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and there are his children for whom he must make

a liberal provision.

Friend, hear me: you can afford it, if you will If you have not the ability, you can acquire it. You can earn more; or you can save more. You can

"I cannot

spend less. You can afford it out of your furniture your dress, your table, your equipage-or, perhaps, over and above it all. You can afford it, and you ought to afford it. You must afford it. Come, now, and resolve that you will. Say no more, afford it," but "I will afford it." You can afford to indulge yourself when you wish-to take your pleasure to gratify your children. And can you not afford to feed the hungry, to clothe the naked, and to send the balm of life abroad into a diseased and dying world? It is very strange! Are you a Christian? As for me, "I cannot afford not to give"there is so much gain in giving-so much loss in not giving, that if I cannot afford any thing else, I must afford this. Some say they are too poor to give, but I am too poor not to give; and, moreover, I can no longer afford to give so little as heretofore I have given. Indeed, I must sow more bountifully, for I want to reap also bountifully. This parsimony in the use of seed money is poor policy.

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26. An Example of Liberality.

I am going to give an example of liberality. But where do you think I am going to take it from, and what persons hold up as an example of liberality? Not Christians, though there were in the apostolic age of Christianity notable examples of liberality, many disciples literally doing as did their Master, impoverishing themselves for his cause; and though since that time there have been others, and are now not a few of a kindred spirit. The example I propose to give is taken from the history of the Jews. Some will wonder that I go to the Jews for an example of liberality. But I wish, for my part, that Christians were only as generous as the Jews once were, whatever they may be now.

The case to which I refer is related in Exodus, chapter 35. The tabernacle was to be erected and furnished; and for this purpose various and very precious materials were requisite. He who gave his people bread and water by miracle, could have miraculously furnished all that was necessary for the tabernacle, just as he can now convert the heathen without the help of men and means. But he did not choose to do it, as now he does not choose to save the world without employing human instrumentality. God does not every thing which he is able to do. Some people seem to think that they are un

der no obligation to attempt any thing which God can do without them.

The plan adopted for obtaining the materials was this. Moses, in a full assembly of the people, gave the following notice: "This is the thing which the Lord commanded, saying, Take ye from among you an offering unto the Lord; whosoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and brass," &c. This was all the agency that was employed for the collection of all those costly materials. How in contrast stands this to our necessarily numerous, expensive, and laborious agencies! Here was a simple notice given; a bare statement made that such and such things were wanted. Nor were the people called on to give on the spot, or to pledge their donations. They were not taken unawares, and hurried into an exercise of liberality. Time was given them for consideration. After the notice the congregation was dismissed. Nor was it made the absolute duty of the people to give. A command was indeed issued on the subject, but individuals were left free to give or not, as they pleased. "Whosoever is of a willing heart, let him bring it." And it appears from Exodus, 25: 2, where the subject is first introduced, that Moses was not to receive any offering that was not given willingly and cheerfully. "Of every man that giveth it willingly with his heart, ye shall take my offering."

By the way, may not this be a rule which should

be regarded now-not to receive an offering into the Lord's treasury, if there be any evidence of its being reluctantly given? If nothing was to be received for the work of the tabernacle, but what was given with the heart, why should heartless donations be accepted for the edification and extension of the church? It has occurred to me, that perhaps one reason why the means which our benevolent societies employ effect no more-why our Bibles and Tracts, and the labors of our Missionaries, are not more extensively blessed, is, that these operations are not sustained and carried on by purely free-will offerings. A great deal that goes to sustain them is grudgingly given. I know it may be said that if we reject all but free-will offerings, our means will not suffice. If that should be the case, yet I doubt not less money, cheerfully contributed, would accomplish more than a larger amount drawn out of the pockets of an unwilling and complaining people. But I do not believe that the sum total of receipts would be less. Was there any deficiency in the offerings contributed for the tabernacle? So far from it, there was a superabundance. The artisans came and told Moses, saying, "The people bring much more than enough for the service of the work." Accordingly, Moses forbade any more offerings being brought. "So the people were restrained from bringing, for the stuff they had was sufficient for all the work to make it, and too much." The liberality went far

beyond the necessity. Christians give now no such examples of liberality for the church. Now much less than enough is received; and that, though the notice is oft repeated-and thongh more than a mere notice is given-though warm and earnest appeals are made, and the greatest urgency used; and though new arguments are employed, such as could not have been used with these Jews. What a foundation for argument and appeal is laid in the love and death of Christ! What convincing force-what persuasive efficacy ought there not to be to the mind and heart of every follower of Jesus, in the logic of that passage which Paul used so successfully with the Corinthians! "Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye, through his poverty, might be rich." The Jews did not know that. Yet how liberally they gave !-more than enough! But now, with all our knowledge, less than enough is received; and that, though after the public application and appeal are made, the people are waited on, and the application and appeal are renewed in private. Moses sent no one round, from tent to tent, to gather the contributions of the people. No. These Jews brought them. But, ah, how little do Christians now bring to the treasury of the Lord! How small a proportion of the money used for the work of the Lord is brought! No. It has to be sent after The benevolence of the church now complies. It

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