this society have been directed to the valley of the Mississippi. In 1830, it was resolved unanimously," That in reliance upon Divine aid, they would endeavour within two years to establish a Sunday-school in every destitute place where it is practicable, throughout the valley of the Mississippi," that is, over a country which is 1200 miles wide, and 2400 in length. There are thirty-six agents wholly employed in this service; and, during 1833, they established 500 schools and revived a thousand. The following examples of covetousness and liberality are extracted from an American periodical, entitled "The Missionary," for May 2, 1835; published at the Missionary Press, Burlington, New Jersey, by Members of the American Episcopal Church. , easily done, by obeying St. Paul's precept in 1 Cor. xvi. 2. In other words, he was system atically charitable. He made it a point of duty always to consecrate a portion of his weekly income to the Lord. "I earn," said he, "one day with another, about a dollar a day, and I can, without inconvenience to myself or family, lay by five cents of this sum for charitable purposes; the amount is thirty cents a week, (half a crown.) My wife kes in sewing and washing, and earns something like two dollars a week, and she lays by ten cents of that. My children, each of them, earn a shilling or two, and ate glad to contribute their penny; so that altogether, we "lay by us in store" forty-five cents a week. And if we have been unusually prospered, we contribute something more. The weekly amount is deposited every Sunday morning in a box kept for that purpose, and reserved for future use. Thus, by these small savings, we have learned, that it is more blessed to give than to receive. The yearly amount saved in this way, is about twenty-five dollars; and I distribute this among the various benevolent societies, according to the best of my judg ment." Now this man is a consistent Christian, a bright example of Christian benevolence. He looks upon his little earnings as a talent lent him of God, a part of which should be sacredly appropriated to his service.' In the same Missionary Tract," it is stated, that the Treasurer of the "Domestic and Foreign Missionary Society," on April 10th, received 477 dollars and 41 cents, of which 5 dollars are the avails of needle-work by four little girls, from four to eleven years of age, for the church at Jacksonville, Illinois; and 35 dollars from the Sunday-school of St. Luke's church, New York; 15 of them in redemption of a pledge for the education of an Indian child, named Levi Silliman Ives, in honour of their former rector, now the excellent bishop of North Carolina. "A gentleman having called the preceding Autumn, to obtain aid for hiring a missionary in Tennessee, I thought I would go and introduce him to our congregation; and we called first on Squire L- as he is the richest man in town, although I had little hope of success from that quarter. He put us off, as usual, with an account of his numerous family expenses, the frequent calls upon him for money, the duty of seeing our own church free from debt, and our clergyman well provided for, before we assisted others, and concluded with his old, threadbare proverb, Charity begins at home." We then called on his neighbour, Mr. S, a man of considerable wealth, and no children to inherit it. He read the paper, said that it was a deserving object, but that he felt too poor to contribute. He coloured slightly as he said this, and then, as if ashamed to give nothing, and anxious to rid himself of such troublesome visitants, handed us 25 cents, (two shillings,) and we took our leave. We met with various success; some gave cheerfully and liberally; others grudgingly, and not a few declined altogether. Our last call was on Mr. Rthe shoemaker; we found him, as I expected, busily engaged at his work. He received us kindly, made inquiries about the state of the church in Tennessee, which showed that he felt a lively interest in the subject, lamented his inability to do much, but said he would do something. He then stepped into the house, and returned immediately with two dollars, which he begged my companion to accept, as an expression of his good will. Knowing him to be what is called in the language of the world, a poor man, [though in gospel phrase he is eminently rich;] I asked him how he contrived to subscribe to each one of our benevolent institutions, to take a weekly religious newspaper, to contribute liberally to the support of our clergyman, and yet have so much to spare for a distant church? He told me, it was English In our own country, we have likewise many characters distinguished for Christian beneficence. Mr. John Lloyd of Nelson square, London, who died in June, 1835, was a liberal contributor to the cause of religion, under the signature L. He was civil engineer, employed at the government dock yards. He retired from business four years before his death, devoting his large fortune to the glory of God, and the good of men, both at home and abroad. More than £12,000 are known to have been distributed among different societies under the letter L; nor was he unmindful of them in his will, having bequeathed to the