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touch your hearts, there will be a harmony | wickedness. But rather,' rather than put on between love and charity, between the Crea- all these airs of piety, rather than affect an tor and the creature. The heavens will hear ignorant zeal, rather than practise exactness the earth, and the earth will hear the hea- in trifles, give alms of such things as you vens,' Hos. ii. 22. Heaven will say to the have.' Charity is the centre where all virfaithful soul, Behold the Lamb of God, tues meet. O man, what doth the Lord rewhich taketh away the sins of the world,' quire of thee, but to do justly, to love mercy, John i. 29, and the faithful soul, properly and to walk humbly with thy God? Though affected with gratitude, will reply, O God, I speak with the tongue of men and angels, my goodness extendeth not to thee, but to the though I give my body to be burned, though saints that are in the earth,' Ps. xvi. 23, and I have all faith so that I could remove mounwill pour upon the feet of Jesus Christ that thins,' and, we may add, though I should reointment which cannot be put upon the head ceive the communion every day of my life, of Christ himself. My brethren assist our fee- though I fast every week, though I burn with ble efforts. And thou, O God, who art love the zeal of a seraph, yet if I have not chariitself, animate every part, every period, eve- ty, I am become as sounding brass, or a ry expression of this discourse, so that all tinkling cymbal! Micah vi 8; 1 Cor. xiii. our hearers may become disciples of love! 1, &c. Amen.

But these reflections are too vague, let us be more particular. We will divide this discourse into two parts. In 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 almsgiving itself.

I. An eulogium on 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 practice the duty of charity, to give alms from this principle, is to be a worthy citizen, a good Christian, cheerful in death, absolved from guilt, and a member of the church triumphant. To give alms is to return to our centre, to resemble God,irom whom our souls derived their existence. Let us examine each of these articles.

'Give alms of such things as you have;' these are the words of our text, the gospel of this day. We will not detain you in comparing the words of our translation with those of the original, in order to justify our interpreters. Some expositors think the text is not an exhortation to charity, but a censure on the Pharisees for their notion of it. After the Pharisees had obtained great sums by rapine and extortion, they endeavoured to conceal, yea, to embellish their crimes by almsdeeds. According to these interpreters, Jesus Christ only intended to condemn these infamous practices, so that instead of reading the words, as we do, give alms of such things as ye have,' we ought to read them, Ye give alms of such things as ye have, and ye suppose all things are clean to you.

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But this interpretation, which is in itself a striking truth, ought, however, to be rejected, as neither being agreeable to the scope of the place, nor the literal sense of the words, which are followed by a precept, nor to ancient versions, nor to the following words, all things shall be clean to you,' which carries in it the nature of a promise, and which must therefore be naturally joined to a precept.

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Let us then retain the sense of our version, and let us take the words for an order of our Master prescribing charity. He addressed this order to the Pharisees, and in them to all Christians. The Pharisees were a class of men, who loved showy virtues, and who thought by discharging small duties to make amends for the omission of great and important ones. Jesus Christ reproves them in this chapter; Ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.' They tithed mint and rue, and all manner of herbs, but they neglected charity. On another occasion we have observed, that they resembled some modern Christians, who put on the air of piety, lift their eyes to heaven, besprinkle our churches with tears, utter their souls in perpetual sighs and complaints, and incessantly cry religion! religion! but who know charity only by the pain they feel when it is,mentioned to them. Ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and

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 inte. rest is unconnected with the condition of his neighbour, he ought not to be affected with his misfortunes. Now it is certain no princi ple can be more contrary to public good. What would become of society were all the members of it to reason in this manner? Should

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.'

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xxiii. 34.

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lence. 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 Jesus Christ in his doctrine has taught us (it was one of his last sighs), a sigh of love, benevolence, for to what but love does all his and ready to expire, said, Father forgive doctrine tend? What is the new command-them, they know not what they do.' Luke ment 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.

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 admit 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 centre to which the lines of all Christian virt es tend?

3. A third reflection, that is, that benevolence triumphs over the horrors of death, ought to have great weight with us. A meditation of death is one of the most powerful of all motives to guard us against temptations, ag eeably to a fine saying of the son of Sirach, Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss,' Ecclus. vii. 36. This thought has a peculiar influ

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 pow-ence in regard to charity. erful 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 abridgment of the most amiable life that ever was: 'He went about doing good,' Acts x. 38.

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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.

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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 benevo

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In effect, what is death? I consider it principally in two views, first as a general shipwreck, in which our fortunes, titles, and dignities are lost. We brought nothing into this world, and it is certain we can carry nothing out,' I Tim. vi. 7. Next, I consider it as the time of examination and judgment, for it is appointed to all men once to dic, and after that the judgment,' Heb. ix. 27. The moment of death is a fatal period, in which are united the excesses of our youth, the distractions of our manhood, the avarice of our old age, our pride, our ambition, our impurity, our covetousness, our treacheries, our perjuries, our calmnies, our blasphemies, our lukewarmness, our profanations; all these crimes will form one black cloud, heavy, and hanging ready to burst on our heads.

