And shall I hesitate to relieve them in their distress because I have some suspicions that they were not sufficiently prudent and careful when things were better with them? Is this the way God deals with us? No. "He sendeth rain upon the just and unjust, and is good to the unthankful and evil." But if you will admit me space I will add a quotation or two from approved writers, as well as from the Holy Scriptures. I trust these will shew that it is best to cultivate dispositions favourable to benevolence.

The first authority I shall bring is the great moralist, Dr. Johnson. • He loved the poor as I never yet saw any one else do, with an earnest desire to make them happy. What signifies, says some one, giving half-pence to common beggars? they only lay it out in gin and tobacco. And why should they be denied such sweeteners of their existence? (says Johnson) it is surely very savage to refuse them every possible avenue to pleasure, reckoned too coarse for our own acceptance. Life is a pill which none of us can swallow without gilding; yet for the poor we delight in stripping it still barer, and are not ashamed to shew even visible displeasure, if even the bitter taste is taken from their mouths,-Piozzi's Anecdotes, p. 64.

Saun

'We talked of the state of the poor in London.-Johnson. ders Welch, the justice, who was once high-constable of Holborn, and had the best opportunities of knowing the state of the poor, told me that I underrated the number, when I computed that twenty a week, that is above a thousand a year

died of hunger; not absolutely of immediate hunger; but of the wasting and other diseases which are the consequence of hunger. This happens only in so large a -place as London where the people are not known. What we are told about the great sums got by beg-ging is not true, the trade is over

stocked. And you may depend upon it, there are many who cannot get work. A particular kind of manufacture fails: those who have been used to work at it, can, for some time work at nothing else. You meet a man begging; you charge him with idleness: he says, 'I am willing to labour, will you give me work?' I cannot. Why then you have no right to accuse me with idleness.'-Boswell's Johnson, vol. iii. p. 432. Svo.

'Miranda never wants compassion even to common beggars, especially to those who are old, or sick, or full of sores, or want eyes or limbs. She hears their complaints with tenderness, gives them some proof of her kindness, and never rejects them with hard, or reproachful language, for fear of adding affliction to a fellow

creature.

'If a poor traveller tells her that he has neither food, nor strength, nor money left, she never bids him go to the place from whence he came, or tells him that she cannot relieve him, because he may be a cheat, or she does not know him ; but she relieves him for that reason, because he is a stranger, and unknown to her. For it is the most noble part of charity, to be kind and tender to those whom we never saw before, and perhaps may never see again in this life. I was a stranger, and ye took me in, saith our blessed Saviour; but who can perform this duty, that will not relieve persons that are unknown to them?

kindness of our Saviour and his apostles towards them; and though she cannot like them work miracles for their relief, yet she relieves them with that power she hath, and may say with the apostle, such as I have, give I thee in the name of Jesus Christ.

It may be, said Miranda, that I often give to those who do not deserve it, or that will make an ill use of my alms. But what then? Is not this the very method of divine goodness? Does not God make his sun rise on the evil and on the good? Is not this the very goodness that is recommended to us in Scripture, that by imitating it, we may be the children of our Father which is in heaven, who sendeth rain on the just and on the unjust? And shall I withhold a little money, or food, from my fellow-creature, for fear he should not be good enough to receive it of me? Do I beg of God to deal with me, not according to my merit, but according to his own great goodness; and shall I be so absurd as to withhold my charity from a poor brother, because he may perhaps not deserve it? Shall I use a measure towards him, which I pray God never to use towards me?' Law's Serious Call, page 82, 12mo.

The following is from a manuscript sermon, by a friend, from Luke xiv. 12-14.

How degenerate the age! to entertain the poor is out of the question. But the mendicant, he calls no house, no field his own, visits your door. Is your sympathy awakened for an unfortunate, that is beat by every wind, and washed by every storm? Alas! you not only forget that you are Christians, but you forget that you are men; and you suffer those feelings of pride, of anger, and of petulance to arise, that the poor creature may be at a loss to know whether he met the kindest treatment from the master of the house,

You

Go

or from the snarling dog. have nothing to give away.' Strange excuse! Have you nothing to spend upon your lusts ? Have you nothing to expend on needless attire and pernicious luxury? along, I have nothing to give away.' Só says uncharitable man; and thus too replies the just God, "Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard." The cause is in awful hands; in the hands of him, who will take a just account of all the ways of men.'