Missionary Society £4000; the Home Mis lings and six pence, and a cent to one half-penny * A dollar is equal in value to about four shil sionary Society £4000; the British and Foreign Bible Society £3000; Religious Tract Society £3000; the Southwark Sunday School Society £1000; Surrey Chapel Benevolent Society £1000; the Christ church Surrey School in Marlborough street, £500; the London Hibernian Society £500;* in all £29,000! What an example to wealthy Christians! and how much good may such an individual be instrumental in communicating to the church and the world! The concealment of his name in the numerous donations bestowed in his lifetime, arose from his retiring habits, and a desire "not to let his left hand know what, his right hand did," and a hope that others would follow his example. The Rev. Richard Knill, in the Evangelical Magazine for November, 1835, mentions a Welsh gentleman who has 200 sovereigns ready to be given for introducing more of the piety and talent of our churches into the work of the ministry; and a minister, once a student at Homerton, who proposes to assist four, six, or eight students in their preparatory studies, gratuitously. In the same number of this Magazine, Mr. Rathray of Demarara, mentions that the negroes are beginning to make monthly contributions for the purchase of Bibles, and other religious purposes, and that their first monthly collection amounted to 123 guilders, or £8 15s. and that they make a point of giving something for their children. A woman, says Mr. R., gave me 31d. one day, saying, "This is for Jane, a child about two years old; I give with the other people for Kitty and Yaha, when we gave the money to Jacob; but I had nothing to give for Jane; and, Massa, take this for her." This idea, suggested by poor negroes, of giving a sum for every child of the family, deserves the consideration and imitation of thousands of those who are better instructed, and who move in a far higher grade than the despised sons of Africa. The name of Thomas Wilson, Esq., which stands in the front of most of our religious and philanthropic institutions, will recall to the mind of every one acquainted with that respected gentleman, the many hundreds and even thousands of pounds he has generously devoted to the rearing of chapels, to missionary and other benevolent purposes, the effects of which will be felt and appreciated in future generations, and " many will rise up to call him blessed." For, to those whom God has enlightened in the knowledge of the true use of wealth, "it is more blessed to give than to receive.” In addition to his many other munificent donations, he has lately given £100 to the New Chapel, Albany street, London. G. * See Evan. Mag. for August, 1835. F. Agnes, Esq., well known for his benevolent plans and exertions to promote the best interests of British Seamen both at home and abroad, has likewise distinguished himself by his liberal contributions to various religious and philanthropic objects. In addition to his labours and donations in behalf of the "British and Foreign Sailor's Society," and as a mem ber of the committee of the New Australi Colonization Association," he has lately subscribed £50, in behalf of the mission to the colony to be planted in the south-western quarter of New Holland.† Various similar instances of British generosity might be stated were it expedient, although it is much to be regretted that their number is so small. It is one of the hopeful signs of our times, and a prelude that "God is about to appear in his glory to men "-that Christian churches and congregations are now beginning to come forward with far more liberality, than formerly, in the cause of missions, and of the extension of religion both at home and abroad. The churches under the inspection of the Rev. Dr. Brown and Mr. Gilchrist, in Edinburgh, and of Drs. Mitchell, Hough, and others in Glasgow, have lately distinguished themselves by raising from five to eight, or ten hundred pounds annually, for domestic and foreign missions, besides affording a handsome support to their respective pastors. The church under the pastoral care of the Rev. Dr. Wardlaw, Glasgow, is said to have raised for such purposes, during last year, no less than £1700, besides supporting their pastor. Mr. Williams, missionary from the South Sea Islands, in one of his interesting addresses to the public, on a late occasion, stated, that a certain congregation in England, mentioned to him with a certain degree of satisfaction, as if it had been a great and unlooked for effort, had raised the sum of £50, during the preceding year for missionary and other purposes, besides maintaining the gospel among themselves. He told them, they ought to do much more; for such an exertion did not amount to half penny a week, to every individual. They began to bethink themselves on the subject, and next year raised, without much difficulty, above four hundred pounds. M Williams also stated, that, at a late public breakfast, in a certain town in England, a sum of nearly £200 was collected in a few minutes, from a very limited number of individuals-one subscribing £20, another £10, another £5, &c., with the utmost frankness and animation. The following experiment in behalf of missions, deserves attention, and might be tried, in reference to any philanthropic object. Mr. Clayton, of Walworth, proposed to his con Evan. Mag. for Dec. 1835. gregation, that a thousand of them should take up the subject, and each of the thousand subscribe one farthing a day to the missionary cause. This was recommended to be done immediately after morning prayer, that as soon as they rose from their knees, they might make an offering to the Lord of one farthing. This will raise more than a guinea a day, and consequently, more than three hundred and sixty-five guineas a year, (or £370 48. 