These are two just views of death, and ideas of these make, if i may be allowed to say so. the two most formidable weapons of the king of terrors,' the most terrible of all terrible things. But the benevolent man is covered from these attacks,

The charitable man need not fear a deprivation of his fortune, for in this respect he does not die. He has prevented the ravages of death by disburdening himself of his riches. He has eradicated the love of the world. He has given to the poor what would otherwise have fed avarice. Yet, let me recollect myself, the charitable man does not impoverish himself by his benevolence. He has sent his fortune before him. These are Scriptural ideas. He that hath pity upon the poor, lendeth unto the Lord, and that which he hath given, will he pay him again. Make to yourselves friends of the mammon of unrightcousness, that when ye fail, they may receive you into everlasting habitations,' Prov. xix 17; Luke xvi. 9. At death the Christian

beholds these friends opening their arms to re-think yourselves ready to expire, you implore ceive him. I recollect here an epitaph said our assistance, and require us to comfort you. to be engraven on the tomb of Atolus of We seldom succeed much on these occasions. Rheims. He exported his fortune before him Miserable comforters are we all. Religion into heaven, he is gone thither to enjoy it. with all its evidences, grace with all its What a fine epitaph, my brethren! Happy charms, the promises of the gospel with all he who, instead of such pompous titles as the their magnificence, are generally insufficient vanity of the living puts on the tombs of the to administer consolation. Christians, you dead, under pretence of honouring the merit must certainly die: arm us then to-day against of the deceased, instead of such nauseous in- yourselves. Put into our hands to-day an arscriptions as feed pride among bones, worms, gument against that fear of death which will and putrefactions, objects so proper to teach shortly seize you. Give weight to our minisus humility, happy he who has a right to such try, and by disarming death by your charities, an epitaph as that just now mentioned! He put us into a condition to show you death disexported his fortune before him into heaven by armed at the end of your life. his charities, he is gone thither to enjoy it. Happy he who, instead of splendid funeral processions, and a long train of hired attendants, who seem less disposed to lament death than to increase the numbers of the dead, happy he whose funeral is attended and lament-When the Son of man shall come in his glory, and all the holy angels with him, he shall say unto them on his right hand, Come ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat; I was thirsty and ye gave me drink. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me,' ver. 32, &c.

4. Charity provides against the terrors with which an apprehension of the last judgment ought to inspire us. Jesus Christ has furnished us with this idea, for thus he speaks in the twenty-fifth chapter of St. Matthew,

ed by the poor! Happy he whose funeral oration is spoken by the wretched in sobs and sighs and expressions like these, I was naked, and he clothed me, I was hungry, and he fed me, I lived a dying life, and he was the hap. py instrument of Providence to support me!

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A charitable man need not fear death considered as a time of account. What says the Scriptures concerning charity in regard to our sins? It covereth a multitude,' 1 Pet. iv. 8. Daniel gives this counsel to a guilty king, 'Break off thine iniquities by showing mercy to the poor, chap. iv. 27. Not that our Scriptures authorize a sacrilegious commentary, such as some sinners make upon these passages. Under pretence that it is said, charity covereth a multitude of sins,' or that it puts away our sins (the sense of the first is disputed, and we will not now explain it), under this pretence, I say, some Christians pretend to make a tacit compact with God. The import of this contract is, that the sinner should be allowed by God, for the sake of his almsdeeds, to persist in sin. An unjust man, who retains the property of others, will give a trifle to the poor, and, under pretence that charity covereth a multitude of sins,' will hold himself free from the law of restitution. A debauchee will give alms, and, under pretence that charity covereth a multitude of sins,' will think himself authorized to lead an unclean life. Great God! is this the idea we form of thy majesty? If these be the motives of our virtues whence do our vices spring? Shall we pretend with presents to blind thine eyes, eyes of purity itself? Would we make thee, O God! an accomplice in our crimes? and have we forgot that prohibition so remark able in thy law, thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord!' Deut. xxiii. 18. It is, however, very certain that charity disarms death, in regard to that account which we are about to give of the manner in which we have disposed our property, for charity is the least equivocal mark of our Christianity, and the least suspicious evidence of our faith.

I do not know whether in the perfect enjoy ment of health, and the pleasures of life, you enter into these reflections; but when you

There is another of the passages of which we just now spoke, and which ought to be understood in a sense altogether sublime. Jesus Christ personates the poor, and takes upon himself, if I may speak so, all their obligations. What is the reason of this conduct? If the poor be so dear to him, why does he leave them to suffer, and if he leave them to suffer, why does he say they are so dear to him? My brethren, this is intended to exercise our faith, and to purify our love. Should Christ come to us in pomp and glory, surrounded with devouring fire, with all the ensigns of his majesty, attended by seraphim, and by thousand thousands ministering unto him; should he come in this manner to ask of us a cup of water, a piece of bread, a little money, which of us would refuse to grant his request? But this mark of our love would be suspicious. It would proceed from emotions excited by the splendour of his majesty, rather than from genuine love. No wonder a king is respected in his court, and upon his throne; majesty dazzles, and ensigns of supreme dignity excite emotions in all the powers of our souls. But should this king survive some disgrace, should he be banished from his kingdom, and abandoned by his subjects, then his real friends would be discovered, and be would prepare them a thousand rewards. This is an image of Jesus Christ. In vain prostrating ourselves at the foot of his throne, we say to him a thousand times over, Lord, thou knowest that we love thee.' Perhaps this profession of esteem may proceed more from a love of the benefits, than of the benefactor who bestows them. Banished from his heavenly court in the persons of his members, forsaken by his subjects, covered with rags, and lodged in a hospital, he comes to try his real friends, solicits their compassion, presents his