Nor is this line of beneficence confined to arbitration. Seasonable counsel, coming with the weight which the reputation of the adviser gives it, will often keep or extricate the rash and uninformed out of great difficulties. 4. The rights of the poor are not so impor- | Whether it be an instinct or a habit, it is in tant or intricate, as their contentions are vio-fact a property of our nature, which God aplent and ruinous. A lawyer or attorney, of to-pointed; and the final cause for which it was lerable knowledge in his profession, has com-appointed, is to afford to the miserable, in the monly judgment enough to adjust these dis- compassion of their fellow-creatures, a remedy putes, with all the effect, and without the ex-for those inequalities and distresses which God pense, of a law-suit; and he may be said to foresaw that many must be exposed to, ungive a poor man twenty pounds, who prevents der every general rule for the distribution of his throwing it away upon law. A legal man, property. whether of the profession or not, who, together Beside this, the poor have a claim founded with a spirit of conciliation, possesses the con- in the law of nature, which may be thus exfidence of his neighbourhood, will be much re-plained :-All things were originally common. sorted to for this purpose, especially since the No one being able to produce a charter from great increase of costs has produced a general Heaven, had any better title to a particular dread of going to law. possession than his next neighbour. There were reasons for mankind's agreeing upon a separation of this common fund; and God for these reasons is presumed to have ratified it. But this separation was made and consented to, upon the expectation and condition that every one should have left a sufficiency for his subsistence, or the means of procuring it: and as no fixed laws for the regulation of property 5. Betwixt argument and authority (I mean can be so contrived, as to provide for the rethat authority which flows from voluntary re-lief of every case and distress which may arise, spect, and attends upon sanctity and disinter- these cases and distresses, when their right estedness of character) something may be done, and share in the common stock were given up amongst the lower orders of mankind, towards or taken from them, were supposed to be left the regulation of their conduct, and the satis- to the voluntary bounty of those who might be faction of their thoughts. This office belongs acquainted with the exigencies of their situato the ministers of religion; or rather, who- tion, and in the way of affording assistance. ever undertakes it, becomes a minister of re- And, therefore, when the partition of properligion. The inferior clergy, who are nearly ty is rigidly maintained against the claims of upon a level with the common sort of their indigence and distress, it is maintained in opparishioners, and who on that account gain an position to the intention of those who made easier admission to their society and confi-it, and to his, who is the Supreme Proprietor dence, have in this respect more in their power than their superiors: the discreet use of this power constitutes one of the most respectable functions of human nature. Lastly, I know not a more exalted charity than that which presents a shield against the rapacity or persecution of a tyrant. CHAPTER V. CHARITY. PECUNIARY BOUNTY. of every thing, and who has filled the world with plenteousness, for the sustentation and comfort of all whom he sends into it. The Christian Scriptures are more copious and explicit upon this duty than upon almost any other. The description which Christ hath left us of the proceedings of the last day, establishes the obligation of bounty beyond controversy: :- "When the son of man shall come in his glory, and all the holy angels with him. then shall he sit upon the throne of his glory, and before him shall be gathered all nations and he shall separate them one from another. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, 1. The obligation to bestow relief upon the poor. 11. The manner of bestowing it. III. The pretences by which men excuse them-inherit the kingdom prepared for you from the selves from it. 1. The obligation to bestow relief upon the poor. foundation of the world: For I was an hungered, and ye gave me meat: I was thirsty. and ye gave me drink: I was a stranger and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, They who rank pity amongst the original and ye came unto me.And inasmuch as ye impulses of our nature, rightly contend, that, have done it to one of the least of these my when this principle prompts us to the relief of brethren, ye have done it unto me." It is human misery, it indicates the Divine inten- not necessary to understand this passage as a tion, and our duty. Indeed, the same con-literal account of what will actually pass on clusion is deducible from the existence of the passion, whatever account be given of its origin Matthew, xxv. 31 II. The manner of bestowing bounty; or the different kinds of charity. that day. Supposing it only a scenical descrip- | laid down their fortunes at their feet: but so tion of the rules and principles, by which the far were they from taking