Here reflections rise from every part to establish our principle. Nature, Providence, society, the church, heaven, earth, elements, all preach to us the love of God; all preach to us the excellence of charity, which makes us resemble God, in the most lovely of his attributes. It would give us pleasure to enlarge on each of these articles, were it not necessary, after having made some general reflections on benevolence, which is the principle of almsgiving, to make some particular reflections on alms-deeds themselves. II. My brethren, were it only necessary in this discourse to give you high ideas of benevolence, and to convince you in general of the necessity of giving alms, we would here put a period to our sermon. But can we be ignorant of what passes on these occasions? Each satisfies himself with a vague approbation of such truths. Each is convinced that we ought to be charitable, and that the poor should be relieved; but each is content with himself, and, examining less what he gives, than whether he gives, persuades himself that he does enough, and that nobody ought to complain of him. It is then necessary, before we finish this discourse, to enter into some detail, and to prescribe some rules, by which we may pretty well know what each is obliged to give in alms. We will not determine with exact precision on this article. We are fully convinced, that, were we to conduct you from principle to principle to an exact demonstration of what the gospel requires of you in this case, we should speak of things which would make you suspect that we took pains to advance unheard of maxims, and to preach paraJoxes. We will then content ourselves with proposing five considerations to you; or, to speak more plainly, we will produce five calculations, to which we beg your attention, and, af ter we have spoken of them, we will leave every man's conscience at liberty to draw consequences. The first calculation is that of the charities which God prescribed to the Jews under the law. The second is that of the charities of the primitive Christian church. The third is that of our superfluous expenses. The fourth is that of the number of our poor. The last is that of the funds appropriated to their support. 1. The first calculation is that of the alms which God prescribed to the Jews, and in this we include all that they were indispensably obliged to furnish for religion. This calcula tion may well make Christians blush, as it convinces us of this melancholy truth, that though our religion excels all religions in the world, yet its excellence lies in the gospel, and not in the lives of those who profess it. 1. The Jews were obliged to abstain from all the fruits that grew on new planted trees the first three years. These first-fruits were accounted uncircumcision. It was a crime for the planters to appropriate them, Lev. xix. 23. 2. The fruits of the fourth year were devoted to the Lord. They were called holy, to praise the Lord withal. Either they were sent to Jerusalem, or being valued they were redeemed by a sum equivalent paid to the priest; so that these people did not begin to receive the profits of their fruit trees till the fifth year. 3. The Jews were obliged every year to of fer to God the first of all the fruits of the earth,' Deut xxvi. 2. When the head of a family walked in his garden, and perceived which tree first bore fruit, he distinguished it by tying on a thread, that he might know it when the fruits were ripe. At that time each father of a family put that fruit into a basket. At length all the heads of families, who had gathered such fruit in one town, were assembled, and deputies were chosen by them to carry them to Jerusalem. These offerings were put upon an ox crowned with flowers, and the commissioners of the convoy went in pomp to Jerusalem, singing these words of the hundred and twenty-second psalm, i was glad, when they said unto me, Let us go into the house of the Lord.' When they arrived at the city, they sung these words, Our feet shall stand within thy gates, O Jerusalem.' At length they went to the temple, each carrying his offering on his shoulders, the king himself not excepted, again singing, Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors. Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors,' Ps. xxiv. 7. · 4. The Jews were obliged to leave the corn on their lands ends for the use of the poor; and, in order to avoid the frauds which might be practised in this case, it was determined to leave the sixtieth part of the land as a just proportion for the poor, Lev. xix. 9. 5. The ears of corn, which fell from the hand in harvest time, were devoted to the same purpose; and if you consult Josephus,* he will tell you, that the Jews held themselves obliged by this command of God, not only to leave the poor such ears of corn as fell by chance, but to let fall some freely, and on purpose for them to glean. 6. The Jews were obliged to give the fortieth part of their produce to the priest, at least it is thus the Sanhedrim explained the law written in the eighteenth chapter of Deuteronomy. 7. They were obliged to pay a tenth to maintain the Levites, Numb. xvii. 16. 8. The produce of the earth every seventh year belonged to the poor, at least the owner had no more right than people who had no property, Lev. xxv. 23. This command is express, and the Jews have such an idea of this precept, that they pretend the captivity in Babylon was a punishment for the violation of it. To this belong these words, The land shall enjoy her sabbaths as long as it lieth desolate, and ye be in your enemy's land; even then shall the land rest, and enjoy her sabbaths,' chap. xxxvi. 