of God, and for the spiritual services to be rendered by them to themselves, their households, their tenantry and dependants. These constitute the chief endowments of our churches, and besides these there are a few prescribed or customary dues, and voluntary oblations.

The ministers of religion have rightful claims on such maintenance, and neither individuals separately, nor the legislature collectively, can justly deprive them of it. To do this is no better than a robbery of them. Yet let it never be forgotten, on the other hand, that he who receives the emoluments without performing the duties for which they were given, robs the people of that which they have an equal right to demand from him. I also observe that as public instructors in spiritual things, they have especial claims on your attendance on, and attention to, all their ministrations. Whenever they appear publicly to offer up worship

to God, to preach the everlasting gospel, or administer its sacraments, forsake them not, "forsake not the assembling of yourselves together." Remember that your ministers. speak to you on no light things, but on those which concern your everlasting life or death, and that the sacraments are Christ's ordinances, strictly enjoined on the observance of all his followers. They are ambassadors for God, who treat with you in his name on the most momentous concerns. They are the servants of Christ who minister to you in holy things. Oh! forsake them not. Forsake not their ministrations. Give your constant attendance on them. Give your

most serious and prayerful attention to them. Yes, brethren, desire and pray that God may make their ministry profitable to your souls, and by it instruct you, and bring you into a faithful reception of all his great salvation.

SERMON XXI.

CHARITY TO THE POOR.

DEUT. XV. 7.

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not hearden thy heart, nor shut thy hand from thy poor brother.

A VERY necessary and important subject is here brought before you, necessary to be considered in our expositions as a part of the Jewish law, important in its application to both rich and poor in all ages and under all governments. Man's selfish nature hath need of such a direct command as this, for the unrenewed heart is ever wont to overlook or harden itself against the wants and woes of its fellow-creatures. Even when that selfishness is overcome by the grace of divine

love poured into the soul, yet this infection of nature in some degree remaineth; and there are few warnings to which religious persons should give more attention than such as these, "Take heed and beware of covetousness." "Look not every man on his own things, but every man also on the things of others." There are also few exhortations more necessary for them than the following, "Give alms of thy goods, and never turn thy face away from any poor man ;" "To do good and to distribute forget not;" poor."

"Remember the

Moses is hereby giving directions as to what should be the conduct of the Israelites in this particular, when they should be established in Canaan; and I wish to consider with you on this subject

I. The care which God took for the poor.
II. The care which he took for the rich.

I. In considering the first point, the care which God took for the poor we must notice, 1. The settlement which he thought fit to make of the property of the land, and his laws respecting debts and slavery.

I have already considered these in a former sermon, and therefore shall only give a brief recapitulation of them. The whole land of Canaan was held by the Israelites subject to a singular regulation. No part of it could pass, except for a short time, from one possessor to another. It was to be uniformly kept in the tribe and family to which it was originally allotted. Besides this regulation respecting the land, every seventh year was to give a release from all debts which one Israelite owed to another. The same year gave them liberty from slavery when one Israelite had been sold to another for a debt which he could not pay, or a crime which he had committed, he regained his freedom in the year of release.

And although this law did not apply to slaves that were not of their own nation, yet even in their case there were many very merciful enactments respecting them, widely differing from the cruelties exercised over them by other nations, and even by the Greeks and Romans afterwards in their highest state of civilization.

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