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well; if you decline this branch of the alternative, then do not complain of the other. If you will not turn out and make the calls, you must sit still and receive them. It is the easier part; and you ought to be good natured when you receive one of these calis--aye, and even grateful to the man who comes to you, that he affords you another opportunity of offering one of the sacrifices with which God is well pleased, without going out of your way to do it. Others must go about to do good, but you can sit still and do good.

6. If the calls are so many, this importunity will not last long. Not more than seventy or eighty years does it ever continue. If it is an annoyance, you can bear it a few years. In eternity you will never receive these or any other calls. I knew several rich men whose last calls were made on them in 1833.

Do these calls pester you? They bless others. Yonder is a poor woman reading the Bible which your money paid for. And there is another weeping over a Tract which she owes to your donation. And there is a third blessing the good people that support domestic missions: and there is a heathen mother, who perhaps would have immolated her child, if your contribution had not helped to send her the Gospel. Do you hear that young man? How well he preaches! You assisted to educate. him. Dear friend, do not complain, but welcome

every call; treat all the agents with civility, and do as much as you any way can for the various benevolent objects; for "the time is short," and all the regret which your liberality will occasion you I will consent to suffer.

25. "I Can't Afford It."

This is another of the common excuses for not giving. A person, being applied to in behalf of this or that good object, says, "I approve the object. It ought to be encouraged, and I am sorry I cannot aid it. But so it is. The calls on me are so many, and my means are so limited, I cannot afford it." Now it may be he is mistaken. Perhaps he can afford it. The heart is very deceitful. But admitting that he cannot afford it, as is often the case, yet does this excuse him? Is the want of ability a sufficient apology? By no means. There is another thing to be considered the cause of his inability. Why can he not afford it? We must go back one step, and inquire how it comes to pass that he is so destitute of means as to be unable to give to this and that good object. What if he has not the ability, provided he might have it? Now as it regards the cause of the inability.

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1. Perhaps he does not earn as much as he might. In that case, his not being able to afford it is no excuse. All he has to do is to earn a little more, and. then he can afford it. Let only his idle hours be fewer-let him but work a little longer, or a little harder, and there will be no difficulty. And why should not a man earn to give, as well as earn to eat, drink, and put on? Are these last more blessed than giving? Why should you not put forth a little extra effort, if it be necessary to enable you to promote the cause of humanity and religion? We see that this man is the author of his inability, and therefore it is no excuse. He could afford it if he would but take certain simple and obvious measures to do so.

2. Perhaps the case may be that he does not save as much as he might. He is not idle, but he is prodigal. He earns enough, but he does not economically use it. Now a penny saved is equal to a penny earned; and it is all one to the treasury of charity whether that which it receives comes of economy: or of industry. The person of whom I now speak, earns it, but he does not save it. Hence his inabil ity. His income is more than sufficient for the comfortable subsistence of himself and those dependent on him, yet he is so inconsiderate in his expenditures. wastes so much, that he has nothing left to give. Now, I would ask if it is not worth while to practice economy for the sake of being able to exercise

liberality; to save for the sake of having something to give to the cause of the Lord? Is it not worth all the care which economy requires ?

3. But perhaps I have not suggested the true cause of the inability. If, however, the apologist will allow me the liberty of a little survey and criticism, I think I can ascertain why he cannot afford it. And first I will scan his person. O, I see why you cannot afford it! You wear your money. You have got so much of your earnings or income on your person, that it is no wonder that you cannot afford to give. Why, there is one article worn over the shoulders, that cost one hundred dollars, or more. Now I do not say, take it off; but I do say, that while it is on, you have no right to plead, "I cannot afford it," for you wear a proof that you can afford it. Next I will enter the house. The size and situation of it is perhaps unnecessarily expensive; and then the furniture! Here the wonder ceases the mystery is explained. I see plainly enough why you cannot afford it.

Now, again I say, I am not one of those who would have you sell off your furniture and move out of the house you occupy, for God has given us "richly all things to enjoy ;" but while you live in the manner you do, pray do not plead that you cannot afford it when one asks you to give to the cause of some charity. Now the table is set. The service is very fine. Distant China has contributed of its

Even the

porcelain, and Potosi of the product of its mines to enrich it. What a display of silver! I see why you cannot afford it. You have melted the dollars by which you could have afforded it, into plate. Now, either send that back to the mint again, or else do not send away the agent for that Christian institution empty handed. The dinner is spread. Many and rich are the dishes. I do not complain. Only when you have such a table before you, dare not to say that you cannot afford the money which shall purchase and send a little of the bread of life to the destitute and perishing. Then follows the—wines, I should say. Well, what is the harm? temperance pledge excepts wine. No harm. Only do not say again "I cannot afford it," to him who comes to plead before you the cause of the orphan, the ignorant, the unevangelized. Or, if you excuse yourself, tell the whole truth-say; "For my wine, I cannot afford it." There drives up a carriage. It is in fine style; one servant on the box, and one behind-a noble span. Yet the gentleman and lady who ride in that carriage, when one comes and tells them of the poor heathen who are groping their way in the dark to eternity, haughtily, perhaps, reply that they have nothing to give. O no, they cannot give, for they must ride in state. But here is another who dresses and lives very plainly; yet he cannot afford it. Why, what is the matter? O, his money is 'n the stocks, and he cannot touch the principal;

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