san, spreads its penetrating rays far and wide; | life eternal; and will be the dispenser of eterna anlightening even those who neither perceive, glory, of immortality. Secure of this promise, nor own its influence. what is to me the instability of earthly things What the frailty of my body, or the short spar of human life? for when arrived at immortalıty; death with respect to me will be swa

1 must not omit one observation more, before I terminate this long list of gospel benefits; viz. That every dispensation in the ordinary course of Providence, borrows a par-lowed up in victory. ticular and salutary efficacy from this economy. Suppose, by way of illustration, some calamitous event, adapted to convince me of the vanity of the world; this, were I a pagan, or what is yet worse, a Christian without religion, whose hopes are all centred in the world, would fill me with desolation and despair; but assisted by the light of the gospel this event contributes to detach me more and more from the world; and to give vigour and solidity to my future hopes. Would to God I had constantly availed myself of the multiplied assistance which Divine Grace has afforded me! how many sins should I have avoided, how many errors in conduct should I have escaped! How many good works should I have performed, which alas! I have neglected; and how much greater would have been my progress in sanctification and happiness.

It is worthy of observation on this subject that scripture never expresses its magnificen promises by the terms happiness or felicity; never assures us of eternal happiness, but simply of eternal life, of immortality. The reason of this singularity may arise from these promises being addressed to poor mortals, whose transitory existence here is liable to so many miseries, which accompany them to the grave. To beings thus circumstanced, a promise which contains an exemption from these afflictions, and from death, is in effect an assurance of perfect happiness; for it is easy to conceive, that beatitude must be inseparable from an eternal life, in the presence of God. Here, I am "alienated from the life of God;" but hereafter, I shall be united to him, shall live by his life, and be happy in his happiness: what a reason is this for love!

With relation to the nature of celestial happiness, we can know but little here. It is therefore easier to describe it negatively, by excluding all the evils with which we are acquainted; than positively, by a detail of its enjoyments. We know however that they will be of an intellectual nature, that our minds will derive satisfaction from external objects, and from their internal feelings; tha: the glory of the divine presence will manifest itself to us, that our society will be composed of holy and happy spirits, and that where our Saviour is, there we shall be also.

Having thus concluded the review of those benefits which I have hitherto received from the infinite goodness of God, and which excite in me a love of gratitude; I come now to consider in the second place the promise of future and eternal happiness, which produces in me an interested love. Let not any imagine the term interest to be misplaced here; for a sordid interest, an ill directed attachment to the perishable things of this world, is alone reprehensible. It was this carnal self interest with which our Lord reproached the multitudes that followed him: "verily, verily I When I next consider the Divine Being in say unto you, ye seek me, not because ye saw himself, and behold all his attributes and the miracles, but because ye did eat of the qualities consistent with, or founded upon perloaves and were filled." But we do not perfect goodness; it produces, thirdly, a love of ceive that Simon Peter met with any reproof when he said, "Lord to whom should we go? thou hast the words of eternal life." Let us therefore not fear to own that our love to God is founded on interest; "but by a patient continuance in well doing, seek for glory, honour, immortality," and God will bestow upon us, "eternal life."

Eternal life! this is the benefit yet reserved for me! and it contains all those blessings, which the goodness of my Creator will show er down upon me for ever and ever.

The first character which distinguishes the blessings of heaven, and which gives them so superior a value, is, their eternal duration. We are told that "the things which are seen are temporal, but that the things which are not seen are eternal :" And this is alone sufficient to give us the highest idea of their incomparable value. Happiness, however exalted, or durable, cannot be perfect if it is not everlasting; as it is constantly verging to wards its end, and therefore will become to the possessor, but like a vain dream, which must forever vanish. Not such is the perfect gift of God. He is the origin of life, and of

attachment. But as I have been led in the course of this work to an ample detail on this subject, I shall avoid repeating what has already been said. It is sufficient to observe, that the highest conceptions we can form, fal infinitely short of the excellence of the Divine Nature. If our tranquillity and happiness in this world, increase in propcrtion to our knowledge and love of him; what must be the felicity of a state where we shall see him as he is, and where he will be all in ail.

To conclude. My love to God is foundec on gratitude for benefits received; it is founded on interest, because connected with life ano immortality; it is founded on attachment, because it relates to a being infinitely excellen. and amiable; consequently infinite goodnes is the only solid foundation of love.

If it were possible that in the Deity, any thing inconsistent with goodness, could exist were he implacable and cruel; power migh make him a just object of terror to his weas dependent creatures; but he could never o the object of their love. It is goodness alon can produce this sentiment, even in creaturecomparatively evil.

