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distressing poverty, and loads us with riches from the abundance of his own treasures; if he finds us dangerously sick, just ready to be devoured by the grave, and by his skill and assiduity raises us up, and plants our feet again in the smooth and pleasant path of life; if he redeems us from slavery, so that from heavy chains and hard bondage we are restored to liberty and all its enjoyments; he is a friend much to be revered and honoured for his benignity; but infinitely more so, if he has broken those fetters by which we were held under the power of Satan, and made to drudge in his service. Of all charitable deeds that is the greatest, which contrives a remedy for the diseases of the soul, and liberates the sinner from his customary devotedness to the flesh and the world. Our loudest call for charity is, therefore, in what relates to the inner man. If we are accustomed to do evil, and there are sins which most easily beset us; if we are wise to do evil, but to do good have no knowledge; if some root of bitterness, some perverse inclination, some inordinate and slavish appetite, has wrought itself into our inmost affections ;-let some compassionate friend, some faithful messenger be sent us from Him who is long suffering toward us, and rescue us from the enemy that has so terrible a controul over our hearts. Let those who know the power of benevolent affection, consider our case, and leave no suitable means untried to accomplish our salvation.

There are two articles which come under the head of doing good to the soul, which are nearly related indeed to each other, but in some respects separable, and proper to be considered as distinct. These are religion and morals. That they are nearly allied to each other is manifest from this, that religion is the only certain and infallible basis of good morals; and that good morals always flourish most, where religion is best supported.

But that they are in a measure distinct, we may infer from the consideration, that morals sometimes exist in a tolerable degree, where the vital principles of religion seem not to be rooted in the heart. It must be granted, also, that morals may be in some measure rectified, and regulated, by such means as have no permanent effect upon the heart to inspire it with the love of God. It is no doubt true. however, that whatever tends to promote sobriety among men, to chasten their conversation and subdue their passions, has a tendency, though not an efficacious power, to mend their hearts and bring them near to God.

How does benevolence require us, in the first place, to provide for men's religious interests? How can we do good to their souls? disengage their hearts from earthly vanity? and assist their progress towards the world of eternal glory? It is certain that we cannot, by any immediate act of ours, move their hearts, so that they shall relent and grieve for sin, cease to roll it as a sweet morsel under their tongues, and with their mind serve the law of God. The benevolence of man may have full scope and a perfect work, though it does not belong to him to penetrate into the soul, to purge it of evil affections, and to give to the heart that bias, which is to determine the external conduct. Though God has given us no dominion over men's minds, to sway them according to our pleasure; yet does he require us to use the means, by which he works salvation in them, and prepares them for his heavenly kingdom. The gospel is the grand instru ment, in the use of which, hope may be indulged of a radical change in the hearts of the children of disobedience. It is the power of God unto salvation. It is that ministry of reconciliation, which the apostle declares that God hath given unto us, and in the fulfilment of which, ministers of the Gospel pray their hearers in Christ's stead

distressing poverty, and loads us with riches from the abundance of his own treasures; if he finds us dangerously sick, just ready to be devoured by the grave, and by his skill and assiduity raises us up, and plants our feet again in the smooth and pleasant path of life; if he redeems us from slavery, so that from heavy chains and hard bondage we are restored to liberty and all its enjoyments; he is a friend much to be revered and honoured for his benignity; but infinitely more so, if he has broken those fetters by which we were held under the power of Satan, and made to drudge in his service. Of all charitable deeds that is the greatest, which contrives a remedy for the diseases of the soul, and liberates the sinner from his customary devotedness to the flesh and the world. Our loudest call for charity is, therefore, in what relates to the inner man. If we are accustomed to do evil, and there are sins which most easily beset us; if we are wise to do evil, but to do good have no knowledge; if some root of bitterness, some perverse inclination, some inordinate and slavish appetite, has wrought itself into our inmost affections ;-let some compassionate friend, some faithful messenger be sent us from Him who is long suffering toward us, and rescue us from the enemy that has so terrible a controul over our hearts. Let those who know the power of benevolent affection, consider our case, and leave no suitable means untried to accomplish our salvation.

There are two articles which come under the head of doing good to the soul, which are nearly related indeed to each other, but in some respects separable, and proper to be considered as distinct. These are religion and morals. That they are nearly allied to each other is manifest from this, that religion is the only certain and infallible basis of good morals; and that good morals always flourish most, where religion is best supported.

to see what is treasured up in the volume of God's holy word, presents him with a gift which has not its equal below the sun. It is a charity, which most resembles that love of God which passeth knowledge.*

In the general work of doing good, the morals of men are not to be overlooked. Could we, indeed, by our utmost exertions, open the hearts of men to the reception of the Gospel, we might safely rely upon this, as equiva lent to every thing else that benevolence might suggest or undertake. Were Christianity cordially embraced, it

• The good that is done to the soul is of infinitely more import ance than any good that can be done to the body; and the following anecdote shews, that even doing good of this kind is within the reach of all:

"A benevolent Gentleman in the neighbourhood of London, was induced to visit a poor woman who was sick. When he entered the room he perceived a LITTLE GIRL kneeling at her bed-side, who immediately withdrew. On his enquiring who the child was, the sick woman replied, "O! sir, it is a little angel, who frequently comes to read the Scriptures to me, to my great comfort, and has just now given me sixpence." On further inquiry, he found she was one of the girls belonging to a neighbouring Sunday-school. The following Sabbath, our friend visited the school, and expressed a wish to speak to the child. She approached with extreme modesty; when he asked her, if she knew the poor woman just referred to, and if she had been to read the Bible to her. She replied, that she both knew her and had read the Scriptures to her. He then asked what had induced her to do so. She answered, "Because, Sir, I find it said in the Bible, that Pure religion and undefiled be. fore God and the Father is this-to visit the fatherless and widows in their affliction.''Well,' said he, and did you give her any money?'- Yes, sir.'' And where did you get it ? Sir, it was the reward given me in this school.' The gentleman who related this fact, said, (alluding to the expression of the sick woman) I clasped the little angel in my arms, and prayed that the latter part of the text she quoted might also be accomplished-that God would keep her unspotted from the world."

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EDITOR.

would do more to stamp the lives of men with consistency, regularity, and decoruin, than all the motives which can be collected from all other sources. But if it please God to leave any under such influence from the god of this world, that the light of the glorious Gospel of Christ, who is the image of God, does not shine unto them; if they are given up to walk after their own ungodly lusts, and to the practice of vices, which are ruinous to the soul and to society, as well as offensive to God; will a benevolent man excuse himself in the neglect of any means which afford the least prospect of repressing, or limiting, the evil? Can it be doubted, whether it would be doing good, either to individuals or to society, to bring vice into reproach, and to fix such a stigma upon it, as to make it ashamed of the light? Surely every good man, and all men of decency and consideration, must wish to see the manners of the age purified, and all licentiousness restrained. And shall we be compelled to believe their principles so weak and inactive, that they have no desire for a share in the laudable, yet arduous task of setting bounds to prevailing corruption? That, rather than assume vigour for action, they will stretch themselves upon a couch of indolence and ease, waiting the result of what others of more spirit and resolution may see cause to attempt? But, in the languor of discouragement and despondency, it will be demanded, What can be done? When the torrent of iniquity has become impetuous and overwhelming, how shall it be resisted? Must not every trial to bring it under controul, or even to diminish its force, be like a ridiculous attempt to still the raging of the sea, to stop the whirlwind in its course, and to hush the tempest into a calm? Thus reasons and exclaims the man, whose love of public virtue shines brightest in a few empty pretensions, by which he would fain make it believed that he regrets the abounding of immorality,

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