This conduct, however, of the primitive Christians, although it manifested a strong proof of their sincere zeal, is not to be considered as a precedent for our imitation. For it was followed nowhere else, and was never enjoined by the Scriptures; and, besides, although it may be suited to a small society, it is quite impracticable in a large community.

On the other hand, the conduct of the apostles deserves our unqualified approbation; for, so far from taking advantage of such confidence to enrich themselves, they were content to transfer the custody and distribution of the fund to the deacons appointed for that purpose by the converts themselves. Acts vi. 2.

With regard to the habit of bounty, St. Paul recommends the being charitable upon a plan. Upon the first day of the week, (or any other stated time,) let every one of you lay by in store, as God has prospered him." That is, we should appropriate to charitable purposes such sums as we can spare, not from mere superfluities, but by acts of reasonable self-denial.

II. The manner of bestowing bounty.

In all questions respecting the kind of charity, the sum is supposed to be the same, and the objects equally deserving. There are three methods of bestowing bounty.

1. The best kind of charity is to bestow the amount in stated sums, and to a few individuals with whose circumstances we are acquainted. A sum of money bestowed in this way will do more good than it will if it is doled out in driblets to many. By the first plan a permanent good may be effected; by the last, only a temporary evil can be avoided. Besides, a pension or annuity paid regularly, will produce greater happiness than the same sum given piecemeal, or paid irregularly, by preventing not only much actual want, but what is scarcely less painful, the dread of it.

2. Where the giver does not himself know of proper ob

304 Is this conduct a precedent for us? Why?

305 What was the apostles' conduct on that occasion?

306 What is St. Paul's direction for charitable conduct?

307 How may this direction be explained?

308 What is the second inquiry concerning pecuniary bounty?

309 In the succeeding questions on this subject, what shall we suppose? 310 How many kinds of charity may we recommend?

311 What is the first kind? Why is it the best?

312 What recommendation is attached to a pension or annuity?

jects, the next best plan is to bestow the money on some public charity; for, by this method, the benefaction will diffuse more extensive benefit than it can do by any private and separate application. For instance, a few dollars given to an infirmary becomes the means of providing all that is requisite for the patient; but will go but a little way, if given to the patient himself.

3. The last and lowest exertion of benevolence is relief to beggars. But though indiscriminate charity of this kind is not a virtue, I would not approve of its indiscriminate omission. For, some may be overtaken by distress for which all other relief would come too late, and may thus perish through our disregard of their real sufferings. Besides, such conduct is morally wrong;-not so much from the act itself, as from the tendency it has to produce indifference to distress.

There are other kinds of pecuniary charity, where much good may be done at a little cost; as in times of scarcity, or severity of seasons, by the sale of articles of necessity at a price within the reach of the poor; and by other expedients to meet temporary difficulties, which the occasions themselves will suggest. Again, the proprietors of estates may greatly increase the happiness of the poor, by employing them in various occupations, especially those connected with the cultivation or improvement of the soil. If the profits of these undertakings do not repay the expense, the proprietors may fairly put the difference to the account of charity; and if the loss can be spared, the consideration that the public has been benefited is sufficient to satisfy a man of benevolent intentions.

A question has been started, whether works of charity ought to be done secretly or not. It is true, secrecy has been enjoined by Christ, Matt. vi. 3.; but the secrecy there intended is opposed to ostentation, and the injunction has reference rather to the motive than to the manner of the act, ver. 1, 2. Charity, to be meritorious, must spring from a

313 What is the next best plan? Why is it a good plan?

314 What is the least laudable kind of benevolence?

315 Should it be entirely rejected? Why?

316 What bad effect upon the rejector would the rejection cause?

317 What other kinds of charity are commendable?

318 What charitable plan may be adopted by the wealthy?

319 What is the intention of the Scriptures as to secrecy in works of charity? 320 What constitutes the merit of charity?

desire to please God, and not to gain the applause of men. Hence, if the motive be not ostentation, the act not only may, but ought to be public, when, by such publicity, the ends of the charitable object are more successfully attained. And this doctrine is supported by the exhortation to let our good works shine before men for the glory of our Father in heaven. Matt. v. 16.

Since, then, the propriety of secrecy or publicity depends on the motive, the former must be adopted, when we cannot produce a good effect by our example; the latter, when we

can.

III. The pretences by which men excuse themselves from acts of bounty.

1. "That they have nothing to spare." But this will hold good only, when, after every effort of self-denial has been made, there remains barely enough for their necessities.