34. 9. All debts contracted among this people were released at the end of every seven years; so that a debtor, who could not discharge his debt within seven years, was at the end of * Antiq. Jud. cap. 8. lib. iv. that time released from all obligation to dis- | love one another; insomuch that the heacharge it, 2 Chron. xxxvi. 21; Deut. xv. 2. To all these expenses add extraordinaries for sacrifices, oblations, journies to Jerusalem, half shekels to the sanctuary, and so on, and you will find, that God imposed upon his people a tribute amounting to nearly half their income. What is worthy of consideration is, that the modern Jews, as you may convince yourselves by conversing with them, not being able literally to discharge a great number of precepts, which originally related to their ancestors, are far from being lax in relieving their poor; so that if there are as many Jews in a place as form what they call a congregation (and ten they say are sufficient) they appoint treasurers to collect charities for the poor. Lest avarice, prevailing over principle, should prevent the discharge of this duty, they have judges who examine their ability, and who tax them at about a tenth of their income, so that one of the greatest offences which we give them, and which prejudices them against Christianity, is the little charity Christians have for the poor. A scandal, by the way, and to your confusion let it be spoken, which would undoubtedly increase, if they were better acquainted with you, and if they saw that affected dissipation, which prevents many of you from seeing the hands held out to receive alms for the poor at the doors of our churches. 6 thens, surprised to see a union so affectionate, ascribed it to supernatural causes. They said, Christians had some unknown characters imprinted on their bodies, and these characters had the virtues of inspiring them with love for one another.† Lucian, that satirical wr.ter, who died in the reign of Marcus Aurelius, in a discourse on the death of the philosopher Peregrinus, who burnt himself at the Olym pic games, Lucian, I say, by attempting to satirize Christians, passed a high encomium on them. It is incredible,' says he, what pains and diligence they use by all means to succour one another. Their legislator made them believe that they are all brethren, and since they have renounced our religion, and worshipped their crucified leader, they live according to his laws, and all their riches are common.' We have also an undoubted testimony of Julian the Apostate on this article. He was one of the greatest persecutors of the primitive Christians, and he was a better politician in the art of persecution than either his predecessors or successors. Julian did not attack religion with open violence; he knew, what we have seen with our own eyes, that is, that violence inflames zeal, and that the blood of martyrs is the seed of the church. He attacked religion in another manner, and, as the charity of the primitive Christians rendered Christianity venerable, this tyrant attempted to clothe paganism with Christian charity. Thus he wrote to a pagan priest. 'Let us consider,' says he, that nothing has so much contributed to the progress of the superstition of Christians as their char this obligation ourselves. Establish hospitals in every place; for it would be a shame for us to abandon our poor, while the Jews have none, and while the impious Galileans (thus he calls Chaistians) provide not only for their own poor, but also for ours.' This is the first calculation we have to propose to you. Having proposed it to your examination we will determine nothing. One reflection, however, must not be omitted, that is, that the gospel is an economy infinitely more noble, and more excellent than the law. The gospel, by abolishing the Levitical cere-ity to strangers. I think we ought to discharge monies, has enforced the morality of judaism much more effectually, and particularly what regards charity. Jesus Christ has fixed nothing on this article. He has contented himself by enjoining us in general to love our neighbour as ourselves,' not being willing to set any other bounds to our love for him than those which we set to our love for ourselves. If then under an economy so gross, if under an economy in which differences were made between Jews and gentiles, nation and nation, people and people (which always restrains charity,) God required his people to give, to say the least, a third part of their income, what, what are the obligations of Christians! I repeat it again, were I to pursue these reflections, I should certainly be taxed with advancing unheard-of maxims, and preaching paradoxes. II. The second calculation we have to propose to you is. that of the charities of the Primitive Christians. The great master had so fully imparted his own charitable disposition to his disciples, that, according to St. Luke, all that believed had all things common; and sold their possessions and goods, and parted them to all men,as every man had need,' chap. ii. 44, and Acts ii. 44, 45. In the time of Tertullian Christian charity was proverbial, and it was said of them, See how they Episcopius Inst. Theol. lib. iii. cap. 5. If you wish for observations more particular concerning primitive Christian charity, we answer, 1. The primitive Christians expended large sums in propagating the faith, and in preaching the gospel. They thought that the principal care of a Christian, after bringing into captivity his own thoughts to the