THIS duty is absolutely commanded, and much insisted on, in the word of God. Where have we any command in the Bible laid down in stronger terms, and in a more peremptory urgent manner, than the command of giving to the poor? We have the same law in a positive manner laid down in Levit. 25:35, &c. “And if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger or a sojourner, that he may live with thee.” And at the conclusion of ver. 38. God enforces it with saving, I am the Lord thy God.
It is mentioned in Scripture, not only as a duty, but a great duty. Indeed it is generally acknowledged to be a duty, to be kind to the needy; but by many it seems not to be looked upon as a duty of great importance. However, it is mentioned in Scripture as one of the greater and more essential duties of religion: Micah 6:8. “He hath showed thee, O man, what is good; and what doth the Lord thy God require of thee, but to do justly, to love mercy, and to walk humbly with thy God?” Here to love mercy is mentioned as one of the three great things that are the sum of all religion. So it is mentioned by the apostle James, as one of the two things wherein pure and undefiled religion consists: James 1:27. “Pure religion, and undefiled, before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.”
So Christ tells us, it is one of the weightier matters of the law: Matt. 22:23. “Ye have omitted the weightier matters of the law, judgment, mercy, and faith.” The Scriptures again and again teach us, that it is a more weighty and essential thing than the attendance on the outward ordinances of worship: Hos. 6:6. “I desired mercy, and not sacrifice;” Matt. 9:13. and 12:7. I know of scarce any duty which is so much insisted on, so pressed and urged upon us, both in the Old Testament and New, as this duty of charity to the poor.
The reason of the thing strongly obliges to it. It is not only very positively and frequently insisted on by God, but it is most reasonable in itself; and so, on this account, there is reason why God should much insist upon it.
1. It is most reasonable, considering the general state and nature of mankind. This is such as renders it most reasonable that we should love our neighbour as ourselves; for men are made in the image of our God, and on this account are worthy of our love. Besides, we are all nearly allied one to another by nature. We have all the same nature, like faculties, like dispositions, like desires of good, like needs, like aversion to misery, and are made of one blood; and we are made to subsist by society and union one with another. God hath made us with such a nature, that we cannot subsist without the help of one another. Mankind in this respect are as the members of the natural body, one cannot subsist alone, without an union with and the help of the rest.
Now, this state of mankind shows how reasonable and suitable it is, that men should love their neighbours; and that we should not look every one at his own things, but every man also at the things of others, Phil. 2:4. A selfish spirit is very unsuitable to the nature and state of mankind. He who is all for himself, and none for his neighbours, deserves to be cut off from the benefit of human society, and to be turned out among wild beasts, to subsist by himself as well as he can. A private niggardly spirit is more suitable for wolves, and other beasts of prey, than for human beings.