the first, we will recommend alms-giving by making an eulogium on benevolence, which ought to be the principle of it. In the second part we will make some particular observations on alms-giving itself.

I. An eulogium of benevolence shall be our first part. We consider this virtue in several different views. 1. As it regards society. 2. As it respects religion. 3. As it influences death. 4. As it regards judgment. 5. As it respects heaven. And, lastly, as it regards God himself. Benevolence is the happiness of society, and the essence of religion. It triumphs over the horrors of death, and pleads for us before that terrible tribunal, at which we must be judged. Benevolence is the bond of celestial intelligences, the brightest ray of their glory, and the chief article of their felicity. Benevolence is the image of God himself, and the expression of his essence. So that to practise the duty of charity, to give alms from this principle, is to be a worthy citizen, a good christian, chearful in death, absolved from guilt, and a member of the church triumphant. To give alms is to return to our centre, to resemble God, from whom our souls derived their existence. Let us examine each of these articles.

1. Benevolence constitutes the happiness of society; to give alms is to perform the duty of a good citizen. In order to comprehend this, it will be only necessary to examine the principle of action in him, who refuses to assist the poor according to his ability, and the miseries to which society would be reduced, were each member of it to act on the same principle. The principle of a man, who does not contribute to assist the poor according to his power, is, that he, who possesses temporal benefits, ought to hold them only for himself, and that he ought never to impart them to others except when his own interest requires him to do so, and that when his own interest is unconnected with the condition of his neighbour, he ought not be affected with his misfortunes. Now it is certain, no principle can be more contrary to public good. What would become of society, were all the members of it to reason in this manner? Should the statesman say, I will make use of my knowledge and experience to arrive at the pinnacle of honour, and to conduct my family thither; but, when the interest of my country is unconnected with mine, I will abandon the helm, and give myself no concern to procure advantages for other peo

ple!

ple! What if a general should say, I will employ all my courage and strength to surmount every obstacle in the way of my fortune: but, should the enemy offer me advantages greater than I can procure of my country, I will turn my hand, and destroy the country, which I now defend! What if the minister should say, I will endeavour only to save myself, or I will study only to display my talents: but when this end cannot be obtained, I will harden my heart against perplexed minds, distressed consciences, people dying in despair, and I will neglect every duty, which has only God and a miserable wretch for spectators!

Extend this principle of self-interest. Apply it to different conditions of life, and you will perceive it leads from absurdity to absurdity, and from crime to crime. You will see, that he, who makes it the rule of his actions, violates all the laws, which mankind made for one another, when they built cities, and formed states. In such establishments men make. tacit conditions, that they will succour one another, that they will reward some services by other services, and that when any are rendered incapable of serving others, or of maintaining themselves, they should not be left to perish, but that each should furnish such relief as he himself would wish to receive in the same case.

If a rich man, therefore, refuse to assist the poor, he violates this primitive law, and consequently saps the foundation of society. As good politicians, we ought to proceed rigorously against a miser, he should be lodged among animals of another species, and such pleasures as arise from a society of men should be refused to him, because he refuses to contribute to them, and lives only for himself. For want of human laws, there is I know not what malediction affixed to those, who are destitute of charity. They are considered with horror. Their insensibility is a subject of public conversation. People give one another notice to be upon their guard with such men, and to use caution in dealing with people of principles so odious. For do not deceive yourselves; do not think to impose long on the public; do not imagine your turpitude can be long hid, there is nothing covered that shall not be revealed, Matt. x. 26. We know well enough how to distinguish a charitable man from a miser. A note of infamy is set upon the last, and people say to one another, See, observe that old man, who alone possesses a fortune sufficient for ten families, see how avariciously he accumulates money, and how cruelly he re

fuses

fuses to assist the poor with the least particle of what death is just going to take from him! See that proud ambitious woman? who displays her vanity with so much parade in the sight of the whole world, see how she makes the poor expiate the guilt of her pride, by feeding her vanity with what ought to buy them bread. Thus people talk. They do more, they reckon, they calculate, they talk the matter over at large in public company, one relates the history of the miser, and another makes quaint remarks, and all toge ther form an odious portrait, which every man abhors.

2. Consider benevolence in regard to religion, and particularly in regard to the christian religion, of which we affirmed it was the essence. In what light soever you view Jesus Christ, the teacher of the gospel, you will find him displaying this virtue. Consider him as appointed to save you, observe his birth, his preaching, his actions, his preparation for death, his death itself, in all these different views he recommends charity to you.

Consider Jesus as appointed for salvation. What inclined God to form the design of saving the world? Was it any eminent quality in man? Were we not children of wrath, execrable objects in the eyes of the Lord? Was it any service rendered to God? Alas! we were enemies in our minds by wicked works, Col. i. 21. Was it any prospect of retribution? But our goodness extendeth not unto him, Psal. xvi. 2. Is not all-sufficiency one of his attributes? What then inclined God to form a plan of redemption? Ask Jesus Christ. He will inform you, God so loved the world that he gave his Son, John iii. 16. Ask the apostle Paul. He will tell you, It was for his great love wherewith he loved us, Eph. ii. 4.

