vigorous tree, is constrained incessantly to preach those important truths, which naturally give rise to the three first-mentioned graces: and he is perfectly assured, that wherever these truths are permitted to take root, he shall shortly rejoice over the inestimable fruits of Christian charity. This mode of acting is equally conformable to reason and revelation. By publishing those doctrines upon which the necessity of repentance is founded, he exterminates pride and inordinate self love, which are the greatest obstacles to charity. By preaching the doctrines of faith, he gives rise to that universal love which extends to God and man. Thus when a sinner sincerely believes that "God is love," 1 John iv, 16; when, penetrated with admiration and gratitude, he can say with the apostle, "I live by the faith of the Son of God, who loved me and gave himself for me," Gal. ii, 20: at that moment he necessarily feels a degree of affection toward the creating Father, and the redeeming Son, whom he longs to imitate, and whom he rejoices to obey. This love is as boundless as it is ardent, and reaches to the most unworthy of his fellow creatures, enabling him, after the example of Christ, to sacrifice for his very enemies, not only outward comforts, but even life itself. Hence the Christian faith is said to work by love. Now if this lively persuasion of the unspeakable blessings which God hath already given us in Christ Jesus, is sufficient to produce in the soul a high degree of Scriptural charity, it is evident that a well-grounded hope of greater blessings still to come, must necessarily serve to quicken and increase this charity. And if we are fully persuaded that our labours of love shall never be forgotten; that even a cup of cold water, imparted for the love of Christ, shall not go unrewarded; how vast an influence may such a hope be expected to exert in opening the heart to universal benevolence, and in producing all the fruits of evangelical love!

Convinced that to plead for charity, without insisting upon the doctrines by which it must be supported, would be building a house without laying a solid foundation, the true minister industriously labours to explain the nature, to exhibit the motives, and represent the effects of this wondrous grace, in the clearest manner. To some, indeed, such discourses are vain; but others among his hearers are found, who, ravished with the loveliness of this virtue, and constrained by those motives which the Gospel proposes, betake themselves to the exercise of it, with as much ardour as the voluptuous run to their sensual entertainments.

Darkness differs not more from light, than the charity of the faithful minister differs from that of a scribe ill instructed in the mysteries of the kingdom. The love of the good pastor "rejoiceth not in iniquity, but rejoiceth in the truth," 1 Cor. xiii, 6, which frequently comes to humble human pride. On the contrary, the charity which every false apostle preaches is no more than the phantom of a virtue, consoling the heart in the midst of sin, rejoicing in a lie, and resting upon assurance altogether contrary to the word of God. To be charitable is, according to the notions of these men, to indulge a persuasion that there is much to be abated of the threatenings contained in the Gospel, and that St. Paul is far beside the truth when he declares, that "no unclean or covetous person hath any inheritance in the kingdom of Christ," Eph. v, 5. It is to believe that the Holy Spirit was too severe, when it dictated to St. James, that "he who is a friend of the world is the enemy of God," and

violates his baptismal vow in as full a sense as adulterers violate the sacred vow of conjugal fidelity, James iv, 4. It is to insinuate that Christ himself overpassed the bounds of reason when he publicly cried out, "Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire," Matt. v, 22. "Judge not," saith the Redeemer, “that ye be not judged," Matt. vii, 1. But, according to the sentiments of those erring guides, to be Divinely charitable, is to conclude from this precept that a man may even revoke the judgments of Christ himself; thus, under pretext of not judging those who are evidently walking in the road to perdition, they indirectly give judgment against the Redeemer, as bearing a false testimony. In errors like these it is that the world will needs have the greatest part of charity to consist.

The true minister attacks this false grace as an enemy to the truth of the Gospel, while he pleads for that Christlike charity which may properly be called the sister of truth. He asserts the dignity and power of truth; holding it up to the veneration and love of those who would not wilfully offend the God of truth. Let us, continues he, "speaking the truth in love, grow up into him in all things, which is the head, even Christ," Eph. iv, 15; and having first "purified our souls in obeying the truth," let us "love one another with a pure heart fervently," 1 Pet. i, 22. Between these Scriptural companions he will suffer no separation to take place; and when they are treated by the injudicious as enthusiastic and heretical, he will dare to stand forth in defence of these two confederate virtues.

