in doing it (after my manner) at a future time, if so be need require it; I must therefore content myself with giving a few general hints, as it more immediately concerns the plain and primitive professing christian.

But perhaps some may say, "my property is my own; and I have a right to do as I will with my own." God forbid, that my eye should be evil because another's is good. Let me, however, examine this delicate subject a little, and see how it agrees with the religion of a plain Christian man, who believes that God is the Creator, Giver, and Owner of all things.

It is well observed by one (whom I esteem for his good intentions) that "in discussing this branch of that duty which requires us to render unto God the things that are God's, I shall have to combat with many prejudices arising from avarice, selfishness, and pride. For, how general is the persuasion (of the above adage) at this day, that our property is absolutely our own, frequently of our own acquiring, and always at our own disposal! But what saith the wisdom of God on this interesting subject? Let us hear his own words: "The silver is mine, and the gold is mine, saith the Lord of hosts." (Haggai ii. 8.) And again, "the Lord maketh poor, and maketh rich." (1 Sam. ii. 7.) We learn then, from this divine testimony, not only that all the property which we possess is a gift from above, but also that the Divine Giver is and ever must be the only real Proprietor, while our proper character is that of stewards, to manage, to dispense, and to contribute what is committed to our care.

"Let us learn then, from this consideration, to regard it, that is to say, to regard it both as his merciful gift, and as his rightful possession. Hath the Almighty blessed us with this world's wealth, either by inheritance or by acquirement? whilst we discern his blessing in it, let us reflect further, that it still continues to be HIS, and must ever continue to be so, and that it is ours only for the accomplishment of his purposes, by making a wise and profitable use of it. We cannot, therefore, commit a bolder sin, we cannot be misled by a more delusive and dangerous folly, than when we call our property our own, and thus separate it from God, since where our treasure is, there will our hearts be also. (Matt. vi. 21.) As on the contrary, if we are wise to refer to God our treasures; if we call it HIS, and accustom ourselves to apply it according to his divine intentions; in this case, every mite that we possess, and so use, becomes the blessed means of bringing us nearer to God, because we not only see the goodness of God in it, but accomplish the will of God by it."

What must we think of that person whose language and desire is (as he professes) "turn the world, and all its vain arts and sciences, entirely out of my heart, and place that guardian angel, the blessed fear and love of God, in its stead, and at the same time, like the foolish world, that gives its money for that which is not bread :-can such truly say, "there is nothing, Lord God Almighty, in heaven, in earth, that I desire beside thee?"

It is in vain for that person to pretend to love

God, who loves to give so much money more for things that perish, than to his brother (who is a man, and bears the image of God), and see him suffer all extremities, rather than give liberally to relieve him!

"He that giveth to the poor, lendeth unto the Lord"-and that too, on solemn promise of repayment-" that which he hath given will he pay him again." It is amongst men, thought a great disparagement, if we refuse to trust them: it shews we either think them not sufficient, or not honest. How great an affront is it then to God, thus to distrust him!

Innumerable accidents there are, which may, in an instant, bring a rich man to beggary; and therefore, what course so prudent can we take for the preservation of our wealth, as to put it out of the reach of those accidents, by lending it to God, where we may be sure to find it ready at our greatest need, and that too with improvement and increase?

An instance of noble generosity (though of ancient date) just occurs to my mind, which I cannot refrain from transcribing: not in the works of a "Quaker," so called, though I should like them far better if they were, but in the works of the forementioned eloquent James Hervey; which, while it was intended to illustrate the new covenant-the full and complete redemption of man by the free offering of the Saviour; it also may serve to show the full, free, and liberal services which we should render to our fellow-creatures. As follows:

*

"Theron, if this be the nature of the new covenant, I must confess I have hitherto been ignorant of the gospel.

66

Aspasio, and from hence arises your present distress. From hence your averseness to receive comfort. You are a philosopher, Theron, and have been accustomed to examine nicely the proportion of objects, rather than to weigh them in the balance of the sanctuary. Here you find all proportion swallowed up and lost. This overthrows all your conclusions, drawn from the fitness of things. Here man is nothing, less than nothing, while grace is all in all. And should we not, however unworthy in ourselves, magnify the grace of our God?

Ther. Most certainly.

Asp. How can this be done, but by expecting great and superlatively precious blessings from his hand? Alexander, you know, had a famous but indigent philosopher, in his court. Our adapt in science, was once particularly straightened in his circumstances. To whom should he apply, but to his patron, the conqueror of the world? His request was no sooner made, than granted. Alexander gives him a commission to receive of his treasurer whatever he wanted. He immediately demanded, in his sovereign's name, a hundred talents.† The treasurer, surprised at such a demand, refuses to comply, but waits upon the king, and represents the affair:

* Theron and Aspasio. Dia. 15. p. 261, 263. vol. iii.

† About ten thousand pounds.

adding withal, how unreasonable he thought the petition, and how exorbitant the sum. Alexander hears him with patience, but as soon as he had ended his remonstrance, replies, let "the money be instantly paid. I am delighted with this philosopher's way of thinking. He has done me a singular honour; and showed by the largeness of his request, what a high idea he has conceived of my superior wealth, and my royal munificence."

"Thus, my dear Theron, let us honour what the inspired penman styles the marvelous loving kindness of Jehovah. From the King, whose name is the Lord of hosts, let us expect-not barely what corresponds with our low models of generosity-much less what we suppose proportioned to our fancied deserts -but what is suitable to the unknown munificence of his name, and the unbounded benevolence of his heart. When we shall cheerfully and assuredly trust, that Christ Jesus will be made of God to us wisdom, and righteousness, and sanctification, and redemption: that he who hath given himself for us,* will give us of his Spirit,† and will give unto us eternal life."+

To whom then, should an indigent Christian apply, but to his Patron and Conqueror of the world also? those whom the Lord and King of all the earth has commanded to "open their hands wide unto the poor."-Ought the liberality of Grecian antiquity or an earthly king, to exceed the liberality of a Christian-or those who are kings and priests unto

* Eph. v. 2.

John, iv. 15.

‡ John, x. 28.