advantage of this Supreme Arbiter of our destiny will regulate unlimited confidence, to enrich themselves, or his decisions, it conveys the same lesson to us; to establish their own authority, that they it equally demonstrates of how great value soon after got rid of this business, as inconsisand importance these duties in the sight of tent with the main object of their mission, and God are, and what stress will be laid upon transferred the custody and management of them. The apostles also describe this virtue the public fund to deacons elected to that of as propitiating the Divine favour in an emi- fice by the people at large. (Acts vi.) nent degree. And these recommendations have produced their effect. It does not appear that, before the times of Christianity, an infirmary, hospital, or public charity of any kind, existed in the world; whereas most countries in Christendom, have long abounded with these institutions. To which may be added, that a spirit of private liberality seems to flourish amidst the decay of many other virtues; not to mention the legal provision for the poor, which obtains in this country, and which was unknown and unthought of by the most humanised nations of antiquity. Every question between the different kinds of charity, supposes the sum bestowed to be the same. There are three kinds of charity which prefer a claim to attention. The first, and in my judgment one of the best, is to give stated and considerable sums, by way of pension or annuity, to individuals or families, with whose behaviour and distress we ourselves are acquainted. When I speak of |considerable sums, I mean only that five pounds, or any other sum, given at once, or divided amongst five or fewer families, will do more good than the same sum distributed amongst a greater number in shillings or half-crowns; and that, because it is more likely to be properly applied by the persons who receive it. A poor fellow, who can find no better use for a shilling than to drink his benefactor's health, and purchase half an hour's recreation for him. self, would hardly break into a guinea for any such purpose, or be so improvident as not to lay it by for an occasion of importance, e. g. for his rent, his clothing, fuel, or stock of winter's provision. It is a still greater reup-commendation of this kind of charity, that pensions and annuities, which are paid regularly, and can be expected at the time, are the only way by which we can prevent one part of a poor man's sufferings,—the dread of want. St. Paul adds upon the subject an excellent direction, and which is practicable by all who have any thing to give :-" Upon the first day of the week (or any other stated time) let every one of you lay by in store, as God hath prospered him." By which I understand St. Paul to recommend what is the very thing wanting with most men, the being charitable upon a plan; that is, upon a deliberate comparison of our fortunes with the reasonable expenses and expectation of our families, to compute what we can spare, and to lay by so much for charitable purposes in some mode or other. The mode will be a consideration afterwards. The effect which Christianity produced on some of its first converts, was such as might be looked for from a divine religion, coming with full force and miraculous evidence upon the consciences of mankind. It overwhelmed all worldly considerations in the expectation 2. But as this kind of charity supposes that of a more important existence :-"And the proper objects of such expensive benefactions multitude of them that believed, were of one fall within our private knowledge and observaneart and of one soul; neither said any of them tion, which does not happen to all, a second that aught of the things which he possessed method of doing good, which is in every one's was his own; but they had all things in com-power who has the money to spare, is by submon. Neither was there any among them that lacked; for as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet; and distribution was made unto every man according as he had need." Acts iv. 32. scription to public charities. Public charities admit of this argument in their favour, that your money goes farther towards attaining the end for which it is given, than it can do by any private and separate beneficence. A guinea, for example, contributed to an infirmary, be. comes the means of providing one patient at Nevertheless, this community of goods, how-least with a physician, surgeon, apothecary, ever it manifested the sincere zeal of the pri- with medicine, diet, lodging, and suitable atmitive Christians, is no precedent for our imi-tendance; which is not the tenth part of what tation. It was confined to the church at Je- the same assistance, if it could be procured at rusalem; continued not long there; was never all, would cost to a sick person or family in enjoined upon any (Acts v. 4.); and although any other situation. it might suit with the particular circumstances 3. The last, and, compared with the former, of a small and select society, is altogether im- the lowest exertion of benevolence, is in the practicable in a large and mixed community. relief of beggars. Nevertheless, I by no means The conduct of the apostles upon the occa-approve