a Christian to perish, rather than throw himself on the aids of charity. When this sentiment of independence gets full possession of the heart, it affords the most effectual guard, next to the authority of conscience, against a fraudulent intrusion on the property of others. "Men (says Solomon) do not blame a thief, if he steals to satisfy his soul”—but, in my opinion, a Christian ought rather to prefer perishing through want, than to support life by violence or fraud.

Finally, the Gospel alone teacheth the way of salvation. "There is no other name given under Heaven, &c."

It is a case of extreme misery to be in a state of want in this world, and to have no hope of happiness in that to come. In this respect indeed, the rich have little advantage over the poor. They have, it is true, a portion of good here, but it is a poor one; and it seems just to believe, that the advantage they enjoy in this life will only serve to exasperate their misery hereafter in that to come. This life is a small part of our duration, and if there be no provision for that permanent state which is to come, it is of very little moment what our condition is here.

The world treats the poor with inhospitality, and they have little reason to attach themselves strongly to it. The Gospel alone can make them amends for their present difficulties. It directs to

Heaven where they will find every want supplied, every malady cured, and every sorrow turned into joy. On this, therefore, they are peculiarly directed to fix their attention. The hope of such an happiness may well render them contented under sufferings which they cannot redress: patient under the slights and injuries of the world, and joyful under any tribulations they may be called to endure for the sake of the Gospel and the blessedness of Heaven. Thus by rendering the poor happier in private life-better members of society, and training them up under the discipline of Christ for the happiness of a better world, the Gospel becomes to them a matter of infinite consequence, and confers on them the greatest possible good.

II. We come now to speak of the encouragements to send the Gospel to the poor.

1. Their poverty itself is our encouragement. Distressed here, they must naturally look out for happiness somewhere. The Gospel offers a cheap and satisfactory enjoyment, and is therefore such as their circumstances require. The rich being more occupied with their advantages, though not enjoying more real good, contrive to keep themselves easy, like "the full soul loathing the honeycomb," and so have stronger objections against the means of true happiness.

2. The poor having fewer cares for this world, are less entangled than the rich, who are inces

santly contriving new schemes for gratification. The former have therefore more leisure for арplying their attention to the things which belong to their peace. It is therefore universally to be remarked, that the poor, especially when they are first made acquainted with the doctrines of Christ, discover a greater interest in what they hear than the rich. The latter have too many cares for this world, and think themselves happiest when they can escape the intrusions of serious and religious truths. They therefore say to the Gospel, let us alone-why art thou come to torment us, before the time?-let us alone for the present-at a more convenient season, we will hear thee-Thus they delay like Felix.

3. The poor have less of that self-confidence which is the greatest impediment in the way to Heaven, and suggests one of the strongest objections to the words of eternal life. Confidence is less suited to the state of men, than any vice or folly into which their depravity leads them. It is in every respect without apology, and has nothing whatever to plead in extenuation of its absurdity and criminality-But this is the leading principle of all infidelity. I never heard of an unbeliever in the Gospel who did not shew proofs of self-importance, and this forms the main ground of all the objections which are raised against the doctrines of Jesus Christ. It has been well observed

that a little learning and philosophy will make men foolish, much will make them wise. A vain notion of superior talents, a greater caution in judging of truth, and the affection of a mind superior to vulgar prejudice, form the true grounds of infidelity. Yet when such pretensions are brought to the test, they are found utterly vain. The poor are not troubled with such vanity; they are therefore more ready to listen to doctrines which inculcate an humble and teachable temper, so peculiarly suited to their situation. It is a great happiness to be sensible of our own ignorance: this conviction is the most direct way to instruction, and the knowledge of the most salutary truths-self-confidence is a malady, though capable of a cure, is remediable only by the Gospel.

4. The poor have fewer sacrifices to make in the way to happiness than the rich. Every comfort of this world, from the depravity of man becomes an impediment in the way to Heaven. It is deplorable that every thing which attacheth the heart to this life, may prove the occasion of our hazarding the happiness of a better. But so it unquestionably is, yet the fault is our own. If it be harder for a rich man, through the temptations which accompany affluence, to enter into the kingdom of heaven, than for a Camel to pass through the eye of a needle, then blessed are the poor, for that poverty which exempts them from the embar

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rassments and hazards which accompany wealth, and excites them by the necessities of their condition to seek that good part which cannot be taken away.

Let us now consider the recompence of such beneficence.

1. To a mind of true sensibility, especially of Christian charity, every act of beneficence is accompanied with a delicate complacency or selfapprobation, which, if there were nothing farther, is recompense enough. When the object of beneficence is the highest happiness of the beneficiary, the satisfaction rises to an exquisite degree. To give a meal, a night's lodging, or a suitable. garment, to a weary, hungry, or naked traveller, the pleasure arising from the relief of indigence and distress, is a full equivalent for the amplest charity. The Christian aids the poor for Christ's sake, and their own, and enjoys the double satisfaction of pleasing his best benefactor, while he relieves the wretchedness of his own flesh and blood.

2. For every act of charity performed on Christian principles, there is a recompence reserved in Heaven. "Whosoever, said Christ to his disciples, expressing his warm affection for them, whosoever shall give you a cup of water to drink in my name, verily, I say unto you, he shall not lose his reward."