those who have received liberty set aside all their possessions for the Lord’s purposes, bestowing joyfully and freely not the less valuable portions of their property, since they have the hope of better things (hereafter); as that poor widow acted who cast all her living into the treasury of God.” Clement of Alexandria (153-217) writing about 200 A. D. says (Vol. II., p. 366), in discussing the source of the Greek virtues which he traces to the Jewish law, “Besides, the tithes of the fruits and of the flocks taught both piety toward the Deity, and not covetously to grasp everything, but to communicate gifts of kindness to one’s neighbors. For it was from these, I reckon, and from the first-fruits that the priests were maintained. We now therefore understand that we are instructed in piety, and in liberality, and in justice, and in humanity by the law.” Tertullian (145-220), in describing the services of the Church, says (Vol. III., pp. 46, 47), “Though we have our treasure-chest, it is not made up of purchase-money, as of a religion that has its price. On the monthly day, if he likes, each puts in a small donation; but only if it be his pleasure, and only if he be able: for there is no compulsion; all is voluntary. These gifts are, as it were, piety’s deposit fund. For they are not taken thence and spent on feasts, and drinking-bouts, and eating-houses, but to support and bury poor people, to supply the wants of boys and girls destitute of means and parents, and of old persons confined now to the house; such, too, as have suffered shipwreck; and if there happen to be any in the mines, or banished to the islands, or shut up in prisons, for nothing but their fidelity to the cause of God’s Church, they become the nurslings of their confession. But it is mainly the deeds of a love so noble that lead many to put a brand upon us. See, they say, how they love one another, for themselves are animated by mutual hatred; how they are ready even to die for one another, for they themselves will sooner put to death.... One in mind and soul, we do not hesitate to share our earthly goods with one another.” In answering the objection to their feasts as wicked and extravagant, he retorts, “The Salii cannot have their feast without going into debt; you must get the accountants to tell you what the tenths of Hercules and the sacrificial banquets cost.” Probably it will not be amiss to quote Tertullian on what he so aptly styles “the over-fed Christian,” in view of the many appeals for money by catering to the stomach of the saints. On the subject of Fasting (Vol. IV., p. 113) he says, “With you ‘love’ shows its fervor in sauce-pans, ‘faith’ its warmth in kitchens, ‘hope’ its anchorage in waiters.”