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CHARITY AN ESSENTIAL CHARACTER OF RELIGION.

visit the fatherless and widows in their affliction, and to keep himself unspotted from the world*."

This text is intended, not to give us a complete definition of without religion, but to point out its peculiar character. It does not teach us all that religion contains, but teaches us those things, which it cannot exist. What are these? Charity and Purity. Charity is an essential character of true religion; which is, "to visit the fatherless and widows in their affliction."

The duty here recommended is not to be confined to the action itself; for true religion extends to the province of the heart, and chiefly regards the principle from which the action proceeds. We are taught accordingly, that though we should give all our goods to feed the poor, and even our bodies to be burned, if we have not charity, it profiteth nothing. Therefore, though we should be daily visitors in the house of mourning, constant attendants of the widow and the fatherless, sharing their sorrows, anticipating their wants, and eagerly exerting ourselves for their relief, yet, if we have not love to them, love to their souls, we are destitute of true religion.

Love is the fulfilling of the law. Love to our neighbour is the sum of the second commandment; which is like unto the first. By doing good unto our neighbour, according to the utmost of our power, this love is manifested. Its sincerity and ardour are displayed by kind offices performed towards the afflicted. When a family is bereaved of a husband, of a father, its natural support, guardian and friend; when the tears of the widow and the cries of the orphan proclaim, in the most pathetic eloquence, the greatness of the loss which they feel,-instead of shutting his ear against the voice of woe, it becomes the indispensable duty of every Christian to open his heart to sympathy, and his hand to beneficence.

To such particular instances of distress, however, the operation of our love is not to be confined; but is to extend to all the sons We and daughters of affliction, of whatever description or denomination. But peculiar attentions are due to the saints. are to do good to all men; but especially to them who are of the household of faith 1.

True religion is to visit the afflicted; literally to take the oversight or charge of them. It is to feel a lively interest in their troubles, to cultivate an ardent concern for their welfare, and to make every exertion in our power to promote their good, both in soul and in body.

True religion is to minister to the supply of the bodily wants of our brethren, or to the relief of their bodily distress.

It is a common saying, that charity begins at home; and it is right that it should; for the man who is altogether careless of his own true interests, cannot be expected to pay becoming atten

* James i, 27

+ 1 Cor. xiii. 3.

3 F

Gal. vi. 10.

66

tion to the interests of others. How can provision be made for others, by the man who does not provide for himself; and thus shews, that he is destitute of all religion. For he that provideth not for himself, and especially for those of his own house, hath denied the faith, and is worse than an infidel.”

Wisdom lifts her wanning voice against idleness as well as prodigality. She calls upon you, not to be slothful in business, but to pursue, with industry and zeal, your lawful occupations, as the means of procuring for yourselves the conveniences and comforts of life, and of having it in your power to give unto him that needeth. To supply the wants of the poor, as the Lord hath prospered you, is a plain duty which your religion enjoins:-"Be ready to distribute, and willing to communicate; to do good and to communicate, forget not; for with such sacrifices God, is well pleased." For your encouragement, consider, "that he who giveth to the poor lendeth to the Lord; - and he will repay. Honour the Lord with your substance (and you honour him when you do with it what he requires) and with the first fruits of your increase, so shall your barns be filled with plenty, and your presses burst out with new wine."

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When the afflictions of our brethen are such as not to require pecuniary aid, let us not imagine that we may sink into a state of total apathy concerning them; let us awake, and be active to pay the debt of sympathy, which is always due to distress. Sympathy is a principle wisely implanted in the human constitution, for the exercise of it has frequently been found to be highly beneficial, when every application which art could devise, or power procure, has proved unavailing. Let us, therefore, always remember that saying of our religion, "Weep with them that weep."

This charity, which ministers to the supply of the bodily wants of our brethren, or to the relief of their bodily distress, is an essential character of pure and undefiled religion. For it is thus written: "If a brother or sister Le 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? Even so faith, if it hath not works, is dead, being alone*. Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him t?"

True religion is to labour in promoting the welfare of the souls of our brethren.

That is the most eminent charity which, while it does not overlook the concerns of the body, directs its utmost attention to the welfare of the soul,-the better, the immortal part of man. The distresses of the soul are infinitely more grievous than those

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CHARITY AN ESSENTIAL CHARACTER OF RELIGION. 408 of the body; for the spirit of a man may sustain his infirmities: "but a wounded spirit who can bear?" They, therefore, demand the most tender compassion, the most anxious care, the most unwearied exertion.

The wicked man, who is not sensible of his situation, but, on the contrary, feels his circumstances to be easy and comfortable, is the most pitiable of all objects: he is like a person in a state of mental derangement, who imagines himself to be free and happy when confined in the gloomy dungeon, and loaded with chains. True charity, beholding him with an eye of pity, is animated with sincere desires for his welfare, and labours to convince him of his ignominy and danger, that he may see the need of flying for refuge, to lay hold on the hope set before him.

But let us contemplate the man who has been awakened from his delusive slumbers, and sees nothing but the flaming sword of divine justice ready to be sheathed into his bowels. Is not this the situation of the jailor at Philippi?in agony he exclaims, "What shall I do to be saved ?" True charity is alive to every generous emotion, and acts the part of Paul, by pointing to tire way of safety and of peace: "Believe in the Lord Jesus Christ, and thou shalt be saved."

Even the believer in Christ Jesus is no stranger to spiritual afflictions; he groans because of the body of sin and death, which lies heavy upon him; he sighs in secret because iniquity abounds, and the love of many waxeth cold: his eye runs down with tears, because the Comforter that should relieve his soul is sometimes far from him.

