exist and act to an equal extent? Do all who extol the name possess the thing itself.

There is, perhaps, scarcely any virtue or grace more generally misrepresented and misunderstood. Thus, if easily moved by tragic representations, or pathetic descriptions, we mistake the occasional emotion, and the starting tear for the habitual sensibilities of a tender heart. By a certain constitutional sweetness of temper, superadded to habits of courtesy, we may say to the poor and miserable, "Be ye warmed and filled." But is this charity? Does it always follow, that they who weep most readily at the tale of woe, feel most deeply the sorrows of the afflicted, or, with greatest active exertion, go forth to their relief? When men are attached, and kind to their friends, they suppose themselves possessed of universal benevolence; but to them may I not address the words of our Lord? "If ye love them who love

you, what reward have ye? And if ye salute 66 your brethren only, what do ye more than "others? Do not even the publicans the same?" Not a few boast of their charity at the expence of almost every other virtue; because they are ready to contribute a trifle upon every call of clamant distress: They regard this as full proof

G

of the goodness of their hearts, and consequently of their whole character; and yet all the while it may be no more than a peace-offering to a guilty conscience, or to an offended God. All the while they may be sacrificing at the altar of proud ambition, expensive luxury, or sensual gratification; living to the prejudice, if not the ruin of the industrious tradesman, by a long and precarious credit; yea, and what is still worse, living in open contempt of that very God, whose favour they pretend to merit by their deeds of charity.

No virtue was ever enjoined, or can have the least effect to change the nature, or lessen the demerit of vice, The day approaches, when the Judge of all the earth shall say, to the conviction and confusion of such pretenders to charity, "who "hath required this at your hands? Depart from "me, I know you not." Would we judge fairly and honestly concerning the character represented in our text, let us not attend to it, as the description of a single virtue, or of a few detached sentiments and acts of kindness. Every real virtue is always related to a bright assemblage of moral excellencies, of which God himself is at once the author and the standard.

Such we

have seen is the character of the bountiful man,

nor can we lay claim to it, unless, upon impartial inquiry, we find, that another spirit than our own, or that of the world, directs and animates our whole conduct; yea, that the effectual operation of the Holy Spirit hath raised us above self, and sense, and sin, to the knowledge and resemblance of God as revealed in the gospel. Have we then felt, that divine power, renewing us in the spirit of our minds, causing us to know experimentally divine redeeming love, and to live habitually under its influence? Does our charity take its rise, and derive all its vigour and strength from thence? Hath divine love acted with such energy and effect upon our minds, as to expand them with love and good will, and generous sentiments to our fellow-creatures? Do we express these principles by the uniform and liberal exercise of charity to all within the reach of our ability? Do we give with a willing cheerful mind? Do we extend our beneficence to the souls, as well as the bodies of men? Are we denied to our own honour and ease, and profit, zealous to advance the glory of God, and the eternal salvation of needy perishing sinners? If we can reply to these questions in the affirmative, happy are we. Christian charity

marks our character. We are inspired with that noblest benevolence, which has for its object the good of others, not only in this world, but in that which is to come.

Must not the consideration of this approved character lead us, in the second place, to study and admire that religion from which it receives all its excellence? It is impossible to read the inspired volume without seeing this character drawn in the liveliest and most expressive colours. -Various and strong and attractive are the features in which it is there exhibited. There God himself is represented as commanding, encouraging, and rewarding it. There God, manifest in the flesh, is exhibited, exemplifying it before our eyes, in full life. And there, too, we are assured that it is the delightful office and work of his Holy Spirit to form the same lovely image on the soul of man. Must not that be a divine religion, and worthy of all acceptation, in which we find such a combination of influences thus exerted to purify and enoble the human mind? Must not that religion be of God which, in its whole constitution and spirit, is manifestly designed to dignify human nature with every divine and so

cial virtue which cannot be cordially embraced, and honestly professed, without producing these happy effects? It declares that God is love. Its supreme law to man is love. All its principles conspire to the moral elevation of the grovelling spirit, to the expansion of the narrow contracted soul. Of every great and generous sentiment, Jesus was himself the perfect pattern; and he ac knowledges no disciples, but the studious imitators of his example. Would we, then, learn the true theory and practice of charity; let us come to Jesus of Nazareth, "and learn of him who was "meek and lowly in heart, and who continually "went about doing good."

Let infidelity blush for itself, in opposing a religion, which invariably teaches, and effectually inspires universal benevolence. Let men condemn charity, or approve Christianity. All the true friends of Jesus are the best friends of mankind. Believing and doing as he teaches, we cannot fail to be happy ourselves, and the honoured instruments of happiness to all around us.

Need I go farther for an illustration of this doctrine than to the very respectable Society, at whose request I have the honour now to address you. "While many are spending their money