hundred pounds a year: but never values himself above ninescore, as not thinking he has a right to the tenth part, which he always appropriates to charitable uses. To this sum he frequently makes other voluntary additions, insomuch that in a good year, for such he accounts those in which he has been able to make greater bounties than ordinary, he has given above twice that sum to the sickly and indigent. Eugenius prescribes to himself many particular days of fasting and abstinence, in order to increase his private bank of charity, and sets aside what would 1o be the current expences of those times for the use of the poor. He often goes afoot where his business calls him, and at the end of his walk has given a shilling, which in his ordinary method of expence would have gone for coach hire, to the first necessitous person that has fallen in his way. I have known him, when he has been going to a play or an opera, divert the money which was designed for that purpose, upon an object of charity whom he has met with in the street; and afterwards pass his evening in the coffee-house, or at a friend's fire-side, with much greater satisfaction to himself than he could have received from the most 20 exquisite entertainments of the theatre. By these means he is generous, without impoverishing himself, and enjoys his estate by making it the property of others.

There are few men so cramped in their private affairs, who may not be charitable after this manner, without any disadvantage to themselves, or prejudice to their families. It is but sometimes sacrificing a diversion or convenience to the poor, and turning the usual course of our expences into a better channel. This is, I think, not only the most prudent and convenient, but the most meritorious piece of charity which we 30 can put in practice. By this method we in some measure share the necessities of the poor at the same time that we relieve them, and make ourselves not only their patrons, but their fellow-sufferers.

Sir Thomas Brown, in the last part of his Religio Medici, in which he describes his charity in several heroic instances, and with a noble heat of sentiments, mentions that verse in the Proverbs of Solomon, He that giveth to the poor, lendeth to the Lord: 'There is more rhetoric in that one sentence,' says he, 'than in a library of sermons; and indeed if those sentences were under40 stood by the reader, with the same emphasis as they are delivered

by the author, we needed not those volumes of instructions, but might be honest by an epitome.'

This passage in scripture is indeed wonderfully persuasive: but I think the same thought is carried much farther in the New Testament, where our Saviour tells us in a most pathetic manner, that he shall hereafter regard the clothing of the naked, the feeding of the hungry, and the visiting of the imprisoned, as offices done to himself, and reward them accordingly. Pursuant to those passages in holy scripture, I have somewhere 10 met with the epitaph of a charitable man, which has very much pleased me. I cannot recollect the words, but the sense of it is to this purpose: What I spent I lost; what I possessed is left to others; what I gave away remains with me.

Since I am thus insensibly engaged in sacred writ, I cannot forbear making an extract of several passages which I have always read with great delight in the book of Job1. It is the account which that holy man gives of his behaviour in the days of his prosperity, and, if considered only as a human composition, is a finer picture of a charitable and good-natured man 20 than is to be met with in any other author.

‘Oh that I were as in months past, as in the days when God preserved me: when his candle shined upon my head, and when by his light I walked thro' darkness: when the Almighty was yet with me: when my children were about me: when I washed my steps with butter, and the rock poured out rivers of oil.

'When the ear heard me, then it blessed me: and when the eye saw me, it gave witness to me. Because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came 30 upon me, and I caused the widow's heart to sing for joy. I was eyes to the blind, and feet was I to the lame; I was a father to the poor, and the cause which I knew not I searched out. Did not I weep for him that was in trouble? Was not my soul grieved for the poor? Let me be weighed in an even balance, that God may know mine integrity. If I did despise the cause of my man-servant, or of my maid-servant, when they contended with me: what then shall I do when God riseth up? and when he visiteth, what shall I answer him? Did not he that made me in the womb, make him? and did not one fashion us in 1 Chap. xxix.

the womb? If I have withheld the poor from their desire, or have caused the eyes of the widow to fail, or have eaten my morsel myself alone, and the fatherless have not eaten thereof: if I have seen any perish for want of clothing, or any poor without covering: if his loins have not blessed me, and if he were not warmed with the fleece of my sheep: if I have lifted up my hand against the fatherless, when I saw my help in the gate; then let mine arm fall from my shoulder-blade, and mine arm be broken from the bone. If I have rejoiced at the 10 destruction of him that hated me, or lifted up myself when evil found him: (neither have I suffered my mouth to sin, by wishing a curse to his soul.) The stranger did not lodge in the street; but I opened my doors to the traveller. If my land cry against me, or that the furrows likewise thereof complain: if I have eaten the fruits thereof without money, or have caused the owners thereof to lose their life; let thistles grow instead of wheat, and cockle instead of barley.'—L.