the indiscriminate rejection of all who sion, deserves to be noticed. Their followers implore our alms in this way. Some may pe rish by such a conduct. Men are sometimes their reward." ver. 1,2. There are motives fot overtaken by distress, for which all other re- the doing our alms in public, beside those of lief would come too late. Beside which, reso- ostentation, with which therefore our Saviour's lutions of this kind compel us to offer such vio- rule has no concern: sucn as to testify our aplence to our humanity, as may go near, in a probation of some particular species of charity, little while, to suffocate the principle itself; and to recommend it to others; to take off the which is a very serious consideration. A good prejudice which the want, or, which is the man, if he do not surrender himself to his feel- same thing, the suppression, of our name in ings without reserve, will at least lend an ear the list of contributors might excite against to importunities which come accompanied with the charity, or against ourselves. And, so long outward attestations of distress; and after a as these motives are free from any mixture of patient audience of the complaint, will direct vanity, they are in no danger of invading our himself, not so much by any previous resolu. Saviour's prohibition; they rather seem to tion which he may have formed upon the sub-comply with another direction which he has ject, as by the circumstances and credibility of left us: "Let your light so shine before men, the account that he receives. that they may see your good works, and gloThere are other species of charity well con-rify your Father which is in heaven." If it be trived to make the money expended go far: such as keeping down the price of fuel or provision, in case of monopoly or temporary scarcity, by purchasing the articles at the best market, and retailing them at prime cost, or at a small loss; or the adding of a bounty to particular species of labour, when the price is accidentally depressed. The proprietors of large estates have it in their power to facilitate the maintenance, and thereby to encourage the establishment, of families, (which is one of the noblest purposes to which the rich and great can convert their endeavours,) by building cottages, splitting farms, erecting manufactories, cultivating wastes, embanking the sea, draining marshes, and other expedients, which the situation of each estate points out. If the profits of these undertakIngs do not repay the expense, let the authors of them place the difference to the account of charity. It is true of almost all such projects, that the public is a gainer by them, whatever the owner be. And where the loss can be spared, this consideration is sufficient. necessary to propose a precise distinction upon the subject, I can think of none better than the following: When our bounty is beyond our fortune and station, that is, when it is more than could be expected from us, our charity should be private, if privacy be practicable: when it is not more than might be expected, it may be public: for we cannot hope to influence others to the imitation of extraordinary generosity, and therefore want, in the former case, the only justifiable reason for making it public. Having thus described several different exertions of charity, it may not be improper to take notice of a species of liberality, which is not charity, in any sense of the word: I mean the giving of entertainments or liquor, for the sake of popularity; or the rewarding, treating, and maintaining, the companions of our diversions, as hunters, shooters, fishers, and the like. I do not say that this is criminal; I only say that it is not charity; and that we are not to suppose, because we give, and give to the poor, that it will stand in the place, or supersede the obligation, of more meritorious and disinterested bounty. III. The pretences by which men excuse themselves from giving to the poor. 1. "That they have nothing to spare," i. e. nothing for which they have not provided some other use; nothing which their plan or expense, together with the savings they have resolved to lay by, will not exhaust: never reflecting whether it be in their power, or that It is become a question of some importance, under what circumstances works of charity ought to be done in private, and when they may be made public without detracting from the merit of the action, if indeed they ever may; the Author of our religion having delivered a rule upon this subject which seems to enjoin universal secresy :-" When thou doest alms, let not thy left hand know what thy right hand doeth; that thy alms may be in secret, and thy Father, which seeth in se-it is their duty, to retrench their expenses, and cret, himself shall reward thee openly." (Mat. vi. 3, 4.) From the preamble to this prohibition I think it, however, plain, that our Saviour's sole design was to forbid ostentation, and all publishing of good works which proceeds from that motive. "Take heed that ye do not your alms before men, to be seen of them; otherwise ye have no reward of your Father which is in heaven; therefore, when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do, in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have contract their plan, " that they may have to give to them that need :" or, rather, that this ought to have been part of their plan originally. 