Our Savior illustrates this most beautifully in his parable of the two servants, Matthew, xviii, 23-35.

4. By the example of Christ, God has shown us what is that type of virtue, which, in human beings, is most acceptable in his sight. This was an example of perfect forbearance, meekness, benevolence and forgiveness. Thus, we are not only furnished with the rule, but also with the exemplification of the manner in which the rule is to be kept.

5. These very virtues, which are called forth by suffering from the wickedness and injury of our fellow-men, are those which God specially approves, and which he declares essential to that character which shall fit us for heaven. Blessed are the merciful, for they shall obtain mercy. Blessed are the meek, blessed are the peace-makers, &c. A thousand such passages might easily be quoted.

6. God has declared that our forgiveness with him depends upon our forgiveness of others. "If ye forgive not men their trespasses, neither will your Father, who is in heaven, forgive you your trespasses." "He shall have judgment without mercy, that showeth no mercy; but mercy rejoiceth against judgment;" that is, a merciful man rejoices, or is confident, in the view of the judgment day.

If it be asked, What is the Christian limit to benevolence, I answer, that no definite rule is laid down in the Scriptures, but that merely the principle is inculcated. All that we possess is God's, and we are under obligation to use it all as He wills. His will is that we consider every talent as a trust, and that we seek our happiness from the use of it, not in self-gratification, but in ministering to the happiness of others. Our doing thus he considers as the evidence of our love to him; and therefore he fixes no definite amount which shall be abstracted from our own immediate sources of happiness for this purpose, but allows us to show our consecration of all to him, just as fully as we please. If this be a privilege, and one of the greatest privileges, of our present state, it would seem that a truly grateful heart would not ask how little, but rather how much, may I do to testify my love for the God who preserves me, and the Savior who has redeemed me.

And, inasmuch as our love to God is more evidently dis

played in kindness and mercy to the wicked and the injuri ous 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.

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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 the 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 human being is left so destitute that his labor is insufficient to maintain him. Such is frequently the case with widows and orphans. This forms a manifest occasion for charity. The individuals have become, by the dispen

sation of God, unable to help themselves, and it is both our duty and our privilege to help them.

3. Sickness. Here the ability to provide for ourselves is taken away, and the necessity of additional provision 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 Savior 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. 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 coöperate 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. That 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 Savior'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