man, not merely at the expence of what he possessed, but even at the sacrifice of his repose, his health, and his life. We had seen, under the influence of the primitive religion, men immolate themselves for their parents, friends, and country, but none for man, considered only as a member of the human family. The perpetual miracle of christian charity is, to have raised even to devotedness this sentiment of beneficence which, under the primitive society, was the link that united the family of mankind in the bonds of affection. It transcends ancient beneficence as much as sacrifice does a mere act of kindness. In this particularly consists the regeneration of love. The beneficence that was limited to alms was charity in its infancy, as yet restrained by the elements of this world. It was at the foot of the cross it attained its maturity. From that moment, replenished with courage and life, it rejoices in the most painful labour, triumphs over all the repugnances of nature, faces death with a serene eye, and on its pale brow exhibits the halo of martyrdom.

Hence we see that protestant countries, which

deem the subscription list, the test of christian charity and reduce it to a mere question of arithmetic, have lost its genuine notion. The Saviour having come, not to destroy, but to fulfil the law, there is no doubt but the ancient and universal precept of almsgiving ought, not only exist, but be more generously observed by the nations which have felt, in any degree, the influence of christianity, and that such is the fact will appear in the most striking manner, by comparing Mahometanism, one of the most degraded among the christian sects, with the most distinguished of the Pagan nations. This sort of beneficence which is to be seen wherever the primitive religion has been known and practiced, ought also be found among protestant nations; for, as long as the principle of mental independence has not produced its last results, it must necessarily preserve some common faith in these primitive truths, without which no society, be it even barbarous or corrupt, could exist. It is equally incontestible that the countries separated from catholic unity, among whom a true and modest beneficence is practiced, superior by its activity to that of ancient nations, are

precisely those where the mass of the people, less subject to the sceptical action of individual rationalism, have preserved, by virtue of a contrary principle, more positive faith in those christian dogmas which ancient protestantism had borrowed from the Catholic Church. But as the character which particularly distinguishes christian devotedness from primitive beneficence, does not merely consist in a greater multiplicity of good works of the same class, but rather in a new species of good works, the Church, the depository of genuine christianity, ought not only perpetuate this beneficence of the primitive times, of which the creative bounty was the model, but further she ought unceasingly produce that perfect charity whose type is found in the sacrifice of redemption.

The comparison of catholicism with protestantism presents, on this point, a remarkable phenomenon of the moral world, which attracted the attention of Voltaire. "The nations separated from the Roman communion have but imperfectly imitated, that generous charity" by which the latter is characEssay on manners, tom. iii. c. 139.

terised. As the spirit of any church eminently shews itself in its clergy, let us compare with the catholic priesthood, I was about to say the priesthood -no, the ministry of the protestant communion. I readily admit all the traits of individual beneficence which may be quoted in its favour. One thing only I ask; shew me in that clergy, as a body, the spirit of sacrifice. I have not met with a single instance in their history, even at the period of their greatest religious fervour, to prove that they had received grace to brave pestilence in the discharge of the first of their duties. "In 1543 some ministers presented themselves to the council of Geneva, confessing that it was their duty to console those who were attacked by pestilence, but none of them having courage enough to do so, they prayed the council to pardon them their weakness, God not having given them grace to encounter the danger with the necessary intrepidity, with the exception of Mathew Geneston, who offered to go if the lot should fall on him How different the language which Cardinal Borromeo

* State Registeries of the Genevian Republic, from 1535 to

addressed to his clergy almost at the same time, and in similar circumstances. "The most tender care that the best of fathers can bestow on his children in this time of desolation, the Bishop should bestow on his people both by his zeal and his ministry, in order that other men, stimulated by his example, may embrace, all the works of christian charity. As to parish priests and all those who have charge of souls, far from them be the thought to deprive their flocks of the most trifling services, at a time when they are so essential to them. Let them take the fixed determination to brave them all with a good heart, even death itself, rather than abandon, in this utter destitution of all aid, the faithful confided to their care by Christ who purchased them with his blood."*

* Tempore pestilentia episcopus quæcumque pietatis officia a parente optimo filiis præstari afflictissimo illo tempore oporteat, ea studio et ministerio suo ita præstabit ut ad omnia caritatis christianæ opera cæteri homines inflammentur. Parochi autem, animarumve curatores, tantum abest ut necessario co tempore populum cujus curam gerunt, aliquo modo destituant, ut fixa animi deliberatione sibi statuendum putent omnia prorsus, etiam mortis pericula, paratissimo animo subire, potius quam fldeles Christi sanguine redemptos ac sibi præcipue in curam traditos in summa pene omnium adjumentorum necessitate deserere. Concil, mediol, v. part ii, cap. 4.