yielded more abundant fruit is chiefly this, that the authors and speakers above referred to omitted to propose a method by which men, while their judgments were convinced and their consciences were moved, might be induced to take a decided step, and by an express and definite act, such as that now recommended, devote a proper portion of their incomes to God. There can be no question but that many persons, while reading or hearing the exhortations referred to, and perhaps for some time afterwards, fully determined to devote more of their property to pious and benevolent objects than they had hitherto done. The resolution, however, being vague and indeterminate-no specific amount being fixed upon at the time, nor any deliberate thought exercised as to what would be the most suitable objects on which to bestow their intended increased pecuniary contributions - the convincing reasons contained in the book, or adduced in the discourse, slowly faded from their memory; other objects and subjects also intervened to draw off their attention; and conscience, by degrees, ceased to incite to the performance of that extended liberality, not long before so fully resolved upon. The lamentable consequence of such indecision is, that these persons, to use the expressive words of Scripture, have again "settled on their lees,” and become no more free to give than before, perhaps even less so. The best remedy for this failure of carrying good intentions into execution, appears to be the immediate action of laying up in store; or, at least, the recording in writing of the amount determined to be set apart for benevolent purposes.

Such a dedication is not to be looked upon as a vow, never, under any circumstances, to be abrogated, but simply as a firm resolution, not to be broken except under unforeseen circumstances, such as a large loss of property in the interval between one act of dedication and another-a calamity which would but seldom occur. The sum so devoted should be regarded as a debt, which every man of honour or honesty would feel it a

duty incumbent on him to discharge, provided he could do so after having satisfied all other just claims. We need scarcely add, that the books in which this resolve and the accounts are recorded can be kept as secret as may be wished.

Following this form of Dedication is a List of those particular objects of benevolence to which he has decided to contribute, with the sum to be given to each.

In addition to this, it is highly desirable, not to say necessary, to be orderly, and keep regular Accounts; that it may be seen when and how the money has been expended, and to make it satisfactorily apparent to the donor that his previous resolve has been faithfully carried out. We have therefore attempted to show how such accounts should be kept; and, as an example or two will do this more clearly than can be done by any written directions, we have subjoined (pages 426 and 432) two fictitious accounts, one supposed to be that of a person (male or female) in low, and the other in higher, circumstances.

Before closing this appeal, we have thought it right particularly to advert to some of the objects to be found in the list above referred to, in order to show the peculiar "claims" they have on the liberality of Christians, and to explain why we have placed them in a particular order. On turning to the lists (pages 425 and 430), it will be observed that one object-the support of the minister - stands first, and the others in regular succession. This has been done, not as presuming that we have formed in each case a right estimate of its importance, but merely to show what is the general view we take of their relative claims.

Every member of a minister's flock will be ready to allow that, out of their own family circle, THE PASTOR ought to have the first place in their affections, prayers, and sympathies; and that equal

care should be taken to see him comfortably supported.

Yet it is

to be feared, that in too many cases this latter duty, to say nothing of the former, is not sufficiently attended to. It may not be difficult to account for this, from the peculiar circumstances in which ministers are placed. They may duly enforce upon their congregations the duty of liberality and benevolence in general; but delicacy forbids them to touch on their own case. The whole Bible is open to them to preach from, except such texts as these:

"If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? Who goeth a warfare any time at his own charges? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written; that he that plougheth should plough in hope, and that he that thresheth in hope should be partaker of his hope. Do ye not know, that they which minister about holy things live of the things of the temple? And they which wait at the altar are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel."*

It becomes, then, the duty of a church, and more especially of the office-bearers, to cherish in themselves, and stimulate in others, the sentiments inculcated in these passages. The payment of the pastor-and adequate payment too-is as much a debt due to him as to any other person whom the members of the church and congregation may employ, such as physician, lawyer, schoolmaster, &c.

But the writer, having lately met with an admirable epitome of the reasons why ministers should be properly supported, in Barnes's Notes on 1 Corinthians, chap. ix., thinks it better to quote * 1 Cor. ix. 11, 7, 9, 10, 13, 14.

from him than feebly to attempt to support their just claims by sentiments and language of his own. Barnes thus paraphrases and comments on the first of these verses :- "If we," Paul says of ministers," have been the means of imparting to you the gospel, and bestowing upon you its high hopes and privileges, Is it a great thing if we shall reap your carnal things?' Is it to be regarded as unequal, unjust, or burdensome? Is it to be supposed that we are receiving that for which we have not rendered a valuable consideration? The sense is, We impart blessings of more value than we receive. We receive a supply of our temporal wants. We impart to you, under the divine blessing, the Gospel with all its hopes and consolations. We make you acquainted with God, with the plan of salvation, with the hope of heaven. We instruct your children; we guide you in the path of comfort and peace; we raise you from the degradations of idolatry and of sin; and we open before you the hope of the resurrection of the just, and of all the bliss of heaven. And can it be made a matter of question, Whether all these high and exalted hopes are of as much value to dying man as the small amount which shall be needful to minister to the wants of those who are the means of imparting these blessings? Paul says this, therefore, from the reasonableness of the case. The propriety of support might be further urged,

"1. Because without it the ministry would be comparatively useless. Ministers, like physicians, lawyers, and farmers, should be allowed to attend mainly to the great business of their lives and to their appropriate work. No physician, no farmer, no mechanic, could accomplish much if his attention was constantly turned off from his appropriate business to engage in something else. And how can the minister of the Gospel, if his time is nearly all taken up in labouring to provide for the wants of his family?

"2. The great mass of ministers spend their early days, and

many of them all their property, in preparing to preach the gospel to others. And as the mechanic, who has spent his early years in learning a trade, and the physician and lawyer in preparing for their profession, receive support in that calling, why should not the minister of the Gospel?

"3. Men in other things cheerfully pay those who labour for them. They compensate the schoolmaster, the physician, the lawyer, the merchant, the mechanic, and they do it cheerfully, because they suppose they receive a valuable consideration for their money. But is it not so with regard to ministers of the Gospel? Is not a man's family as certainly benefited by the labours of a faithful clergyman and pastor, as by the skill of a physician or a lawyer, or by the service of a schoolmaster? Are not the affairs of the soul and of eternity as important to a man's family, as those of time and the welfare of the body?

"4. It might be added, that society is benefited in a pecuniary way by the service of a faithful minister to a far greater extent. than the amount of compensation which he receives. One drunkard, reformed under his labours, may earn and save to his family and to society as much as the whole salary of the pastor. The promotion of order, peace, sobriety, industry, education, and regularity in business, and honesty in contracting and in paying debts, saves much more to the community at large than the cost of the support of the Gospel."

May we add a few remarks as an incitement to a more liberal support of the minister? He is expected to be an example in every good word and work, he is to be benevolent and exercise hospitality; but how can he be so if he be stinted to the necessaries of life? His congregation would be displeased if he and his family did not appear respectable; but if, to keep within his means, he is obliged to act otherwise, the discredit falls on them. They expect him, week after week, to bring forth out of his treasury things new and old; but to do this, his mind must have sustenance as

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