Imágenes de página
PDF
ePub

CARE OF THE SOUL:

A Sermon,

BY THE REV. GEORGE BRYAN, M.A.
Minister of Huttoft, Lincolnshire.
PSALM CXlii. 4.

"No man cared for my soul."

THE Psalm, in which we find the text, declares, in pitiable terms, the loss and destitution to which David was on one occasion reduced. David, it may be observed, was at that time the elect king of Israel; but he had to go through innumerable troubles in his way to the crown-he was every where persecuted, afflicted, hated. Now, we think this a true representation of the Christian's condition in this life. If you believe, you are destined to wear a crown, a brighter crown than David's, a crown of glory that fadeth not away; but until you come into possession of it, expect more or less of trial and trouble. The Scriptures deal fairly with us, and tell us the nature of religion, and what we may expect from it hereafter, and what we shall have with it in the present time. In the covenant of grace, it is determined that the cross shall take precedence of the crown, and that it is even through much tribulation that we must enter the kingdom of heaven. The world and Satan will not allow the believer rest and quietness; and his own heart will give him as much trouble to keep it in order as either of them. And God will often see it needful to lay stripes on his children, to shew them their errors, and to lead them in the good and the right way. For these reasons, many are the afflictions of the righteous.

"no man

The thing which seems most of all to have distressed David in his difficulties is that stated in the text "No man cared for my soul." And it is no wonder that this circumstance should harass his mind greatly. There is much more implied in the words than can be seen at a glancecared for my soul." Then, what care men for any thing that I have or am? My soul is a treasure of more value to me than a thousand worlds, and they care nothing about it. Then, what care they about me in any way? He that despises my best possession will have no regard for those things of mine which are of less value, and common. He that cares nothing about my soul, cares in reality nothing about my interest in this life or in the next; yea, all I have is in his esteem as a wind that passeth away and cometh not again.

But there is another reason why the circumstance, "no man cared for my soul," distressed David. He felt sure, after this, that no man would hesitate to do him the worst injury. What do you do with that you care

nothing about? You throw it away—you break it against the wall-you tread it under foot. So, if people care nothing about the soul of another, they will care nothing about slandering his character, injuring his property, maiming his person, yea, and treading his life down to the ground. This David knew; he knew that the man who would do him a greater evil would not care about doing him a less; he knew that they who cared not for his soul would not care about shedding his blood; and therefore fear and trembling gat hold of him, and, as he says in another Psalm, " my heart in me is desolate."

But when David says, "No man cared for my soul," does he speak forth the words of truth and soberness? We think not; we think he spoke unadvisedly with his lips; we think fear got, for a time, the mastery of his faith; we think that, so far from no man, we can point out two men that cared for his soul.

He

First, He cared for his soul himself. might not know its full value; but he knew so much of it, that he wished it to be safe and happy; he would not for worlds have it cast away, or hurt, or betrayed in any way. How do I know this? I know, because I see in the Psalm, that he had put his soul under Divine protection; and this done, prayed God to take care of it and him. He knew he could not safely be his own keeper; therefore he begs God to keep him, and, says he, bring my soul out of prison." Here, then, there is proof that one man cared for his soul.

[ocr errors]

Secondly, The man Jesus Christ cared for him. Christ shews that he cared for David, by giving him life, and breath, and all things richly to enjoy an earthly crown, and a crown of glory. Of these tokens for good, David might be insensible for a season; but when the sun broke out afresh upon him, it gave him light to see his favourable position, and he exclaims, "Bless the Lord, O my soul, and forget not all his benefits; who redeemeth thy life from destruction, and crowneth thee with loving-kindness and tender mercies; who satisfieth thy mouth with good things, making thee young and lusty as an eagle" (Ps. ciii.).

Thus David's complaint, "No man cared for my soul," is proved to have its foundation rather in despondency than in fact. He walked in darkness; but he was all the time on safe ground. Enemies gathered round him; but he had at his right hand a Friend that sticketh closer than a brother. And this is what we wish further to shew,

I. That Christ careth for our soul; and II. To inquire whether we have a care for our own soul.

I. The man Jesus Christ careth for our

[merged small][ocr errors]

soul. You cannot doubt of this, when you consider that Christ is man. It is true, that you cannot so conclude of men in general; but if you know a certain person to be a good man, you may always expect from him considerate and kind offices. A good man is merciful to his beast; will he be any thing less to a fellow-creature and a fellow-Christian? Now, we know Christ to be man, a good man, the best of men. We know him to be a man of God, and the man after God's own heart, yea, God-man and God. Now, if good men are kind to their fellow-men, what may we not expect from the first and best of men, from a Divine man, of care and love; who being man, can be touched with a feeling of our infirmities, and being God, can supply all our wants out of his riches in grace and glory?

