of the property over which he had power, so as to secure his own advantage. He turned it to the most profitable account. And it will be well for Christians, wealthy Christians especially, if, by means of their riches, they are led to procure themselves friends who will receive them into everlasting habitations. Mammon is the Syriac term for riches. Our Lord uses it likewise in his sermon on the mount-Matt. vi. 24. In both places the connection leads us to consider it as expressive of riches. It is very remarkable, that the object which is so universally beloved and sought, should have a badge of dishonour put upon it. Riches have attractions in the eyes of all; our Lord calls them the 66 unrighteous mammon," which is contrasted with the "true riches." Perhaps they may be so called, strained. How often do we per ceive persons commit acts of wantonness and violence, because they are conscious of their riches, which they would never have attempted to commit, had they been differently circumstanced. Dr. Doddridge translates this passage, "the unfaithful or deceitful mammon. Riches are a very dazzling object, but very deceitful.” The love of riches insinuates itself unawares into the affections. This foe has already gained possession of the citadel, when, perhaps, he is not suspected to be approaching the suburbs. When our Saviour has so explicitly declared, that the love of riches renders it more difficult for a man to enter the kingdom of heaven, than for a camel to go through the eye of a needle, it cannot be supposed but that every individual would be alarmed at the first appearance of this disposition, were he aware of it. But, alas! this deceitful enemy, even where he has gained considerable ascendancy, will not allow his victim to suppose that he is influenced by so sordid an object. Because they are often acquired by unrighteous means. This gilded idol is so beautiful, that its possession must be secured even at the most costly sacrifices of reputation, friendship, and religion. How often has the hireling heen oppressed in his wages; how often has the master been Riches are uncertain as to their robbed of his property; how possession. Riches make to themoften have the nearest relatives selves wings, and fly away as an burst for ever the bonds of eagle towards heaven. Profriendship, for the sake of ob-perty is perpetually changing taining this unjust mammon! hands. Men who are fairly en"The love of money is the root titled to the epithet rich at the of all evil." Or, commencement of the year, beBecause they frequently stimu-fore its close are sometimes late to unrighteous practices. Few brought to a state of bankruptcy. minds are fit to be trusted with Riches promise happiness to riches. They are apt to beget the possessor, but how deceitful consequence and self valuation are these promises! He that inin the mind of the possessor, creaseth in riches, increaseth in which lead to a disregard of cares and anxieties, and not unthose rules of morality, by which frequently in sorrows too. The persons, in humble life, are re- golden mean is assuredly the most happy state; I give me neither poverty nor riches, but feed me with food convenient for me.' Instead, therefore, of seeking to accumulate wealth, it should be the aim of Christians to make such use of their property, as will secure to them permanent advantage. "Make to yourselves friends," &c. How is this to be done? Doubtless by giving to the poor, especially the poor of Christ's flock. This is the way to make friends. Feed the hungry, clothe the naked, relieve the embarrassed. What a fine opportunity does the present season of affliction afford the affluent, to make to themselves friends among the poor of Christ's flock! Multitudes of our beloved brethren are in circumstances of much distress: what a luxury must it be to those who are able to relieve them! By this Christian liberality you will make to yourselves friends. A friend is a character celebrated in prose and verse, in ancient and modern times. That man is blessed, indeed, who possesses a faithful friend. How poor must a monarch be upon his throne without a friend! Give me a friend who will share in my pleasures, and sympathize with me in my afflictions, and I will not envy the wealthy or the great. Distribute to the necessities of saints, and you will make them your friends. And what will render them more valuable friends is, that they will be praying friends. Grateful for the favours they have received at your hands, they will go to God with affectionate hearts, and implore the divine blessing on their benefactor. Nor is this all; the adorable Saviour will, in an especial manner, be the friend of them who are relieving his poor and afflicted gave me meat, I ye do it to one of the least of When will the advantage of this friendship be experienced? Much good, doubtless, will be derived from the affectionate prayers of the righteous in the present state; besides, God, who