say, Let a box be placed on the breakfast table on the Lord's-day morning, and let every member of the family put into it as God has prospered him. If there are children, let them be trained to the practice; if there be domestics, let them be encouraged to do the same. You will find that neither children nor domestics will be backward in giving, as a rule. Thus there would always be a fund-a devoted fund-for charitable purposes; and when a case of need came under notice, there would be no saying, 'I am very sorry; but I really can't afford to help.'"

Thomas.-"I catch your idea. I knew a family many years ago, who adopted' something of this sort, and I was astonished to see how liberal they could afford to be. But they had very peculiar ways of doing things. They used to talk a great deal about their "tis buts' and 'onlys.' For instance: if a child wanted some little needless luxury, and said, 'Oh pa, do let me have it-'tis but sixpence,' pa would say, 'Then suppose we put 'tis but into the benevolent box:' and into the box it went. If a daughter wanted some superfluous article of dress or finery (though, by the bye, they did not indulge in much finery), and said, 'Oh ma, see how cheap it is; it is only so-and-so;' mamma would say, 'Well, let us put only into the benevolent box and in it went. Sometimes, instead of going out for a day's pleasure, they would count the cost, and put it into the box; though I don't know that I ever knew a family enjoy themselves more than they did in their way. Then the ladies did a great deal of plain and fancy needlework that was either sold for the benevolent box or given away. In fact, they were a most industrious family, and gave a goodly share of the profits of their industry away. I could tell you of other families who have adopted similar means, but then I have always thought them exceedingly foolish. Could they not just as well give what they felt disposed to give without such childish play as that?"

John.-"Doubtless they could; but I ask, Do the bulk of professors, who despise this child's play, seek or find a more excellent way? In other words, do they give more or less than those who adopt such means? I must consider we want more system and method, as well as more principle in our giving."

Simon."What proportion of a man's income do you think should be given away ?"

John.-"That I would leave entirely to the dictates of every man's conscience. Only let him be conscientious. I have somewhere read of a gentleman who, when his income was only about one hundred and fifty, or two hundred a year, gave a tithe away. When it was five hundred, he gave a fifth. Then he went on increasing till he felt justified in giving away a third of his income. I knew a wealthy citizen whose income averaged about eight thousand a year, and he gave away three thousand of the same. This is as I think it should be. If a really poor man give but a fiftieth part of his income, it will cost him more than it will cost the rich man to give a third; and, if I mistake not, will be more acceptable in the sight of God. But let every one be first of all fully convinced that God is the gracious Giver yes, the gracious Giver-of all he has ; next that he is a steward, holding and using what God has given for the glory of the Giver; then that God has given him what he has, or is giving him what he receives, to test his fidelity in his stewardship, and will assuredly deal with him according thereto. Being fully persuaded on these matters, let every man adopt his own methods or systems; but let him be conscientious."

William.-"I can't help feeling that all this is very fleshly."

John.-"That it is fleshly, I doubt not; but then I happen to have a good deal of flesh about me. I really am, and I may as well confess it,-I say I really am fleshly enough to like a nice house to live in, and a comfortable bed to lie on, and a good respectable suit of clothes to wear, and withal a well-spread table to sit down to. And do you know I am rather disposed to think I am not altogether alone in these matters? And really I don't know that it is much more sinful for God's poor saints-no, nor for God's poor ministers either-to like these things, than for other people to like them."

Simon."Yes; but if they have not got these things-how then?”

John. "Simon! Simon! what meaneth this? Are you so little acquainted with your Bible as to ask, What then?"

A short and solemn pause followed, till Thomas Steeplehead broke the silence by turning to 1 John iii. 17, and reading, "Whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him ?"

John.-"Ah, Thomas, that is not a solitary portion. There are very many more like it scattered up and down the Scriptures; though I confess we hear but little about them in these days. It cannot have escaped your notice that under the law God gave very strict injunctions concerning the poor. In the 23rd chapter of Leviticus, and 22nd verse, we read, 'And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleanings of thy harvest; thou shalt leave them unto the poor, and to the stranger. I am the Lord thy God.' See also Deut. xv. 9—11. 'Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him naught; and he cry unto the Lord against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not grieve when thou givest unto him; because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. For the poor shall never cease out of the land; therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy in thy land.' Again, if you turn to Deut. xxiv. 19, and read to the end of the chapter. 'When thou cuttest down thine harvest in thy field, and thou hast forgot a sheaf in thy field, thou shall not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow; that the Lord thy God may bless thee in all the work of thine hands. When thou beatest thine olive trees, thou shalt not go over the boughs again: it shall be for the stranger, the fatherless, and for the widow. When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterwards : it shall be for the stranger, the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt; therefore I command thee to do this thing.'

