clergy, who are nearly upon a level with the common sort of their parishioners, and who on that account gain an easier admission to their society and confidence, 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.

CHAP. V.

CHARITY.

Pecuniary bounty.

I. The obligation to bestow relief upon the poor.

II. The manner of bestowing it.

III. The pretences by which men excuse themselves from it.

I. The obligation to bestow relief upon the poor. THEY who rank pity amongst the original impulses of our nature, rightly contend, that, when this principle prompts us to the relief of human misery, it indicates the Divine intention, and our duty. Indeed, the same conclusion is deducible from the existence of the pas sion, whatever account be given of its origin. Whether it be an instinct or a habit, it is in fact a property of our nature, which God appointed; and the final cause for which it was appointed, is to afford to the miserable, in the compassion of their fellow-creatures, a remedy for those inequalities and distresses which God foresaw that many must be exposed to, under every general rule for the distribution of property.

Beside this, the poor have a claim founded in the law of nature, which may be thus explained :-All things were originally common. No one being able to produce a charter from Heaven, had any better title to a particular possession than his next neighbour. There were reasons for mankind's agreeing upon a se

paration of this common fund; and God for these rea sons 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 can be so contrived, as to provide for the relief of every case and distress which may arise, these cases and distresses, when their right and share in the common stock were given up or taken from them, were supposed to be left to the voluntary bounty of those who might be acquainted with the exigencies of their situation, and in the way of affording assistance. And, therefore, when the partition of property is rigidly maintained against the claims of indigence and distress, it is maintained in opposition to the intention of those who made it, and to his, who is the Supreme Proprietor 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, inherit the kingdom prepared for you from the 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, and ye came unto me.-And inasmuch as ye have done it to one of the least of these my brethren, ye have done it unto me." It is not necessary to understand this passage as a literal account of what will actually pass on that day. Supposing it only a

Matthew xxv. 31.

scenical description of the rules and principles, by which the Supreme Arbiter of our destiny will regulate his decisions, it conveys the same lesson to us; it equally demonstrates of how great value and importance these duties in the sight of God are, and what stress will be laid upon them. The apostles also describe this virtue as propitiating the Divine favour in an eminent 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 humanized nations of antiquity.

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 expectations 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 afterward.

The effect which Christianity produced upon 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 of a more important existence:-" And the multitude of them that believed, were of one heart and of one soul; neither said any of them that aught of the things which he possessed was his own; but they had all things in common.-Neither was there any among them that lacked; for as many as were possess ors 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.

Nevertheless, this community of goods, however it manifested the sincere zeal of the primitive Christians, is no precedent for our imitation. It was confined to the church at Jerusalem; continued not long there; was never enjoined upon any (Acts v. 4.); and, although it might suit with the particular circumstances of a small and select society, is altogether impracticable in a large and mixed community.

The conduct of the apostles upon the occasion, deserves to be noticed. Their followers laid down their fortunes at their feet; but so far were they from taking advantage of this unlimited confidence, to enrich themselves, or to establish their own authority, that they soon after got rid of this business, as inconsistent with the main object of their mission, and transferred the custody and management of the public fund to deacons elected to that office by the people at large. (Acts vi.)

II. The manner of bestowing bounty; or the different kinds of charity.

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 pur. chase half an hour's recreation for himself, would hardly break into a guinea for any such purpose, or be so improvident as not to lay it by for an occasion of impor tance, e. g. for his rent, his clothing, fuel, or stock of

winter's provision. It is a still greater recommendation 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.

2. But as this kind of charity supposes that proper objects of such expensive benefactions fall within our private knowledge and observation, which does not happen to all, a second method of doing good, which is in every one's power who has the money to spare, is by subscription 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, becomes the means of providing one patient at least with a physician, surgeon, apothecary, with medicine, diet, lodging, and suitable attendance; which is not the tenth part of what the same assistance, if it could be procured at all, would cost to a sick person or family in any other situation.

3. The last, and, compared with the former, the lowest exertion of benevolence, is in the relief of beggars. Nevertheless, I by no means approve the indiscriminate rejection of all who implore our alms in this way. Some may perish by such a conduct. Men are sometimes overtaken by distress, for which all other relief would come too late. Beside which, resolutions of this kind compel us to offer such violence to our humanity, as may go near, in a little while, to suffocate the principle itself; which is a very serious consideration. A good man, if he do not surrender himself to his feelings without reserve, will at least lend an ear to importunities which come accompanied with outward attestations of distress; and after a patient audience of the complaint, will direct himself, not so much by any previous resolution which he may have formed upon the subject, as by the circumstances and credibility of the account that he receives.

There are other species of charity well contrived to make the money expended go far: such as keeping down the price of fuel or provision, in case of monopoly or