[ocr errors]

"Suffer

[ocr errors]

of people.
Of the young he says,
the little children to come unto me;" and of
the old, "To your hoar hairs I will carry
you." If people are in trouble, he bids them,
"Come unto me, and I will give you rest;'
if under conviction of sin, "I will abundantly
pardon you;" if in fear, "All things shall
work together for good to them that love
God;" if resolved to do wickedly, "Hearken
unto me, ye stout-hearted, I bring near my
righteousness." Certainly, if these passages
prove any thing, they prove Christ's care
for us.

But there is this further proof to the same effect-a proof and evidence which as far outshines all others together as the sun outshines the stars - Christ died for us. He gave his life to save us from death, and to exalt us to everlasting life. Am I sure of this? Then it is impossible for me any longer to doubt Christ's care for my soul. I may doubt that man's regard who gives me a good word or money, because he may expect as much again. Self-interest may be the sole ground of his generosity; but I can have no such misgiving when a man yields his life for me. This sacrifice settles the point at once; and by this we prove Christ careth for us. He careth for my soul; and my body and circumstances are no less under his care. The same hand that takes care of my chief treasure will duly regard my inferior affairs; and He who gave himself for us will with himself freely give us all things.

And, perhaps, some of us have experienced the care of Jesus over us. We have been in trouble. In the trouble we have spread out, by the prayer of faith, our desires before God to be kept in the trial, or delivered out of it. In time we have the experience of both mercies; and we have therefore in that experience an inward, and, it may be too, an outward witness of Christ's regard for our interests and for our soul. If he had meant us ill, he had left us in trouble; but, inasmuch as he interposes at the needful moment to deliver us out of evil, we can doubt of his care no longer; only it is to be regretted, that when good cometh in this way, people do not always see the hand that brings it. And thus, we think, it is made to appear on They look at second causes, not at the first; good evidence that Christ careth for us. His they praise the medicine which promotes a care of us began at our creation, and did not cure, but forget the mercy out of sight by cease on the sad miscarriage of the human which the cure is performed. The proper race in Paradise. After that, the kindness spirit to be of, is that which actuated the and love of God toward man appeared in Jesus Psalmist: "Not unto us, O Lord, but unto Christ our Saviour (Tit. iii. 4), and continues thy name be the praise." to this day, and will continue for ever, over them that love him. Happy, surely, are the people which are in such a case. They find that the true way of taking care of themselves is to accept the Saviour to take care of them. His care is their shield and bulwark, their consolation, their exceeding great and everlasting reward. And we leave them in his hands, to inquire whether we are of their number, i. e. in other words,

Again; if Jesus has had a care for us in the past and at the present, it is our hope that he will extend his care for us into the time to come; for, whether we see them in the distance or not, dark and dismal days are approaching upon us. There are the days of old age, when a man shall say, I have no pleasure in them; days of sickness, when every bone in our skin and every atom of flesh shall cry out for pain; days of disappointment over ourselves and our children, when we shall lament that we have spent money for that which is not bread; days of dying, when we shall stand on the borders of two worlds, bidding farewell to the one, and plunging into the eternal joy or woe of the other.

Now, what is our comfort in these untried emergencies? Simply this, that Christ careth for us. In the holy Scriptures we find him addressing and encouraging all sorts

II. Whether we have a care for our soul? Alas, that there should be a doubt on this point in respect to any of us! Yet we fear that it is with thousands not a doubt, but a certainty, that they care not for their soul. How do I know this? I answer, What do people care for the thing which they never think of? If I were to tell you of certain common occurrences which took place in a distant land a thousand years ago, possibly you would not think of them. Why? Because

you care nothing about them. Is not this the case with many thousands of mankind in our day? People do not think of their soul. Why? Because they care nothing about it. They know of its existence, and believe it will exist for ever; but they do not consider its interests, and destiny, and happiness. They take all the care they can of their body, their character, their health, their estate: they leave their soul, as if to take care of itself. The soul is a precious jewel; but they never set a guard about it to keep it safe, nor polish it to make it bright, nor wash it to make it pure. This, then, is our rule: if people do not seriously and perseveringly, and after a scriptural manner, think of the soul, you may be sure they care nothing for it. And this is a lamentation, and shall stand for a lamentation.