William. 66 Stop, John,-don't quote any more till I remind you that this is all law, and ceremonial law too, which, of course, you know was given exclusively to the Jews, and never did apply to any other people. Besides which, you know it is distinctly said, 'Ye are not under the law, but under grace.""

John.-"Very good, William. I will now direct your attention to some portions of the New Testament,-only let it be remembered that I can only refer you to a very few of the very many portions that treat on this subject; for both Old and New Testament Scriptures abound with the same. And first let me call your attention to the Saviour's own words, as I may readily conclude you will not dispute their authenticity or their claim upon ourselves. In Matthew vi. 19, 20, you read : "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also.' Again in Luke xii. 33, 34, 'Sell that ye have, and give alms; provide yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth: for where your treasure is, there will your heart be also.' See also Matt. x. 42, ' And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.' Then hear what Paul saith: "He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver' (2 Cor. ix. 6, 7). Again, As we, therefore, have opportunity, let us do good unto all men, especially unto them who are of the household of faith' (Gal. vi. 10). Then if you turn to 1 Tim. vi. 17-19, you read, 'Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they

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be rich in good works, ready to distribute, willing to communicate; laying up for themselves a good foundation against the time to come; that they may lay hold on eternal life.' Once more, Paul says: But to do good and to communicate, forget not; for with such sacrifices God is well pleased.' (Heb. xiii. 16). Now hear what the Apostle James says on the subject: Pure religion, and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world' (James i. 27). And again, 'If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful for the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone' (James ii. 15-17). Neither is Peter silent on the important subject; but thus exhorts: 'And above all things have fervent charity among yourselves; for charity shall cover the multitude of sins. Use hospitality one to another, without grudging. As everyone hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God' (1 Peter iv. 8-10). But I must cease quoting scripture; for as I said, this is a subject running through the whole book of God."

William."I confess there is more said on the subject than I had ever observed before; but still it appears to me to be fleshly and legal to be dwelling upon it. Surely the Lord's own people, who have the unction of the Holy One, and know all things, and of whom it is further said, 'But the anointing which ye have received of Him abideth in you, and ye need not that any man teach you; surely, I say, these don't need to be told what is right, and what is wrong, on such points."

John.—“ I admit they ought not to want teaching on the point, and I have no doubt but if they regarded the admonitions of the still, small voice within, they would be well instructed on such points. But does it not occur to you that in such matters we may 'resist the Holy Ghost,' and thereby 'grieve the Holy Spirit of God, whereby we are sealed unto the day of redemption?' I must, for myself think, that if the Holy Ghost had considered such things of no importance, or if he had known his people would need no such exhortations, he would not have caused so much to have been said thereon. Furthermore, I know from my own experience, that the revealed word, and the Spirit's internal teachings, are in harmony. I also know by experience, if I may speak of my own experience, that there is a proneness to strive with and resist the workings of the Spirit within.” Thomas." I am glad to hear you say so John, for I had thought there was nobody like myself on that point. It is a daily trouble of mine, not only in this matter, but in many others. I am constantly feeling some promptings to that which is good, and at the same time another spirit or power striving against it. I have thought surely no real Christian ever felt so."

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John.-"If I mistake not, this is what the apostle Paul felt, and of what he complained so bitterly in his seventh chapter to the Romans. This led to the question in the Canticles: What will ye see in the Shulamite? As it were a company of two armies.' This makes the conflict and warfare of every real Christian, and sends him to enquire of the Lord, 'If it be so, why am I thus?' But should not the Christian, by watchfulness, by prayer, by a constant perusal of the word, and by every means within his reach, strive to cultivate the good, and resist the evil which he feels working within? And if he feel a spirit of covetousness working, should he not strive to cultivate a spirit more in accordance with the word and teachings of God?"

MORDECAI.

(To be continued.)

"WHEN thy brother has lost all that he ever had, and lies languishing, and even gasping under the utmost extremities of poverty and distress, dost thou think to lick him whole again only with thy tongue ?"-South.

Page for the Afflicted.

"He went, like one that hath been stunned, And is of sense forlorn :

A sadder and a wiser man,

He rose the morrow morn."-Coleridge.

Page for the Young.

THE DISHONEST APPRENTICE. | supper, and as he declined to further press

My father had three apprentices, whose How different the circumstances of names were John, William, and Richard John and William. They honourably (or Dick, as he was familiarly called). served the remainder of their apprenticeJohn and William lived in each other's ship, and obtained good situations until confidence, and were, I may almost say, they went into business on their own acbosom friends. They were upright, in-count. John is now manager of a large dustrious, steady lads, and won the re-establishment in Tasmania; prosperity spect of their employer. Dick was clever, has attended him, and his family are but idle, mischievous, and even something worse, as my story will show.