duces the most gratifying and the most abundant results. There can surely be no more delightful mode of charity, than that which raises from the dust modest and despairing talent, and enables it to bless and adorn society. Yet, on such a subject as this, it is manifest that no general rule can be given. The duty must be determined by the respective condition of the parties. It is however proper to add, that aid of this kind should be given with judgment; and never in such a manner as to remove from genius the necessity of depending on itself. The early struggle for independence, is a natural and a salutary discipline for talent. Genius was given, not for the benefit of its possessor, but for the benefit of others. And the sooner its possessor is taught the necessity of exerting it to practical purpose, the better is it for him, and the better for society. The poets tell us much of the amount of genius which has been nipped in the bud, by the frosts of adversity. This doubtless is true; but let it not be forgotten that, by the law of our nature, early promise is frequently delusive. The poets do not tell us, how great an amount of genius is also withered by the sun of prosperity. It is probable, that a greater proportion of talent is destroyed, or rendered valueless, by riches than by poverty; and the rapid mutations of society, I think, demonstrate this to be the fact.

The same principles will, in substance, apply to the case, in which, for a particular object, as for the promotion of religion, it is deemed expedient to increase the proportion of professionally educated men.

In this, as in every other instance, if we would be truly useful, our charities must be governed by the principles which God has marked out in the constitution of man.

The general principle of God's government is, that for all valuable possessions, we must render a consideration; and experience has taught, that it is impossible to vary from

this rule, without the liability of doing injury to the recipient. The reason is obvious; for we can scarcely, in any other manner, injure another so seriously, as by leading him to rely on any one else than himself, or to feel that the public are under obligations to take charge of him.

Hence, charity of this sort should be governed by the following principles:

1. The recipient should receive no more than is necessary, with his own industrious exertions, to accomplish the object.

2. To loan money is better than to give it.

3. It should be distributed in such manner, as most successfully to cultivate the good dispositions of both parties.

Hence, private and personal assistance, when practicable, has some advantages over that derived from associations. And hence, such supervision is always desirable, as will restrict the charity to that class of persons for whom it was designed; and as will render it of such a nature, that those of every other class would be under the least possible temptation to desire it.

And, in arranging the plan of such an association, it should always be borne in mind, that the sudden change in all the prospects of a young man's life, which is made by setting before him the prospect of a professional education, is one of the severest trials of human virtue.

Public provision for scientific education does not come under the head of benevolence. Inasmuch, however, as the cultivation of science is advantageous to all classes of a community, it is for the interest of the whole that it be cultivated. But the means of scientific education, as

philosophical instruments, libraries, and buildings, could never be furnished by instructors, without rendering this kind of education so expensive, as to restrict it entirely to the rich. It is, therefore, wise for a community to make these provisions out of the common stock; so that a fair opportunity of improvement may be open to all. When, however, the public fails to discharge this duty, it is frequently, with great patriotism and benevolence, assumed by individuals. I know of no more interesting instances of expansive benevolence, than those in which wealth is appropriated to the noble purpose of diffusing over all coming time, "the light of science, and the blessings of religion." Who can estimate the blessings, which the first founders of Oxford and Cambridge Universities have conferred upon the human race!

CHAPTER THIRD.

BENEVOLENCE TO THE WICKED.

We now come to treat of a form of benevolence, in which other elements are combined. What is our duty to our fellowmen who are wicked?

A wicked man is, from the nature of the case, unhappy. He is depriving himself of all the pleasures of virtue; he is giving strength to those passions, which, by their ungovernable power, are already tormenting him with insatiable and ungratified desire; he is incurring the pains of a guilty conscience here, and he is, in the expressive language of the Scriptures, "treasuring up wrath against the day of wrath and of righteous indignation." It is manifest, then, that no one has stronger claims upon our pity, than such a fellowcreature as this.

So far, then, as a wicked man is miserable or unhappy, he is entitled to our pity, and, of course, to our love and benevolence. But this is not all. He is also wicked; and the proper feeling with which we should contemplate wickedness, is that of disgust, or moral indignation. Hence, a complex feeling in such a case naturally arises-that of benevolence, because he is unhappy; and, that of moral indignation, because he is sinful. These two sentiments, however, in no manner conflict with, but, on the contrary, if properly understood, strengthen each other.

The fact of a fellow-creature's wickedness, affects not our obligation to treat him with the same benevolence as would be demanded in any other case. If he is necessitous, or sick, or afflicted, or ignorant, our duty to relieve, and sympathize with, and assist, and teach him, are the same as though he were virtuous. God sends his rain on the evil and on the good.

But especially, as the most alarming source of his misery is his moral character, the more we detest his wickedness, the more strongly would benevolence urge us to make every effort in our power to reclaim him. This, surely, is the highest exercise of charity; for virtue is the true solace against all the evils incident to his present life, and it is only by being virtuous that he can hope for eternal felicity.

We are bound, then, by the law of benevolence, to labor to reclaim the wicked.

1. By example, by personal kindness, by conversation, and by instructing them in the path of duty, and persuading them to follow it.

2. As the most efficacious mode of moral reformation yet discovered, is found to be the truths of the Holy Scriptures, it is our imperative duty to bring these truths into contact with the consciences of men. This duty is, by our Saviour, "Go ye into all the world,

imposed upon all his disciples:
and preach the Gospel to every creature.”

3. As all men are our brethren, and as all men equally need moral light; and, as experience has abundantly shown that all men will be both wicked and unhappy without it; this duty is binding upon every man towards the whole The sentiments of Dr. Johnson on this subject, in his letter on the translation of the Scriptures into the Gaelic language, are so apposite to my purpose, that I beg

human race.