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luxury does not arise from the use, but from the abuse, of the good things of the world. Christianity no where requires us to live in perpetual mortification, or to be always clothed in sackcloth or covered with ashes. On the contrary we are told, that every creature of God is good, and nothing to be refused, if it be received with thanksgiving. But, at the same time, we are admonished not to abuse the liberty which the gospel allows us. For to make a God of one's belly, and to live in a constant round of sensual indulgence, is neither agreeable to the purity of the gospel, nor the morality of the heathens: For even they could see, that gluttony, drunkenness, and uncleanness, weakened the powers both of body and mind, and therefore rendered men unfit for the discharge of their several duties. And a much nobler instructor has taught us, that if we would gain the mastery and ob tain an incorruptible crown, we must be temperate in all things; well seeing, that a constant circle even of innocent indulgences have a tendency to stifle all the good seeds of virtue and religion in the

soul,

soul, to bring on a neglect of God, and a forgetfulness of eternity. We may there fore be clothed in purple and fine linen, but we must not at the same time forget to put on that nobler ornament of a meek and pious spirit; we may rejoice too, and fare sumptuously every day, provided we remember, that it is our best meat to do the will of God, and our noblest joy to have our names written in heaven.

But the worst and heaviest part of the rich man's guilt was his hard-heartedness, or want of charity to the poor. He could see a forlorn Lazarus lie at his gate, full of sores, and ready to perish with hunger, without affording him any relief, or being moved with compassion at his miserable condition. He could fare sumptuously every day, whilst a fellow-creature, formed in the same image, born to the same hopes, the object of the same Providence, endued with the same powers and feelings, was cast out to the company of his more humane dogs; he could glory in his purple and fine linen, whilst probably the poor Lazarus had not wherewith to deN 2 fend

fend his nakedness from the hard ground or piercing wind. And what was the consequence? He denied him the crumbs which fell from his table, and in return, he himself was denied a drop of water to cool his tongue in the flames of hell.

Such then was the guilt, such the fate of the rich man in the parable: and let us remember that such also will be our fate, if we do not carefully avoid his guilt.

To you then, whom Providence has blessed with affluence, suffer me to recommend the serious consideration of this affecting story. Like the rich man here described, you have received your good things in this life, and on the proper use of them depends your eternal welfare. Remember then, that to whom much is given, of him also shall be much required; many public acts of charity and benevolence, as an example to others, and many secret reliefs to the distressed, for the sake of Christ and your own consciences. Remember too, that your good things were given you for this very purpose, to clothe

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the naked and feed the hungry. Ye are no more than stewards for the poor, whom God has entrusted with the disposal of his blessings. His blessings I call them; for there is nothing we can call our own: we came naked into the world, and therefore whatever we possess is only lent us by God. However, therefore, some men may boast of their acquisitions, they are no more themselves than dependents on the charity and mercies of God. His is the air we breathe and the food we eat; his is the head by which we contrive, and the hand by which we execute all our schemes and contrivances. To him therefore, and to his blessed will, should both we and all we have for ever be subservient. This gratitude requires of us as the only testimony we can give of our thankfulness for the mercies he hath showered upon us. This too our duty requires from us, as a proof of our obedience to him, who hath again and again commanded us to put on bowels of mercy and compassion, and in no wise to turn our face from the poor and needy.

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And however we may flatter ourselves, without this virtue, vain will be every other. We may fast, we may pray, we may read the scriptures, we may lead sober and regular lives, we may be just and upright in our dealings; but without charity, all this will not save us from the vengeance of Heaven. The tree may blossom indeed, but unless it also bring forth fruit, it will be hewn down and cast into the fire. In fact, we find that it was the want of this virtue, which chiefly, if not solely, condemned the rich man to the flames of hell. He is not accused of getting his wealth by injustice, or using it with oppression; he is not charged with the commission of any heinous crime against God, but only with inhumanity towards man; he relieved not the miseries of his poor and distressed brother.

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And if this single crime deserved so heavy a sentence, will it not make one shudder to reflect what their lot must be, who grind the faces of the poor by oppression or usury; who take the hungry man's bread and give it to dogs, or waste

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