descend into particulars, but simply inculcates the spirit, and enjoins the duty, leaving its performance to the willinghood of each Christian according to his ability and the love he has to Christ. Some think the Apostles taught it soon after the Day of Pentecost, in the first church, in which those who had the means "parted" to all who were in need in a daily ministration. In his first epistle to the Church at Corinth, the Apostle Paul urges 66 every one " of the members" on the first day of the week to lay by him in store, as God had prospered him." In these words we have this system perfectly explained and authoritatively enjoined. It is universal: "every one of you;" it is systematic: "on the first day of the week;" it is proportionate: "as God hath prospered him." In addition to these words there are many passages of the New Testament which, if they do not minutely describe what amount each person should devote to God, teach the duty of selfsacrifice, and remind us that all we have comes from Him, and that if we love Him we shall sacrifice of our secular income for His service; and that the amount of that sacrifice, "according to our several ability," will be received as the measure of the spirit of devotion from which it springs.

2. It is a fulfilment of the principles of divine worship.There is at present a great lack of the spirit of devotion in onr church services. It is to be feared that, of the multitudes who attend the sanctuary, few go to meet with and serve God. Perhaps this is partly owing to the routine of the service, which does not give sufficient scope to the devotional energies of each worshipper, but devolves chiefly on the minister. It has been long thought by some that it would deepen the spirituality, and contribute to the greater success of our public services, if some plan could be adopted by which the whole congregation could take a more active part in them. The practice of weekly offerings, when carried out in proper spirit, is one of the means of manifesting and cultivating this spirit of devotion, and will therefore improve the tone of our public services.

We attend God's house to worship him—an act in which our whole being is drawn out in prostrate adoration. This worship of God -the most purifying and ennobling work in which man can engage, consists largely of the spirit of self-sacrifice. Every time we bow before God we consecrate ourselves to his service, and our self-sacrifice is accepted and sanctified through the all-availing sacrifice of Jesus Christ. Christ's death does not render personal sacrifice unnecessary, but rather renders it the very essence of our religion.

There is also in our worship of God the exercise of faith, without which it is impossible to please Him. We have faith for the forgiveness of sins, the purification of our nature, and for all the blessings of life. The spirit of sacrifice and faith fills us when we

approach God to worship. But this spirit, which is in itself immaterial and invisible, must be manifested through the material and visible. Hence in religious worship there must be a form-a ritual a visible manifestation of the spiritual. And how can the worshipper give evidence of his devotedness to God and his faith in Him? Prayers and praise are the most ordinary means; but these, however excellent, are insufficient. In our opinion the practice of weekly offering is one of the best ways of showing the worshipper's self-sacrifice and faith It is a tangible and visible offering; a sacrifice of part of his living, as also an act of faith, proving that he has confidence in God for a continuance of life's blessings. Thus this system, to a certain extent, fulfils the principles of divine service. If it do this, and if it is also divinely appointed, it ought to be adopted.

The benefits flowing from the adoption of this system relate to the individual and to the church.

1. INDIVIDUAL BENEFITS.

(a). It will check the idolatry of money.-It is absolutely necessary in these times of commercial prosperity and high wages, that Christians adopt some specific means of guarding against the danger of becoming money worshippers. Money is exceedingly fascinating, and all men are more or less influenced by its power. Saving money, unless balanced by "another spirit," leads to worldliness of heart; and the more we hoard, the more worldly and the less spiritual we become, until, having lost all love for God and his ways, we bow down before the golden calf. In the history of our Church, as in that of others, there are many lamented illustrations of this truth. Every reader of this Review is probably acquainted with persons who, though richer than they once were, have proportionally become poor in the elements of soul wealth, and whose gifts to the cause of Christ are mere crumbs." But the system here advocated will tend to check this worldly influence. The presentation of "first fruits" will become more pleasing as our income enlarges; and not only so, but it will so operate on our heart that what remains to us after the Lord "has received his portion" will be kept in a subordinate place, and not allowed to master us.

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(b). It will foster and develop the true motives and principles of beneficence.

The only motive of giving to the cause which is acceptable to God, and which redounds in benefit to ourselves, is love to God and man. "Though I bestow all my goods to feed the poor, and have not love, it profiteth me nothing." Without wishing or intending to be censorious, we cannot help thinking that the disagreements among brethren engaged in special efforts, and the offence so often taken on account of offerings not being fully reported, as well as

the flattering announcements made on the platform and in the religious papers, of donations, are presumptive evidence that "to be seen of men " is often a motive which prompts many to help on the cause. But this practice of private storing and weekly giving, with no intention of public announcement, will educate the churches in the principles of free, spontaneous, unrestrained sacrifice to God, which in His sight is of great value.