But we have another rule at hand on this subject. If you disregard a thing, we suppose you care nothing about it; but if we see you injure it, we are sure on good evidence. Thus, if in your journey, you see and pass unnoticed a garment in the way, we presume you care not for it; but if we see you take it and tear it in pieces, we are sure on that point. Just so, some people prove that they care not for the soul by their neglect of it; other people, by their direct insults and injuries of it. They lie, they swear, they steal; they make a mock of religion and of sin; they slight the Bible and Prayer-book, the house of God, and the sacramental table. Now, these acts are the damage of the soul; these acts are so many stabs in the heart and wounds. And we conclude that if people continue to repeat those stabs, to renew iniquity, to delight in evil-doing, they do not care for the soul. You cannot, it is true, read their mind; but their actions read their mind to you, in language which you cannot misunderstand or mistake. Silence speaks much, words more, works most of all. And when you see a man indulging in sin of any kind, you may justly conclude, "whatever that man cares for, he cares not for his soul." And this, we may repeat, is a lamentation, and shall stand for a lamentation.

to secure its interest and happiness. And, 2dly, that men care not for the soul when they continue to do wickedly.

But a man may say, Christ cares for it. That is enough, quite enough, we answer, if you have by faith committed your soul to his care. If not, you have no part in Christ. Christ's care for us was never intended to make us careless of ourselves; rather it was intended to make our care of ourselves effectual to our peace and salvation. If Christ had not cared for us, our care of ourselves would do us no good. Also, Christ's care of us now will do us no good, if we have no care for ourselves. They that have knowledge of Christ's care for us all, are required, each in his own person, to accept his care of them, and to shew they accept it, by working out their salvation.

And now, having shewn who have no care for their soul, it is easy, and this, we think, is the proper place, to declare who has such a care-the man of faith, the man of religion, the man of God. We set aside the impenitent transgressor, and the mere professor of godliness, as having no part nor lot in this matter, and declare the whole field of grace on earth to be in the occupation and the property of those who know and obey the Gospel of our Lord Jesus Christ. These men shew that they have a right understanding of their state, when they own their own care of themselves insufficient for their safety and happiness, and freely, and without reserve, accept Christ's, to deliver them from evil, and to preserve them to his heavenly kingdom. And let me,

1. Tell these people, they are indeed in a good way. You are come to great estate ; and it will not be long before you take possession of an inheritance incorruptible and that fadeth not away. On your way to the land of promise, a thorn may now and then pierce into your feet; trials from within and from without may overtake you: but you know Him who has engaged to overrule all things for your good, and to give medicine to heal your sorrows. You have begun a life which shall never end; you are under a sun which shall never go down; you have in the Saviour one that careth for you-a refuge in the stormy wind, and a perpetual home. Only go on in this way; let faith be your guiding star, and it will lead you straight home to the land where the inhabitants never say, "I am sick," and where the people which dwell therein are forgiven their iniquities. Let me

We might further put the same subject in other different positions, which would lead to the same conclusion. Thus we might tell you, that what is first should be first served; and that if you do not serve it first, you may be said to have no true regard for it. Now, the soul is our first and best possession; but if we give our best thoughts to other things, and our secondary to that, we do in reality shew that we care not for it at all. But we 2. Advertise the people who care not for have not time for that consideration. We the soul a few words. Your conduct differs have done what we could to shew that, 1st, widely from that of the persons mentioned in men care not for the soul when they neglect | Isaiah ii., who cast their idols to the moles

and to the bats. You cast your jewels of silver and jewels of gold to those creatures, and keep your idols to worship; you make gods of earthly things, which cannot profit, and esteem as trifles the things which endure unto life everlasting. In neglecting the soul, you give it over to Satan, to be buffeted and tormented for ever. If another person should do this for you, it would surprise us; but for you to do this deed yourself leaves us, through surprise, no words to utter but David's, "O that they were wise, that they understood this, that they would consider their latter end!" or, "What will ye do in the end thereof?" But before the end come, which will burn as an oven, and not be quenched, let us advise," let the sinner forsake his way, and the self-righteous his thoughts." You profess to believe the Scriptures; make it your business to act as you believe. Then your eyes shall be opened, and the day shall come when your heart shall be regenerate; and though you came late into the vineyard, you shall not fail to gain a portion now of the peace which passeth all understanding, and hereafter an inheritance with them who through faith and patience inherit the promises. Amen.

