But *beneficence must be actual*, not merely formal, *good-doing*. Some of the most easy and obvious modes of supply or relief are adapted to perpetuate the very evils to which they minister, either by destroying self-respect, by discouraging self-help, or by granting immunity to positively vicious habits. The tendency of instinctive kindness is to indiscriminate giving. But there can be very few cases in which this is not harmful. It sustains mendicants as a recognized class of society; and as such they are worse than useless. They necessarily lose all sense of personal dignity; they remain ignorant or become incapable of all modes of regular industry, and it is impossible for them to form associations that will be otherwise than degrading and corrupting. Of equally injurious tendency are the various modes of *relief at the public charge*. They affix upon their beneficiaries the indelible brand of pauperism, which in numerous instances becomes hereditary, and in not a few cases has been transmitted through several generations. Experience has shown that recovery from a condition thus dependent is exceedingly rare, even with the young and strong, who, had they been tided over the stress of need by private and judicious charity, would shortly have resumed their place among the self-subsisting members of the community. Public alms, while they are thus harmful to their recipients, impose upon society a far heavier burden than private charity. This is due in part to the permanent pauperism created by the system, in part to the wastefulness which characterizes public expenditures of every kind. By special permission of the national legislature, the experiment was tried in Glasgow, under the direction of Dr. Chalmers, of substituting private munificence for relief from the public chest, in one of the poorest territorial parishes of the city, embracing a population of ten thousand, and the result was the expenditure of little more than one third of what had been expended under legal authority. At the same time, the poor and suffering were so much more faithfully and kindly cared for, that there was a constant overflow of poverty from the other districts of the city into this. Public charity, when thoroughly systematized, is liable to the still stronger objection, that those who are able to give relief, in ceasing to feel the necessity, lose the will and the capacity of benevolent effort. Yet, were there no public provision for the poor, there would be cases of destitution, disease, disability, and mental imbecility, which would elude private charity, however diligent and generous. It must be remembered, too, that the same causes may at once enhance the demand for beneficent aid, and cripple its resources. Thus, in a conflagration, a flood, a dearth, or a commercial panic, while the stress of need among the poor is greatly intensified, the persons on whose charity, under ordinary circumstances,