(c) It will lead to the purifying and strengthening of our secular life. It will be the means of cutting off many useless, costly and unchristian expenses, which are indulged in. It will lead to the consideration of the relation of our means to our expenses, and will cultivate masculine independence of spirit, which will enable us to avoid expensive habits and fashions, and thus our character shall be more simple and manly. It will also tend to the prosperity of our worldly circumstances. This in two ways: first, it will exercise us in good business habits, and save us from evils which result from carlessness. Secondly, God will bless us with worldly good in return for devoting a portion to his service. A person who consecrates his living to God is ever certain of what is needful; "His bread shall be given, his water shall be sure.” And in very many cases a person has been blessed with affluence as the reward of his beneficence. 66 Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." A man who acts honourably to God in his temporal affairs, takes Him, if we may so say, into partnership, and therefore he must be provided for. On the other hand, there are numberless instances of people having constant afflictions and sorrows like Gehazi, and of others having misfortune in which they have lost all, because of their excessive worldliness and grasping disposition.

2. CHURCH BENEFITS.

(a) In this system we have a less objectionable, an easier and more certain mode of sustaining financial burdens. The old system of collections has many objectionable features. It is often the instrument of annoyance and regret; annoyance to those who have not the heart, and regret to those who have not the power to give. And it is not suitable to visitors and strangers; friends who come to worship with us are often taken by surprise at the announcement that a collection is to be made, and the unsaved are often deterred from attending by fear that one will be made; whereas, if this system were universally adopted, it would suit all parties. They who have not the power, and those who lack the heart, whether regular attendants or not, could pass it by, and they who have both the ability and disposition could present their gifts

according to their several ability and opportunity. This system is not only less objectionable, but also more easy and certain. It is easier to give a small weekly donation than a large quarterly one; and when we add to this the fact that in the long run more parties would give, the income of the societies would be more certain, and, in many instances, considerably increased.

(b) If this system were spiritually adopted the churches would be at liberty to turn their attention more exclusively to spiritual work. There is too much time and energy spent in attention to secular duties, because the contributions of the churches are not sufficient to meet all demands. Large numbers of special services are held chiefly to raise funds; much precious time of the ministry is occupied by work of a strictly secular nature; whereas, if the ordinary funds were adequate to meet secular requirements, the higher and more important objects of the church could receive principal attention.

(c) The character of the Church would be greatly improved. It is questionable whether many of the present modes of raising money are consistent with the spirit of Christianity. Bazaars, tea meetings, and various kinds of public entertainments often do more harm than good by the spirit of worldliness, pride, and ambition which they generate. Many societies have seriously deteriorated spiritually in proportion as they have gained ground temporally, and this because of the means they have employed for raising money. But this mode of systematic and proportionate giving from pure love to God, and in an unostentatious manner, must tend to the deepening of the spiritual life and to general prosperity. The worship in the house of God will be purified, the services will be improved in tone, and greater power will attend the preaching of the Word. Doubt has sometimes been expressed as to its successful working; but in all places where it has been taken up with spirit, it has succeeded. But whether this system be adopted or not, it is absolutely necessary some means be devised to increase and sustain the finances of the churches. Nearly all the funds of our own Connexion, as well as of others, are kept up with difficulty, which is doubtless a sign that (with some honourable exceptions) the spirit of sacrifice is low. Ought not something to be done to raise it? Would it not be well if in a judicious manner the ministry instructed the churches a little more on this subject? It is often said to be a delicate point, but why should it be? And is not that a proof that this instruction is needed? Is not giving as much a duty as praying? and ought not the one to be as muc commended as the other, even if it subject the minister to adverse criticism? The whole council of God should be declared; not only the ministry but the leaders would de well to bring this question before their members, so that in a more private and per

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sonal way they may be taught their financial duties, and the church's pecuniary and spiritual condition improved. But whether this or any other system of Church finance be adopted; let us all cultivate the spirit of consecration to God and self-sacrifice for the world's good, ever remembering that Christ still sits "over against the treasury," taking note of what is cast therein.

C. R.

ART. VII.-INFLUENCE OF CHRISTIAN EXAMPLE.

THE present is not an age when men in secluded places dream over abstractions as they used to do. It is an age when men act, when they look at things very much as they are; and estimate them by their practical utility, or as they tell upon their own interests and the progress of the world. In this respect it is much the same in religion as in other matters. In the present day men want something else than mere theory, however fine; they ask for fact, for reality. Our religion now, more than ever before, has come to be looked upon from a practical stand-point, as well as a critical one. Men seem to be judging it now, not so much by its documentary evidence as by its influence,-by its effects and results upon the world. In a former age Christianity stood the test of its doctrine, and it will now stand any test of its practical power; but in order to this its practical power must be properly exhibited. Its influence must be allowed to operate, as it only can do in any sensible way, through the lives of its professors, and it must be brought to bear upon men intelligently and earnestly. It can hardly be said that Christianity is doing in the world, in the present day, what might be reasonably expected of it. With the vast machinery of the churches it ought to meet the requirements of the age in a more effectual way, and tell more markedly upon the reigning wickedness around. But the fault is more in the Church than in the Truth. Christianity has in it, if we and other Christians could only bring it out, what would meet even the advanced requirements of this practical age. There is nothing in all the world more practical than Christian influence, nothing that can take more thorough hold of life; and the more men come down to real life and actual experience, the better it is for Christianity. The specific work of Christian influence is with man's nature and life; with these as we find them in the world. Its specific object is to lay hold of that nature and life, however low they may be sunk in sin and shame, and transform them into something pure and beautiful. At present let us consider this influence among men, not operating through preaching merely, or in periodical effort, but in our daily life-in our example.