THE SCAPE-GOAT; OR, THE TABERNACLE IN THE WILDERNESS.*

WE will therefore conclude with a reference only to one other instance of a legal type, which is that of the scapegoat, or of the two expiatory goats (Lev. xvi. 5, 7, 10). They typified, in a most remarkable manner, the death and resurrection of Christ, and the atonement thereby made, which we will afterwards notice more particularly. This type was in the "shadow of good things to come" (Heb. x. 1); it mystically testified of the antitype, and along with all the other ancient expiations of the Jewish Church, it prefigured the sacrifice of himself (Heb. ix. 12). Therefore this, as well as every other type, refers us to Him who is the body and substance of all the legal shadows, figures, and sacrifices (Col. ii. 17); "to what purpose else is the multitude of your sacrifices to me? saith the Lord:"-I have desired mercy, that is, purity of heart, and not mere external worship or sacrifice. "I delight not in the blood of bullocks, or of lambs, or of he-goats" (Isa. i. 11; 1 Sam. xv. 22; Psal. li. 16-19; Hos. vi. 6; comp. Mat. ix. 13, xii. 7); which at the best are but the figures or imperfect copies of the true (Heb. ix. 24). "Wherefore, he saith (in Psal. xl. 6), sacrifice and offering thou wouldest not accept, but a body thou hast prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure" (Heb. x. 5, 6). Now in order to perform the service of this great fast of expiation, the annual purification of the Jewish nation (Lev. xvi. 29, 30, xxiii. 27, 28; Acts, xxvii. 9), the high-priest was not arrayed in his golden robes, or ephod with precious stones, but in his plain, yet holy

From "Christ the True and Faithful Witness of the EverLasting Covenant." By Henry Bourne, Esq. 8vo, pp. 284. London, Seeleys; Nisbet and Co. 1838.-A work manifesting no small assiduity and biblical research on the part of the author. Copious notes and a complete index are added. In a more especial manner it is recommended to the notice of students in theology; but the general reader will find much interesting information.

linen garments. And this he did that he might offer

sacrifices for his own sins, and make an atonement for (Heb. v. 3). In correspondence with this, the Highhimself (Lev. xvi. 4-6), "as well as for the people" priest of our Christian profession vailed his divine glory, and arrayed himself in a holy human nature, not "to present sacrifices for his own sins, and then for those of the people" (Heb. vii. 27), but that he might, in the most effectual manner, "make atonement for the sins of the people" (Heb. ii. 17). On this solemn occasion, the high-priest entered yearly (Heb. ix. 7, x. 1; Lev. xvi. 2, 34) into the holy place, or earthly tabernacle made with hands, with the blood of others (Heb. ix. 25), that is, of bulls and goats, but which could not take away or make a proper atonement for sins (Heb. x. 4). Our High-priest entered not yearly, but once for all into (the real tabernacle or heavenly sanctuary, Heb. viii. 1, 2) the holy place not made with by his own blood, and by a greater and more perfect hands, yet "not by the blood of goats and calves, but tabernacle" (the true tabernacle, Heb. viii. 2), even his own transcendently excellent manhood, which also eternal redemption for us (Heb. ix. 11, 12). Again: was not made with hands, and who thereby obtained it is said that the Aaronic priest offered up sacrifice, first for himself, then for the people (Heb. vii. 27; Lev. xvi. 11, 15). Our High-priest needed not, as those high-priests, to offer first for his own sins, and then for those of the people; for the law makes men high-priests who have infirmities which need expiation; but the word of the oath, or promise, which had an oath joined with it (Psal. cx. 4), was since the law office the Son of God, who is for ever consecrated to of the priesthood of Aaron, and constitutes to that the execution of it (Zech. vi. 13), and who is far above all need of sacrificing for himself (Heb. vii. 26-28; Dan. ix. 26). And there shall be no man with the high-priest when he goeth into the holy place to make an atonement (Lev. xvi. 17); he alone shall enter that apartment (Heb. ix. 7): and is it not written, "I have trodden the winepress alone, and of the people there was none with me?" (Isa. Ixiii. 3, 5). All his disciples, it is said, forsook him-left him alone, and fled (John, xvi. 32; Matt. xxvi. 56); so that he his own self exclusively bare our sins in his own body on the tree (1 Pet. ii. 24). The atonement made by the Jewish high-priests only averted temporal evils, and respected the time then present; extending to that dispensation only (Heb. ix. 9). That of the antitype High-priest, and the efficacy of his blood, extends to all believers from the foundation of the world; and its virtue will be continued to all who shall hereafter believe on him to life everlasting (comp. Heb. ix. 15, 26; Rev. xiii. 8). Therefore it was not necessary that he should offer himself often, as the Jewish highpriest entered into the holy place yearly on the day of atonement (Heb. ix. 25); moreover, his blood is still considered as in the act of being continually poured out (comp. Rev. v. 6). The atonement made by the ancient high-priest pertained only to the congregation and children of Israel (Lev. xvi. 7, 21). That of our High-priest is not for their sins only, but for the sins of the Gentile world also (1 John, ii. 2). Beside offering a bullock for a sin-offering for himself, and a ram for the people (Lev. xvi. 3), Aaron was also to take two kids of the goats for a sin-offering (Lev. xvi. 5); but not kill both, yet to cast lots upon the two, which should be sacrificed to the Lord, and which should be set at liberty, or be the scape-goat (Lev. xvi. 8). He that was determined by lot to be sacrificed was put to death, and offered for the sins of the people (Lev. xvi. 9, 15). He that was to be set at liberty, was to be presented alive before the Lord (Lev. xvi. 10). The former being put to death, prefigured our Lord's death, which was the consummation of a full, perfect, and sufficient atonement (comp. Heb. ix. 26, x. 14; Ephes. v. 2): the latter, which escaped, pre

