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which my donations are wanted. The interests of time and eternity are involved in it. Now, it is a shame to give calculatingly and sparingly to such a cause, and for such objects. If one gives at all he should give liberally. Nothing can justify a person's putting in only two mites, but its being all his living. · 2. Liberal donations are needed. The cause not only deserves them, but requires them. It takes a great deal to keep the present operations a going ; and we must every year extend the work. Do you not know that we have the world to go over and the millennium is just at hand ? Look, the morning of that day is getting bright. We can almost see the sun peering above the horizon.

3. My means either enable me now to give liberally, or, by economy and self-denial, may be so increased as to enable me to give liberally. If I might give liberally without resorting to economy and self-denial, I will resort to them, as that will enable me to give more liberally.

4. I will give liberally, because I have received liberally. God has given liberally. He has not only filled my cup, but made it run over. He has given me “ good measure, pressed down, and shaken together, and running over.” I will imitate him in my gifts to others, and especially in my donations to his cause. . 5. I am liberal in my expenditures, and therefore I will be in my dona. tions, "Why should I spend much and give little ? It is not because spending is more blessed. No, it is giving that is said to be more blessed. The conduct of a man, whose expenditures are large and his donations small is literally monstrous. I will not act so out of all proportion. If I must retrench, I will retreneh from my expenditures, and not from my benefactions.

6. The time for giving is short, and therefore I will give liberally while I have the opportunity of giving at all. Soon I shall be compelled to have done giving

7. A blessing is promised to liberal giving, and I want it. The liberal soul shall be made fat. Therefore I will be liberal. “And he that watereth, shall be watered also himself." Then I will water. " There is that scattereth and yet increaseth.” Therefore I will scatter, and not sparingly, but bountifully: for “he which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully."

8. I will give liberally, because it is not a clear gift, it is a loan. “He that has pity upon the poor lendeth unto the Lord;" lendeth to the best of pay-masters, on the best security, and at the highest rate of interest; for he renders double, aye, a hundred fold in this life, to say nothing of the life to come. I will lend him liberally.

9. I will give liberally, because the times are hard, where the Gospel is not.

10. I will give liberally, because there are many who would, but cannot ; and many that can, but will not. It is so much the more necessary, therefore, that they should give who are both able and inclined. I used to say, 'I will not give liberally, because others do not. There is a richer man than I am, who does not give so much as I do.' But now, from the same premises, I draw the opposite conclusion. Because others do not give liberally, I will.

11. I have sometimes tried giving liberally, and I do not believe I have ever lost any thing by it. I have seen others try it, and they did not seem to lose any thing by it; and on the whole, I think a man is in no great danger of losing, who puts liberally into the treasury of the Lord and possessor of all things, and the Giver of every good and perfect gift.

12. And finally, when I ask myself if I shall ever be sorry for giving liberally, I hear from within a prompt and most decided negative, No, never,'

Wherefore I conclude that I will give liberally. It is a good resolution, I

am certain ; and now I will take care that I do not spoil all hy putting an illiberal construction on liberality. I will understand it as meaning freely, cheerfully, largely, whether the lexicographers say so or not; or, in other words, as meaning what I ought to give, AND A LITTLE more. I will tell you how I will do. An object being presented to me, when I have ascertained what justice requires me to give, I will add something, lest, through insidious selfishness, I may have underrated my ability, and that, if I err, I may be sure to err on the right side. Then I will add a little to my donation out of generosity. And when I have counted what justice requires, and what generosity of her free will offers, then I will think of Him, who, “though he was rich, for our sakes became poor, that we through his poverty might be rich ; " and I say not that I will add a little more, but how can I keep back any thing?

" Where the whole realm of nature mine,

That were a present far too small :
Love so amazing, so divine,

Demands my soul, my life, my all."

ON TAKING OFFENCE. Some good friends of ours, when they find themselves drawn out to speak on a divine subject, express it by saying, the Spirit moves them. Perhaps they are right in ascribing it to the divine Spirit; and if so, in feeling a drawing like theirs, we ought to follow it. Or perhaps it is only the impression of our own judgment; in which case it will be received for just so much as it shall be esteemed worth.

This then, has been impressed on my mind :-- In the beginning, the church was of one heart and of one soul; but very soon there arose a murmuring, Acts vi, l; and this was not without cause, for the widows were neglected, though apostles presided over the government. Need we wonder, if murmurings and discomfort arise among us? It must needs be that offences come ; but how shall we prevent their hurtful consequences to the church and ourselves?

We begin by resolving we will give no offence in any thing, by thought, or word, or deed. But soon we discover that this will not prevent it, for ONE mistakes the most indifferent action : ANOTHER misinterprets the most harmless word : a THIRD ascribes wrong motives to our every action, and a FCURTA reports erroneously what if rightly told would appear entirely different. Walking, so to speak, on the edge of a sword, will not prevent these evils, and therefore need not be attempted; we all have heard of the bad success of the man who laboured to please every one. As a general rule it may be remarked, none are so quick in imputing improper feelings or motives to others, as those to whom these sins are besetting evils.