Another opinion that generally prevails among the professors of Christianity, is, that charity consists in giving alms to the poor. And this opinion is earnestly contended for by many, although the Pharisees, who were regarded by our Lord as serpents and vipers," Matt. xxii, 33, through their want of unfeigned charity, were yet remarkable for their generosity in almsgiving. St. Paul manifestly opposes this erroneous notion, where he declares that it is possible for a man to "give all his goods to feed the poor," and yet be destitute of charity, 1 Cor. xiii, 3. The faithful pastor, it is true, maintains that every charitable person is constrained to assist the poor, according to his ability: but he adds, that almsgiving is as uncertain a mark of charity, as a constant attendance upon the sacramental table is an equivocal evidence of faith, since it is as possible to relieve the poor from weakness or vanity, as to receive the holy communion through timidity or custom.

If the charity of worldly men is ever found to exceed this description, yet it will always be limited to the necessities of the body. As they know not how far the immortal spirit is superior to the perishing body, which must soon be blended in the dust of a thousand carcasses, it is no wonder that their chief concern is engrossed by the latter. The wel fare of their own souls is attended to with a very small degree of solicitude: and while this is the case, it cannot be imagined that they should manifest any extraordinary degree of affection toward the souls of their neighbours. They behold without sorrow those deluded partisans, who make war upon each other for the sake of their particular errors. They can even gaze, without pity, upon those obdurate souls who are despe rately plunging from one abyss of sin to another. How different were the feelings of David, when, like a true penitent, he not only wept for

his own offences, but shed torrents of tears for those who transgressed the law of God," Psalm cxix, 136. And how contrary was the character of St. Paul, who went through a kind of spiritual travail till the degenerate were born again," Gal. iv, 19. In like manner the primitive Christians exposed themselves to imminent dangers, that they might give proofs of the most exalted charity, by snatching souls from sin and death. And when they were not able to effect this by their external labours, they then wrestled in their closets, with secret prayers and tears, for the conversion of the ungodly. Where there is no desire after the salvation of others, there Christian charity is unknown. For while a man disregards the soul of his neighbour, all the interest he takes in his temporal affairs can manifest no more than the charity of a disciple of Epicurus, which is as far below the charity of Christ's disciples, as materialism is inferior to Christianity.

In opposition to all the erroneous notions, which too generally prevail upon this important subject, the ministry of the New Testament teaches, that evangelical charity is the image of God. And that eternal and infinite charity is nothing less than God himself. One apostle declares that "God is love;" and another assures us, that we are called to be made "partakers of the Divine nature," 2 Pet. i, 4; whence the sacred preacher infers, that "the new creature," of which St. Paul makes mention, 2 Cor. v, 17, must necessarily consist in charity. When a Christian is filled with charity, he is then regenerate and born of God. Christ is then formed in his heart, the Holy Spirit rests upon him, and he is "filled with all the fulness of God," Eph. iii, 16, 19. He keeps the first commandment of the law, by making a full surrender of his heart to God, from a consciousness that he is in himself the sovereign Good; but he chiefly loves him in the person of Christ, through whom the Father is pleased peculiarly to shine forth as a God of love. In a secondary sense, he loves the works of God in all their wonderful variety, as they shadow forth his matchless perfections, and place them within the reach of man's understanding. And his esteem for these admirable productions is in proportion to the nearer or more distant relation in which they stand to that eternal Wisdom which formed them all. Guided by this principle, he loves all mankind with an extraordinary degree of affection. The soul of man is peculiarly dear to him, because created in the image of God, and redeemed with the blood of his beloved Son: while, as the organized vehicle of the soul, he admires and loves the perishable body. As the souls of the poor and the rich are equally immortal, he is never meanly prejudiced in favour of the latter; but, on the contrary, is ever ready to prefer a poor and pious beggar, before a sensual and supercilious noble. Thus the true Christian cherishes the faithful, not only for love of the Creator and Redeemer, but also for love of the sanctifying Spirit, unto whom their souls are consecrated as living altars, and their bodies as hallowed temples, 1 Cor. vi, 19, 20. From this Divine charity good works of every kind proceed, as from an inexhaustible fountain; a fountain which is making, as it were, continual efforts to enrich the barren soil around it. But, where this is wanting, all external appearances are without any real value. The lavish giver loses his worth before pious men, and the zealous martyr his reward before a righteous God.

Uniting in his own heart the love of God with the love of his neighbour, the true minister anxiously endeavours to demonstrate the folly of those who seek to separate these kindred virtues. He maintains, that charity without piety is but a mere natural virtue, which discovers itself as frequently in the brute creation, as among unregenerate men. Thus, the swallow and the bat are careful of their young-the beaver and the ant are observed to labour for the respective societies of which they are individuals, and the she bear is ready to meet death in defence of her cubs. On this account, the good pastor furnishes his flock with those exalted motives to Christian love, which, by imparting an evangelical principle to mutual charity, ennobles it in man, and renders it Divine.

