not until April, 1823, that any decisive evidence of real piety became apparent. Neff had then the happiness to observe that a deep conviction of the vital importance of personal religion had become extensively diffused, and, among other places, in the poor village of Minsas. It was impossible to account for the rapidity with which solemn religious impressions were now propagated throughout all the villages in the valley, without attributing it to the evident express agency of the Holy Spirit. An abhorrence of sin, and a conviction of the necessity of repentance, and the need of the grace of God, became universally prevalent. So sudden and extensive was the change, that Neff himself could not refrain from astonishment. Absorbed in contemplation, he exclaimed"The rocks and even the glaciers appear animated, and seem to smile in radiant joy. Even this desolate and savage country is now agreeable and dear, since it has become the habitation of brethren. Neff took advantage of these dispositions, and established a Bible Society at Fressiniere. The committee was composed of ten persons from the different villages, who took care that every family in the valley should be provided with a Bible. In the midst of these ministerial labours, the temporal concerns of his parishioners occupied a large share in his attention. Instead of watering their meadows at stated periods, they had been accustomed to depend upon the snow for moisture; consequently, after a mild winter, when the snow had fallen less abundantly than usual, their lands became dry, and vegetation languished. A considerable stream, caused by the confluence of mountain torrents, flowing through Dormillouse, suggested to Neff the idea of distributing its waters among the meadows. For a long time, he had to contend with the prejudices and ignorance of the proprietors of the lands. At length, however, he overcame every obstacle, and, under his directions, canals were cut in various parts of the valley. In the culture of the potatoe, one of their principal articles of food, he likewise introduced considerable improvements. During the month of November of this year, Neff opened a school for the more intelligent of his youthful parishioners, especially for such as were engaged in the work of tuition, or those whom he was desirous of training for this purpose. He took upon himself the entire superintendence of their studies; and as it was necessary that they should return to their occupations as soon as the spring commenced, he devoted fourteen or fifteen hours every day to their instruction. Reading, writing, and arithmetic, occupied the greatest portion of their time, whilst, at stated intervals, geography and psalmody were introduced as recreations. To a few of his more advanced pupils he taught the elements of geometry and natural philosophy, sciences which hitherto they had not known even by name. He was accustomed to employ the most familiar illustrations to make himself comprehended. A wooden ball, revolving on an axis, on which he had traced the principal circles, a few potatoes, a lighted candle, and very frequently the heads of his audience, were employed to explain the movement of the earth, and the courses of the celestial bodies. In showing them a map of the world, he directed their attention to the history and religious condition of each nation, and thus excited a deep interest in the work of missions to the heathen. The following winter, twelve of his youthful pupils were actively employed as itinerants in the various villages of his parish. any Neither his unremitting exertions, the uncongeniality of the climate, nor the many privations to which he was subjected, appeared to have influence upon his health during the first three years of residence among the Vaudois; but in the summer of 1826, he experienced great de bility of stomach, occasioned probably by the use of improper food, and the extreme irregularity of his diet. In crossing the scattered masses of an enormous avalanche, which had recently fallen, he had the misfortune to receive a severe contusion of the knee, which obliged him to desist from his labours for a considerable time. Shortly afterwards, however, he resumed them; but at length, overcome by the entreaties of his friends, who were better aware of his situation than himself, he was induced to proceed to Geneva, where he arrived in a very precarious state of health. During his residence there, he wrote a number of religious meditations, which have gone through several editions, and are held in deserved estimation, not only by the Vaudois, but throughout Switzerland. His illness continuing to increase, he was recommended to try the waters of Plombiere, whither he proceeded, notwithstanding his weakness. Whilst there he preached several times, and his sermons excited considerable in terest; but having experienced no relief, he at length returned to Geneva. The history of his pro tracted sufferings would be as instructive as that of his devoted and indefatigable life. At the commencement of April, 1829, he became sensible that his earthly pilgrimage was about to close. That faith in Christ which had inspired him with zeal and devotion, when in the enjoyment of health, gave him resignation and Christian hope, when on the bed of suffering and in prospect of death. Every breath which escaped his heaving bosom, appeared accompanied with a prayer; and, for many hours before his death, his happy spirit seemed quivering upon his lips, impatient to enjoy the presence of an approving God, and to enter upon his eternal reward. He