Distresses such as these, Charity labours to remove, by communicating knowledge to the ignorant, peace to the alarmed, consolation to the dejected: according to the diversity of character, she applies the exceeding precious doctrines and promises of the gospel, accompanied with fervent and frequent prayers for the divine blessing, which is necessary to render any mean effectual for the conversion of the sinner, and the comfort of the saint. Thus the poor may equal, and even excel, the rich in the noblest deeds of charity, and may be singularly useful to society, even when they have nothing of this world's good to bestow.

Charity is, therefore, a prominent feature in the character of every good man. It did shine in the conduct of the primitive Christians, with the most brilliant and captivating charms; they were lights in the world; they were not more distinguished by the uncommon contributions which they made for the poor and needy, than by exhorting one another daily, by comforting one another, by praying always with all prayer and supplication in the Spirit, watching thereunto with all perseverance and supplication for all saints. Let us "o and do likewise."

May I not be permitted to conclude, by observing, that the

Evangelical Magazine, and publications of a similar nature, which, while they are the means of diffusing religious knowledge, the most important of all information, tend also to promote the temporal good of the widow and the fatherless, have a peculiar claim on the patronage of the Christian world?

Ayrshire.

S.

ON THE NECESSITY OF AN ASYLUM

Mr. Editor,

FOR UNFORTUNATE FEMALES.

Ir was with extreme delight I saw in your Magazine, some time since, Hints on the Establishment of a Society for the Protection and Reform of those unhappy beings, from whom most, who melt at the sight of all other misery, think it meritorious to withhold relief, whom the rigour of virtuous indignation dcoms to suffer without complaint, and perish without regard.

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In proportion to my pleasure then, has been my pain since, at the silence which has prevailed on the subject. Blest with a nu merous and respectable connection, I have often introduced the design in the circles which I frequent; and have found that na scheme of benevolence was more desired, or more likely to be liberally supported.

The anguish which I have felt left me no rest till I had addressed myself to you, and through you to the public, on the behalf of those forlorn cratures, whose misery here might satisfy the most rigorous censor, and whose participation of our common nature, might surely induce us to endeavour, at least, their preservat on from eternal punishment.

Humanity, Policy, Piety, point out such a Society as is now contemplated, as a desid ratum.

Against what class of criminals is the hand of Vengeance sa heavy? Banished from society, and avoided by the light, they are compelled to persevere in the accumulation of guilt; and must be miserable, because they cannot be virtuous!

The man who murders the dearest object of our affection, and with confirmed and matured atrocity breaks every social tic, is doomed to a fate less severe. Deprived, at once of his existence here, he has not to struggle with Want and Disease; nor is he permitted to increase his eternal torments by involving others in his crimes. The character who has abused Confidence to the ruin of the honest, or who lives professedly on the fruits of another's labour, we frequently screen from justice, rescue from suffering, and even afford opportunities of regaining reputation.

The libertine, the villain, who has seduced the simple and incautious, or even (say, if you will, the worst) the wanton female, from the dignity of public respect, we trust with our dearest

FOR UNFORTUNATE FEMALES.

treasures, and adopt as our greatest comfort. His crime receives
an apologizing epithet; and in the virtuous husband and the fond
parent, the debauchee, the monster, is forgotten!- but ah! how
different is the fate of the unhappy victim of his passion! To
only to the arms of her betrayer;
what shelter can she fly?
which, perhaps, are no longer open to receive her: and then,
how quick must be the transition from deluded virtue to shame-
less guilt, and from shameless guilt to hopeless wretchedness?
Despised and forsaken, with anguish she curses the form she is
compelled to caress; and viewing the world her enemy, she goes
forth content to ruin all whom she can allure. The tenderness
which her sex inspires, and the respect her sex demands, are
equally forgotten.

Surely, the weakness of the female character should insure for
them the protection, not the persecution, of society. Surely, the
imperfections which attach to the female character, - to which
one and all, that can tend to soothe the cares, or to refine the
joys of life, should be rather lost in the general excellence, than
viewed through the microscopic eye of Malevolence. Surely, in-
dividual distress ought to affect the heart, and we ought not
only to relieve the subjects of distress, when found, but to seek
It cannot be doubted, that numbers follow
objects to relieve.
this wretched course of life with shame, horror, and regret;
"The world is not their
but where have they hope for refuge?
friend, nor the world's love!"

--

their

Could we tear away the veil which many unhappy females are compelled to wear, should we not often discover a virtuous heart amid vicious habits? Should we not see a being, not only with corporeal, but mental anguish, not only miserable in what it is, but from the remembrance of what it was, alas! deprived They have no of every social and relative privilege, unable to autoch a single creature unlike themselves to their interest? bosom into which to breathe the sigh of contrition; - there is no heart tears must not mingle with the generous waters of Compassion, in solitude they must wash the stain! they can awaken 1 sympathy! In fact, they must be miserable Stigma upon human beings! because they cannot be virtuous! They not only allure to err, but prevent from returning; they upbraid with vileness, and impel to be yet more vile. To wipe away all tears from all eyes, is a task too hard for mortals; but to relieve misfortune is often within the most limited power. Yet the opportunities which every day presents of relieving the most wretched, are overlooked and neglected by Indolence and Inhumanity!

As members of society, policy should stimulate us to lessen the number of its subverters. What greater enemy has a happy and well regulated society than Vice; and of vice, what species is so powerful and so prolific as that which is the principle of all this consequent depravity? To prevent evil is the great end of a

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