It was necessary thus particularly to demonstrate the natural inclination of man to goodness and charity; in order to establish that celestial virtue on its true foundation. But it must be observed also that I assert this, as it relates to human nature in its principle, and not in that animal and degraded state to which carnal and worldly passions lead. For notwith

they excite such ardent desires, have a mark | are formed, and which we shall one day enjoy.. of falsity stamped upon them, which proves the good they confer to be counterfeit, not real; for they can only yield exclusive happiness, which belongs to some, only in consequence of the privation of it to others; thence an opposition which divides mankind, gives rise to continual wars in public, and to discords and animosities in private life, which stifle the natural sentiments of charity and brother-standing any inherent good in man, he may ly love; and in their stead place insensibility, disdain, and a barbarous and inflexible cruelty, properly called inhumanity; and give their possessors a stronger resemblance to savage beasts, than to human creatures.

Far different is that happiness for which we were designed; it is composed of true, of spiritual blessings; such as the pure and lively rays of truth will afford to the mind, and virtuous sentiments to the heart. It is a communicative happiness which expands and becomes greater the more it is diffused. Our Saviour who was well acquainted with our nature, and with the felicity suited to it, has declared that it is more blessed to give, than to receive; as St. Paul records in the twentieth chapter of the Acts.

be, and alas! continually is, drawn aside by the jarrings and contentions of his own temporal interest, with those of his neighbour; and when this selfishness is become habitual and predominant, he is in danger of degenerating into the most cruel and ferocious animal in the universe. It is therefore necessary for man in order to his following his natu ral bent to charity, that he should be freed from the slavery of his passions, for St. Paul observes, that charity proceeds out of a pure heart;" to obtain this emancipation he has need of continual and powerful motives, capable of exciting him to virtue, and of suppressing every emotion of covetousness, of anger, and hatred, the instant they arise in his soul. If therefore we are convinced of the infinite goodness of the Supreme Being, we shall find therein every possible motive of charity.

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Besides, in order to confirm this by representing it under another, and perhaps more striking point of view; man is formed for society, and must therefore be of a kind and be- They may be reduced to three, as they evolent nature, and inclined to love his neigh-relate to our own interest, to that of our neigh bour as himself. That he is a social being is bour, and to charity considered in itself. evident from the declaration of his Maker, who said, "it is not good for man to be alone," which is true both in a physical, and moral

sense.

With respect to the first of these, Divine Goodness has strictly connected our particular interest with that of our neighbour; because in requiring our supreme love, it produces on the one hand an indifference to worldly objects, and on the other makes us see in our neighbour a second self, instead of a rival and competitor.

The love of God, by detaching us from the world, and purifying us from carnal passions, destroys every obstacle to charity, and leaves it to flow in an uninterrupted course. The happiness of others becomes necessary in order to our own, and we desire it with equal sincerity. Thus our interests become so strictly united, that in labouring to promote those of our neighbour, we are inevitably advancing our own.

With respect to the former of these, sclitude is not good for man; because destitute of the assistance of others, he could not procure a supply of his wants, but must either perish, or drag on a miserable existence. He is therefore formed for society. But can it promote his happiness if he is not a sociable being, that is, if his heart is not naturally disposed sincerely to love his fellow-beings. Suppose for a moment a community among which no one was any way concerned for the welfare of the rest; this society without any bond of union, far from procuring happiness to any one of its members, would be a horrible Placing the supreme affection of our souls theatre of odious crimes, and shocking misery. on a being whose adorable goodness renders That it is not good for man to be alone, is him the object of our love, we cannot fail of not less true, considered in a moral view; for seeing in our neighbour a second self, solitude would cause him to feel a dreadful" for he who loveth God, loveth his brother void; by leaving unsatisfied the greatest, the most imperious wants, a necessity of loving. He could neither soften his troubles by pouring them in the heart of a being like himself; nor increase his enjoyments, by sharing them; in a word, he could not fail of being miserable. But draw him from this solitude, place him in a society of beings like himself, ration- The second motive for charity relates to our al, enlightened, pious and good, cemented by neighbour, whom the intnite goodness of the that charity which St. Paul calls the bond of Deity makes us behold as an object worthy of perfectness, and he will be as completely hap-love. Are we not endowed with similar napy as his nature will admit. The picture 1tures, partakers of the same celestial vocahave just drawn, is not the effect of fancy or tion, objects of the same love, and sharers in imagination; it is a faithful, but humble the same redemption? We need therefore sketch of the celestial society for which we only consider our neighbour as an equal

also." Can we love God for the multitude of his tender mercies, and take no interest in, or concern for, the creatures who are the objects of them? This is impossible. We may therefore conclude that we do not love God aright, if we do not love our neighbour as ourselves.

whose delight is to shower down on all happiness and joy; doing good even "to the evil and unthankful?" Where, amidst the immense universe, could such a being be

would be destitute, forlorn, and miserable; and in society he would be an unwelcome, and unhappy intruder.