The birth of Jesus Christ preacheth love to us; for why this flesh, why this blood, why this incarnation? In general it was for our salvation. My brethren, have you ever weighed these words of St. Paul? As the children are partakers of flesh and blood (the scripture contains elevated sentiments, which can never be enough studied. Divines distinguish senses of scripture into literal and mystical; we add a third, a sublime sense, and this passage is an example.) As the children are partakers of flesh and blood, he also himself took part of the same: that he might be a merciful and faithful high-priest. For in that he himself hath suffered being tempted, he is able to succour them that are tempted, Heb. ii. 14, &c. Observe these words,

he

he took part of flesh and blood that he might be merciful. What! could he not be merciful without flesh and blood! In that he hath suffered being tempted, he is able to succour them that are tempted. How! Is not Jesus Christ, as Lord of the universe, able to deliver us from temptations? True, he is Almighty. His compassion inclines him to succour us. Yet, it should seem according to St. Paul, that something was wanting to his omnipotence. It seems as if universal knowledge was not sufficient to inform him fully of the excess of our miseries. What was wanting was to know our ills by experimental feeling. This knowledge is incompatible with deity, deity is impassible, and it was to supply this, and to acquire knowledge, that God made known to the world the unheard-of mystery of God manifest in the flesh, so that the Saviour might be inclined to relieve miseries, which he himself had felt. He also himself took part of flesh and blood, that he might be merciful. For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

Jesus Christ in his doctrine hath taught us benevolence; for to what but love does all his doctrine tend? What is the new commandent he gave us? That we should love one another, John xiii. 24. What is pure and undefiled religion before God and the Father? Is it not to visit the fatherless and the widows? James i. 27. What one thing was lacking to the young man, who had not committed adultery, had not killed, had not defrauded? Was it not to sell his goods, and give to the poor? Matt. xix. 21. The whole system of christianity tends to charity; the doctrines 'to charity; the duties to charity; the promises to charity; the ordinances, which assemble us in one house, as members of one family, where we eat at one table, as children of one father, all tend to establish the dominion of charity.

The actions of Jesus Christ preach charity to us, for all his life was employed in exercises of benevolence. What zeal for the salvation of his neighbours! Witness his powerful exhortations, his tender prayers, his earnest entreaties. What compassion for the miseries of others! Witness his emotions, when he saw the multitudes fainted, and were scattered abroad as sheep having no shepherd, Matt. ix. 36. witness the tears he shed at the grave of Lazarus, and over ungrateful Jerusalem. We have, in a few words, an abridg ment of the most amiable life that ever was: He went about doing good, Acts x. 38.

VOL. IV.

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Jesus

Jesus preached charity in his preparation for death. You know what troubles agitated his mind at the approach of this terrible period. You know what difference there is between his death and our death. As we draw near to death we approach a throne of grace: but Christ went to a tribunal of vengeance. We go to our father: he went to his judge. We are responsible for our own sins: but upon the head of this victim lay all the crimes of the people of God. Amidst so many formidable objects, what filled the mind of Jesus Christ! Love, Now, holy Father, I am no more in the world, said he, but these are in the world, keep through thine own name those, whom thou hast given me, that they may be one as we are, John, xvii. 11. As if he had said, Father, take me for the victim of thy displeasure, let me feel all its strokes, give me the dregs of the cup of thine indignation to drink; provided my beloved disciples be saved, my joy will be full.

In fine, Jesus Christ taught us benevolence by his death; for greater love than this hath no man, that a man lay down his life for his friends, John xv. 13. There was neither a wound in his body, nor an incision in his hands or his feet, nor a drop of his blood, that was shed, which did not publish benevolence. His love supported him against the fears of death, the terrors of divine justice, and the rage of hell. His love extended even to his executioners, and, less affected with his own pains than with the miseries, to which their crimes exposed them, he fetched, as it was one of his last sighs, a sigh of love, and ready to expire said, Father forgive them, they know not what they do, Luke xxiii. 34.

Such is the gospel. Such is your religion. Now I ask, my brethren, can a man imagine himself a disciple of such a master, can he aspire at such noble promises, can he ad mit such truths, in one word, can he be a christian and not be charitable? Have we not reason to affirm, that benevolence is the essence of christianity, the center to which the ·lines of all christian virtues tend?

3. A third reflection, that is, that benevolence triumphs over the horrors of death, ought to have great weight with A meditation of death is one of the most powerful of all motives to guard us against temptatsons, agreeably to a fine saying of the son of Sirach, Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss, Eccles. vii. 36. This thought hath a peculiar influence in regard to charity.

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