2d.) which sum would support six missionaries in the South Seas. Having such noble examples as above stated, set before us, Christians of every name should now begin to arouse themselves from their apathy and inordinate attachment to the world, and to consider that they cannot bestow their wealth on a more honourable and important object than in promoting the glory of God, and the best interests of the human family, wherever they are dispersed over the surface of the globe. Were such liberal offerings becoming general throughout the universal church, (and why should they not?) we might, ere long, have the near prospect of beholding the light of Divine truth irradiating every land, the moral wilderness turned into a fruitful field, and righteousness and praise springing forth before all the nations. It may not, perhaps, be improper to remark, that the contributions of Christians should not be chiefly confined to missionary purposes, or to the support of the stated ordinances of the gospel. These objects, indeed, ought to be supported with far more liberality, and carried forward with more vigour than they have hitherto been. But, while we look abroad to distant tribes, and provide missionaries for their instruction, we are sometimes apt to forget the duty we owe to our countrymen at home; and, while we pay some attention to the religious improvement of the adult population, we too frequently overlook the rational and religious instruction of the young. On the proper moral and intellectual tuition of every class of the young, from two years old till twenty, the whole frame of civil and Christian society almost entirely depends. This grand object has been too much overlooked in all our Christian and philanthropic arrangements; and while it is so, all our other schemes of improvement will be partially frustrated. They will have a tendency only to lop off the twigs and branches of immorality and crime, while the roots of evil are left to break forth in fresh luxuriance. Christian society, therefore, should not rest satisfied, till every human being, from two years old till manhood, be brought under the influence of an efficient system of intellectual, moral, and Christian tuition, both in our own country, and, so far as our influence extends, in other lands; and a very considerable, if not the greatest portion of our Christian contributions ought, in the mean time, to be devoted to this object, which lies at the foundation of all those arrangements which are calculated to introduce the expected millennium. But, as I have already adverted to this subject, it is unnecessary to enlarge. 4. Associations might be formed, particalarly among Christians, for the purpose of encouraging liberality and counteracting avarice. As the spirit of covetousness is so extensively prevalent, and as it stands as a barrier to every noble and Christian enterprise, no means should be left unemployed to counteract its tendencies and effects. And, as societies have been formed for less important purposes, there appears no reason why an Association should not be entered into for promoting the cause of Christian liberality and beneficence. Such a society might be composed of persons who are willing to devote the one-tenth, or any other portion of their incomes to philanthropic objects. Such a society, if it could be formed, would set an example of liberality to the church and the world around them, and might prove a stimu lus to many who might not otherwise have thought of it, to devote a proportion of their superfluous wealth to rational and religious purposes. It might establish, in particular districts, systems of education on new and improved plans, as specimens of what ought to be set on foot for the improvement of society in every place. It might purchase barren tracts of land, and make arrangements for their cultivation and embellishment. It might rear small towns and villages, on spacious and improved plans, with every requisite accommo dation and embellishment, and calculated for the promotion of health, convenience, and comfort. It might provide employment for the industrious poor, and commence new enterprises for civilizing and christianizing rude and uncultivated tribes, whether in our own country, or in other lands, and accomplish many other objects which an enlightened benevolence would readily dictate. The frequent publication of the operations of such a society, might be the means of exciting the attention of mankind in general to such beneficent pursuits, and leading to the promotion of similar associations. However