obedience of Christ,' was to convert others. Ecclesiastical history gives us many examples, and par ticularly that of St. Chrysostom, mentioned by Theodoret. He assembled monks full of zeal, and sent them to preach the gospel in Phœnicia; and, having understood that there were people dispersed along the banks of the Danube who thirsted for the waters of grace,be sought out men of ardent zeal, whom he sent to labour like apostles in the propagation of the faith.' I blush to mention this example, because it recalls that reproach which we just now mentioned, that is, that we have no zeal for the salvation of infidels, and that the fleets which we send to the new world, are much en to prisoners, people sick in hospitals, stran ders this the more remarkable is, that the primitive Christians placed their glory in their charities. We have a famous example in the conduct of the church of Rome in regard to the emperor Decius. This tyrant demanded their treasure; a deacon answered for the whole church,and required one day to comply with the order of the emperor. When the term was expired, he assembled all the blind, and the lame, and the sick, that were supported by the church, and pointing to them, told the tyrant, these are the riches of the church, these its revenue and treasure.'t I have collected these examples to convince you, my brethren, that we have degenerated from the virtue of our ancestors, and that the lives of the primitive Christians, at least in this article, were a lively comment on the doctrine of their master. 3. The primitive Christians were very charitable in redeeming captives. Witness St. Ambrose, who was inclined to sell the sacred utensils for that purpose. Witness S. Cyprian, who in a letter to the bishops of Numidia concerning some Christians taken captive by barbarians, implores their charity for the deliverance of these miserable people, and contributed towards it more than a thousand pounds. Witness a history related by Socrates. The Romans had taken seven thousand persons prisoners, many of whom perished with hunger in their captivity. A Christian bishop named Acacius assembled his church, and addressed them in this sensible and pious language: God needeth not, said he, neither dishes nor cups, as he neither eats nor drinks; I think it right, therefore, to make a sale of a great part of the church's plate, and to apply the money to the support and redemption of eaptives.' Socrates adds, that he caused the holy utensils to be melted down, and paid the soldiers for the ransom of the prisoners, maintained them all winter, and sent them home in the spring with money to pay the expenses of their journey.** · III. A third calculation, which we conjure you to examine as Christians ought, is that of your superfluous expenses. We do not call those expenses superfluous which are necessa~ ry to your maintenance, nor those which contribute to the convenience and pleasure of life, nor those which support your rank; we do not touch this part of your fortune; we agree, that before you think of your brethren, your countrymen, the household of faith, you should set apart (sad necessity, my brethren, which engages us to preach to you a morality so lax, and to ask so little, lest we should obtain nothing) we agree, I say, that before you think of the poor you should set apart as much as is necessary for your maintenanc to a certain degree; for your ornaments to a certain degree; for your amusement and appearances to a certain degree; all this we give up, and agree, that this part shall be sacred, and that it shall be accounted a crime to touch the least particle of it. But reckon, I beseech you, what sums are consumed beyond all this. Cast your eyes about this church. Endeavour to calculate the immense sums that have been spent in luxury since you laid aside that wise simplicity which your ancestors exemplified; I say since that time, for before, this article could not have appeared in a Christian sermon. Let us reckon what is now spent in extravagant en tertainments, excessive gaming immodest dressIn fine, the charity of the primitive Chris-es, elegant furniture, aud constant public tians appears, by the pious foundations which amusements, all become now necessary by hathey made, by the innumerable hospitals bit. Such a calculation would convince us, which they supported, and above all, by the that what is given to the poor is nothing in immense, and almost incredible, number of comparison with what is spent in luxury; and poor which they maintained. Observe these yet I will venture to affirm, that in times like words of St. Chrysostom, Consider,' says he, the present, we are bound to give a great among many poor, widows, and orphans, this deal more than our superfluities in charity. church distributes the charity of one rich man ; The poor we recommend to you are, for the the number in the catalouge is three thousand, most part, so venerable; they have impovernot to mention extraordinary assistances giv-ished themselves for such a noble cause, that we ought to retrench even our necessary ex * Chrysost. Homil. Ixvi. in St. Matt. Edit. Front. Duc. Ixvii. ↑ Ambros. Offic. lib. ii. cap. 28. that time released from all obligation to discharge it, 2 Chron. xxxvi. 