But how shall we avoid these offences ?

Seeing that the resolution not to give offence is so little productive of good, it only remains to adopt another; which has this recommendation, that wherever practised, it has hitherto proved successful. It is, that whatever others may say or do, I am resolved not to take offence: a resolution which at the least, secures ourselves; and if we can persuade others to form the same determination, all further unfriendly misgivings will be prevented. This is the way, the only way, to prevent Satan in his great engine, Division :-the only way to combined effort for the destruction of his kingdom-union is strength, and whoever or whatever divides, is the cause of weakness.

It is true, there are many obstacles opposed to this; and the greatest of all is, when we can discern, that to some it is a matter of indifference whether offence be given to us or not. But we should remember that we are not acting for ourselves, but for a Master ; whose cause must not suffer through our pride or self-will-a branch of pride :-or our ignorance, envy, or selfinterest.

If the interest of our Redeemer's kingdom be our all in all, we shall never take offence or be stumbled at any thing intended to support it :--so far as we are ourselves individually concerned. By this mode of proceeding, talebearing is stopped in its bud; for the busy-body will not bring a second story where the first has failed of its effect. The resolution not to take offence will heap coals of fire on the head of the angry man, to melt him into love.



The importance of securing places erected for the worship of God, in connection with the body of persons by whose aid, and for whose use they were built, must be admitted by all who have given this subject proper attention. Places of worship must either legally belong to one or more person or persons, as sole proprietor or proprietors, having power to dispose of them as he or they may choose; or they must be held in Trust, to be appropriated to such uses, and regulated in such manner as are specified in the Trust Deed under which the property is held. When any religious body has erected a place of worship it ought to be properly vested in Trustees; which can only be done by a Deed, which is required to be enrolled in the Court of Chancery. If this is not done, circumstances may arise by which those for whose use the place was erected, may be unexpectedly and unjustly deprived of the use of the property; and cases of this kind have not been wanting.

A Chapel or other building may be vested in Trustees, for the exclusive use and control of a separate Society, or Church, or Congregation,subject to such regulations as may be contained in the Trust Deed. This is right in reference to a building intended for the use of an independent Society, Church, or Congregation, electing and appointing its own stated minister, but appears to be improper for those chapels which belong to a union of Societies or Churches, to which the same ministers are successively appointed. It would, we apprehend, be found improper, and frequently productive of painful dissensions, ending in divisions, for Chapels belonging to a union of Churches, having a body of ministers, who, from time to time, are severally appointed to minister in the respective Chapels,—for such Chapels to be settled upon such Trusts as would be adapted to the circumstances of a Chapel belonging to a Society or Church, the constitution of which makes it independent of all other Societies or Churches.

Another mode of putting Chapels in Trust is that of giving the entire management, as to the use and occupancy, to some ecclesiastical central authority. This method also appears to be objectionable, as opening a way by which improper, injurious, and oppressive measures may be enforced, and the peace and interests of the Church be greatly injured.

To guard against these evils has been a subject of great interest with successive ANNUAL ASSEMBLIES of the Association; year after year the preparation of u Chapel Model Trust Deed, adapted to the principles of the Association, has been referred to the CONNEXIONAL COMMITTEE; this Committee from time to time reported progress to the ANNUAL ASSEMBLY of the Representatives of the Association, which Assembly having approved of the general provisions contained in the Draft Deed, which was laid before it, authorised the ConneXIONAL COMMITTEE to obtain competent legal advice and complete the Deed.

The most anxious desire has been felt, and the most patient consideration exercised, to equitably balance the interests of all parties, and to render the Deed satisfactory to all the friends of our Connexion. The Committee obtained the assistance of an eminent Barrister to settle the legal points, and now at length the Chapel Model Deed is complete.

The general features of the Deed briefly explained, are as follows: It secures the property to the uses of the Society worshipping therein ; authorises the Itinerent Preachers, appointed by the ANNUAL ASSEMBLY, and the Local Preachers appointed by the Circuit, to occupy the pulpit ; and makes a provision by which other ministers, not belonging to the Association, may be permitted to preach therein; and allows the premises to be used for holding all the meetings usually held by the WESLEYAN METHODIST ASSOCIATION : there is also a provision for holding any extraordinary meeting which may not be objected to by the Trustees, or by the Leaders' Meeting, as representing the Society; or by the Superintendent or Senior Itinerant Preacher, who has to guard the interests and character of the Connexion, and who is made responsible to the ANNUAL ASSEMBLY of the freely chosen Representatives of the Connexion for the manner in which he exercises the discretion reposed in him.