died on the 12th April, 1829, at the early age of 31 years. A few days previous to his death, he received a letter from his mountain flock, which, from the simple testimony it exhibits of the extent and usefulness of his labours, and the tender sentiments it breathes of gratitude for his invaluable services, will be considered by every sincere Christian of more value than the most eloquent and pompous eulogy. thus concludes; It "Alas that we have been the cause of your long-sufferings! It was for us that you underwent so much fatigue amidst the snows in the depth of winter. Oh that we had been more prompt to listen to you, and spared you these labours. Willingly, even to the shedding of our blood, would we testify our gratitude for the unmerited and devoted attachment you have displayed in your unceasing efforts to promote our temporal and eternal welfare. But your recompence is in heaven. An immortal crown awaits you. May the Lord bless you, and give you consolation under your protracted ill ness. May he reward you with a thousand blessings from on high. We conclude with desiring an interest in your prayers, whilst ours, though feeble, shall be offered up on your behalf. Every family, without exception, from the Cime of the Romans, to the foot of the Influs, salute you, many of whose names you will see appended to this letter." Removed from his labours in the vigour of manhood, and amid prospects of extended usefulness, his loss has been severely felt by these mountain Christians. They have not yet obtained a settled pastor, but continue exemplary in the observance of their Christian duties. In reviewing his scene of labour, and the extraordinary change which had taken place in the character and pursuits of its inhabitants, none but the true disciple of Christ would be found, like Neff, disclaiming all personal merit, and with St. Paul, exclaiming, "Neither is he that planteth any thing, nor he that watereth ; but God that giveth the increase.” Manchester. T. S. E.* ON THE SCRIPTURAL APPROPRIATION OF PROPERTY. To the Editors.-IT has been my desire, for several years, to see issue from the press, in one form or other, some remarks on the scriptural appropriation of property. It is an interesting subject, and one in which all are concerned, the poor as well as the rich, but one which I never remember to have seen treated at large, though it has been occasionally touched on in a very admirable and powerful manner in the pulpit. It is my purpose to put on paper a few thoughts, which have occurred to me, and for which, if not unworthy a place in your Magazine, I would solicit admission, with the hope, not of profiting others, which I cannot claim any pretensions to do, but of inducing some able individual to benefit both myself and others, by favouring the public with a small treatise on the subject. It is not my wish or intention to censure the conduct of any, but it appears to me, that this matter is very little understood by, I will not say professors of religion, for it is a lamentable feature in the character of our modern churches, that that term just means nothing, or if it means any thing, it is rather used to indicate non-possessors of vital Christianity than those who are the subjects of it; but I would say it is very little understood by those who really aim at conformity to the whole will of God, and desire to surrender themselves and their all to Him and his service. Now where are we to look for directions in this particular, but to the Bible? and are any positive rules to be found in it? I think there are, and those not merely inferential, but such as may be called direct commands. Indeed, so plainly are these set before us, that the difficulty does not so much consist in admitting their existence and their imperative claims on us, as in defining the exact line of duty between injunctions which at first sight would appear to carry us to two opposite extremes. Such, for example, may be the two following passages: "Lay not up for yourselves treasures upon earth," and, "if any provide not for his * This article has been compiled from a Memoir of M. Neff that appeared in a recent number of a French periodical," Le Semeur" of which, in fact, it is chiefly a translation." N. S. No. 88. D D own, and specially for those of his own house, he hath denied the faith and is worse than an infidel." On the first view it would seem as if the neglect condemned by the Apostle, was sanctioned by his Lord. But if we consider the former passage we shall see, that the word treasure includes much more than mere wealth; it comprehends every earthly good we are capable of enjoying, and on which even the disciples of Jesus are too prone to set their affections; for our Saviour says where our treasure is, there our hearts are also; so that he intended to strike at the very root of worldly mindedness; while in the latter the Apostle would seem to countenance the hoarding of riches, when his object was to prevent the church's being burdened with the support of destitute individuals, whose relatives were capable of maintaining them, and whose industry to attain this end, he was desirous of calling forth. It will be our first object to take a view of the conduct of God's people in the earliest ages of the world, and the subsequent directions afforded them by Moses; and before we quit the Jewish church we shall be led to remark some splendid instances of such entire devotedness to God, as we but rarely meet with in modern times. The concise account given us of the Antediluvian church, affords an early proof of the