As charity, without piety, is no more than a natural virtue, and may be the effect of Pharisaical or diabolical pride, so devotion, without brotherly love, is to be considered as a species of hypocrisy. This our Lord himself teaches in the following passage: "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift," which would otherwise be rejected, as an abomination, by the God of love, Matt. v, 23, 24. True charity embraces all men, because, being made of one blood, they compose but one vast family, of which God himself is the great Parent. And here our Lord permits us not to except even our most cruel enemy. "Ye have heard," saith he, "that it hath been said, Thou shalt love thy neighbour and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and,” manifesting a concern for their souls, as well as an attention to their persons, "pray for them that despitefully use and persecute you; that ye may be the children of your Father which is in heaven. For he maketh his sun to rise on the evil and on the good," Matt. v, 43-45.

Charity consists of two parts, patience and benevolence. By the one, we suffer every kind of indignity, without entertaining a thought of revenge; and by the other, we heap upon our enemies unsolicited favours. Our adorable Master, whose conduct has furnished us with examples of the most perfect charity, discovers to us the extent of this virtue, in the following passages: The world hath "hated both me and my Father," John xv, 24; nevertheless, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," John iii, 16. "It hath been said, An eye for an eye, and a tooth for a tooth ;" and the time is coming, when it shall be said, A thrust with a sword for an abusive word; a pistol shot for a satirical expression. "But I say unto you, Resist not," according to the maxims of those by whom you are evil entreated; but whosoever shall smite thee on thy right cheek, turn to him the other also:" that is, suffer two insults rather than revenge one. Follow the same rule likewise with respect to your worldly substance, "and if any man will sue thee at the law, and take away thy coat, let him have thy cloak also:" that is, far from exacting with rigour, be ready to remit much of thy right, for the maintenance of peace; since it is better to suffer a double injustice, than to lack condescension and charity. "And whosoever shall compel thee to go a mile, go with him twain:" that is, merely

yielding to others in things that are good, or indifferent, is not enough; thy charity should rather prevent and surprise them with unexpected acts of civility and kindness. From these expressions it appears that our Lord would have his disciples to possess a charity not only extraordinary in some degree, but altogether Divine. In point of quality, he requires that it should be equal to the inexpressible love of the Father; as a drop taken from the ocean is of the same nature with those mighty waves that roll over the unfathomable deep. "If ye love them," saith he, "that love you, what reward have you? Do not even the publicans so? Be ye therefore perfect, [in charity,] even as your Father which is in heaven is perfect," Matt. v.

Faith, unspeakably excellent as it is, would be void of any real worth, unless it produced this happy disposition. "In Christ," saith the apostle, "the whole body, [of the faithful,] fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love," Eph. iv, 15, 16. "In Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith, which worketh by love," Gal. v, 6. "And though I have all faith, so that I could remove mountains, and have not charity, I am nothing," 1 Cor. xiii, 4. This celestial grace runs through the whole circle of Christian virtues. Thus, when St. Paul enumerates the fruits or effects of the Spirit, he points to charity, as the foremost of the train. And when St. Peter recounts the virtues which a Christian should add to his faith, he concludes with the finishing graces of "brotherly kindness and charity," Gal. v, 22; 2 Pet. i, 7. Both these ideas are afterward united by the great apostle, where he exhorts the Colossians "to put on charity, as that bond of perfectness," Col. iii, 14, without which the Christian character would be incomplete, and which may be said to include all the graces of the Spirit, as a thousand ears of corn are united in the same sheaf, by one common band.

It was with these sublime views of charity, that St. Paul thus addressed his converts. "By love serve one another; for all the law is fulfilled in one word, even in this, Thou shalt love thy neighbour as thyself," Gal. v, 13, 14. "Owe no man any thing, but to love one another, for he that loveth another, [in obedience to Christ's command,] hath fulfilled the law," Rom. xiii, 8. Charity never faileth;" inasmuch as it is the source of heavenly joy. "Now, [in the Church militant,] abide faith, hope, and charity; but the greatest of these is charity," which shall certainly animate the Church triumphant, 1 Cor. xiii, 8, 13.

Even here on earth it is counted as the beginning of eternal life to know, by faith, that "God is love," and that he seeks to gain our affec tions by blessings without number, John xvii, 3. A discovery of this kind cannot but give rise to some grateful return in the soul; since it is impossible firmly to believe these ravishing truths, without crying out like the first Christians, "We love him, because he first loved us," 1 John iv, 19. If God has mercifully made the first advances toward his rebellious creatures, if notwithstanding the distance between him and us be infinite, and the obstacles to our union innumerable, he yet graciously presents himself, in spite of all, within our reach; if he yet inclines to pardon the guilty, and endeavours to reconcile the world unto