to sow? The money that is bestowed in charity is seed money; and he that soweth bountifully, shall reap also bountifully. It is poor policy to be parsimonious in the use of seed money.

It will grieve me not a little, if any one, after reading all this, shall, instead of coming into the resolution I recommend, adopt another, which a certain member of the church once expressed in these words: "I HAVE DONE GIVING." The words made a great impression on my mind. Done giving, said I to myself. Has he, indeed? Has he given all? Has the disciple imitated the Master ? Was he rich, and has he become poor for the sake of others, that they, through his poverty, might be rich? Oh no, he has something left yet—perhaps is rich still-perhaps through the favour of Providence, richer at this moment than he would have been had he never given anything. Who knows but his honouring the Lord with his substance has been the means of filling his barns with plenty? It may be bad policy in him to stop giving.

"Done giving." Why? Is there no more need of giving? Is every want abundantly supplied? Is the whole population of our country furnished with the means of grace? Is the world evangelized? Have missionaries visited every shore? Is the Bible translated into every language, and distributed in every land—a copy in every family—and every member of every family taught to read it? Are the accommodations for widows and orphans as ample as they should be? Is there a house of refuge for every class of the human family that needs one? Have the poor ceased from the land? Oh no; there are no such good reasons as these for ceasing to give.

Well, does the man feel worse for having given away so much? Has it made him unhappy? Is his experience different from that of the Lord Jesus, who said, "It is more blessed to give, than to receive."

Or has he come to the conclusion to give no more, from having found that what has been given hitherto has done no good? And is it so, that no good has been done by all the Bibles published, and all the Tracts distributed, and all the missionaries sent abroad into our own land, and into the world, and all the schools established, and all the children taught to read, and all the civilization introduced,

and all the asylums opened, and all the poor relieved? No good been done! Great good has been done by what has been given; but still more will be done by what shall be given hereafter. Bibles and tracts can now be printed at a cheaper rate than heretofore; and the conductors of our benevolent institutions have learned, by experience, that economy which can be learned in no other way. And yet now, when a dollar goes so much farther than ever before in doing good, will a man say, “I have done giving?" It is just the time to go on giving.

Had I, for a moment, the ear of him who says he has done giving, I would ask him if he has done receiving-if God has done giving to him?

"Done giving!" Done lending to the Lord! Done sowing and watering! Done offering the sacrifices with which God is well pleased! Done making the widow's heart leap for joy, and bringing on himself the blessing of them that were ready to perish! So this is his determination! Well, I am sorry-sorry for the sake of the poor, and the sick, and the orphan, and the ignorant, and the heathen. But no less sorry am I for the man's own sake. Poor man! poor, with all his affluence; for there is really no one more poor than he who, with the ability to give, has not the inclination. He is enriched with abundance, but not with liberality.

"Done giving!" Well, then, if he will not give his money, he must keep it. And yet how short the time he can keep it! Had he not better freely give away some of it, than wait for it all to be taken from him? Reader, do you not think so? Then resolve for yourself, "I will give liberally."

Are you not a Christian? Christians used to give liberally. Why should you not now? The primitive believers were bountiful. Many of them parted with all their worldly goods for the sake of Christ-sold their possessions and laid the entire proceeds at the apostles' feet. Now, I do not say that we should do the same. But it strikes me, that if they gave their principal, we might, at least, afford to contribute our interest.

A remarkable example of liberality we find recorded in the 8th and 9th chapters of Paul's 2d Epistle to the Corinthians, where,

wishing to excite the Corinthians to the exercise of bountifulness, he tells them what their brethren of Macedonia had done-how liberally they had given.

They gave, though they were very poor-in "deep poverty," ch. viii. 2. They had the best of all excuses for not giving. Truly, they could not afford it. But having it in their heart to give, they contrived, by dint of some ingenuity, and perhaps no little selfdenial, to get it into their power to give. Such liberal souls had they, that it made their very poverty abound unto the riches of their liberality. I have sometimes thought, if their deep poverty so abounded, what would not their great riches have done, had they been as wealthy as some American Christians!

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Well, having, though so very poor, contrived to bring it within their power to give, what then did these Christians do? Why, they not only went to the full extent of their ability, but even beyond it. For to their power, I bear record, yea, and beyond their power," they gave. The disciples of our day do not give more than they are able. I wish it could be said that they give according to their ability.