21; Deut. xv. 2. To all these expenses add extraordinaries for sacrifices, oblations, journies to Jerusalem, half shekels to the sanctuary, and so on, and you will find, that God imposed upon his people a tribute amounting to nearly half their income. What is worthy of consideration is, that the modern Jews, as you may convince yourselves by conversing with them, not being able literally to discharge a great number of precepts, which originally related to their ancestors, are far from being lax in relieving their poor; so that if there are as many Jews in a place as form what they call a congregation (and ten they say are sufficient) they appoint treasurers to collect charities for the poor. Lest avarice, prevailing over principle, should prevent the discharge of this duty, they have judges who examine their ability, and who tax them at about a tenth of their income, so that one of the greatest offences which we give them, and which prejudices them against Christianity, is the little charity Christians have for the poor. A scandal, by the way, and to your confusion let it be spoken, which would undoubtedly increase, if they were better acquainted with you, and if they saw that affected dissipation, which prevents many of you from seeing the hands held out to receive alms for the poor at the doors of our churches. love one another;** insomuch that the heathens, surprised to see a union so affectionate, ascribed it to supernatural causes. They said, Christians had some unknown characters imprinted on their bodies, and these characters had the virtues of inspiring them with love for one another.+ Lucian, that satirical writer, who died in the reign of Marcus Aurelius, in a discourse on the death of the philosopher Peregrinus, who burnt himself at the Olym pic games, Lucian, I say, by attempting to satirize Christians, passed a high encomium on them. It is incredible,' says he, what pains and diligence they use by all means to succour one another. Their legislator made them believe that they are all brethren, and since they have renounced our religion, and worshipped their crucified leader, they live according to his laws, and all their riches are common.' We have also an undoubted testimony of Julian the Apostate on this article. He was one of the greatest persecutors of the primitive Christians, and he was a better politician in the art of persecution than either his predecessors or successors. Julian did not attack religion with open violence; he knew, what we have seen with our own eyes, that is, that violence inflames zeal, and that the blood of martyrs is the seed of the church. He attacked religion in another man. ner, and, as the charity of the primitive Christians rendered Christianity venerable, this tyrant attempted to clothe paganism with Christian charity. Thus he wrote to a pagan priest. Let us consider,' says he, that nothing has so much contributed to the progress of the superstition of Christians as their char this obligation ourselves. Establish hospitals in every place; for it would be a shame for us to abandon our poor, while the Jews have none, and while the impious Galileans (thus he calls Chaistians) provide not only for their own poor, but also for ours.' This is the first calculation we have to propose to you. Having proposed it to your examination we will determine nothing. One reflection, however, must not be omitted, that is, that the gospel is an economy infinitely more noble, and more excellent than the law. The gospel, by abolishing the Levitical cere-ity to strangers. I think we ought to discharge monies, has enforced the morality of judaism much more effectually, and particularly what regards charity. Jesus Christ has fixed nothing on this article. He has contented himself by enjoining us in general to love our neighbour as ourselves,' not being willing to set any other bounds to our love for him than those which we set to our love for ourselves. If then under an economy so gross, if under an economy in which differences were made between Jews and gentiles, nation and nation, people and people (which always restrains charity,) God required his people to give, to say the least, a third part of their income, what, what are the obligations of Christians! I repeat it again, were I to pursue these reflections, I should certainly be taxed with advancing unheard-of maxims, and preaching paradoxes. II. The second calculation we have to propose to you is, that of the charities of the Primitive Christians. The great master had so fully imparted his own charitable disposition to his disciples, that, according to St. Luke, all that believed had all things common; and sold their possessions and goods, and parted them to all men,as every man had need,' chap. ii. 44, and Acts ii. 44, 45. In the time of Tertullian Christian charity was proverb!al, and it was said of them, See how they Episcopius Inst. Theol. lib. iii. cap. 5. If you wish for observations more particular concerning primitive Christian charity, we answer, 1. The primitive Christians expended large sums in propagating the faith, and in preaching the gospel. They thought that the prin cipal care of a Christian, after bringing into captivity his own thoughts to the obedience of Christ,' was to convert others. Ecclesiastical history gives us many examples, and par ticularly that of St. Chrysostom, mentioned by Theodoret. He assembled monks full of zeal, and sent them to preach the gospel in Phoenicia; and, having understood that there were people dispersed along the banks of the Danube who thirsted for the waters of grace,be sought out men of ardent zeal, whom he sent to labour like apostles in the propagation of the faith.' I blush to mention this example, because it recalls that reproach which we just now mentioned, that is, that we have no zeal for the salvation of infidels, and that the fleets *Tertul. Apol. xxxix. Lucian, tom. 2. de la mort du fil. Peregrine |