romantic such a project may appear to some, I have no doubt that there are hundreds of benevolent individuals in various districts of our own country, who would rejoice to have it in their power to co-operate with other congenial minds in promoting the best interests of their fellow-creatures in the above, or in any other modes that a rational or religious mind might devise-and that they are only waiting for such openings, in order to give vent to their Christian liberality. It is an evil, or at least a defect, in many of our Christian arrangements, that, in the first instance, we aim too high, beginning at the top of the scale, when we should commence at the bottom. This is the case when our attention is almost solely devoted to the improvement of the adult population, while the young are, in a great measure, neglected; and when our efforts are entirely directed to the promotion of the spiritual interests of mankind, while their temporal comfort is overlooked or disregarded. We have hitherto laid much stress on merely preaching the gospel to adults, while we should have been equally active in preparing the minds of the young for the reception of Divine truth, by all the rational and religious arrangements which Christian wisdom can devise. We likewise profess great zeal for the spiritual and eternal interests of the poor; while we not unfrequently leave them to pass their existence in the most abject hovels, and to pine away in the midst of filth, penury, and wretchedness. If we wish that they may appreciate the truths of religion, we must endeavour, at the same time, to meliorate their external condition, and render it pleasant and comfortable. To tell a poor wretch that he may have spiritual blessings, and eternal treasures, by coming to Christ, while he is destitute of both food and clothing, and we refuse to supply his wants when we have it in our power, is something approaching to a species of insult. By endeavouring to meliorate the condition of the poor, while we offer them Christian instruction, we prepare the way for the reception of Divine truth. For, in so doing, we exhibit a visible proof that Christianity is a beneficent system, and tends to promote our happiness, both in the life which now is, and in the life to come. Now, such societies as suggested above, while they have for their ultimate object, the spiritual and eternal happiness of men, might be instrumental in promoting the external comfort of all ranks, particularly the lower, in furnishing them with employment, in providing them with comfortable habitations, in securing the proper instruction of their fami lies, and directing them in such a course of conduct as will infallibly lead both to present and future enjoyment. 2 CHAPTER VIII. Considerations, addressed to Professing Christians and others, as to their Affections and Conduct in relation to Covetousness. HAVING, in the preceding chapters, embodied a variety of motives and considerations, to direct the views of professing Christians, in reference to this subject, it would be expedient to dwell on this topic, and therefore, I shall only offer a few additional arguments and considerations. I. To professing Christians in general, we would call attention to the following considerations. 1. Consider, what God claims the Supreme affection of the heart. He is possessed of every attribute calculated to excite the adoration and love of all holy intelligences. He inhabits eternity and immensity, and is near to them who fear him, and hope in his mercy. His power and wisdom gave birth to the innumerable worlds which fill the universe, and all the streams of happiness which gladden the hearts of their inhabitants, flow from Him as the uncreated source of felicity. To the inhabitants of this lower world, he has displayed his love and mercy in a way that "passeth comprenension"-in the mission of his Son for the purpose of procuring our salvation-an event which ought to draw forth our highest affec tion, and gratitude, and praise. And he is "daily loading us with his benefits, giving us rain from heaven, and fruitful seasons, and filling our hearts with food and gladness." Hence we find the inspired writers, and other holy men, expressing their emotions in such language as this:-"The Lord is my portion, saith my soul, therefore will I hope in Him;" "Whom have I in heaven, but Thee, and there is none upon earth, I desire in comparison of Thee. Who in the heaven can be compared to Jehovah? who among the sons of the mighty, can be likened unto him?" Now, this supreme affection towards God, is altogether inconsistent and incompatible with the indulgence of a principle of covetousness. For, such an affection ruling supreme in the heart, virtually deposes God from his throne, and robs him of the glory of his per fections. As soon may we expect to make the north and the south points of the firma→ ment to meet together, or the light of the heavenly world to mingle with the darkness of the infernal pit, as to reconcile the service of God and mammon. For, while the true 2. Consider the obligations you are under to Him who procured our redemption. Christian, in all his movements, privations, call to contribute for this