But though they gave beyond their ability, they did not give beyond their disposition. They gave willingly. They had it in their hearts to give even more. It was done, "not grudgingly, or of necessity." No one said, as it is sometimes said now, "Well, I suppose I must give you something." Nor was their willingness the effect of any appeals made to them. They were not put up to it. They were "willing of themselves." It was entirely spontaneous. The apostles had not to entreat them to give; but they had to entreat the apostles to receive their gift. Praying us with much entreaty, that we would receive the gift." It is not so now. Now, the begging is on the other side. What Christians these were! They were of the same mind with Christ. They agreed with him in regard to its being more blessed to give than to receive. Few modern disciples appear to accord with the Master in that sentiment.

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Do you wonder how these Christians came to be such cheerful and liberal givers? I will tell you. It was owing to "the grace of God bestowed on them," as it is related in verse 1. That always makes

people liberal. Grace is a generous principle. There is nothing Under its influence they "first gave their

opens the heart like it. own selves to the Lord." Now, when a man has given away himself, it is easy to give what only appertains to him. The great matter is, to give the person; the property follows as a matter of course; indeed, it is included in the first gift. The reason some give no more property to the Lord's cause is, that they have never given themselves to him. They have not begun right. Reader, have you begun right? Have you consecrated and made over your person to the Lord? Have you given liberally in that respect? He who has not given himself, has not imitated Christ, for he gave himself. HE GAVE LIBERALLY. He was rich-O how rich! And he became poor-who so poor ?-and for our sakes. The Macedonians felt the force of this persuasive consideration. This love of Christ constrained them. They were emulous to do like him. What Christian will not yield himself to the cogency of this love, and not only give liberally of what he has, but make a full surrender of all he is, To CHRIST AND HIS CAUSE?

APPENDIX II.

The following are a few of the works which may be consulted by those who would prosecute the subjects adverted to in this volume, more fully than has here been done :— 1. The Marrow of Many Good Authors, by John Trapp, M.A. The section on 66 Almes" is quaint, and sometimes peculiar. But it is thoroughly sound in principle, like most of the Puritanic teaching.

2. Rev. Sydrach Sympson on "Covetousnesse," among his works. It is less vigorous than Trapp's short discussion, but similar in spirit.

3. Dr South's Sermons on Covetousness, distinguished by the caustic wit, the purgent appeals, and the low evangelical standard of their Author.

4. Samuel Butler's Remains, vol. ii., contain a paper entitled “The Miser,” signalized by some graphical touches, without, however, pointing out one remedy for the miser's wretched

ness.

5. The Surest and Safest Way of Thriving, by Rev. Thomas Gouge—a treatise which strikes the right note as to principle, and describes some of the blessed results of its application.

6. The Great Audit, by Sir M. Hale.

solemn in appeal.

Sound in principle, and

7. Commercial Discourses, by Dr Chalmers. Vol. vi. of his collected works.

8. MAMMON, or Covetousness the Sin of the Christian Church. The history of this Essay is well known. It largely helped to promote a movement in the right direction.

9. Treffrey on Covetousness, a vigorous and able volume. 10. Chronicles and Characters of the Stock Exchange.

11. The Bible in the Counting-house, by Rev. Dr Boardman.

12. Mercantile Morals, by Rev. W. Howard Van Doren.

13. The Divine Law of Beneficence, by Rev. Parsons Cooke, Mass. 14. Zaccheus, or the Scriptural Plan of Benevolence, by Rev. Samuel Harris, Mass.

15. The Mission of the Church, or Systematic Beneficence, by Rev. Edward A. Lawrence, Mass. (Nos. 12, 13, and 14, form one volume, published by the American Tract Society.)

16. A Sermon, by Rev. Dr John Brown, at the Annual Meeting of the London Missionary Society.

17. The Successful Merchant, by Rev. W. Arthur, A.M., one of the most important Biographies of our day.

18. The duty of giving away a stated portion of our Income, by Rev. W. Arthur, A.M., a very vigorous appeal.

19. Rev. John Wesley on Money; among his Sermons. 20. Gold and the Gospel: the Ulster Prize Essays.

21. Money, a Lecture by Rev. Samuel Martin.

22. Gold and Gold-seekers, a Lecture by Hon. and Rev. H. M. Villiers, A.M.