United Methodist Free Churches'

MAGAZINE.

JUNE, 18 6 4.

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United Methodist Free Churches' Missions.

GREAT MEETING AT EXETER HALL.

EXETER HALL has attained to a world-wide reputation as the centre of philanthropic operations. Its May Meetings are contemplated with profound interest by all who desire the intellectual and moral elevation of humanity. Despite the contemptuous treatment of its "braying" by Maccaulay, and many smaller men who have borrowed a phrase which it had been better for his fame if he had never uttered, the influence of Exeter Hall has rapidly increased; and, we venture to predict, that it will continue to do so as Christianity takes a firmer hold of the British population, and produces in them a deeper conviction of their responsibility to God in relation to the degraded and perishing millions in their own country, and in "the regions beyond."

When, in 1860, the London District Meeting of the United Churches resolved to hold their Missionary Anniversary in Exeter Hall, the experiment was regarded by many as bold if not presumptuous; fears were entertained that the Hall would not be filled, and that the expenses of the Meeting would absorb the proceeds. In due time, however, these fears were dispelled; the Meeting was held, and was, in every sense, a great success. Since then, three other Missionary Anniversaries have been held in the same place with equally gratifying results; that, however, which was held on Monday, April 25th, exceeded, in some respects, all its predecessors: the spacious Hall was crowded, and the collection liberal. To this result, doubtless, the Missionary Sermons which, on the preceding Sabbath, were preached in most of our Chapels in and about London, greatly contributed.

S. Gurney, Esq., M. P. the bearer of an honoured name, appropriately and efficiently occupied the chair; his speech, if not long, was marked by liberality of sentiment, and indicated a due appreciation of the claims of the Missionary cause,

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The Report presented by the Rev. R. Bushell, the indefatigable District Secretary, was comprehensive and encouraging. The speakers all appeared perfectly at home in their work, and their utterances were enthusiastically responded to by their delighted hearers. To particularise might seem invidious; we, however, cannot but remark, that great interest was given to the meeting by the appropriate, earnest, and touching remarks of the Rev. W. Fuller, in prospect of his early departure as the first Missionary of the United Churches to China. He was warmly welcomed by the assembled thousands, and we doubt not that many prayers have since gone up to the throne of grace for the preservation of his life, and the success of his mission. May God graciously watch over and protect him and his family.

We were glad to observe, both on the platform and in the body of the Hall, ministers and members of various religious Denomi nations, who evidently felt a lively interest in the proceedings. When the Rev. Dr. Cooke and another of the speakers shook hands, in token of their approval of a Union between the Methodist New Connexion and the United Churches, if it could be realized on a mutually satisfactory basis, the audience gave unmistakeable indications of approval.

In our Religious Intelligence department, our readers will find an ample report of this admirable Meeting, to which we request their attention.

Systematic and Proportionate Giving.

To THE MEMBERS OF THE UNITED METHODIST FREE CHURCHES. DEAR BRETHREN,

The subject at the head of this Address was brought before the attention of the Annual Assembly held in Rochdale, in the months of July and August last; whereupon the following resolution was adopted :

"RESOLVED, That this Assembly, believing the fundamental principles of the 'Systematic Beneficence Society' to be in harmony with the teachings of Holy Scripture, recommends the subject of systematic and proportionate gir ing to the prayerful consideration of the members and friends of the United Methodist Free Churches, and hereby authorises the Connexional Committee to take such measures during the year as it may deem advisable, to bring the matter before the attention of our Churches."

In accordance with this resolution, the subject was brought before the Connexional Committee, during it sittings, in the town of Louth, in the month of February last, when it was resolved, that the person whose name is appended to this article should be requested to draw up a paper on the subject of " Systematic and Proportionate Giving," to be inserted in an early number of the Magazine. These few

words will not, we trust, be deemed out of place, since they will account for our presuming to address the Churches on the subject in question. We hardly need state, that we could not have consented to undertake this task had we not entirely concurred in the conviction, expressed by the Annual Assembly, that the fundamental principles involved in the practice of Systematic and Proportionate beneficence are strictly accordant with the teaching of Holy Scripture.

Philosophers may theorize, as they please, on the fundamental principle of virtue, resolving it in their various schemes of morality into as many different principles as there are systems. But the inquirer, who bows to the dictates of revelation, leaving the philosopher to settle the conflicting claims of "moral fitness," "of the agreeable and useful," "of conformity to the truth of things," and so on, will feel himself shut up to the confession, that LOVE is the fundamental principle of Christian virtue. So we are taught in the oracles of God. The question has been so determined by one, who was not a whit behind the chiefest of the Apostles." Thus in the epistle to the Romans, we read, "Owe no man any thing, but to LOVE one another; for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore LOVE is the fulfilling of the law." Chap. xiii. 8.-11. It would, dear brethren, be almost a waste of effort to remind you that Saint Paul in the above passage echoes the principle laid down by the Great Teacher Himself on two very different occasions. First, in the memorable answer to the young man as to what he should do to inherit eternal life. (Matt. xix. 16-19.) Second, in the never-to-be-forgotten reply to the lawyer, as to which is the great commandment in the LAW. (Matt. xxii. 37.-40.) He must, indeed, be deaf to the loudest testimony, and blind to the clearest light, who does not perceive that in the teaching of our Lord and his Apostles LOVE is the fundamental principle of Christian virtue.