The mode in which the ANNUAL ASSEMBLY is constituted, and the power it possesses over the Preachers, as to their appointments, and their continuance in the Itinerancy, must be a sufficient guarantee against any improper interference on the part of the Superintendent.

It is also provided, that, whenever the Trustees shall be desirious of relinquishing the Trust, they may give notice of such desire to the ANNUAL ASSEMBLY; when, if within six months other Trustees are not provided, who will undertake all the responsibilities, and effectually release the retiring Trustees, they may sell the property to any person willing to purchase the same.

To preserve in future years the peace of our respective Societies, and Circuits, and of the connexion at large, it is most important to guard against oppression on the part of either the Trustees, or Society, or Circuit, or ANNUAL ASSEMBLY. Perhaps some persons may think that Trustees ought to have more power over the Chapels than the Model Deed allows themthat they should have the entire management of all that relates to the use and occupancy of the Chapel, as well as the management of its financial 'affairs : others may be of opinion that the Society or church worshipping in the Chapel should have full control: others may conceive that the ANNUAL ASSEMBLY and the Itinerant Preachers should possess powers equal to those possessed by the Methodist Conference and its Itinerant Preachers over the Chapels belonging to that body. Either of these methods of settling a Chapel on Trust is, we conceive, very objectionable, and dangerous to the peace and prosperity of Societies, and Circuits, and of the Connexion. Let those who object to the provisions of the Model Deed, carefully examine whether their objections are not somewhat stimulated by a desire to vest such a measure of power either in the Trustees, or in the Society, or Circuit, or ANNUAL ASSEMBLY, as would enable those, in whom it may thus be vested, to exercise more power, and to act more independently than is consistent with the interests of our Societies, and the peace, prosperity, and stability of the Association. To secure liberty we must, where there are mutual interests, take care not to let any one separate interest preponderate, so as to have power to appropriate and govern our Chapels irrespective of the other interests concerned. And this is the liberal and equitable principle upon which the Model Chapel Deed is based.

There is one important provision contained in the Deed, to which we have not yet referred-one by which, if at any time, both two-thirds of the Trustees, and two successive ANNUAL ASSEMBLIES, think it needful

to make any alteration in any of the Trusts, such alteration may be made ;

By adopting the Model Deed, Chapels may be put upon Trust, and property secured to the uses intended, at a trifling expense. Instead of a long and expensive Deed, a short Deed, referring to the Model Deed, declaring the property to be conveyed in Trust to the uses expressed in that Deed, or such of them as can operate, will be sufficient. Several Chapels are now about being thus settled ; and we believe, that it is most important for the interests of the Trustees, and of all our Societies, that the Chapel Model Deed should be generally adopted. By this means, at a small expense, grievances may be prevented, and the Chapels secured to the uses for which they were erected.


BRITISH AND FOREIGN BIBLE SOCIETY. The annual meeting of this society was held on the 4th of May. The chair was taken by the president, Lord BEXLEY.

The Rev. A. BRANDRAM read the report, which gave an interesting sketch of the society's operations during the past year. The total amount received during the year, applicable to the general objects of the society, including subscriptions, donations, legacies, dividends on stock, and contributions of auxiliary societies, is £44,045 11s. 5d., showing an increase of £1,300 17s.; amount received from sales of Bibles and Testaments, £50,204 14s. 10d.; total amount received from all sources, £95,095 4s. 8d. The issues of the society have been 815,551 ; and the total issues of Bibles and Testaments since the commencement of the society, 14,038,934.

The Bishop of Chester moved the first resolution, That the report be received and printed; and observed that, gratified as he had been in listening to the report which had just been read, if anything could have added to the interest with which he had regarded it, it would have been its being accompanied by the report which was read thirty-eight years ago, so that, by way of contrast, they might judge of the measure of success granted to this society.

I would go back to the time when the demand of this country for printing the Scriptures was satisfied by 20,000 or 30,000 copies in a year-when there were but thirty-seven translations of the Scriptures into foreign languages, and most of those chiefly confined to the knowledge of the curious. In this way would I meet the objections which we sometimes hear against the constitution and plans of this society.

Now they had 137 translations, had circulated 14 millions of copies, and had more than 7000 kindred institutions. He thought this success was a proof that the work received the favour and blessing of God.

The Rev. Dr. TYNG, from America, in supporting a resolution, said he was always ready to take the strongest ground on this subject. God gave him the Bible, before man gave him his birth; and never, till his heart should cease to feel for earth and earth's necessities, could he cease to bless that living God for the single glorious privilege of holding an unchained and unveiled Bible. Apostles went out untitled, unbeneficed, and calumniated ; but they were the conquerors of the earth, because they were faithful to heaven. Because they stood by the Bible, and the Bible alone, God made them mighty through his power to the destruction of the powers of darkness. And when the influence of evil enslaved the world once more, and man's depravity overwhelmed in darkness the light of God's truth, then again, Apostles once more conquered

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