loving kindness and tender mercy. The parable of the Good Samaritan was the bright exemplification of his own character. He did not, like the selfish and unfeeling Priest and Levite, look on, and pass by on the other side; but he had compassion on the poor wounded man, who had fallen among thieves, and been left half dead, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. Now, do you think there is no meaning in this parable, or that it is of no use? If you think so, then has Christ lived, and died, and taught in vain for you.

The parable of the Rich Man and Lazarus affords an awful warning and admonition to those who live without God in the world, and who live at their ease, caring only for themselves. No direct charges, indeed, of injustice, tyranny, or oppression, are brought against him, but yet we find that, after death, he lifted up his eyes in hell. He had lived a life of practical infidelity, in the total neglect of duty, both to God and man; and he was so ignorant, or so insensible, as not to know, that for all these things God would bring him unto judgment.†

No condition of life could appear more destitute of all comfort and enjoyment, or more full of distress, than that of Lazarus. The victim of poverty and disease, he lay at the rich man's gate, helpless and hopeless in himself, a sad spectacle of human misery and wretchedness. But amidst all these wants and woes he was not deserted + Eccles. xi. 9; xii. 14.

*Luke x. 30-34.

nor forsaken. That eye which never slumbers nor sleeps was fixed upon him. An arm, mighty to save, was

stretched out over him, and for this friendless outcast among men, a place was prepared among angels and archangels in the kingdom of heaven.

The description of the last judgment which follows the parable of the Talents is strictly applicable to this subject, as it teaches us the necessity of good works, of doing justice, and loving mercy, and walking humbly with our God. When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory. And before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right-hand, but the goats on the left. Then shall the King say unto them on his right-hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the righteous answer

him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and *Micah vi. 8.

say unto them, Verily I say unto you, Inasmuch as ye brethren,

have done it unto one of the least of these my ye have done it unto me. Then shall he say also unto them on the left-hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment; but the righteous into life eternal.*

No language can be stronger than this to show the difference between the righteous and the wicked, and the blessing or the curse which awaits them at the final judgment. It is impossible for any one to deny the truth and the force of this description of retributive justice at the last day and it is very remarkable, that there is no subject of religion on which men in general are so well agreed, or on which there is so little controversy or dispute, as the subject of charity. The only difference of opinion that exists concerning it, is the undue stress laid upon it as being meritorious in the

* Matt. xxv. 31-46.

sight of God, and so standing in opposition to the Protestant doctrine of justification by faith-when ignorant and mistaken persons suppose they can procure the pardon of their sins, or purchase heaven, by giving of alms to the poor, or by giving money for charitable uses. This, however, only proves that such persons have too high notions of the merit of good works, and does not otherwise militate against them as the fruits of faith. The only real evidences of our faith are to be seen in its effects, according to which we shall be judged at the day of judgment-accounted righteous by them, or condemned as wicked for want of them. No man who has any respect for the authority of the Scriptures will venture to deny or to dispute this truth, both as a moral and religious truth; and as to the opinions of modern philosophers, who are deists or infidels, we must oppose them to the utmost of our power, striving together for the faith of the Gospel. Our duty towards our neighbour arises from our duty towards God. For all the law (saith the Apostle St. Paul) is fulfilled in one word, even in this: Thou shalt love thy neighbour as thyself. And in strict agreement with this declaration, St. John saith, And this commandment have we from him, That he who loveth God, love his brother also. It remains for us now to make such an application of the subject to ourselves as may lead to the fulfilment of this command, and by our obedience to the law of love, prove that we are the faithful followers of Jesus Christ. He hath himself taught us "to consider the

cause of the poor," by regarding their interests, and by relieving their wants and necessities.

Persons in power and authority, more especially, may learn their duty from the words of the Psalmist, particularly addressed to them. Defend the poor and fatherless: do justice to the afflicted and needy: deliver the poor and needy: rid them out of the hand of the wicked.* And every righteous man is incited and encouraged to the performance of this duty, by the blessing which is bestowed upon it. Blessed is he that considereth the poor; the Lord will deliver him in time of trouble.+

*Psalm lxxxii. 3, 4.

† Psalm xli. 1.