2. "That they have families of their own, and that charity begins at home." The extent of this plea will be considered, when we come to explain the duty of parents. 3. "That charity does not consist in giving money, but in benevolence, philanthropy, love to all mankind, goodness of heart," &c. Hear St. James: "If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace; be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit ?" (James ii. 15, 16.) 4. "That giving to the poor is not mentioned in St. Paul's description of charity, in the thirteenth chapter of his First Epistle to the Corinthians." This is not a description of charity, but of good-nature; and it is not necessary that every duty be mentioned in every place. 5. "That they pay the poor-rates." They might as well allege that they pay their debts: for the poor have the same right to that portion of a man's property which the laws assign to them, that the man himself has to the remainder. 6. "That they employ many poor persons:" -for their own sake, not the poor's;-otherwise it is a good plea. 7. "That the poor do not suffer so much as we imagine; that education and habit have reconciled them to the evils of their condition, and make them easy under it." Habit can never reconcile human nature to the extremities of cold, hunger, and thirst, any more than it can reconcile the hand to the touch of a redhot iron: besides, the question is not, how unhappy any one is, but how much more happy we can make him. 8. "That these people, give them what you will, will never thank you, or think of you for it." In the first place, this is not true: in the second place, it was not for the sake of their thanks that you relieved them. 9. "That we are liable to be imposed upon." If a due inquiry be made, our merit is the same: beside that the distress is generally real, although the cause be untruly stated. 10. "That they should apply to their parishes." This is not always practicable: to which we may add, that there are many requisites to a comfortable subsistence, which parish relief does not supply; and that there are some, who would suffer almost as much from receiving parish relief as by the want of it; and, lastly, that there are many modes of charity to which this answer does not relate at all. 11. "That giving money, encourages idleness and vagrancy." This is true only of injudicious and indiscriminate generosity. CHAPTER VI. RESENTMENT. RESENTMENT may be distinguished into anger and revenge. By anger, I mean the pain we suffer upon the receipt of an injury or affront, with the usual effects of that pain upon ourselves. By revenge, the inflicting of pain upon the person who has injured or offended us, farther than the just ends of punishment or reparation require. Anger prompts to revenge; but it is possible to suspend the effect, when we cannot altogether quell the principle. We are bound also to endeavour to qualify and correct the principle itself. So that our duty requires two different applications of the mind; and, for that reason, anger and revenge may be considered separately. CHAPTER VII. ANGER. "BE ye angry, and sin not ;" therefore all anger is not sinful; I suppose, because some degree of it, and upon some occasions, is inevitable. It becomes sinful, or contradicts, however, the rule of Scripture, when it is conceived upon slight and inadequate provocations, and. when it continues long. 1. When it is conceived upon slight provocations: for, "charity suffereth long, is not easily provoked.". "Let every man be slow to anger." Peace, long-suffering, gentleness, meekness, are enumerated among the fruits of the Spirit, Gal. v. 22. and compose the true Christian temper, as to this article of duty. 2. When it continues long: for, "let not the sun go down upon your wrath." These precepts, and all reasoning indeed on the subject, suppose the passion of anger to be within our power; and this power consists not so much in any faculty we possess of appeasing 12. "That we have too many objects of our wrath at the time, (for we are passive uncharity at home, to bestow any thing upon der the smart which an injury or affront occastrangers; or, that there are other charities, sions, and all we can then do, is to prevent its which are more useful, or stand in greater breaking out into action), as in so mollifying need." The value of this excuse depends en- our minds by habits of just reflection, as to be tirely upon the fact, whether we actually re-less irritated by impressions of injury, and to lieve those neighbouring objects, and contri- be sooner pacified. bute to those other charities. Beside all these excuses, pride, or prudery, or delicacy, or love of ease, keep one half of the world out of the way of observing what the ather half suffer. Reflections proper for this purpose, and which may be called the sedatives of anger, are the following: the possibility of mistaking the motives from which the conduct that offends us proceeded; how often our offences have been the paroxysms of our anger at the time, and at length to produce an alteration in the temper and disposition