To Christianity was reserved the inaugural act of public charity in the spirit of charity. We must remember that no charitable or beneficent institutions of any kind, grounded on disinterested kindness, existed amongst the Pagan Romans, and still less amongst the Pagan Greeks. Mr Coleridge, in one of his lay sermons, advanced the novel doctrine--that in the Scriptures is contained all genuine and profound statesmanship. Of course he must be understood to mean--in its capital principles: for, as to subordinate and executive rules for applying such principles, these, doubtless, are in part suggested by the local circumstances in each separate case. Now, amongst the political theories of the Bible is this--that pauperism is not an accident in the constitution of states, but an indefeasible necessity; or, in the scriptural words, that "the poor shall never cease out of the land." This theory, or great canon of social philosophy, during many centuries, drew no especial attention from philosophers. It passed for a truism, bearing no particular emphasis or meaning beyond some general purpose of sanction to the impulses of charity. But there is good reason to believe, that it slumbered, and was meant to slumber, until Christianity arising and moving forwards should call it into a new life, as a principle suited to a new order of things. Accordingly, we have seen of late that this scriptural dictum--"The poor shall never cease out of the land"--has terminated its career as a truism, (that is, as a truth, either obvious on one hand, or inert on the other,) and has wakened into a polemic or controversial life. People arose who took upon them utterly to deny this scriptural doctrine. Peremptorily they challenged the assertion that poverty must always exist. The Bible said that it was an affection of human society which could not be exterminated: the economists of 1800 said that it was a foul disease, which must and should be exterminated. The scriptural philosophy said, that pauperism was inalienable from man's social condition in the same way that decay was inalienable from his flesh. "I shall soon see _that_," said the economist of 1800, "for as sure as my name is M----, I will have this poverty put down by law within one generation, if there's law to be had in the courts at Westminster." The Scriptures had left word--that, if any man should come to the national banquet declaring himself unable to pay his contribution, that man should be accounted the guest of Christianity, and should be privileged to sit at the table in thankful remembrance of what Christianity had done for man. But Mr M---- left word with all the servants, that, if any man should present himself under those circumstances, he was to be told, "The table is full"--(_his_ words, not ours;) "go away, good man." Go away! Mr M----? Where was he to go to? Whither? In what direction?--"Why, if you come to _that_," said the man