manner, do manifest the extreme of folly. For let it be granted, that they have secured the most perfect form, what benefit will it afford, if the men who rule them fear not God, nor keep his commandment? They will break through every restriction, violate every obligation, whenever an opportunity offers, and make the people over whom they are elevated, to suffer both in their moral and in their temporal welfare. The history of all nations, but especially that of God's ancient people, proves this mournful truth beyond a doubt. He condescended to give them a form of government, which was admirable, because of divine origin; and called for their warmest gratitude, because pre-eminently calculated for their prosperity and happiness. And yet, of what avail was even this form, when the sons of Eli, the sons of Samuel, Ahaz, Manasseh, and Zedekiah were in possession of the sovereign power? Did the form coerce these rulers to discharge their duties faithfully? No. They did evil in the sight of the Lord, in spite of this form. Under the administration of these ungodly rulers the wicked triumphed, and the righteous suffered. Not

even the prophets of the Lord escaped persecution in those times. They were," says the apostle to the Hebrews, "stoned, they

were sawn asunder, were tempted, were "slain with the sword: they wandered "about in sheep-skins and goat-skins; being

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destitute, afflicted, tormented: they wan"dered in deserts and in mountains, and in "dens and caves of the earth'.'

For proof of the correctness of this mournful account, suffice it to direct your attention for a moment to the case of Jeremiah. He lived during the reign of Josiah, Jehoiakim, Jehoiachin, and Zedekiah, kings of Judah. From the three last of these kings, he suffered much for his faithfulness, and was more than once in danger of his life, but God was with him. The instance recorded in the text, was one of the many in which he was grievously persecuted. His imprisonment, which was unrighteous, whilst it evinced the wickedness of Zedekiah, afforded a happy opportunity for Ebed-melech, a eunuch of his court, to exhibit an illustrious example of moral worth. Though an alien from the commonwealth of Israel, he dis

c Heb. xi. 37, 38.

played a noble humanity toward the suffering prisoner, which, while it most severely but justly reproved the depraved king of Judah, with his depraved princes and people, calls for imitation from all who have heard of him or his treatment of the prophet. Were civil governments perfectly administered, such calls would be needless; but since they are not, compliance with such calls is a duty, because calculated to remedy in some measure their defects. We shall,

I. Illustrate its nature, its source, and its reward, as exhibited in the text, all of which are appropriate to the design of our present meeting. And

II. Urge on you the duty to go and do likewise, following the example of this excellent eunuch.

I. The nature, the source, and the reward of humanity, are to be illustrated from the

text.

By humanity, I understand, a fellowfeeling for the distresses of others, display

d A Charity Sermon for the benefit of the Humane Society, organised for the relief of prisoners confined in the Debtors' Jail,

It thus

ing itself in corresponding actions. includes almsgiving to the poor, assistance to the sick, comfort to the afflicted, protection to the oppressed, an asylum to the orphan, hospitality to the stranger, and to add no more, relief to the prisoner. In this last way the humanity of Ebed-melech the Ethiopian eunuch was manifested. By exhibiting in brief detail the particulars of his conduct toward the prophet,

1. The nature of humanity will be sufficiently illustrated for our improvement.

First. His interposition on behalf of the prophet was unsolicited. The moment he heard of his imprisonment, he went, of his own accord, in search of the king.

ears,

Thus the humane person will ever act. No sooner does the tale of distress reach his than he flies to assist the sufferers, if higher duties or necessity does not prevent. Nay, he waits not for information on this subject, but as his situation and avocations will permit, he searches for the miserable. He delights in taking them by surprise, and enjoys with peculiar satisfaction their relief. It makes his heart thrill with gladness to perceive the workings of their gratitude, or

to hear the acknowledgments of their obligation.

He who will not bestir himself in behalf of the unfortunate, until he is asked and wooed, discovers a deplorable ignorance of his duty, and an awful want of those benevolent affections which are essential to a man and to a Christian. We read of an unjust judge, who by dint of importunity finally listened to the prayer of a poor widow, and avenged her of her enemy; but he still remained unjust. Thus he who, merely to avoid weariness, or from any other motive of the same kind, displays a transient act of humanity, remains in the strictest sense of the term an inhuman person, in spite of this act. Though he is not cruel, by the infliction of pain, yet is he cruel, by withholding that cheerful aid, that prompt relief, which like the messenger of peace soothes the agonized soul of the distressed.

This aid, this relief, thus spontaneously afforded, is the result of principle and feeling combined; the latter regulated and excited by the former. Hence it is extended

e Luke xviii. 1-6.