who puts it in their power delivers them from the painful consciousness of being burdensome to others; places them in a degree of independence, which is rationally pleasant; and in many instances enables them ultimately to earn more than a mere subsistence; and thus teaches them in the only effectual manner how to provide for themselves. In addition to all this, he brings them within the pale of character and reputation, and renders them useful to themselves and to mankind. In this particular, men of active and extensive business are furnished by Providence with peculiar advantages for becoming important benefactors to mankind as well as to individuals.

6. Our beneficence is often rendered to others much more usefully by personal exertions in their behalf, than by mere contribution of money.

There are innumerable cases of suffering, of which property cannot become the relief. Of this nature are those of sickness, pain, sorrow, disgrace, decrepitude, friendlessness, the necessity of countenance, a broken heart, and all that variety of anguish of spirit which respects our salvation. In all these, and in many other cases, the kindness needed is not pecuniary bounty, but those good offices which are suited to the nature of the suffering. Very many persons, perhaps almost all those who are in easy circumstances, much more willingly contribute their property than their personal services. To give a small sum of money, is often considered as an easy piece of self-denial, when a personal effort is regarded as a serious sacrifice.

But it is to no purpose to contribute money for the relief of distress, where we know that it will not produce the relief.. The duty demanded by our circumstances, the benefit needed by those whom we profess to befriend, is always that of course which will effectuate relief for the calamity actually endured. Every thing else here is comparatively of no value.

Let it also be remembered, that the benefit communicated in these cases by our good offices is real, while that intended by our bounty is imaginary; and that, in proportion to the self-denial which our kindness may demand, will be the amiableness and the worth of the disposition by which it is rendered. Even in cases where the relief of suffering is to be accomplished by pecuniary bounty, it will often be true that he

who in his own person solicits contributions, is a greater benefactor than any of those who furnish them, even without supposing him to contribute at all.

But in a great multitude of cases, some of which have been specified, property cannot be the means of relief. Property cannot watch with the sick, nor administer remedies for their diseases, nor heal a wounded spirit, nor comfort mourners, nor restore resolution to the discouraged, nor withdraw a wanderer from vice and ruin, nor place his feet in the way of life. If we are really charitable, we shall endeavour to do all these and the like kind offices. If we are unwilling to do them, it is because we are destitute of charity.

7. We are bound to make this communication of beneficence a part of our system of life.

When once it is determined by us, that the performance of this duty is one great end for which we live, and that a considerable part of our time, our labours, and our substance is to be employed in this manner, much of our native reluctance to it may be regarded as being overcome. Whatever we do habitually, however irksome it may be at first, will in the end be willingly done. At first we think of little beside the difficulties which will attend the performance. As we proceed, the employment itself gradually becomes pleasant; and we also realize more and more the various pleasures by which it is attended. At the same time, whenever any conduct becomes part of our system of action, as we regularly expect to adopt it, we make a regular and constant preparation for the performance. In the present case, for example, when it has become an habitual object to bestow upon the poor pecuniary bounty; we shall so regulate our expenses as continually to be in possession of the means of this bounty, and shall not be unprovided when the occasions for charity occur. If personal assistance is the beneficence demanded; we shall so adjust our business, as to be able without serious inconvenience to perform the kind offices which this duty may require. Universally, of whatever nature the good to be done may be, we shall in this case be prepared to do it, and that as a part of the business of life.

On the contrary, he who performs acts of charity only in a desultory and occasional manner, will find himself unready to fulfil such of its demands as he will acknowledge to be real and obligatory, will halt between the duty and the sacrifice which it will cost, and will often persuade himself, in opposition to the first dictates of his conscience, that in the existing case he may be lawfully excused.

In addition to what has been said, it ought to be diligently remembered, that we were not made for ourselves, that we were made for the glory of our Creator and the good of our fellowcreatures; and that it is our supreme interest, as well as our indispensable duty, to fulfil this exalted end of our being. We are ever to keep before our eyes, that it is always unnecessary and usually undesirable for us to be rich; that when in the course of honest industry we become rich, we are peculiarly obligated to ' do good, to be rich in good works, ready to distribute, willing to communicate';' and that, in this manner, we shall lay up in store for ourselves a good foundation against the time to come.' Still further we are bound to realize, that our property belongs to God; that to us it is a mere gift of his bounty; that there is no good in it, unless we gratefully rejoice in the loving-kindness of the Giver, and do good in our life; and that then only we are entitled to ' enjoy the good of all our labour.' Finally, we are to realize that God is especially glorified when good is done to mankind.