end, according as ho and afflictions, puts his confidence in God, hath prospered you, saying with the Psalmist, and looks up to Him as his portion and "What shall I render unto the Lord, for all deliverer, "the rich man's wealth is his strong his benefits towards me?" city," and "he trusts in the abundance of his riches." The one joins with the heavenly host, in ascribing "wisdom and power, and glory, and thanksgiving to Him who sits upon the throne;" the other is an idolater, who says to gold, "thou art my hope, and to the fine gold, thou art my confidence," and thus in effect, "denies that God is above." Let Christians meditate deeply on this important point, and consider whether their affections towards the treasures of this world be at all compatible with supreme love to their God and Redeemer. What is it that conscience tells you is uppermost in your hearts? What are among your first thoughts in the morning, and your last in the evening? What is it that gives you most pain, the loss of a portion of your wealth, or the apprehension of the loss of the Divine favour? Are your desires more ardent after the increase of riches than after the treasure in heaven that fadeth not, and the incorruptible inheritance that shall last for ever? Is your joy greater in the acquisition of riches or of a great estate, than in the consideration, that God is your Father, and your everlasting portion? It was a convincing evidence of Job's heavenly temper, that "he did not rejoice when his wealth was great, and his hand had gotten him much." Are you affected with deeper sorrow, when you lose your substance, than when you lose the benefit of Divine instructions, or although you were to lose a sense of the mercy of God? Would you rather be stripped of all your earthly possessions, and go naked into Paradise, than to be laden with gold and jewels, although you should run the risk of falling into the pit of perdition? Do you make it your great and ultimate object to gain riches or an estate-rising early, lying down late, and eating the bread of carefulness? Do you grudge your families the necessary comforts of life, and, when requested to devote an offering for promoting the cause of religion, and the benefit of mankind, do you bestow it with a grudge, or with the spirit of a cheerful giver? In all the arrangements you make as to your lot in this world, are yon chiefly directed by the prospect of worldly honour and gain, or by the opportunities you may have of glorify ing God, and being useful to mankind? If you regard God as your supreme portion, and the rock of your salvation, you will consider all that you have as too little to be consecrated to his service, and will make the advancement of his kingdom, the object of all your arrangements, and will come cheerfully forward at his You profess as Christians, to be under infinite obligations to the mercy and love of our Redeemer, "who died and rose again," that your souls might be rescued from destruction. You profess to believe, that you were "redeemed not with corruptible things, as silver and gold, but with the precious blood of Christ," and that it was one great end of his death, that "you might be delivered from this present evil world, and its affections and lusts," and consequently, from the dominion of covetousness, which is the ruling passion of the men of the world, and which is utterly inconsistent with the character of the redeemed. While you, then, virtually acknowledge these truths, can you allow the love of the world to predominate in your hearts? Can you think it a hard demand-that God makes upon you, when he requires a portion of the wealth which he himself has bestowed, to be dovoted to the extension of the Redeemer's kingdom, and the promotion of his glory? He might accomplish all his gracious designs without your assistance; for all the treasures of the universe are at his disposal. But he has condescended to put an honour upon Christians, in selecting them in particular, to be "workers together with Him," that by their voluntary and liberal oblations, they may exhibit themselves in the face of the world, as followers of the Lamb," and contributors to "the prosperity of Zion." Can you, then, in consistency with your professions, refuse to come forward with munificent and god-like offerings, according to your ability, for every enterprise that has for its object, the promotion of the Divine glory, and the present and everlasting happiness of men? For, it is by such conduct, that your avarice, or your Christian principle will be detected. The latent principle of covetousness, in its workings in the heart, though open to the inspection of Omniscience, cannot be directly traced by human eyes. But, if you be hypocrites in religion, your hypocrisy will be laid open, and your true character determined by your refusing to contribute to the service of God, what is in your power to bestow. And this is a characteristic of the sense we entertain of our obligations to the Redeemer, which ought to be more attended to than it has hitherto been in the visible church. If, then, Christians in general, and espe cially wealthy Christians, admit that they are under inexpressible obligations to Him "who |