giving is as healthful, and the promise to its exercise as precious to one as to another, to the poor as to the wealthy.

2. Benevolence should be INTELLIGENT. It requires information and reflection to determine to what objects, and in what proportion, a man should bestow his charity. Otherwise, he is liable to give too little, or without a due regard to the relative importance and necessities of the several objects.

3. The PROPORTION OF HIS INCOME which shall be devoted to charitable uses, is for every man to determine for himself, subject, however, to his responsibility to God. 2 Cor. ix. 7. The Christian professes to regard all his property not as his own, but as held in trust for the glory of his Maker. He is a steward, bound to appropriate his Lord's goods so as to honor al the claims, which come to him bearing the divine signature-including the claims of justice and humanity, his own lawful wants, and those of his neighbor and the church. The only discretion conceded to him is that of distribution. To determine what proportion shall be devoted to that part of God's claim, which comes under the head of benevolence, no general rule can be given. But it is difficult to see how the spirit of the Saviour can be exemplified in pecuniary contribution, unless the amount be so great as to occasion actual self-denial.

Under the ancient dispensation, more than three tenths of the whole income of the people was appropriated for religious and charitable purposes. Of this not more than half was devoted to the support of their own peculiar economy, and the remainder was expended in acts of hospitality, and in the relief of suffering and want. We have not, in the new dispensation, any command specifying the amount of our charities; partly, because a rate of contribution adapted to one age would not meet the wants of another; and partly, because ours is a dispensation of principles, rather than of specific rules. The appeal is to our grateful affection, in view of the scenes of Gethsemane and the cross. God now commits the support of his cause to our enlightened convictions of what is due to his honor.

Our obligation to liberality is enhanced, moreover, by the fact, that we are freed from the costly system of sacrifices enjoined in the Mosaic ritual. The support of the clerical order alone cost the Jews a tenth of all their income, besides the assessment of the first fruits, and other perquisites-an amount much greater than is now paid for the support of the ministry. We are also spared the expense to which the Israelite was subjected by his three journeys yearly to the place of the sanctuary, besides the time consumed by the feasts, and the system of purification from ceremonial defilement. Moreover, we are brought nearer to God, and are made to know what the fathers only hoped for-"the grace of our Lord Jesus Christ, how that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich." But chiefly, we have a greater -a nobler work to do, than had the ancient saints. Their efforts were limited to their own land; to us, the kingdoms of the earth are thrown open, and the wants of all our sinful and suffering race are spread before us. The highest duty required of them, was to practice religion, and to sustain it at home; but besides this, we are commanded to go into all the

world, and preach the Gospel to every creature. The measure of our liberality must therefore be proportioned to our clearer light and greater obligation.

4. The PERIODS FOR DESIGNATING a part of our income for charitable objects, should be frequent. Such is human nature, that the constancy and importunity of secular claims will be sure to bear away an undue share of a man's pecuniary means, unless a portion be set apart for benevolence while it is passing through his hands. The economy and self-denial requisite to give a specific sum, are more easily and cheerfully practiced, when it is divided into many small portions, than when the whole is paid at one time. But especially the moral result-the conquest over the innate selfishness of the heart-requires, that the conscience be frequently exercised on this duty.

II. OF SYSTEMATIC BENEVOLENCE IN CONGREGATIONS.

It is hopeless to secure any efficient and systematic action of the churches on this subject, unless ministers shall in their preaching give that prominence to the right use of property, which is given to it in the revelation of God. The pastor has peculiar advantages for making the charity of his people a matter of conscience, intelligence and habit, rather than of mere excitement-advantages which, if faithfully and wisely improved, will render all other agencies not only more acceptable, but also greatly more effective.

Next to the evil of having no system of congregational collections, is that of having a plan, which, while it does the work very imperfectly, stands in the way of one more efficient. Such is the custom of circulating subscription cards through the congregation, while assembled for divine service on the Sabbath. The objections to this method are, first-many worthy persons feel that this part of the details is not congruous to the place and the day. Again-as this usually succeeds some public appeal, what is given is liable to be bestowed rather from the impulse of the moment than from the exercise of principle. Again-those who are absent on the occasion are too generally omitted by this method. But especially, experience abundantly shows, that the same churches and the same individuals are soon found to contribute far less on this plan, than when the members are called on separately and in person.

The Synod recommend the adoption of a system of congregational collections which shall be substantially as follows:

1. Let every congregation determine, at some regular meeting, what benevolent objects they will aid in the course of the year-fixing the time, when the claims of each shall be heard, and the collections taken up, and appointing a committee of three or more for each object, to superintend the collections.