presides over all the affairs of men, both natural and spiritual, can make the bountiful to enjoy a hundred-fold more in this life; but we are here directed to look to a future period, When ye fail. Here we are reminded of a circumstance which must shortly befal the sons of wealth as well as those of penury. They must die. This will be to fail in the most emphatic sense. It will be a total failure of the whole system. partial failure may have previously taken place: desire failed; the senses of hearing, seeing, &c. failed; memory failed; strength A failed; but now every power is | completely to be prostrate, and the dust will return to the dust whence it was originally taken. How apt are we, when surrounded with comforts, and in the enjoyment of wealth, to forget this day of darkness; yet it is every hour approaching nearer, nor is it possible that any thing should prevent its arrival. Will the friendship of the poor saints be of any service to us when we are dying? Yes, “when ye fail they will receive you into everlasting habitations." How pleasant is the idea of being kindly welcomed into a new habitation, when a person is turned out of his old one! And especially if he be compelled to leave his tenement, without having a right to a residence in any other place. Death is the breaking up of the earthly house of this tabernacle; and the soul, however reluctantly, is compelled to seek another residence. Now, at this period of humiliation and anxiety, the poor who had been relieved by the bounty of the rich,andwho had found a gracious entrance into the everlasting kingdom of their Lord and Saviour, will kindly welcome their benefactor to the realms of bliss. O how happy will they be to receive into their everlasting habitations, to be a sharer in their joys, the friend who clothed them when they were naked, fed them when they were hungry, and administered comfort unto them for the Lord's sake! Often did the feeling enter their minds, while receiving of his kindness, "we cannot recompense you;" but now they are inexpressibly happy in seeing the Saviour do for him more than ever entered into the heart of man to conceive. Did not the poor widows whom Dorcas clothed, welcome her to the realms of bliss! O had Dives but felt love enough to the Saviour to have attended to the wants of poor Lazarus for his sake, instead of soliciting in vain for a drop of water from the tip of his finger, he would have heartily welcomed him into everlasting habitations, where he would have had fulness of joy! And this joy will continue for ever! Then they will be introduced to everlasting habitations. How mean the structure of those cottages, and how plain their furniture, into which the afflicted poor used to welcome their benefactor: how glorious the mansions, how transcendant the city, into which they will now invite them; and where, as members of his family, who looks only at the heart, irrespective of external circumstances, they will in sweet communion enjoy the divine presence for ever and ever. Nothing which the believer performs can have any merit in it, which deserves to be rewarded; and he will be most ready to confess, that when he has done all, he is an unprofitable servant: yet, let it ever be remembered, that the "Lord will not forget their works of faith, and labours of love in that they minister to his saints." How solemnly delightful is the account which he gives us of the transactions of the judgment day, in Matt. xxv.-"I was hungry and ye gave me to eat, thirsty and ye gave me to drink, naked and ye clothed me, sick and in prison and ye visited me: but they shall say, when saw we thee hungry and fed thee, &c.;—and he shall say, inasmuch as ye did it to one of the least of these my brethren, ye have done it unto me.' DIALOGUE BETWEEN THE LATE Dr. S. Johnson and Mrs. Knowles. the Friends, thou wouldest not say that she had departed from Christianity. But waving that discussion for the present, I will take the liberty to observe, that THE following conversation she had undoubted right to exbetween the celebrated "moral amine, and to change her educaphilosopher of the first rank," tional tenets, whenever she found and a female of the society of them erroneous. As an accountFriends, affords conclusive evi-able creature, it was her duty to dence of the futility of any do so. attempt to oppose such a self evident proposition as the right of private judgment in matters of religion being undoubtedly the unalienable privilege of every rational being. It is amusing to perceive the learned Doctor, like Sisera, falling by the hands of a woman. Mrs. K.-Thy friend, Jenny H—, desires her kind respects to thee, Doctor. Dr. J. To me! Tell me not of her! I hate the odious wench for her apostacy; and it is you, madam, who have seduced her from the Christian religion. Mrs. K.