thus exempt. Those who abound most in active christian duties give most proof that their hearts are right towards God and their fellow men.

There is indeed a morbid state of religious sensibility, such as appears extremely well upon paper; that is chiefly favored by recluse habits, and has doubtless led to the mistaken assumption implied in the passage at the head of this article. Men, who have for years employed their thoughts almost exclusively in reflection upon religious truths, and in careful attention to secret christian duties, naturally assume an air of language that appears in a high degree unearthly, thus easily obtaining the credit of superior sanctity in the heart whence it flows. On the other hand, men who have mingled constantly with human society, though in the prosecution of the highest objects of christian benevolence, are apt to employ language that sounds far more like the dialects of earth, and hence may lead the casual observer to suppose that it flows from hearts whose affections are far less sublimated than those of the recluse. It must also be remarked that retired habits often induce a state of nervous sensibility, very favorable to those extreme elevations and depressions of feeling which have most credit among the readers of religious biography as marks of superior piety.

The Bible evidently places highest in the scale that feeling towards God and man, which leads to the most strenuous discharge of active duties. Other forms have come into high repute among men, and many instances have been extolled without any trial by the test of revealed truth. The comparative personal piety of different individuals, has been brought to a test of mere human opinion, without due reflection upon the importance that God has attached to good works. It is very true that good works can only result from a right state of the heart; but where we see most order in well doing, the scriptures warrant us in giving most credit for christian feeling.

This object deserves the more attention, because, at the present day, the lovers of sloth are ready to adduce the sentiment under consideration, as an apology for their own continuance in that retired mode of life, which benefits neither God nor man. But how can a light shine that is put under a bushel ? Or how can men see our good works and hence glorify God, if the works do not take place? If the reader has never availed himself of that privilege, let him procure the Memoirs of Francke and judge for himself, whether that saint became holy in despite of his activity in the service of God, or as a natural concomitant of his well doing. The writer has seldom met a more interesting or instructive volume, than is here recommended. A PREACHER.

The Rev. John O. Choules, pastor of the Second Baptist Church in Newport, has received a call to take charge of the First Baptist Church in New Bedford.

A PHILOSOPHER'S ACKNOWLEDGEMENT OF THE

MORALITY OF CALVANISM.

Sir James Macintosh, one of the most distinguished philosophers and eloquent writers of the age, (whose death was announced a few months since,) pays the following tribute to the good influences sf Calvanism, and to the memory of President Edwards. We copy it from a note to a well writen article on his works, in the last number of the North American Reveiw. In a conversation with the writer of this article a few years since, Sir James observed :

"The remarkable private morality of the New England states, is worth attention, especially when taken in connection with the very moral character of the poorer people in Scotland, Holland and Switzerland. It is rather singular that all these countries, which are more moral than any others, are precisely those in which Calvanism is predominant. The writer mentioned that both Boston and Cambridge, had in a great measure abandoned Calvanism.-Sir James-"I am rather surprised at that; but the same thing has happened in other places similary situated.- Boston, Geneva and Edingburg might once have been considered as the three high places of Calvinism, and the enemy is now it seems, in full possession of them all. The fact appears to be a consequence of the principle of reaction which operates as universally in the moral as in the physical

world.

The En

'Jonathan Edwards was a man of great merit. His Treatise on the will is a most profound and acute disquisition. glish Calvinists have produced nothing to be put in competition with it. He was one of the greatest men who have owned the authority of Calvin, and there have been a great many. Calvin himself, had a very strong and acute mind. -So. Řel. Tel.

SHOULD A CHURCH MAINTAIN ITS PASTOR?

But, brethren, while we thus, urge on you the duty of supporting those from the altar, who minister at it, we are desirons that you should form a right estimate of them and their claims. They are, indeed, to be entirely dependant on you for support; yet they are not to be considered pensioners, or paupers, because of their dependence: on the contrary, our Lord has taught us that it is but an act of common honesty to provide for them. The laborer is worthy of his hire.' No Christian deserves the character of an honest man, who does not, according as God has prospered him, and not according to the niggardly suggestions of a worldly spirit, contribute to the temporal support of that minister who has fed him with the bread of life, and enriched him with the treasures of the Gospel.