No. 185. On Religious Zeal; its mischievous effects; its exciting causes; zeal for atheism; its absurdity.

Tantæne animis cælestibus iræ ?

VIRG. Æn. i. 15.

There is nothing in which men more deceive themselves than in what the world calls zeal. There are so many passions which 20 hide themselves under it, and so many mischiefs arising from it, that some have gone so far as to say it would have been for the benefit of mankind if it had never been reckoned in the catalogue of virtues. It is certain, where it is once laudable and prudential, it is an hundred times criminal and erroneous; nor can it be otherwise, if we consider that it operates with equal 'violence in all religions, however opposite they may be to one another, and in all the subdivisions of each religion in particular.

We are told by some of the Jewish rabbins, that the first 30 murder was occasioned by a religious controversy: and if we had the whole history of zeal from the days of Cain to our own times, we should see it filled with so many scenes of slaughter and bloodshed, as would make a wise man very careful how he

M

suffers himself to be actuated by such a principle, when it only regards matters of opinion and speculation.

I would have every zealous man examine his heart thoroughly, and I believe he will often find, that what he calls a zeal for his religion is either pride, interest, or ill nature. A man who differs from another in opinion, sets himself above him in his own judgment, and in several particulars pretends to be the wiser person. This is a great provocation to the proud man, and gives a very keen edge to what he calls his zeal. And that this is the 10 case very often, we may observe from the behaviour of some of the most zealous for orthodoxy, who have often great friendships and intimacies with vicious immoral men, provided they do but agree with them in the same scheme of belief. The reason is, because the vicious believer gives the precedency to the virtuous man, and allows the good Christian to be the worthier person, at the same time that he cannot come up to his perfections. This we find exemplified in that trite passage which we see quoted in almost every system of ethics, though upon another occasion:

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On the contrary, it is certain, if our zeal were true and genuine, we should be much more angry with a sinner than a heretic; since there are several cases which may excuse the latter before his great judge, but none which can excuse the former.

Interest is likewise a great inflamer, and sets a man on persecution under the colour of zeal. For this reason we find none are so forward to promote the true worship by fire and sword, as those who find their present account in it. But I shall extend 30 the word interest to a larger meaning than what is generally given it, as it relates to our spiritual safety and welfare, as well as to our temporal. A man is glad to gain numbers on his side, as they serve to strengthen him in his private opinions. Every proselyte is like a new argument for the establishment of his faith. It makes him believe that his principles carry conviction with them, and are the more likely to be true, when he finds they are conformable to the reason of others as well as to his own. And that this temper of mind deludes a man very often

ZEAL AGAINST RELIGION.

163

into an opinion of his zeal, may appear from the common behaviour of the atheist, who maintains and spreads his opinions with as much heat as those who believe they do it only out of a passion for God's glory.

Ill-nature is another dreadful imitator of zeal. Many a good man may have a natural rancour and malice in his heart, which has been in some measure quelled and subdued by religion; but if it finds any pretence of breaking out which does not seem to him inconsistent with the duties of a Christian, it throws off all 10 restraint, and rages in full fury. Zeal is therefore a great ease to a malicious man, by making him believe he does God service, whilst he is gratifying the bent of a perverse revengeful temper. For this reason we find that most of the massacres and devastations which have been in the world, have taken their rise from a furious pretended zeal.

I love to see a man zealous in a good matter, and especially when his zeal shews itself for advancing morality, and promoting the happiness of mankind: but when I find the instruments he works with are racks and gibbets, galleys o, and dungeons; when 20 he imprisons men's persons, confiscates their estates, ruins their families, and burns the body to save the soul, I cannot stick to pronounce of such a one, that (whatever he may think of his faith and religion) his faith is vain, and his religion unprofitable.

After having treated of these false zealots in religion, I cannot forbear mentioning a monstrous species of men, who one would not think had any existence in nature, were they not to be met with in ordinary conversation; I mean, the zealous in atheism. One would fancy that these men, though they fall short in every other respect of those who make a profession of religion, would at 30 least outshine them in this particular, and be exempt from that single fault which seems to grow out of the imprudent fervours of religion but so it is, that infidelity is propagated with as much fierceness and contention, wrath and indignation, as if the safety of mankind depended upon it ". There is something so ridiculous and perverse in this kind of zealots, that one does not know how to set them out in their proper colours. They are a sort of gamesters who are eternally upon the fret, though they play for nothing. They are perpetually teizing their friends to come over to them, though at the same time they allow, that neither 40 of them shall get any thing by the bargain. In short, the zeal