and governed by such men." Growing quite enthusiastic, he cried, at the same time rising from his chair, "It will not do, Br. W., every society ought to go ahead; they ought to do more for the present year than they ever did before. If they do not adopt this principle, they will have a name only to live, they will be dead. I say (said he) we ought to press forward, and never be weary in well doing. Amen," I was constrained to say, "I do love your zeal."

X. Rich men are not always the best members of a religious society. A wise observer of these matters has said; “In many of our country societies, and among the professed friends to our doctrine where no society exists, are to be found certain narrow-minded brethren, who can talk much about the glorious gospel,' and tell of the first time they heard any thing about it, many years ago, and how long they have stood firm in the faith against all the combined powers of the enemy; and how refreshing it is to them to hear the glad tidings proclaimed; but who never seem to think, that five dollars will go further than ninepence in the payment of a poor, itinerant preacher, when they are amply able to pay the former sum a dozen times in a year! I might enumerate examples of this kind, but it would be of no avail to make up such a black list. I leave such, not to the buffetings of the adversary, for, perhaps, he would not find enough in them to make an object of contention, but to the stings of their own strange consciences every time they read a rebuke of this kind, or any thing like it. They will know who is meant.

--

"I have known a society completely paralyzed by three or four such flint-souled members. They had enough of the wherewith' in their possession, but they could not spare it to pay for preaching; while those in more limited circumstances were doing their utmost for the support of the gospel. To use the comparison of a quaint preacher, it would take as many of such men to make a society, as it would snow-balls to heat an

Oven.'"

Ministers are men; they have wants like others, and must be provided for. And they must have time for study, or they cannot make acceptable preachers at the present day. Working on the farm all the week, or in the workshop, and then preaching on Sundays, may answer for a time, under certain circumstances; but such preaching will not keep pace with the times. And a preacher must do this, if he would be "a good minister of the Lord Jesus." Religious truth should not be behind every thing else, as she has been for ages past. Preachers must study; therefore they need support.

Members of societies should contribute liberally. Every one ought to make a just estimate of his property, and ask himself how much he is able to give yearly for preaching. And when he subscribes, he should ask himself also, how the amount set off against his name on paper, will affect the minds of others. If he is illiberal in this respect, poorer members may be, and thus the society has not done justice to its own powers.

Punctual payments are necessary in every society. Whoever subscribes or agrees to pay his portion, should calculate to be ready when called on, to make payment, for the salary is the preacher's living. He has earned it, and it belongs to him; and if, instead of receiving it, he is put off with mere promises, it serves to discourage him. Let a society evince their attachment to a preacher, not by mere words and professions, but by giving him substantial proof, that they are determined to make his situation with them a happy one. Promises are poor articles for food or clothing. What tales of sadness some of our poor itinerants could tell, who have traversed hill and dale with the gospel message on their tongues, for which they have had the privilege of obtaining about half enough to meet their expenses. I have heard some of their narratives; and I always feel, when I listen to them, as though they had not only entered the kingdom "with much tribulation," but had found a good share of it within. Faith, I suppose, has kept them alive.

" said a

"We have a large society in our town, friend the other day. "It is quite large, and wealthy too."

This man supposed a rich society was certainly a good one.

"Well," said we, "how much do you pay your • minister?"

was his reply.

"Five hundred per annum," "Does that afford him a comfortable maintenance?" "No," said he, "it is not enough; but we cannot raise any more for him. We have attempted it, and cannot do it. He has a hard time to live, without getting into debt. We find it difficult to pay even five hundred dollars. We are a little in arrears every year. Our parish debt increases, although we pay so little to the minister."

"How does this happen, friend, if your society is so rich? Have you no members who are willing to pay their proportion of the expenses?"

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"O yes," said he, we have many who are willing to do their part, and more than their part; but they cannot do every thing. Those who are the most willing, and those who pay the most in proportion to what they are worth, are our men of small property. tell you the truth, (he added,) our rich men are the most unwilling to pay. They always object to raising money. They are opposed to any improvements, which make any cost."

"Do not, then, boast of having a rich society," I replied. "I am well aware that rich members are not always the best. There are exceptions; there are some rich men who perform their parts well; but there are too many cases of a contrary kind. Rich men love their money. And it is a solemn fact, which many societies have proved by their sad experience, that there are no members of religious societies who exercise so unfavorable an influence, as rich men who are unwilling to pay their proportion of the society's expenses. Think of it one moment. A man worth twenty thou

sand dollars, agrees to give five dollars, as his part of some expense. Many others will estimate what they ought to give, by comparing their property with his. He is worth twenty thousand, I am worth one tenth of that, and therefore I will give fifty cents. And yet these persons would willingly have given five dollars a piece, if he had given as much in proportion. Rich men, who are unwilling to do their part, pour cold water on the zeal of others. They are not, perhaps, aware of it; but such is actually the case. And although there are many men of moderate means, who will do their duty, even if the rich man is backward, yet there are too many who conclude what they ought to give, by following his example.

"I see," said my friend, "that I have been wrong in regarding rich men as the best members of a society. Those are the best, who are the most earnestly and zealously engaged in the cause of truth, whether they be rich, or poor."

XI. Our laymen should see the necessity of exercising their spiritual gifts more frequently than they do. Meetings for religious improvement should be held, even in those places where no clergymen can be obtained. Such meetings should be held by every society in this land of Schools, Bibles, and moral facilities. If a society has no interest of this kind, unless they can have a minister, they need awakening from death to life. The Christian Sabbath is too good an institution to be neglected and misspent by those who might otherwise be improving themselves in Christian knowledge and grace.

If there are but half a dozen or a dozen members of a society, who are willing to make the first attempt at holding meetings without a minister, let them start onward. Others will follow. If any convenient place can be found in a public or private house, let it be obtained, and let some sort of religious services be performed. If no one has confidence to utter a prayer, let the Lord's prayer be repeated, and singing performed,

and sermons read; and after these services, conversation on religious topics. These things will be beneficial. We know it, for we have repeatedly witnessed their effects.

Societies will never know what they can do, until they make the trial of their powers and means. If one stands back in doubt and diffidence, another may, and so nothing will be done. But let one, or two, or three only be resolved to commence, and the way will be made clear. The Lord's blessing will be with a small number who meet in his name.

Good readers can certainly be found in every society. If older ones decline serving, let some father appoint a son, or some other young friend to read a sermon; let those, who have honest hearts and good intentions, speak. Will it be replied, that there is a difficulty here, that very many good, honest believers in the truth, dare not attempt to speak in public on religious topics ? We have heard this remark repeatedly, and have passed over it with a feeling of excuse for such; but we now repent of this error. In eight cases out of ten, we can see no just grounds for excuse. Men can talk about religion as well as about any other subject, if they feel it, and really believe it to be of paramount importance. This diffidence, then, is censurable, because unreasonable. Let a man be bruised or pained, and he can make it known, — let him receive joyful intelligence, and he can vocally exult and be glad. Why must he be dumb, then, on the best of all topics, religious truth? Is there any reason in this?

One consideration here may be in place. Weak and extravagant speakers have been so often heard in certain other denominations, that some conscientious believers in Universalism are at first startled at the idea of giving utterance in public to their religious thoughts. Every one should consult his own feelings on this subject. If he can talk so as to be clearly understood on other subjects, it will do no harm for him to say something to his brethren on the subject of religion. A good, social