There was a certain beggar named Lazarus, laid at the rich man's gate, full of sores; and desiring to be fed with the crumbs which fell from his table. But it seems both the rich man and his friends were too religious to relieve common beggars. A sin against which the pious Mr. H. earnestly warns his readers; and an admonition of the same kind I have read on the gate of the good city of Winchester. I wish the gentleman who placed it there had seen a little circumstance which occured some years since at Epworth, in Lincolnshire. A beggar came to a house in the Marketplace, and begged a morsel of bread, saying, 'she was very hungry.' The master bid her begone for a lazy jade. She called at a second, and begged a little small beer, saying, she was very thirsty.' She had much the same answer. At a third door she begged a little water, saying, 'she was very faint.' But this man also was too conscientious to encourage common beggars. The boys seeing a poor ragged creature turned from door to door, began to pelt her with snow-balls. looked up, lay down, and died. Would you wish to be the man who refused that poor wretch a morsel of bread, or a cup of water ?'— Wesley's Sermons, Vol. II. p. 317. 8vo.

She

Quotations of this kind might be multiplied; but I forbear, be

cause I would not intrude either upon your patience, or that of your readers. I therefore conclude, by glancing at the conduct of Christ, and the general tenor of the precepts of the gospel. When the multitudes followed him, and were faint with hunger, he fed them, without respect to their merit. Give to him that asketh of thee, was his command; and the apostle Paul exhorts us particularly to remember the words of the Lord Jesus, when he said, it is more blessed to give than to receive. Agreeably to this declaration, by a refusal of communicating to the needy and distressed, we deprive ourselves of a blessing. Even Job, under a darker dispensation, could say "the blessing of him that was ready to perish came upon

me:" and shall not the followers of the benevolent Saviour so conduct themselves as to be able to adopt the same language? Let us remember, this is a text that will be brought forward at the final audit of our relationship to Christ. Think for a moment, what must be our extacy at that hour, to see ourselves at the right hand of the Judge, to hear him pronounce us blessed, and to acknowledge the benefits conferred upon the poor and needy for his sake, as done to himself. To hear him say, and point to the persons assisted, "inasmuch as ye have done it to one of the least of these, my brethren, ye have done it unto me." Think for a moment of the contrary being the case, and act accordingly.

AMICUS.

SIR. One of your valued correspondents, in the number for May last, p. 169,) in answering some remarks, On reproving the sins of professing christians,' animadverted with just severity against the insincerity which too much prevails in social intercourse, especially upon the practice of saying, • Not at home,' to casual visitors, when the person is within, but does not choose to be seen. I have been told that this was no falsehood, for that it was not intended to deceive, nor had it that effect, as every body understood it to be only a civil mode of saying that you did not wish to be seen. The strong language of your correspondent has however made me very unhappy, not so much in reference to the above-mentioned instance, (against which I had long had serious objections) as to some similar expres · sions of every-day occurrence: and meeting lately with very severe reflections upon their use, by those

who professed to be guided by the spirit of truth, I determined to state the circumstances which have given me so much pain, in hopes that you or your correspondent will favour me with your advice; for indeed I know not how to act with the sincerity he so ably enforces, and yet with christian courtesy. Were I indeed my own mistress, it would not be difficult, as neither my principles nor inclination would permit my voluntarily associating with those who live after the course of this world. But I am a young person, whose parents are strongly opposed to evangelical views, (as indeed are all my relations) I think it my duty to obey them in every thing that is not positively sinful, and I am anxious to add no needless offence to that which my principles must produce. Therefore as they have conceded the point as to public amusements, which I really believe to be wrong, I do not refuse to accompany them to a dinner party

occasionally, or to spend a day now and then with the worldly people amongst whom I am situated. True Christian love, I sometimes think, should supply the place of that artificial politeness which is inconsistent with strict principle. I feel with regard to my neighbours, that if I could innocently please, or benefit them by my society, I would willingly give it; that if they were sick or in affliction, it would gladden my heart to be of the least use to them. In society, however, as a young person, I have not the opportunity that others have of leading the conversation to more improving subjects, and however it may be with the veteran soldier of Jesus Christ, I find, as one but just beginning "the fight of faith," my own heart to require such instant and incessant watchfulness, that it seems to occupy my whole attention, that I may by divine grace escape unhurt from the baneful atmosphere of the world. I know that my principles render my society as irksome to others, as their's is to me, (for there is not a single person in the neighbourhood to keep me in countenance) and that civility alone to my parents and relations, together with the feeling of friendly regard amiable people naturally feel for those they have known from their earliest childhood, prompt their attentions to me. When therefore Mrs. B. hopes for the pleasure of my company to dinner, and I reply that I shall be happy to wait upon her, or in case of a prior engagement, that I regret it is not in my power so to do, or Miss C. expresses her intention of calling upon me, and I reply, that I shall be happy to see her, I feel that I am speaking deceitfully, for the society of those, who think so very differently upon the most important of all subjects, never can be pleasing to me; and