figured his triumphant resurrection (1 Cor. xv. 3, 4; Rom. iv. 25); and may we not add, our resurrection also, through him, from sin and death to eternal life? (comp. Ephes. ii. 1, 5, 6; Col. ii. 12; 1 Cor. xv. 20; John, xiv. 19). Aaron, by the blood of the goat, entered into the holy place within the vail (Lev. xvi. 15). In like manner, "Christ entered within the vail (Heb. vi. 19, 20), even into heaven itself, to appear in the presence of God for us," with his own blood (Heb. ix. 12, 24), and there stood a lamb as if it had been slain (Rev. v. 6). Its body was to be burned without the camp (Lev. xvi. 27; Heb. xiii. 11); so Jesus, with his own atoning blood, suffered upon Mount Calvary, without the gate of Jerusalem (Heb. xiii. 12; Luke, xxiii. 33; John, xix. 17, 18). And are not we likewise to go out to him without the camp, and bear his reproach? (Heb. xiii. 13.) It was presented at the door of the tabernacle of the congregation, before the Lord and all the people (Lev. xvi. 7); so Christ willingly presented himself to do his Heavenly Father's will before God and the people (Heb. x. 9), when, at the solemn anniversary of the general atonement, he went to Jerusalem to offer himself as a sacrifice to God (Luke, xviii. 31), and to be delivered (agreeably to prophecy, comp. Psal. xxii.; Isa. liii.) unto the Jews and Gentiles (Mark, x. 33; Luke, xviii. 31-33). It was chosen by lot (Lev. xvi. 10), which though casual to men, is determined by God (Prov. xvi. 33); so Christ, the chosen of God (Luke, xxiii. 35), was delivered by the determinate counsel of God, into the hands of sinners (Acts, ii. 23; iv. 28). And this ordinance shall be a statute for ever unto you (Lev. xvi. 29), or so long as the tabernacle shall stand (Heb. ix. 8), or until the ceremonies of the Mosaic law be superseded by the glad tidings of the Gospel (Dan. ix. 27; Heb. ix. 10). And when the Messiah maketh his entrance into the world, the type shall be merged and lost in the antitype (John, i. 17; Heb. x. 5), the first shall be taken away, that the second may be established (Heb. x. 9). The vail which gave way to the priest when he entered into the most holy place to make the annual and typical atonement, returned to its former place and use when he went out again (comp. Lev. xvi. 2, 16, 17, 23, 34; Heb. ix. 8, x. 4). But when the Antitype had made and completed the true and real atonement (John, xix. 30; Heb. x. 12), and was to enter into the heavenly sanctuary, the vail not only yielded to him for a time, but was for ever rent in twain from the top to the bottom (Matt. xxvii. 51; Ephes. ii. 14), and a new and living way or entrance into heaven was thereby opened for Jews and Gentiles, through the vail of his own flesh, or human nature, in which he vailed his divine glory (Heb. x. 19, 20). The blood of the goat was to be sprinkled "upon and before the mercyseat;" and so that blood remained in the holy of holies (Lev. xvi. 15). In correspondence with this, the Antitype stands before the throne as a lamb slain (Rev. v. 6), and appears always in heaven with his blood, "the blood of sprinkling," which pleads for and speaketh mercy and life eternal to all who believe in him (Heb. xii. 24). An atonement was also to be made by blood for the holy place itself, and for the tabernacle of the congregation (Lev. xvi. 16, 27). And does not this prefigure to us that God's indwelling in the sinner man cannot be in a holy manner without the sacrifice and blood of the Antitype, who is the foundation of the Christian temple (1 Cor. iii. 11, 16), and that the celestial temple itself, if it were possible, would be polluted, if sinners were to be admitted there without an atonement, even that better and infinitely more excellent sacrifice and blood of God's only begotten Son? (Heb. ix. 23.) Moreover, the high-priest was to lay both his hands upon the head of the live goat (which ceremony was also observed on other occasions, Lev. i. 4, iii. 2, iv. 4), and confess over him all the iniquities of the children of Israel, putting them upon the head of the goat; thereby denoting the typical