2. "That Scripture charity does not mean pecuniary bounty." This is refuted by the language of St. James, ii. 15. "If a brother or sister be naked and destitute of daily food, and one of you say, 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?"

3. "That in St. Paul's definition of charity, 1 Cor. xiii. almsgiving is not included." But the charity there intended is general benevolence.

4. "That they pay for the support of the poor." But to such support, the poor have the same right as the objector himself has to the remainder of his property; hence, such payment is no bounty.

5. "That they employ many poor persons." If such employment be given only for the benefit of the poor, and not for themselves, the plea is good; otherwise, not.

6. "That the poor do not suffer so much as we imagine;

321 What laudable motive may there be for doing alms in public? Where is the proof of it?

322 What results from this view of the subject?

323 What is the third topic in this chapter?

324 What is the first excuse? How is it answered?

325 What is the second excuse? How is that answered?

326 State the third excuse, and its answer.

327 Mention the fourth excuse, and its answer.

328 What is the fifth excuse, and what remarks upon it? 329 What is the sixth excuse, and its answer?

because, from their state of habitual poverty, they have less acute feelings than the rich." But habit cannot destroy the sense of the pain of hunger and cold. But if it could, the question is not how unhappy any one is, but how much more happy we can make him.

7. "That the poor are ungrateful." This is not true; and if it were, our compliance with duty is not for the sake of their thanks.

8. "That impositions are practised by the poor." If due inquiry be made, our merit is the same; the deception may be in the representation, but the distress will probably be real.

9. "That the poor should apply to the proper civil officers." This is not always practicable; or if it is, the authorized public relief may not meet the nature of the case. 10. "That alms-giving encourages idleness and vagrancy." Not if judiciously done.

11. "That there are other charities which are nearer home, or more useful, or stand in greater need." This plea is good, if such greater claims be in fact attended to.

Beside all these excuses, pride, or prudery, or delicacy, or love of ease, prevent one-half of the world from knowing what the other half suffer.

CHAP. VI.-RESENTMENT.

Resentment is either passive anger or active revenge, or both together. By the former, is meant the pain felt on the receipt of an injury; by the latter, the desire to inflict on the offender a pain greater than is required by the injury received. Although we cannot quell, we may still modify the principle of anger; and more especially, we are able to suspend its effect. These two applications of the mind lead us to treat of anger and revenge separately.

330 The seventh excuse, and its answer.

331 Give the eighth excuse, and the remarks upon it. 332 The ninth, and remarks.

333 State the tenth, and its answer.

334 State the eleventh excuse, and remark upon it.

335 Are there any other hinderances to charity?

336 How may resentment be distinguished?

337 Define anger.-Define revenge.

338 What remarks upon the two?

CHAP. VII.-ANGER.

Anger is sinful, when conceived on slight provocations, or when long continued.

1.

Charity suffereth long, and is not easily provoked." "Let every man be slow to anger." See also Gal. v. 20. The Christian's duty is thus plainly marked out, not to take offence on slight grounds.

2. "Let not the sun go down upon your wrath." This precept is equally plain and positive as to our anger being shortlived.

But as these precepts presume that the passion of anger is in our power, and we know that a passive feeling is not, they must be understood as enjoining us, not so much to appease our wrath at the time, as to mollify our minds by habits of reflection so as to be less irritated by the receipt of an injury, and to be sooner pacified.

Such sedatives of anger are furnished partly by philosophy and partly by religion. The former suggests reflections on the inutility of anger with reference to the act done, and the folly of dwelling on injuries, painful only in the recollection; the latter suggests the fear, that if our offences before heaven are to excite the same implacable feelings of anger in God, as we show to the offences of our fellow creatures, our hopes of happiness will be slight indeed: while both conspire in teaching us to put the most favorable construction on the motives of others, and the least stress on our own feelings, interests, and views; to endeavor to ascertain what would have been the conduct of both parties had they changed places; and to consider whether he, who seems to have done the wrong, but repented of it, be not in reality less to blame, than he, who having received the injury, will not forgive it; and to reflect on the indecency of extravagant anger, and how it renders us the sport of the bystanders; and, finally, to determine whether, if there were just grounds

339 When is anger sinful?

340 How is the first case shown?

341 What precept confirms the second?

342 What do these precepts suppose?-Is it so entirely?

343 How then must they be understood?

344 What sedatives of anger are furnished by philosophy? 345 What are furnished by religion?

346 What are we taught by both ?