But when on the contrary our heart is enlarged by charity, which makes us sincerely desire, and zealously pursue every opportunity of promoting the happiness of our fellow creatures; then it is that we resemble the best of beings, that we bear his image, and that in our measure and degree, we are "merciful, as our Father in heaven is merciful," or as St. Matthew expresses the words of our Saviour, that we are "perfect even as our Father in heaven is perfect."

partner with us in the love and favour of God, and as a brother and companion in future felicity; in order to experience fervent charity. But should our neighbour be our enemy, should his hatred incline him to seek our in-placed to find happiness? In solitude he jury; must we then forget our own interests to advance those of an implacable and cruel foe? The knowledge we have of God resolves this question, by shewing us, what is indeed our true interest; it teaches us to view our bitterest enemy, as an instrument in his hand, incapable of proceeding farther than he shall permit. We may, by every lawful means, preserve ourselves from the effects of his malice, as we would avoid sickness, or any other calamity; but by keeping our eye fixed on the adorable goodness of the First Cause, we shall never give way to the bitterness of resentment, but shall behold the blindness and wickedness of our enemy, with the compassion it deserves; for of all the unhappy beings that cover the earth, none ought more to excite pity, than the wicked. Poor, wretched creatures! slaves to the worst of masters, their own horrid passions, and engaged, as the wise man observes, in a deceitfui work; shall not we, beings of the same nature, and liable to the same errors, feel our hearts melt with compassion for creatures who know not what they do? No other sentiment can possibly become us.

The wickedness and cruelty of our enemy, by exciting our compassion, enables us to see him, as God himself beholds him. Odious and detestable as his present state of vice renders him; yet when the means Divine Wisdom shall employ for his correction and amendment, shall have produced their effect; when he is washed and purified, he will become our companion in eternal felicity. At present he persecutes and injures us; but a time will certainly come, when he will do us justice, and make us ample amends. Far then from being ever overcome of evil," let us resolve to "overcome evil with good;" | and in the true spirit of Christianity; if our enemy hunger let us feed him, if he thirst let us give him drink;" thus shall our charitable treatment melt down his resentment, as coals heaped on the head of a crucible, dissolve the metal it contains: we must, therefore, according to the cominand of our Saviour, return blessing for cursing, and pray for our enemies. Such are the powerful motives, with which the infinite goodness of God furnishes us, for the love of our fellow crea-. tures; even for the wicked, and our implacable enemies.

I come now to consider, thirdly, charity in itsef, as the most excellent and glorious virtue the can possibly adorn our nature. Sentiments of kindness, of brotherly love, and charity, are such as can alone constitute any resemblance between the human, and Divine mature. Destitute of them, can we hope to bear any likeness to a being who is love? Were we even possessed of every other virtue, what analogy could be found in a creature, whose sole care, attention and pursuits were confined to his own interests; and a being

It will be obvious to all who are conversant with scripture, that as among the Divine perfections, goodness and mercy, are the most frequently and strongly mentioned; so no virtue is so largely commended, or so strongly enforced as charity: I request my reader to peruse the thirteenth chapter of the first of Corinthians, which contains a description of charity, and gives it the pre-eminence over every other virtue. Let us also collect some of the most remarkable texts on that subject. The first of which is taken from the above mentioned chapter, we cannot carry our submission to the divine will farther, than to give our body to be burned; and nevertheless this act will profit us nothing if we are destitute of charity: disqualified for a society of spirits who dwell in perfect love, we shall be excluded, and have our portion with the reprobate. How positively does this decision shew, that we cannot be acceptable to God, without charity.

The end and design of the gospel dispensation is our purification from all iniquity. But wherein consists this important change? St. Paul informs us, "that the end of the commandment is charity out of a pure heart: this is the end of the gospel; and if love prevail in our hearts, we shall be workers together with God in his great plan of universal salvation; for we shall desire happiness to be extended, and labour to promote it. But while our minds are strangers to these benevolent desires, while they are cold and indifferent to the interests of others; we may be assured that this happy change, this renovation of mind, is not yet wrought in us; and that whatever may be the virtues to which we make pretence, we are tares in the field, whose portion is to be burned. But when the gospel, which sets forth the infinite good. ness of God, has inflamed our hearts with charity to our neighbour; then are we such as he would have us to be, and prepared for a communion with the God of charity; in a word, we are the wheat which will be gathered into his garner.

The last example I mean to cite in favour of this divine virtue, we meet with in the twenty-fifth chapter of St. Matthew from the thirty-first verse to the end.