translation of guilt from him by the imputation to the substituted animal (Lev. xvi. 21, i. 4). În like manner, the Lord hath laid upon him, the Antitype, not merely the punishment due to the offender, but the iniquity of us all, whereby the guilt of our sins, metonymically viewed, was translated or imputed to him, and a real atonement made. It was exacted, and he was made answerable (Isa. liii. 6); and thus were our sins vicariously borne away in the person of Christ. The mystic goat, being thus ladened with sin, is sent into the wilderness by the hand of a fit man, or one appointed by the high-priest for the purpose, bearing all the iniquities of the children of Israel into a land not inhabited; and he shall let go the goat in the wilderness, never more to be looked after or heard of (Lev. xvi. 21, 22). In analogy to this, the Antitype was led by the strong impulse of the Holy Spirit into the wilderness, as the true scape-goat, who bore away our infirmities, and carried off our diseases, never more to be heard of to the condemnation of God's true Israel (Mark, i. 12; Isa. liii. 4, 6, 11; Heb. ix. 28; 1 Pet. ii. 24). Behold, in all this, the Lamb of God, the Antitype of the paschal lambs and daily sacrifices; even "the Lamb slain from the foundation of the world" (Rev. xiii. 8), who by the sacrifice of himself (Heb. ix. 26) taketh away the sin of the world (John, i. 29); who fulfilled all the ancient types and prophecies, and made an end of sins and sin-offerings (Dan. ix. 24), and did that in one day (Zech. iii. 9; Heb. x. 10-14), which the ancient high-priests and all their sacrifices on their yearly days of atonement for ages could not do (Rom. viii. 3; comp. Heb. vii. 19, x. 1-3; Acts, xiii. 39); therefore the sins of his believing Israel, though sought for, shall not be found (Jer. 1. 20). They are blotted out (Isa. xliv. 22, xliii. 25; Col. ii. 14), and cast into the depths of the sea (Mic. vii. 19), and shall "never more be mentioned against them" (Ezek. xviii. 22). They are answered for by the divine surety (Isa. liii. 6; 2 Cor. v. 21; Rom. v. 10), who will remember our iniquity no more (Heb. viii. 12, x. 17), who was slain to expiate our guilt (Rev. v. 9), and raised again for our justification (Rom. iv. 25), and ascended once for all into heaven, for our eternal redemption (Heb. ix. 12).

THE POOR-LAWS.*

To honour the powers that be, to respect the laws, and to remember the poor, are duties so clearly incumbent on us all, that it will be generally agreed that we ought to perform them ourselves, and enforce their performance on others.

The care of the deserving poor is the question to which I am anxious to direct your attention, that you may unite and assist in such a considerate and mild administration of the new poor-laws, as shall at the same time promote the moral and social improvement of our country, and so provide for the deserving poor, that their support shall not be considered burden

some.

I have already set forth some important principles on this subject, in "A Letter to the People of England in behalf of the deserving Poor," which it will be unnecessary for me here to repeat. Only, I would strongly impress on the country the fact, that the new poor-law does not suitably provide for the deserving poor, nor do I believe that it was so contemplated by the legislature. Parliament, on the whole, has done well, as far as was its province to go; it has raised an excellent system as a check to pauperism. Perhaps our legislature have erred in not more fully impressing on the minds of the people, that as the system did not profess to provide for the deserving poor, the country ought the more to exert • From "A Letter to the Bishops and Parochial Clergy, in behalf of the deserving Poor." By Herbert Smith, B.A.

« AnteriorContinuar »