regard to God, they still belong to him, and are ours only for the ends and purposes he hath appointed. They were not given merely as an alms to the needy, but as instruments are given to a servant for doing his Master's work. This is clearly expressed, 1 Pet. iv. 10. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God."

The nature of the gifts bestowed upon men, plainly shows, that they were not intended for pomp, but for use; and it appears from the manner in which they are distributed, that none of them are bestowed to gratify the pride of individuals, but to establish such a mutual connection and dependance, as may render every one in his place useful to the community. We have a lively illustration of this, 1 Cor. xii. 8. et seq. "To one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self-same Spirit, dividing to every man severally as he will." Thus each hath his distinct office and use, that, as it is expressed ver. 25. "there should be no schism in the body;

but that the several members should have the same care one for another," and maintain mutual love, whilst all in their way contribute to the good of the whole." The eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you." To every one something is given, to recommend him to the respect of others; and from every one something is withheld, to keep him modest and humble; for God hath so ordered the distribution of his benefits, that each may feel his need of that excellence which he hath not in possession, and at the same time have the aid of those gifts, by the ministry of others, which he himself wants.

"The rich and the poor meet together," saith Solomon," the Lord is the maker of them both." Hence," he that mocketh the poor" is said "to reproach his Maker;" that is, he throws an injurious reflection upon the wisdom and goodness of divine providence, which hath appointed this inequality of conditions among men, for exercising, on the one hand, the patience and resignation of the poor; and that the rich, on the other hand, may be furnished with constant opportunities of acknowledging their obligations to God, and their dependance upon him for all they possess, by distributing what they can spare from their own necessary uses, for the relief and comfort of their needy brethren. That this is the proper improvement of wealth, and the purpose for which it is

bestowed, appears from Paul's direction to Timothy, (1 Tim. vi. 17.), "Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us all things richly to enjoy that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life." And how provoking it is to God, when men abuse the gifts of his providence, we learn from that complaint and threatening (Hos. ii. 8, 9.)," She did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness."

The application of these truths to the purpose for which we are at present assembled, is so obvious, that I am confident it must already have occurred to the most inattentive of my hearers. Were we to consider the good things we possess, merely as gifts freely bestowed, and left entirely to our own disposal; yet gratitude should prompt us to employ them in such a way as might be most acceptable to our kind and generous Benefactor, But I am furnished, you now see, with a more persuasive argument; the plea of grati

tude comes enforced with the claim of justice, while regard to our own interest solicits our compliance with their united demands: "For we must all appear before the judgment-seat of Christ, that every one may receive the deeds done in his body, according to that he hath done, whether it be good or bad." In that day, "unto whomsoever much hath been given, of him also much will be required:" and the unprofitable servant, who did not improve the talent committed to him, but buried it under ground, or wrapt it in a napkin, shall be cast "into outer darkness; there shall be weeping and gnashing of teeth."

Seeing then these things are so, ought we not to reckon it an additional ground of thankfulness to God, when, besides the favours conferred upon us, he is at any time pleased to afford us an opportunity of employing the fruits of his liberality in such a manner as contributes most effectually to answer the highest and most important purposes for which they were bestowed? An opportunity of this kind is just now presented to you by the much-to-be respected Managers of the Orphan Hospital, at whose desire I address you this day. The objects of their care are there placed in your view; and surely to provide for the Christian education of so many helpless children, and for their decent clothing and maintenance, till they be trained up to earn a subsistence for themselves, as it is an exercise of the truest mercy to

them, so it cannot fail to be highly acceptable to that God who disdains not to style himself the Father of the fatherless.

The peculiar excellencies of this species of charity were fully illustrated, on a former occasion of this kind, from that prayer of the Psalmist in behalf of the Jewish nation, (Psal. cxliv. 12.), "That our sons may be as plants grown up in their youth; that our daughters may be as corner-stones, polished after the similitude of a palace" Then it was shown, That a permanent provision for the Christian education of destitute children, is a charity which tends to prevent misery; and must therefore be preferable to that which only alleviates present distress, or procures it a short and uncertain relief. This is charity to the souls of our fellow-creatures, and the noblest imitation of Him who came from heaven to earth, to seek and to save that which was lost. Besides, it is a charity which, of all others, is in least danger of being misapplied or defeated. This renders the prospect of doing good by it in the highest degree probable. And then its influence is of the largest extent; for while it serves to advance the glory of God, and the interests of pure and undefiled religion in the world, it promotes at the same time, in the most effectual manner,

. Dr Erskine's Sermon, preached before the Managers of the Orphan Hospital at Edinburgh, May 18. 1774.