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I dare not profess religion, because I see clearly its divinity, its spirituality, its universal philanthropy. I profess to be merely the shadow of a philanthropist, the fragment of a physiognomist. I see perhaps in the countenance of the trembling mendicant, the otline or the aperture of a gulf of beastly vice, but shall I therefore turn from him with contempt? No--I give my mite, and my soul with it, because I know God sees the same gulf in me, and I clearly see a more deleterious gulf of Satanic vice in the countenances of many of those who ride in their gilded coaches. Avaunt then, ye hateful subterfuges, the offspring of parsimony and pride. The most sanctimonious professor, had be the least self-knowledge, would be ashamed to apply an epithet of contumely to the most worthless of mendicants.
In addition to my address to the antiprofessors of New York, I have sent a private letter to Messrs. Cooper and Price, the Managers of the theatre, respectfully requesting them to appropriate a night for an oration or recitation, for the benefit of the poor. O may bleeding humanity, weeping philanthropy, and frowning justice forbid that they should imitate the orators I have already solicited in behalf of the poor, but humbly solicited and danced attendance on them, in vain. They will generously con
tribute their mite for this godlike purpose, by appointing å night for a public recitation of some pathetic piece in favour of suffering humanity. It will add to their personal honour, and the credit of their city, so to do. For all men, however vile and vulgar, piti." less and penurious they may be themselves, cannot help admiring and venerating the man whose social heart melts at human woe.
Some reasons for Beneficence to the Indigent. (Presented to the author, and written by his
friend Dr. BACHLY, of New York.]
«Ye who have, should relieve the necessities of those who have not, for many rea
1st. Because opulence, unless it be used benevolently, and distributed annually in certain proportions to the necessitous, is generally found to be as injurious to the possessors of it, and to their descendants who inherit it, as the poverty of the indigent is to themselves, and to the inheritors of their poverty.--A miserable consideration!
2dly. Because you or your children may possibly need assistance, in the revolution of hunan events. Losses, crosses, ruin
may arise from fire, and fifty other circumstances. Then they who have been merci. ful, will have a right to receive and expect it from God and man.-- happy reflection!
3dly. Because the beneficent man who has lost, or been swindled out of all bis riches, will find that all he has given away in deeds of compassion and benevolence, will appear to him, as so much saved ; as a treasure which moth cannot consume, nor thieves rob him of.--A delightful treasure !
4thly. Because all you possess in riches, erudition, and person, is committed and given to you by human authority, or by God and his providence, that you, as stewards of God and society, should use them all for, the promotion of the social and divine good of the great family of mankind. Money and goods bestowed on the needy, in a sense of duty to the giver of all good things, is exchanged for treasures which cannot be stolen, burnt, or lost in any possible manner. No man ought to esteem any thing his own ; for a king is but a steward and servant, and accountable to the higher power of God and his country.
5thly. Because God, who hath made all nations of one blood and.brotherhood, says, that he is no respecter of persons, and that we should be like him. Innocent children, therefore, who are born of indigent parents,
are as deserving of inheriting their proportion of social property, as the innocent children who are born of opulent progenitors.
6thly. Because of the injustice of social law in the present form of inheritances, which have respect to persons. And hecause of the injustice of the law in making and allowing interest on money, and rents on properties, to such a degree, as to enable the opulent to revel in luxury, idleness and dissipation for ages, if they keep within their incomes; while by these means the indigent are kept so, enduring toil, nakedmess, hunger and necessity, from tender youth to decrepid age. And they have no jubilee.
7thly. The seventh reason for being compassionate and charitable, is the external and divine honour, recompence, and satisfaction a person receives by doing justice, duty, and good works.'
WINTER. A Season for remembering the Poor. “ Now Winter is come, with his cold chilling breath,
And the verdure has dropp'd from the trees; All nature seems touch'd by the finger of death,
And the streams are beginning to freeze. When wanton young lads o'er the river can slide,
And Flora attends us no more ;
Sure you ought to remember the poor.
When the cold feather'd snow does in plenty descend,
And whiten the prospect around; When the keen cutting winds from the north shall
attend, Hard chilling and freezing the ground; When the hills and the dales are all candied with
white, When the rivers congeal to the shore, When the bright twinkling stars shall proclaim a
cold night, Then remember the state of the poor. ! When the poor harmless hare may be traced to the
wood By her footsteps indented in snow; When the lips and the fingers are starting with blood;
When the marksmen a fowl-shooting go; When poor robin-redbreast approaches the cot;
And the icicles hang on the door ; When the bowl smokes with something reviving and
hot, That's the time to remember the poor !
When a thaw shall ensue, and the waters increase,
And rivers all insolent grow;
When in danger the travellers go ;
food, When the bridges are useful no more, When in health you have every thing that is good,
Can you mur mur to think on the poor?
After my arrival at Philadelphia, I sent a private letter to the Manager of the New