even to nobles and to kings, is utterly opposed to the spirit of modern times.

But Christian affection ought to receive the efforts of a faithful pastor in a very different manner: it will not conclude that he is a proud and supercilious intruder, because he merely had the boldness to say, "My friend, I am grieved at your deportment: permit me to remind you of the duty you owe to society and to your God." We willingly hear the advice of a skilful and honest neighbor in our temporal affairs: why then should we refuse to listen to the messenger of truth, whose object of concern is the welfare of our souls, and who can have no other end in view, except the discharging of his own conscience, and the honor of his God?

The apostolic injunction is very strong; and unless the spiritual relation between ministers and their people can be proved to have been since altered by divine command, is still applicable in its full energy and import:-"Obey them that have the rule over you: submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy and not with grief."

Another evident effect of Christian love to our pastors will be co-operation with them. The natural difficulties of the sacred function are surely enough, without the additional impediment of finding every scheme of utility thwarted by coldness or opposition. We should therefore endeavor to preserve "the unity of the spirit in the bond of peace." It is an amiable sight to behold a church at harmony with itself; each member united in Christian affection towards his neighbor and his spiritual guide, and studying nothing but what may conduce to the glory of God, and the temporal and eternal welfare of human kind. band of brothers is not easily broken; and we may always be assured, that where God is pleased to infuse

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into ministers and their people a mutual spirit of cooperation in his cause, He designs to produce much good by their combined instrumentality.*

* As a proof of this co-operation, it was the custom in former ages for the more affluent and charitable members of a parish to make their minister the almoner of at least a part of their benevolence. To the individual, the secrecy of this method of doing good must have been a pleasing proof that he did not his alms to be seen of men;" and a principal reason perhaps why it has fallen into comparative disuse, is the ostentatious desire of men to see their name and deed blazoned in the honorary lists of charitable subscription. It is easier to give a tithe of our income to swell a printed report, than silently to glide a thousandth part of it into the hands of the poor and afflicted, through the confidential medium of a friend. Where, however, we are perfectly satisfied of an almoner's faithfulness and prudence, many advantages will attend the revival of this primitive custom-a custom which happily is not wholly lost, though it is very much neglected.

In the first place, we cannot but conceive that one who is daily called to explore the haunts of wretchedness, with a view to administer either temporal or spiritual aid, must be a better judge of the immediate wants and claims of the surrounding poor, than the man of business or affluence, whose time and attention are devoted to very different pursuits.

Again a minister's access to the indigent sick and afflicted, and consequently his opportunities of usefulness among them, often depend, in no small measure, upon his opportunities of relieving their temporal afflictions. The religious visit is seldom duly appreciated, unless it close with an act of pecuniary charity; for the lower classes of mankind have oftentimes little conception of disinterestedness; and can be brought to believe its existence only when it presses upon them in the shape of temporal relief. A sacrifice of time, or a violence done to the feelings, have seldom much effect upon their mind. Prayers and good wishes, and zeal for their eternal welfare, they think cost nothing; but almsgiving opens the avenues of their hearts, and prepares a way for all the rest. They cannot doubt that those are in earnest of whose bounty they have received so sensible a demonstration. But alas! in what way are clergymen, especially in large and indigent parishes, to indulge the liberal feelings of Christian philanthropy, out of the trifling pittance which so frequently falls to their lot? Too often are they obliged to leave the couch of poverty and anguish, with a mind harrowed up by the reflection of how much benefit might be conferred, how much misery might be prevented, by an abridgment, which would scarcely be felt, of a few luxuries upon the part of their more opulent parishioners. They return to a home of frugality and self-denial, conscious that what they have bestowed, though more, perhaps, than they ought to spare, is yet less than can be of any real utility; and knowing, that with every disposition to be bountiful, the very object whom they desire to relieve will measure

Another effect of this Christian love to ministers will be prayer for them. We are required to intercede for all men, but in an especial manner for those who watch over us in the faith. If he who was not 66 a whit behind" the chief of the apostles thought it necessary, upon various occasions, to say to the Hebrews, the Ephesians, the Thessalonians, "Pray for us," it is surely no disparagement to modern pastors to suppose that they stand in need of the same assistance, and no enthusiasm to expect that the sincere prayers of their flock will be effectual to the same end. In the public services of the church, we earnestly remember our ministers at the throne of mercy, and there are few manuals of prayer for individuals, or for families, in which they are forgotten; so that we have no possible excuse for the neglect of this easy and interesting obligation.

Were we duly to appreciate the difficulties and the responsibility of the sacred function, we could not fail to supplicate the especial blessing of God for all on whom it has devolved; and amongst these, our own pastors ought, evidently, to claim a distinct enumeration. Our benevolent wishes will also rebound upon ourselves; for we are never so likely to derive profit, as from one for whom we have supplicated the throne of mercy.

Such then are some of the effects of Christian affec

their charity rather by what they do not, than by what they do; and will impute to avarice or want of feeling what resulted from uncontrollable necessity.

How easily might these effects be prevented, and the visits of ministers be rendered doubly agreeable to themselves, and doubly useful both to the bodies and souls of the afflicted poor, by a very trifling sum given into their hands for this purpose by those who are able, and are therefore in duty bound, to assist in relieving their burdened neighbors. The sums, though very considerable, which the laws of the country require, by no means discharge us from voluntary alms, if our means are adequate to the demand. We give nothing from genuine philanthropy if we give only what we cannot withhold.

tion. By the reciprocal discharge of these interesting duties, the ministerial relation will be rendered mutually useful and happy, till that eventful moment arrives, in which the distinction between pastors and their flock will be forever forgotten, by all becoming "one fold under one Shepherd."

COMPARATIVE VIEW OF NATURAL AND REVEALED RELIGION.

In looking around among the majority of professed believers in revelation, a serious observer is sometimes induced mentally to ask,-"In what manner do these persons differ from mere deists ?" Their character, perhaps, is not immoral: but this single mark is too equivocal to stamp their designation; for natural religion enjoins morality, while health, and comfort, and the hopes of respect in society, all combine to render it eligible.

As yet, therefore, there is nothing exclusively Christian in their deportment." But they occasionally, or even habitually, attend Christian worship." A prudent or time-serving deist may do this, from a regard to decorum, or popular sentiment, or the well-being of society, which he acknowledges could not exist without some show of religion; and Christianity being, he thinks, not worse, and probably better, than others, he adopts it, with all its supposed evils, for the sake of its exterior good effects.

But perhaps the persons in question really believe the articles of the Christian faith-so far is well; yet if their creed be merely an unmeaning recognition, they are still not necessarily unsuitable companions for the deist, who will scarcely wrangle with them for a latent article of belief, so long as they contrive that it shall have no visible effect upon their conduct or their heart.