-This is a heavy charge indeed! I must beg leave to be heard in my own defence; and I intreat the attention of the present learned and candid company, desiring they will judge how far I am able to clear myself of so cruel an accusation. Dr. J. much disturbed at this unexpected challenge, said—You are a woman, and I give you quarter. Mrs. K.--I will not take quarter. There is no sex in souls; and in the present cause I fear not even Dr. Johnson himself. Dr. J.-Pshaw! An accountable creature! Girls are unaccountable creatures! It was her duty to remain with the church wherein she was educated; she had no business to leave it. Mrs. K.-What, not for that which she apprehended to be better? According to this rule, Doctor, hadst thou been born in Turkey it would have been thy duty to have remained a Mahometan, notwithstanding Christ's evidence might have wrought in thy mind the clearest conviction; and if so, then let me ask, how would thy conscience have answered for such obstinacy at the great and last tribunal? Dr. J.-My conscience would not have been answerable. Mrs. K.-Whose would then? Dr. J.-Why the state to be sure! In adhering to the religion of the state as by law established, our implicit obedience therein becomes our duty. | Mrs. K.-A nation or state having a conscience, is a doctrine entirely new to me, and indeed a very curious piece of intelligence; for I have always understood that a government or state is a creature of time only, beyond which it dissolves, and becomes a nonentity. Now, gentlemen, can your imaginations body forth this monstrous individual, or being, called state, Mrs. K.-If thou really knew-composed of millions of people? est what were the principles of Can you behold it stalking forth (Bravo! was first repeated by the company, and silence ensued.) Dr. J.-Well, then, madam, I persist in my charge, that you have seduced Miss H. from the Christian religion. into the next world, loaded with its mighty conscience, there to be rewarded or punished for the faith, opinions, and conduct of its constituent machines, called men? Surely the teeming brain of poetry never held up to fancy so wondrous a personage. the language of the rabbies of old, when their hierarchy was alarmed by the increasing affluence, force, and simplicity of dawning truth, in their high-day of worldly dominion. We meekly trust our principles stand on the same solid foundation of simple truth; and we invite the (When the laugh occasioned by this personification had sub-acutest investigation. The reasided, the Doctor very angrily replied--) Dr. J.-I regard not what you say as to that matter: I hate the arrogance of the wench, in supposing herself a more competent judge of religion than those who educated her. She imitated you, no doubt; hut she ought not to have presumed to determine for herself in so important an affair. Mrs. K.-True, Doctor, I grant it, if, as thou seemest to imply, a wench of twenty years be not a moral creature. Dr. J.-I doubt it would be difficult for those to deserve that character who turn Quakers. Mrs. K.-This severe retort, Doctor, induces me charitably to hope thou must be totally unaequainted with the principles of the people against whom thou art so exceedingly prejudiced; and that thou supposest us a set of infidels, or deists. Dr. J.-Certainly I do think you little better than deists. Mrs. K.-This is indeed strange; 'tis surpassing strange; that a man of such universal research has not thought it at least expedient to look into the cause of dissent, so long established, and so conspicuously singular! Dr. J.-Not I indeed: I have not read your "Barclay's Apology," and for this reason-I never thought it worth while. You are upstart sectaries, perhaps the best subdued by silent contempt. Mrs. K.-This reminds me of VOL. IX. son thou gavest for not having read" Barclay's Apology," is surely a very improper one for a man whom the world looks upon as a moral philosopher of the first rank, a teacher from whom they think they have a right to expect much information. To this expecting, inquiring world, how can Dr. Johnson acquit himself for remaining unacquainted with a book translated into five or six different languages, and which has been admitted into the libraries of almost every court and university in christendom. (Here the Doctor grew very angry, still more so at the space of time the gentlemen allowed his antagonist to make her defence; and impatience excited Mr. Boswell himself to say, "I never saw this mighty lion so chafed before." The Doctor again repeated, that he did not think the Quakers deserved the name of Christians.) Mrs. K.-Give me leave, then, to endeavour to convince thee of thine error, which I will do by making before thee, and this respectable company, a confession of our faith. Creeds or confessions of faith are admitted by all to be the standard whereby we judge of every denomination of professors. (To this every one present agreed, and even the Doctor grumbled out his assent.) Mrs. K. Well, then, Doctor, I take upon me to declare that the people called Quakers do ve D |