I

yet much and often as I have con-
sidered the subject, I know not how
to avoid this mode of reply, with-
out being absolutely uncourteous.
Once or twice I have (awkwardly
enough) replied in answer to prof-
fered civilities, • Thank you,' and
endeavoured to turn the subject,
and have been answered, You did
not say you should be very happy,
so I suppose the truth is, you had
rather not see us.' My parents
would think any scruples on the
subject, the height of absurdity,
and I am desired by them to answer
notes of invitation in this manner
-I would not be too scrupulous,
and it has been observed, to me,
that no where do we meet with
more popular language than in the
sacred Scriptures; for instance,
when St. Paul says to Gaius,
wish, ABOVE ALL THINGS, that thou
mayest prosper and be in health,"
we cannot suppose that this was
nearer the apostle's heart than the
welfare of his own soul. I hope if
I saw it to be my duty (which as yet
I do not) I should decline all visit-
ing, and implore wisdom and
strength from above, meekly, yet
boldly, to avow my reason for so
doing; but young, ignorant, and
weak, hardly knowing what is right
myself, though ready to own my
views, when asked, I should tremble
from making so open a profes-
sion, which by my inconsistencies I
might afterwards disgrace, and I
shrink from the spiritual pride (as
it seems to me) of tacitly at least
condemning all around me, as being
in the wrong, and presuming to
judge of the spiritual state of all
my acquaintance, as being of the
world, and therefore such as I
cannot associate with. Hoping,
Sir, you will favour me with your
candid advice,

I am, with sincere respect,
Your's,

ELEANOR.

The Claims of Religion urged from its adaptation to human nature, and its Influence on Society. By the Rev. Joseph Jones, M. A. Svo. Pp. x. and 386. Talboys, Oxford. 1832.

The Ordinances of Religion practically illustrated and applied. By John Davies, B. D. Rector of St. Pancras, Chichester. 8vo. Pp. xvi. and 308. Hatchards. 1832.

THAT We live in a deeply interesting and eventful period all must allow ; that great changes are in progress, and amazing revolutions are by many fully expected and ardently desired, is sufficiently obvious, but far be it from us to despair of either our church or our country: we trust that he who rides in the whirlwind, and directs the storm; who "turneth the hearts of men as seemeth good in his sight," will mercifully interfere on our behalf, and avert from our land those desolating judgments, at the prospect of which so many are deeply alarmed.

If the ground of our confidence be asked, we would adopt the reasoning of the wife of Manoah : "If the Lord were pleased to kill us he would not have shewed us all these things, nor would at this time have told us such things as these." Guilty and ungrateful as this our land is, our Heavenly Father hath not left himself without witness amongst us; multitudes are daily interceding with him on behalf of a sinful nation, a people laden with iniquity; increasing numbers of zealous and devoted ministers are continually raised up; and our own church especially is adorned with an assemblage of holy, diligent, and devoted ministers, which, however inferior to what might be expected or desired, will still, we apprehend, bear comparison with the best and the brightest periods of our ecclesiastical history. We

trust that true religion is increasing among us, and we therefore humbly hope, yea confidently expect, that though God may see fit in righteous judgment to chasten, he will yet in tender mercy not make a full endwill not remove our candlestick, but will graciously interpose on our behalf, and render our latter end better than the beginning.

Such views and feelings have been excited in our minds by the perusal of the works before us, which afford an encouraging intimation of the effect very extensively produced among our pious and devoted clergy by the threatening aspect of the times. The impending cloud stimulates to exertion; and we doubt not that while some are endeavouring from the press to produce a salutary effect on the public mind, a very large proportion of the ministers of religion are from the pulpit loudly calling upon their people to consider their ways, to repent and turn unto the Lord, with full purpose of heart.

Valuable and excellent as these two publications are, they may yet be regarded as more especially appropriated to two distinct classes of readers. The work of Mr. Jones is particularly, though by no means exclusively, adapted to the minister, and theological student; and we would strongly urge every young man in either University, who has any idea of entering into the ministerial office, very carefully to peruse Mr. J's valuable work; it would do much to correct many prevailing errors, to inculcate most important principles, and to guard against those mistaken views which often impede, and sometimes fatally interfere with ministerial usefulness. Mr. Davies' work is on the contrary especially, though not exclusively, adapted to the private Christian; but both are deserving of general and serious perusal.