other systems of human origin which their disciples strictly acted up to. What is divine has less real power than what was human. Sanctions of little authority were more binding than divine ones. The will of man more respected than the will of God.

Those partisans of religion should consider, in their contrasts and comparisons-in their applause of Christ and contempt of others, that the very admission of a divine origination makes the comparison an unjust one. We may fairly contrast human system with human system

-man with man; but we should not compare divine with human, man with God, for the purpose of throwing ridicule on, and exciting contempt against, the efforts of man to reach perfection.

Those attempts we hallow the names of those great and lofty minds—Pythagoras, Plato, Socrates, Zeno, Epicurus, and others we deeply reverence: they, in the twilight of natural reason, searched for eternal truth; through the gloom of ignorance, and the greater gloom of superstition, they penetrated till they beheld the light of wisdom reflected from the concave of heaven. The more they pierced through the chaos, the more became visible. The rays of light and truth which they collected are still existing men have preserved them as treasures of natural reason; and to us, who are blessed with revelation, their purity and brightness appear wonderful.

In truth so pure and bright, that Pythagoras and Plato have been compared with Christ, even by zealous Christians. We have no reason to believe that a revelation was made to Plato; but some of his Christian admirers have asserted as much, so divine and perfect was his doctrine then considered.

In the undue elevation of Plato there is clearly more zeal than discretion; for though his merit be undoubted, it is no more than empty adulation and blind zeal, which would make any one compare his writings or doctrines with the doctrines of the Christian religion.

ON BENEVOLENCE.

Symbol XX.-Panem ne frangito.

Never break the bread.

1. "THIS symbol," observes Dacier," has been explained very differently; some thinking Pythagoras meant we should not tear one's life to pieces, by employing ourselves in several things which tend not to the same end; others, again, that herein he exhorts to unity and concord; but in the explication of symbols, the proper and figurative sense ought to agree, and hold together, and none will deny that bread is made to be broken. I am persuaded that, by this precept, Pythagoras intended to reprove the avarice which is but too frequent in most of the charities men give. Anciently bread was made in such a manner, that each loaf was divided into four, by lines that were drawn across it, before it was put in the oven. For this reason the Greeks called it rergayλupov, and the Romans quadra. When they gave it to the poor, they usually broke the bread, and gave one of the quarters, and sometimes half of it, as we see in Horace,

'Et mihi dividuo findetur munere quadra.'

Thus to cut down avarice, root and branch, Pythagoras advised by this symbol, not to break the bread, but rather

to give the whole loaf; and to this purpose Solomon says in Ecclesiastes, Cast thy bread upon the running waters, meaning that we should give to all the poor without distinction, &c."

2. Charity is a noble, divine virtue, having more of heavenly beauty than any other known among men; and, like other virtues, there is attached to its exercise a pleasure beyond all description. It is the reflex image of our Maker on the soul, and, beyond any other, shadows forth that likeness to God in which man was originally created. It is beautiful and perfect, because it is free from selfishness; for all virtues are more or less excellent in proportion as they are distinguished by self-denial and disinterestedness. "True charity," says Barrow, in language full of expression and eloquence, "is the imitation and copy of that immense love, which is the fountain of all being, and all good; which made all things, which preserveth the world, which sustaineth every creature. * Nothing

is more admirable, more venerable, even in the common eye and opinion of men; it hath in it a beauty and a majesty to ravish every heart; even a spark of it, in generosity of dealing, breedeth admiration; a glimpse of it, in formal courtesy of behaviour, procureth much esteem; being deemed to accomplish and adorn a man." It is the overflowing of the innate goodness of the soul, and, when genuine and sincere, its loftiest aspirations are for the good and well-being of man. It is an active virtue, ever prompting the possessor to exercise it in all conditions of life. It does not slumber, and awake again, as if by influence of external circumstances, or from caprice or changeableness; but it is ever vigilant, always desiring to be gratified. It is not displayed only in giving to the

poor, in relieving distress, or in any of all its manifold functions, with regard to the miseries of our fellow-creatures; but it breathes the sigh of sympathy and compassion, of love and tenderness, to every living thing; and turns not away because man is criminal, or an outcast, or of a different creed from ourselves. It is a philanthropic, and therefore an universal virtue. No object is too abject or too mean for its capacious bounty; no human being, however bad, is beneath its notice; none beyond the limits of its love and sympathy.

3. As we have said, in the exercise of charity there is a pleasure beyond all description, so heavenly and pure is it; there is a satisfaction that partakes more of heaven than of earth,—a satisfaction rather god-like than human. But this exquisite pleasure, the reward of the good, is, by our customs (perhaps necessary) of supporting institutions, and not relieving in person the individual, debarred from the great majority of our fellow-men.

The stream of their bounty runs copiously, indeed (and we honour them for it), but it runs and diverges into channels of which they have no cognisance; and what they give to the general fund is disposed of, divided, and dispersed by others, who have as little satisfaction in its bountiful grant as they. A man, we are sure, shall enjoy more true satisfaction in relieving the distresses of one person, than he can have from all the charitable institutions added together, though he give to them his thousands instead of tens. Charity is essentially a personal, individual virtue, and, therefore, cannot be exercised through the medium of others; because to give is not necessarily a charitable act, unless we lower the majesty and nobleness of the vir