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."

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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. A band of brothers is not easily broken; and we may always be assured, that where God is pleased to infuse

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 vioJence 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

Should it be asked, what is the proper line of conduct where a minister is evidently not a man of piety, or personally deserving of religious esteem, it would be difficult to give a precise reply. The circumstances of the case will, however, almost always direct a conscientious mind; and a prudent and religious friend is usually the best casuist. General casuistry, however occasionally useful to persons really sincere, is much oftener consulted to discover plausible evasions of duty, than really to enlighten a scrupulous conscience. It is a grievous task, as in the supposed instance, to provide rules for what ought not to exist. There are, besides, a thousand minute shades of character from him who is not decidedly religious, to him who is decidedly profligate and abandoned; so that no one rule can possibly apply to every individual case. We may respect and regard, and even derive partial profit from many an individual, in whom, however, we cannot confide respecting all the essentials of salvation.

But what, it may be asked, are the effects of this divine grace of Christian affection, where it exists in its due power and extent?

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On the part of ministers, it will produce Christian diligence and faithfulness. To reprove, rebuke, exhort," so far from being inconsistent with true affection, are its surest marks; provided they be performed, as the apostle directs," with all long-suffering and doctrine." On the contrary, to speak "peace, peace, where there is no peace," is a refinement in cruelty, at which Christian tenderness would shudder. The clerical function was not appointed to delude men, and to make them happy with the hopes of heaven while they persist in the way that leads to destruction. It is the part of ministerial charity to show even professed Christians, even the moral and sincere, that they are inheritors of a corrupt nature; that they are 66 very far gone from original righteousness ;" that, born with innate propensities to evil, they have wilfully and contin

ually indulged those propensities in their actual practice; that they have sinned against light and against knowledge; against the silent remonstrances of God's Spirit in their consciences, and the open prohibitions and mandates of his word. A minister who really desires. the spiritual welfare of his hearers, will go on to state the awful consequences of sin. He will delineate it in its terrific proportions, not only as a moral and political evil, but as directly hostile to the divine nature and the divine law, and as meriting the utmost indignation of our offended Creator. Far from extenuating its guilt, or reducing it to an almost pardonable human frailty, he will exhibit the denunications of scripture against it, and shew the awfulness of the eternal punishment to which it has rendered us exposed. To point out unseen and unsuspected danger is an indispensable duty of genuine affection. A faithful minister will therefore warn his hearers with fervor and a heart-felt interest for their eternal safety; invariably accompanying his exhortations with earnest prayer to that divine Enlightener of the human understanding, who alone can render them effectual.

Should his efforts be blessed ;-should an inquirer, fully perceiving his offences, and "worthily lamenting them," be brought to examine into the spiritual method of salvation, the anxious pastor's labor of love" is yet but begun. Before he dares attempt to heal the wound, he must examine whether it has been sufficiently deep; he must ascertain that the repentance has not been superficial, or partial, or insincere; that not merely the dread of future punishment, but a real hatred to sin, and a holy fear of offending God, actuate the returning penitent. This essential point being ascertained, ministerial affection assumes its more pleasing office of guarding against false refuges, and exhibiting the true. It points out the impossibility of being saved, either wholly or in part, by a covenant of works which we have repeatedly and wilfully broken.

It warns the inquirer against the equally unscriptural hope of being under a mitigated law, and shows that salvation is unattainable in any of the methods suggested by mere natural religion. Were heaven capable of being purchased by one good thought, even this price would be far beyond the unassisted power of

man to bestow.

Every delusive expectation being excluded, it becomes the delightful task of a Christian instructer unreservedly to point out Him "who taketh away the sin of the world ;" and to exhibit the sufficiency, the freeness, the suitability of the redemption provided in the gospel. Nothing can be more congenial to Christian affection, than to expatiate upon the infinite and gratuitous mercy of Him who is emphatically denominated Love; and to reply to the penitent inquirer, in the words of Saint Paul to the jailer at Philippi, "Believe in the Lord Jesus Christ, and thou shalt be saved." The inestimable love of God in the redemption of the world" is the most prominent topic of a Christian pastor's instructions. Every thing else is subordinate, and comparatively uninteresting. The endeavor even to convince men of sin is but preparatory to this; for the knowledge of our spiritual disease would be of no value, if it did not lead us to resort to the heavenly Physician.

The Christian minister, therefore, affectionately proceeds to show the necessity of being united to the Redeemer by such a true and lively faith as accepts him in all the relations which he is mercifully pleased to bear to mankind. In virtue of this union by faith we are said in scripture to be justified; and being thus justified, to enjoy "peace with God.”

But the Christian affection of a pious minister towards his flock does not end even here. It is not enough that he has proclaimed the terrors of the divine law, and faithfully exhibited the "redemption that is in Christ Jesus:" he must earnestly and continually