2. When the time assigned for a given object arrives, let such principles, facts, and motives, connected with it, as are judged most suitable, be presented, in the most public manner, by the pastor, or an agent-but never wait for an agent, or feel that his presence is indispensable.

3. Let the committee having charge of this particular object, have a meeting without delay, and divide the congregation into districts or sections;

appoint one male and one female collector for each district, and provide them with suitable books, in which to take the names of all who contribute and the amount they give.

If the committee or the congregation prefer it, the committee themselves may make the collections, instead of appointing collectors.

4. Let the collectors, within a week or two weeks at the longest-call on the individuals within their respective districts, and solicit donationspassing by none, because of their youth or their poverty, and treating all with becoming attention and respect; and then report the result to their committee-the whole amount to be paid over by the committee without delay, into the treasury for which it is destined.

5. At the close of the year, let the whole congregation come together, to hear the reports of these committees, as well as statements and addresses from their pastor, and such others as he may introduce, and to make similar arrangements for another year.

The difficulty of carrying this plan into operation is found, in practice, to be comparatively small. For several years it has been tried in some congregations with the happiest success. The churches which have adopted, under different forms, some system, for giving to each object a particular period of the year, and for carrying it personally to every member, have not only exceeded other churches in the proportion of their liberality, and kept up their contributions during the season of embarrassment; but they make their offerings with a cheerfulness, which evinces that there is that in the heart of piety, which can be touched with the claims of a dying world; and that when properly applied to, Christians love to give, and to give often to the cause of salvation.

REMARKS.

SYSTEMATIC BENEVOLENCE, as defined in the foregoing article, is not only an imperative duty, but indispensable to the advancement of the cause of Christ in the world. But there are other views of its advantages which should not be overlooked: we refer to the reflex influence of liberality upon the hearts and habits of individual Christians.

While it is right to insist upon the obligation to give to objects of charity, let it not be forgotten that it is also a privilege. The effect of practical benevolence on the happiness of those who exercise it, is not sufficiently magnified. Formerly, the pleasures of beneficence were the subject of frequent eulogy: but now, in our desire for disinterestedness, we are in danger of running to an opposite extreme, and of presenting virtue without its natural rewards, and thus separating what God has joined together. Benevolence not only brings, but is, itself, happiness; and where it reigns, the elements of dejection and gloom are wanting, and grief cannot be an abiding guest.

The regular performance of acts of liberality gradually weakens the power of covetousness, and thus tends to gain a victory over one of the mightiest lusts of the human heart. Benevolence is a promoter of other graces, as well as a grace itself; and therefore, like all the means by which piety is advanced, it should be frequently and statedly employed. Doubtless, the Sabbath owes much of its moral power to the regularity of its recurrence. Prayer, the reading of the Scriptures, and attendance on public worship, fail of much of their value as means of grace, if their use be irregular and uncertain. For the Christian's own sake, therefore, as well as for the advancement of the public interests of religion, the practice of benevolence should be reduced to a system.

There is, however, one danger against which it is our duty to guard. A system of charity, as well as all other good things, may be abused. A man may draw out his plan of benevolence in detail, at a time when his heart is cold, or his pecuniary expectations small, and when ap

plication for a given object is made, may give a pittance, with the apology "that he has a system in his charities that prevents his giving more." Now, a system is designed to assist and insure, not to limit liberality. Should any exigency arise, requiring us to exceed the stipulated sum, we ought to welcome and be guided by the new light thus shed upon the path of duty.

A few words concerning the plan of circulating cards on the Sabbath. This method soon degenerates into a mere collection; a few write their names on the cards; but most of the audience drop into the box some trifling anonymous contribution. Should collectors call upon those whose names are not on the cards, it is easy to reply "I gave my mite on the day of the collection"—and thus, persons who should give largely, get rid of the subject for that occasion, by contributing the smallest pittance.

Some congregations could be named which gave three times as much, when called on personally, as they now contribute to the same objects, on the plan of circulating cards. In some places, no means are used to gather the charities of the people, except simply passing the boxes through the congregation, without even an attempt at a subscription. If there were no other reasons why this would result in a meagre contribution, it is enough, that all the associations of people with public collections, are in favor of their giving only pennies and sixpences. Such is the power of habit, that not one man in a thousand, were he disposed to give so much, would think of casting his $50 or $100 bank note into a collection made in this way.

Auxiliaries.

BERKSHIRE AND COLUMBIA

MISSIONARY SOCIETY, (Mass.)

The FORTY SECOND Annual meeting of the Berkshire and Columbia Missionary Society was held at the Congregational church in Windsor, on Wednesday, the 14th of Oct. at 2 o'clock, P. M. Rev. Joseph Knight of Peru in the chair. The report of the Trustees was read by the Secretary, Rev. T. S. Clarke of Stockbridge, and the motion for its acceptance sustained by an address from Rev. W. A. Hawley of Hinsdale.

