not ask how little, but rather how much, may I do to testify my love for the God who preserves me, and the Saviour who has redeemed me.

And inasmuch as our love to God is more evidently displayed in kindness and mercy to the wicked and the injurious than to any others; it is manifest that we are bound, by this additional consideration, to practise these virtues toward them, in preference to any others.

And hence we see that benevolence is a religious act, in just so far as it is done from love to God. It is lovely, and respectable, and virtuous, when done from sympathy and natural goodness of disposition. It is pious, only when done from love to God.

CHAPTER SECOND.

OF BENEVOLENCE TO THE UNHAPPY.

A MAN may be simply unhappy, from either his physical or his intellectual condition. We shall consider these separately.

SECTION I.

UNHAPPINESS FROM PHYSICAL CONDITION.

The occasions of unhappiness from this cause are simple poverty, or mere want of the necessities and conveniences of life; and sickness and decrepitude, either alone, or when combined with poverty.

1. Of Poverty. Simple poverty, or want, so long as a human being has the opportunity of labor sufficiently productive to maintain him, does not render him an object of charity. "If a man will not work, neither shall he eat," is the language no less of reason than of revelation. If a man be indolent, the best discipline to which he can be subjected is, to suffer the evils of penury. Hence, all that we are required to do in such a case is, to provide such a person with labor, and to pay him accordingly. This is the greatest kindness both to him and to society.

2. Sometimes, however, from the dispensations of Providence, a family is left so destitute that their labor is insufficient to maintain themselves. Such is frequently the case with widows and orphans. This forms a manifest occasion for charity. The individuals have become, by the dispensation of God, unable to help themselves, and it is our duty and our privilege to help them.

3. Sickness. Here the ability to provide for ourselves is taken away, and an additional necessity of assistance is created. In such cases, the rich stand frequently in need of our aid, our sympathy, and our services. If this be the case with them, how much more must it be with the poor, from whom the affliction which produces suffering takes away the power of providing the means necessary for alleviating it? It is here that the benevolence of the Gospel is peculiarly displayed. Our Saviour declares, "inasmuch as ye have done it unto one of the least of these, ye have done it unto me." Bishop Wilson, on this passage, has the following beautiful remark: "Inasmuch' (as often); who, then, would miss any occasion? The least; who, then, would despise any object? To me, so that, in serving the poor, we serve Jesus Christ.”

4. Besides sickness, age also frequently brings with it decrepitude of body, if not imbecility of mind. This state calls for our sympathy and assistance, and all that care and attention which the aged so much need, and which it is so suitable for the young and vigorous to bestow.

The above are, I believe, the principal occasions for the exercise of benevolence towards man's physical sufferings. We proceed to consider the principles by which our benevolence should be regulated. These have respect both to the recipient and to the benefactor.

I. Principles which relate to the recipient.

It is a law of our constitution, that every benefit which God confers upon us, is the result of labor, and generally of labor in advance. That is, a man pays for what he receives, not after he has received it, but before. This rule is universal, and applies to physical, intellectual, and moral benefits, as will be easily seen upon reflection.

Now, so universal a rule could not have been established, without both a good and a universal reason; and hence we find by experience, that labor, even physical labor, is necessary to the healthful condition of man, as a physical, an intellectual, and a moral being. And hence, it is evident, that the rule is just as applicable to the poor as to the rich. Or to state the subject in another form. Labor is either a benefit or a curse. If it be a curse, there can be no reason why every class of men should not bear that portion of the infliction which God assigns to it. If it be a benefit, there can be no reason why every man should not enjoy his portion of the blessing.

And hence it will follow, that our benevolence should co-operate with this general law of our constitution.

1. Those who are poor, but yet able to support themselves, should be enabled to do so by means of labor; and on no other condition. If they are too indolent to do this, they should suffer the consequences.

2. Those who are unable to support themselves wholly, should be assisted only in so far as they are thus unable. Because a man cannot do enough to support himself, there is no reason why he should do nothing.

3. Those who are unable to do any thing, should have every thing done for them which their condition requires. Such are infants, the sick, the disabled, and the aged.

Benevolence is intended to have a moral effect upon the recipient, by cultivating kindness, gratitude, and universal benevolence, among all the different classes of men. mode of charity is therefore most beneficial to its object, which tends, in the highest degree, to cultivate the kinder and better feelings of his nature. Hence, it is far better for the needy, for us to administer alms ourselves, than to employ others to do it for us. The gratitude of the recipient is but feebly exercised by the mere fact of the relief of his necessities, unless he also have the opportunity of witnessing the temper and spirit from which the charity proceeds.

II. Principles which relate to the benefactor.

The Christian religion considers charity as a means of moral cultivation, specially to the benefactor. It is always, in the New Testament, classed with prayer, and is governed essentially by the same rules. This may be seen from our Saviour's Sermon on the Mount.

Hence, 1. That method of charity is always the best which calls into most active exercise the virtues of selfdenial and personal sacrifice, as they naturally arise from kindness, sympathy, and charity, or universal love to God and man. And, on the contrary, all those modes of benevolence must be essentially defective, in which the distresses of others are relieved, without the necessary exercise of these virtues.

2. As charity is a religious service, and an important means of cultivating love to God, and as it does this in proportion as all external and inferior motives are withdrawn, it is desirable, also, that, in so far as possible, it be done secretly. The doing of it in this manner, abstracts the motives derived from love of applause, and leaves us simply those motives which are derived from love to God. Those modes of benevolence which are in their nature the farthest