itself. CHAPTER VIII. REVENGE. There can be no difficulty in knowing when we occasion pain to another; nor much in distinguishing whether we do so, with a view only to the ends of punishment, or from revenge; for, in the one case we proceed with reluctance, in the other with pleasure. the effect of inadvertency, when they were construed into indications of malice; the inducement which prompted our adversary to act as he did, and how powerfully the same inducement has, at one time or other, operated upon ourselves: that he is suffering perhaps under a contrition, which he is ashamed or wants opportunity, to confess; and how ungenerous it is to triumph by coldness or insult over a spirit already humbled in secret; that the returns of kindness are sweet, and that there is ALL pain occasioned to another in conseneither honour, nor virtue, nor use, in resist-quence of an offence or injury received from ing them :-for, some persons think themselves him, further than what is calculated to probound to cherish and keep alive their indigna- cure reparation, or promote the just ends of tion, when they find it dying away of itself. punishment, is so much revenge. We may remember that others have their passions, their prejudices, their favourite aims, their fears, their cautions, their interests, their sudden impulses, their varieties of apprehen. sion, as well as we: we may recollect what hath sometimes passed in our minds, when we have gotten on the wrong side of a quarrel, It is highly probable, from the light of nature, and imagine the same to be passing in our ad- that a passion, which seeks its gratification im versary's mind now; when we became sensi- mediately and expressly in giving pain, is disble of our misbehaviour, what palliations we agreeable to the benevolent will and counsels perceived in it, and expected others to per- of the Creator. Other passions and pleasures ceive; how we were affected by the kindness, may, and often do, produce pain to some one : and felt the superiority, of a generous recep- but then pain is not, as it is here, the object tion and ready forgiveness; how persecution of the passion, and the direct cause of the plearevived our spirits with our enmity, and seem-sure. This probability is converted into cered to justify the conduct in ourselves which tainty, if we give credit to the authority which we before blamed. Add to this, the indecen- dictated the several passages of the Christian cy of extravagant anger; how it renders us, Scriptures that condemn revenge, or, what is whilst it lasts, the scorn and sport of all about us, the same thing, which enjoin forgiveness. of which it leaves us, when it ceases, sensible and ashamed; the inconveniences and irretriev-sages; and endeavour to collect from them, able misconduct into which our irascibility has sometimes betrayed us; the friendships it has lost us; the distresses and embarrassments in "If ye forgive men their trespasses, your which we have been involved by it; and the heavenly father will also forgive you; but if sore repentance which, on one account or other, ye forgive not men their trespasses, neither it always cost us. will your Father forgive your trespasses."But the reflection calculated above all others" And his lord was wroth, and delivered him to allay the haughtiness of temper which is to the tormentors, till he should pay all that ever finding out provocations, and which ren-was due unto him: so likewise shall my headers anger so impetuous, is that which the venly Father do also unto you, if ye from Gospel proposes; namely, that we ourselves your hearts forgive not every one his broare, or shortly shall be, suppliants for mercy ther their trespasses."-" Put on bowels of and pardon at the judgment-seat of God. Im-mercy, kindness, humbleness of mind, meekagine our secret sins disclosed and brought to ness, long-suffering; forbearing one another light; imagine us thus humbled and exposed; forgiving one another, if any man have a quar. trembling under the hand of God; casting rel against any, even as Christ forgave you, ourselves on his compassion; crying out for so also do ye."—"Be patient towards all men ; mercy; imagine such a creature to talk of sa- see that none render evil for evil to any man.' tisfaction and revenge; refusing to be entreat--" Avenge not yourselves, but rather give ed, disdaining to forgive; extreme to mark place unto wrath: for it is written, Vengeance and to resent what is done amiss ;-imagine, is mine; I will repay, saith the Lord. ThereI say, this, and you can hardly frame to your-fore, if thine enemy hunger, feed him; if he self an instance of more impious and unnatu-thirst, give him drink: for, in so doing, thou ral arrogance. shalt heap coals of fire on his head. Be not The point is, to habituate ourselves to these overcome of evil, but overcome evil with reflections, till they rise up of their own accord good"." when they are wanted, that is, instantly upon the receipt of an injury or affront, and with Buch force and colouring, as both to mitigate 1 Thess. v. 14, 15, Rom. xii. 19, 20, 21. We will set down the principal of these pas what conduct upon the whole is allowed towards an enemy, and what is forbidden. I think it evident, from some of these pas. |