Having shown, as we think, with sufficient clearness, the relation of LOVE to all those forms of moral beauty which adorn the Christian character, you will permit us to observe that the BENEFICENCE on which we have to address you is the proper fruit of this great principle. As active goodness, kindness, and liberality, it is nurtured by LOVE, and in its measure serves to indicate the vigour of that grace within us. St. John it will be remembered teaches this doctrine, "This is the love of God that we keep His commandments," and all the Apostolic writings abound in exhortations to the manifestation of beneficence, and in rules to regulate its exercise. Hear Paul's words to the Corinthians: "But this I say, he that soweth sparingly shall also reap sparingly, and he that soweth bountifully shall also reap bountifully. Every man according as he hath purposed in his heart," (the heart is the seat of Christian LOVE,) so let him give, not grudgingly or of necessity; for God loveth a

cheerful giver." Hear him again, in the Epistle to the Hebrews; "To do good and communicate forget not, for with such sacrifices He (God) is well pleased." The art of GIVING therefore is an important part of Holy Living, and this practice is enforced with peculiar emphasis on the rich in the first epistle to Timothy. "Charge them that are rich in this world that they be not high minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works; ready to distribute; willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."

Šuch also was the lesson inculcated by our Lord in the parable of the unjust steward; "And I say unto you, make to yourselves friends of the mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon who will commit to your trust the true riches?" (Luke xvi. 9.-11.) Nor are these exhortations to the practice of liberality peculiar to the Christian dispensation. We find inspired men inculcating the same duties under the Jewish economy. Thus Solomon says, "Honour the Lord with thy substance." "Withhold not good from him to whom it is due when it is in the power of thine hand to do it." "There is that scattereth and yet increaseth." "The liberal soul shall be made fat; and he that watereth shall be watered also himself." "He that hath a bountiful eye shall be blessed." Passages of this class might be mul tiplied almost indefinitely. It is presumed, however, that already enough, and more than enough, of Scripture testimony, bas been cited to prove that each individual in the fellowship of the Faithful is bound by the principles of the gospel to observe the frequent practice of liberality. In relation to this part of our subject we may safely reckon on the ready acquiescence of every member of our Churches. It may not, however, be quite so clear to all that the giving should be SYSTE MATIC or according to some DETERMINATE plan. But why not?

In every other department of action the vast importance of method is felt. Men of every pursuit, from the Botanist in the field, the Chemist in his laboratory, or the Statesman in his cabinet, to the humblest artisan in his shop, find out that method is the thing, of all others, most adapted for turning power to the best possible account. "Where this charm is wanting," says the great author on this subject in one of the noblest productions of the age, "every other merit either loses its name or becomes an additional ground of accusation and regret. Of one by whom it is eminently possessed, we say proverbially that he is like clock-work. The resemblance extends beyond the point of regularity and yet falls short of the truth. Both do, indeed at once divide and announce, the silent and otherwise indistinguishable lapse of time, but the man of methodical industry in honourable pursuits does more; realizes its ideal divisions and gives a character and individuality to

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its moments. If the idle are described as killing time he may be justly said to call it into life and moral being, while he makes it the distinct object not only of consciousness but of the conscience. He organizes the hours and gives them a soul: and to that, the very essence of which is to fleet and to have been, he communicates an imperishable and a spiritual nature. Of the good and faithful servant whose energies, thus directed, are thus methodized, it is less truly affirmed that he lives in Time than that Time lives in him. His days, months, and years, as the stops and punctual marks in the records of duties performed, will survive the wreck of worlds, and remain extant when Time itself shall be no more." Thus wrote the celebrated Coleridge, in his introduction to a great work designed by his own capacious mind, and in which he had some of the first intellects of the land for his fellow labourers. His words, pregnant with important suggestions as to the influence of method on the advancement of science, may remind us that method may be applied to Christian beneficence too. Indeed, the noblest application of Method is seen in the systematic practice of Christian liberality, in which, however, much remains to be done. But before much can be done in this the very elements Christian beneficence will have to be learnt by

many.

We require to realise, in the use of the world's goods, a much deeper sense of responsibility than most of us have felt heretofore; we require more deeply to feel that we are stewards only in the disbursement of the moneys placed at our disposal, and can never righteously exercise our trust without consulting the will of the Divine Donor. We fear that in this Mammon-loving age, great numbers of Church members fail greatly of what is due to God in the administration of their property. Some there are who cannot, even in the judgment of charity, be regarded as being liberal in any of their acts, and even in the better class of cases the, so called, liberality is is often manifested rather in insulated acts, separated by long intervals marked by acts of an opposite kind, than in any fixed habit of beneficence. Of late we have, we are glad to state, observed some improvement in our own Denomination in this respect, but Free Methodism must, at the present rate of advance, go on a long, long time before the pulse of her beneficence shall beat in her bosom with all the regularity of clock-work, or glow with the fervour of Apostolic times. In this respect there is much room for reform. As was once exclaimed in open consistory, "Reform must begin at HOME! There is ample scope among us for the exercise of a method of liberality; of abstinence on system from all useless and expensive habits, so as to enlarge our contributions towards the great spiritual enterprizes of the day, by sums snatched from the altar of fashion, or of luxurious indulgence. We should, to give a new application of Coleridge's idea as to time, organize all our pence, and shillings, and pounds-after providing for the lawful claims of our own homes-with a distinct reference to the best interests of MAN in this and other lands. And when this shall have been done the Adorable Redeemer will look down with complacency on the reproduction of a scene once