If these interesting considerations are continually kept in view and brought home to the heart, it seems hardly possible that we should not be well prepared to perform all those actions which are included under the comprehensive name of charity.

IV. Among the numerous motives to the performance of this duty, I shall select the following:

1. We shall preserve ourselves from the deplorable passion of avarice.

Cast back your eyes for a moment on the exhibition made of this attribute in the preceding Discourse, and tell me, Which of you is willing to subject himself to the miserable bondage of its domination? Which of you is willing to sustain the character, which of you to perform the actions, which to receive the reward? Can any character be more unfit for a rational being, more odious or more contemptible in itself, or, in proportion to its means, more mischievous to mankind? How emphatically true is it, that the love of money is the

root of all evil;' that those, who love it, 'fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition;' that they are 'seduced from the faith; and pierce themselves through,' (or, as in the Original, all around) with many sorrows?" Let every one of you who is a child of God, let every one of you who intends to become a child of God, flee these things, and follow after righteousness, godliness, faith, and love.'

But nothing seems better fitted to prevent, or to root out, this wretched passion, than an habitual performance of the duties of charity. He who accustoms himself to give freely, and to act kindly to others, especially to the poor and suffering, from whom he can rationally hope for nothing again, can scarcely fail in the end of being willing to give, and to give liberally. For a truly charitable man to be covetous is impossible.

Let me add, that in this manner also we shall be secured from the imputation of avarice. Nothing will sooner or more perfectly destroy a good name than this imputation; nothing more certainly awaken the hatred and the scorn of our fellowmen; nothing more certainly preclude us from any rational or desirable influence over them.

2. By a faithful performance of these duties, we shall secure to ourselves the esteem of our fellow-men.

' A good name,' says Solomon, ' is better than great riches.' Among all the things which are done by man, nothing more certainly assures us of the best reputation, than a regular and cheerful performance of charitable offices. Not only do the wise and good, but men of all inferior descriptions also, readily acknowledge the worth of beneficence, peculiarly when administered to such as are in distress. Excellence in other forms is often doubted, denied, disrelished, and calumniated. In this it seems always to be respected. The character acknowledged is not merely good; it is the best, The hardest heart acknowledges its worth; and the most niggardly tongue vibrates in its praise. How often, when the eye is wandering over published accounts, even fictitious ones, of beneficence administered to the poor and friendless, does the tear of tenderness and sympathy start, and the bosom warm with pleasure at this display of evangelical excellence! Whose voice

does not delight to sound the praises of Howard; and how little do nobles, heroes, and princes appear at his side!

In the possession of such a character, we of course acquire a happy influence over our fellow men; and this influence is the chief means of our usefulness. An individual acting alone can do little towards promoting the well-being of his fellowmen; while the same individual, by means of extensive influence, may become an important public blessing. Although therefore reputation, considered merely as a gratification of our pride, is of little consequence; its value as the means of usefulness, is inestimable. In this view, 'a good name' is indeed rather to be chosen than great riches, and loving favour than silver and gold.'

3. In the performance of these duties, we insure to ourselves the approbation of our own consciences.

This is always the consequence of performing our duty; yet there are some duties from which it springs in a peculiar degree. Among these, the administration of charity obviously holds a high station. As there is something eminently lovely in beneficence to the eyes of those who look on, so it is seen to be thus lovely by the eye of the benefactor. It is a glorious character of God, that he is good, that he doeth good, and that his tender mercies are over all his works. This character we never so directly and peculiarly resemble, as when we do good with the spirit of the Gospel. Of this resemblance, and the beauty of it, the mind is conscious of course; and surveying the divine image instamped upon itself, beholds its lustre and loveliness with a delight which is independent, serene and incomparably superior to every thing which the world is able to give or to take away.

4. It secures the approbation of God.

Concerning this truth there can be no debate. Multitudes indeed suppose nothing else to be necessary for this purpose; and seem willing to consider it as supplying all deficencies of repentance, faith, and love to God, even when their beneficence is that of the hands, and not that of the heart. This undoubtedly is an error, and a very dangerous one. Still it is certain, that evangelical beneficence will secure to us the divine approbation; for he in whom it is found will certainly possess every other evangelical attribute. In an eminent de