origin of the presentation of first-fruits to the Lord, in the case of Abel, who brought the firstlings of his flock an offering to the Lord. Whether this was in consequence of an express command we are not informed; but it appears not improbable that it was, and it was a usage that was never entirely discontinued by members of the true church of God, as we find that Abraham subsequently gave tithes of all he possessed to Melchizedek the priest of the most high God. This fact supplies us with information as to the proportion of a man's property which he was to consecrate to God, and was no doubt generally acknowledged as a suitable portion, since Jacob, when he possessed no property but his staff, vows to give a tenth to the Lord of all which he should give him. The enactments of Moses concerning tithes were very interesting and explicit, and from them we shall gather what was the will of God as it respected the property of the Jewish church. Under the general name of offerings may be included every presentation at the temple. They were of two kinds. Those that were ordained by the express command of Jehovah, and those which were made from a principle purely devotional. Of the former, the first was a tithe of the Israelite's whole possessions. He next presented his offerings of devotion, and the first-fruits of all his increase; and of the remainder, the principal with the increase, he paid yearly, another tithe to the Levites. These that were obligatory amounted to an annual tribute of about a fifth of his possessions. When we consider that the former class of tithes, provided not only for an expensive ecclesiastical establishment, but also maintained the state during the period of the theocracy, we shall be convinced that God in no way oppressed his people by the requirements above mentioned. The offerings of devotion, or free will offerings, were as various as the circumstances of the parties, and proportioned to the amount of gratitude and devotional feeling possessed by the offerer. They were also regulated by the urgency of the cause which called them forth. The estimation in which such offerings were held by the Lord, and such only, as were voluntary, will be seen in those words, "of every man that giveth it willingly with his heart, ye shall take my offering," a plain indication, that a grudging disposition was as displeasing to God under the law as under the Gospel. Was the tabernacle to be reared? we learn that those who were skilled in works, either substantial or ornamental, came willingly and offered themselves to make all that the Lord commanded. This indeed was a personal dedication, but not a less difficult sacrifice. And in this we find the labour was not confined to the men, but that the women, who were wise-bearted, spun, and brought their work which they bad spun. Each brought according to his ability. They that possessed gold, gold; they that had jewels, jewels; they that had stores of curious wood, fine linen of divers colours, and skins, brought them nothing necessary for the erection was wanting; and what was the result? When the people brought, yet free-offerings, every morning, they that wrought in the work desisted, and went to Moses, saying, the people bring much more than enough for the service of the work which the Lord commanded to be made." Thus the people were restrained, for the stuff they had was sufficient and too much. This is the first instance on record of a zeal in some degree commensurate with the importance of the object that elicited it. 66 The next demand of a publie nature on the liberality of the people of Israel, was made in the days of David, when he was making preparation for the building of the magnificent temple by Solomon. In this the expanded heart of the king led him to consecrate a large portion of his own proper good, over and above what he had prepared for the holy house; and he was zealously seconded by the nobles and whole congregation, so that David had cause to bless the Lord that they had been enabled to offer so willingly, and he participated in the joy of the people on the occasion. But splendid as was that costly edifice, neither its outward lustre nor its sacred use could preserve it from decay, and from the outrage of violence. The youthful Joash in the days of his piety beheld with sorrow its dilapidated state, and made proclamation that money should be collected, as Moses had commanded, for the tabernacle of witness; and the appeal was joyfully and promptly answered. The little chest for the reception of voluntary offerings was filled day by day, and money was gathered in abundance; and a beautiful example is recorded of unsuspecting confidence and faithful administration, of which it would be well there were more examples in our day : "Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workme n: for they dealt faithfully." We have a similar record in the days of Josiah, notwithstanding the general prevalence of wickedness and idolatry. At length the iniquities of the nation were at the height, and called down on them the wrathful displeasure of the Almighty. The nation was invaded by the Babylonians, who carried the people captives to Babylon, and burnt the temple of the Lord, and all the palaces, and demolished the walls of Jerusalem. In this desolate state, things remained seventy tedious years, when God stirred up the heart of Cyrus, in fulfilment of Isaiah's prophecy, to give a general permission to the Jews to return to their land, under the guidance of Zerubbabel or Sheshbazzar, two years after which they commenced |