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power. And yet so it is, that while we see how awful it is for a bishop or a priest to regard his sacred office as given him for his own sake, and to employ it wholly or chiefly for his own advancement; and while we justly maintain that kings and rulers are but God's "ministers," and knowing that they are so, are bound "above all things to seek his honour and glory;" we have come to regard property as in some respect different, as something belonging of right to its owner, and with which he has a right to do what he will, without forfeiting his Christian character. And so long as a man gives some little portion to God, like a quit-rent in acknowledgment of an obsolete claim, we regard the remainder as fairly his own. Who would not be shocked to hear a bishop speak of his office, in the tone adopted, even by religious men, in speaking of their property, their money, their houses, and their lands?

One of the parables of our blessed Master has been cited; a like lesson is taught even more directly in that of the unjust steward. For in this instance, our Lord Himself specifically makes the application, and marks that it is worldly property which forms the subject of our stewardship. "I say unto you, make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations. He that is faithful in that which is least, is faithful also in much ;

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and he that is unjust in the least, is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another's1, who shall give you that which is your own'. Can words more plainly describe the nature of worldly property in the sight of God. "The trust committed" to our "stewardship;" in the management of which “fidelity” is required, (not merely prudence or gratitude to the donor, as if it had become our own now that it is given,) which is still "another's, not our own;" and which we are to use "faithfully," in the hope of receiving hereafter "the true riches which shall be our own," even "an inheritance incorruptible and undefiled, and that fadeth not away." Let us, then, carry with us this notion of a stewardship, to assist us in our inquiry as to the true measure of Christian bounty.

If property be a trust, then before we determine how it can be used faithfully, we must inquire, what are the terms of the trust-deedfor what purposes and objects we are trustees? The first question of a scrupulous mind, when it grasps the full magnitude of this thought, is, whether we are justified in using any property for ourselves, in having greater comforts than the poor around us, better houses, better clothing, better food, than the poor members of 1 ἐν τῷ ἀλλοτρίῳ.

2 St. Luke xvi. 9.

Christ's body who are the objects of our charity. For if we hold all that we have in trust, for our Lord, for them, and for ourselves, are we at liberty to spend more in providing for our own wants than for those of any other individual? Scripture enables us to answer the question. For if this were not allowable, there would no longer be any distinction of rich and poor among Christians, and property itself would be practically at an end. But our Lord has declared, that the poor shall be always with us, and so allows of such distinctions: and the practice alike of apostolic and of primitive times forms a comment upon his words. St. Paul certainly considered it no part of the Christian duty of Philemon to abandon the superiority of worldly position which he enjoyed; and when directing with the authority of inspiration, that every man should" abide in the same calling wherein he was called," he seems to sanction the gradations of society which have ever existed. The terms of our trust, then, as collected from God's word, (and the New Testament is no code of rules, but a law of liberty to be carefully studied, and sincerely loved and followed,) seems to be well summed up in the counsel of a great divine. "Whatsoever is superfluous in thy estate, is to be dispensed in alms. He that hath two coats must give to him that hath none; that is, he that hath beyond his need, must give that which is beyond it. Only among needs, we are to

reckon not only what will support our life, but also what will maintain the decency of our estate and person; not only in present needs, but in all future necessities, and very probable contingencies, but no farther. We are not obliged beyond this." Thus then we must hold our property. But surely there is nothing in all this which authorizes us to spend it as we please; and it is the plain duty and wisdom of every man to whom any measure of it is intrusted, to sit down and count the cost; to estimate deliberately, after much consideration and earnest prayer, the proportions into which it ought to be divided; not to provide first for every thing else, and then to offer the remainder to his God and Saviour.

And that the measure thus devoted to God should be very much greater than we are ready to suppose, is no less certain. Let us hear the words of our Master. We are the disciples of the same Lord who said, to an innumerable multitude that followed Him, "If any man will come after Me, and hate not his father and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after Me, cannot be my disciple. For which of you intending to build a tower, sitteth not down first and counteth the cost, whether he have sufficient to finish

1 Jer. Taylor, Holy Living, ch. iv. sect. 8.

it; lest haply, after he hath laid the foundation and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple." And again, to the rich man who came unto Him, "If thou wilt be perfect, go and sell that thou hast and give to the poor, and thou shalt have treasure in heaven; and come take up the cross and follow Me." Can we call Him Master and Lord, who spake thus, and yet live as we do? How do His words reprove us, "Why call ye Me Lord, Lord, and do not the things which I say?" For although He does not require of every disciple the exact sacrifice which He demanded of the young ruler, yet beyond all question, as He is the same yesterday, to-day, and for ever, He requires of all who will follow Him, now as then, some sacrifice of the world and worldly goods. We are too ready to limit to the days of our Lord's personal ministry, such parts of His teaching as bear hard on our self-indulgence, and luxury, and worldliness. We have discovered that in time of persecution, riches were a continual snare and temptation to apostasy, and that with the danger from Jews and heathens, the danger of riches too is gone by, and the need of forsaking them :-as if riches were less likely to produce worldliness of heart in a time of peace, than open apostasy in days of

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