The Treasurer's report having been also read and accepted, the Rev. J. T. Headley of Curtissville, introduced and supported the following resolution, viz:

"Resolved, That the present aspect of events, when viewed in connexion with the prophecies of Scripture, calls for great and immediate action in the cause of Home Missions."

The meeting was then addressed by Rev. J. S. Clark, Secretary of the Mass. Miss. Soc. and closed with a song of praise.

port will show that the spirit of Home Missions within the bounds of this ancient Auxiliary, does not slumber in the graves of its venerated founders.

After giving a brief notice of the present state and future prospects of each assisted church in the county, and alluding to the collections for the past year-amounting in all to about $950, of which sum $500 were expended on this field, and the remainder paid into the treasury of the Massachusetts Miss. Society-the Report thus proceeds to assign

REASONS FOR RENEWED AND INCREASED

EXERTIONS IN BEHALF OF HOME MISSIONS.

"One reason is, that there remaineth much land yet to be possessed. Out of the thirty towns in the county of Berkshire, there are eight in which no evangelical Congregational ministry is sustained; and in most places, even if there is any stated ministra trations of the word, they are not of a character to interest the intelligent mind, or to improve the heart.

There are places even in this coun

The following abstract of the Annual re-ty, where the Gospel is as much need

ed, and where missionary labor might church placed by the side of a moral perhaps be as usefully expended as in desolation-making no effort to reBurmah and Ceylon. For unless we deem the waste to God, is sure to keep the lights burning in lands alrea- catch more or less of its spirit by reary christianized, how can we hope to son of indwelling sin. All that can enlighten the darkness of heathen save it from infection, is the aggresism? If we suffer the spirit of the sive spirit of Home Missions-strengGospel to languish and die in places thening the things that remain, and where it has been once understood thus securing the favor and protecand embraced; or if we decline to tion of the great Head of the church. establish its institutions, where they As a measure of self-preservation, are despised and rejected in our own therefore, we are impelled to increased neighborhood, with what face can we exertion in behalf of the H. M. enterpray for the success of our evangeli- prise. Those churches are strong vecal efforts among Pagans? If com-ry much in proportion to the healpassion for the distress of a brother, whom we have seen, be not felt, how can it be supposed to exist for a brother, whom we have not seen?

thy action of sister churches around them, just as the union of these states is strong in proportion to the interest which they mutually feel for each If, then, it be desirable that there other. The poor saints of the mobe an evangelical ministry in any ther church at Jerusalem would have community, it is for the same reason been doubly poor, if they had not felt, needed in every community If the in the time of their poverty, the reinstitutions of religion are needed to action of churches abroad established preserve the morals of one town, they by themselves in the day of their are for the same reason wanted in prosperity. And what would have every town. When we say, therefore, been the condition of our favored that there are towns in our own vici- commonwealth at this moment, if nity destitute of churches and an ade-no Home Missionary influence had quate ministry, we suggest a cogent reason for increased Home Missionary efforts, to supply the deficiency. We are urged to this course also as a measure of self-preservation.

What was it, that ruined the seven churches of Asia? It was clearly the want of a Home Missionary influence: it was their refusal to "strengthen the things that remained." They left what was feeble to become more feeble, till, when it failed and fell, it drew them down with it. The mounds, which had hitherto protected them, being thus torn away, left them fully exposed to the floods of worldliness and sin, till, at length, as breach after breach was effected, they fell, and great was their

fall.

ever been exerted upon it?

And then in addition to all this, it should be remembered, that every new church formed, and every feeble one strengthened, are so much added to to the salt of the earth and the light of the world.

In a dark world, the true policy certainly is to kindle as many lights as possible-and to keep them burning brightly. And wherever there is a church, founded on evangelical principles, and manifesting the spirit of the Gospel, it is certain to shed the light of truth on the surrounding community. It will do for the morals of men what light and salt do for the natural world." Ten good men in Sodam would have saved the city from the judgments of heaven not only, but, acting in a right spirit, would doubtless have preserved the morals of the people from utter corruption. He, then, who loves his country and the souls of men, will give his pray

The same fate awaits even the strong churches of our land, if they refuse to support the weak and to strengthen the things that remain. For it is as true now as then, that evil communications corrupt good man-ers, his efforts, and his benefactions to ners-that a healthy man in the midst of malaria must be expected to become sickly, and to die. A strong

the H. M. enterprise, nor will he be satisfied, till the knowledge of the Lord is thus extended through the