But you may again be ready to object, 'that your pastor is

richer than yourself; or that, at least, he is far above want, and therefore you ought not, or need not, contribute to his support.' Let us, for a moment, admit the truth of your premises, viz¦ that your pastor is thus rich; is your conclusion properly drawn from them? Do you reason thus on other subjects? You doubtless sometimes dispose of produce to a poorer neighbor ; in such a case are you ready to admit the plea, that as you are richer than he, your claim on him for payment is unjust? Do you ever judge that a merchant's bill against you ought not to be paid because he is richer than you are? Does this discharge you from an obligation to pay your debts? Now the case before us is parallel to this: Our Lord has said, "The laborer is worthy of his hire,' i. e. it is due to him; it is just and honest in him to receive, and even to claim it; and it is unjust and dishonest to withhold it from him, or dispute his claims to it. But ought we to admit the truth of your premises? It is true that your pastors are as rich as you consider them? How do you judge of their wealth? By their appropriations to public religious objects? These prove only their liberality, not their wealth. Often do they subject themselves to privations in order to prove to you they are in earnest when they say, 'Love not the world nor the things of the world.' They may not, indeed, murmur; and this proves that they are patient, but not that they are prosperous; nor even that they are satisfied with the ungrateful treatment they receive. You judge then, too hastily of your pastor's wealth, and conclude him rich on evidence too slender and inconclusive.

Some will reply again, 'Admit that our pastor is poor; poverty is good for him: troubles are beneficial to ministers; they preach best under affliction.' O the refined cruelty of this sophistry! You would then agonize his soul, injure his credit, blast his reputation, and measure his bread and water, that he might contribute more largely to the sum of your enjoyment? Well may ministers say, Let us fall into the hands of the Lord,' [for his mercies are great, and let us not fall into the hands of man.' O! for pity's sake, do believe, brethren, that the corruptions of nature only partially sanctified, the temptations of an enemy ever wachful and active, and the entanglements of a world incessantly hostile and ensnaring, are troubles sufficient to keep a minister humble and prayerful, and spiritual; or if not, that the Lord can multiply them without your assistance. Let the rod then be in his hand, and not in yours, for only then will it be sanctified. Rev. J. V. Warns.

From the Western Recorder.

A CONSISTENT UNIVERSALIST

We recollect to have been present at the examination of a candidate, who, during his relation stated in substance the following details: Educated very young in the orthodox creed, he

afterwards lived among the universalists, fully imbibed their sentiments, and gave himself up to various indulgences, with the view of enjoying a heaven both here and hereafter. In process. of time he became tired of his earthly heaven, and thought it advisable to die and try the other. An enormous dose of laudanum taken for this purpose, proved ineffectual; and a little time aftewards he removed into our own section of the country. Once more he thought it advisable to exchange the present heaven for a better one. Not doubting of the issue, or fearing death, he settled up his accounts, procured two new pistols, and fitted them with cool deliberation, till he found they would not miss fire. Having next loaded them, and laid them aside for use, he sent for Mr. and Mr.two universalist ministers, to stand by him, and bear witness to the world, that he died in the full faith of that creed, and with entire self-possession. The preachers, however, advised him to desist. He gave his reasons for dying, and going where he should forever be free from trouble. But they finally told him, that there was after all, too much reason to fear that there might be a hell. Why, then do you not preach so, and tell us of it? said he. 'It will not do,' they replied, 'it will make people crazy.' Amidst the conversation he stepped into the hall, and, as he believes with entire self-possession, aimed the two pistols at his head and snapped them; when to his great astonishment, they both missed fire, and were afterwards taken from him. The strange result of such efforts led him to salutary reflection. He saw iu it the hand of Providence-thought upon his past conduct-began to fear that there might be a hell, and that at least there ought to be a place of eternal punishment for one so vile as he had been. He sought forgiveness through the blood of Jesus; determined to yield unconditionally to his disposal; and to serve him, whatever might be the result.

Such was the simple story, told in a tender, artless manner. The man was received to communion, appeared well, and so far as his brethren and pastor have been able to learn, he continues to adorn his profession. We forbear all comment upon the story. Our readers can make one for themselves.

From the Christian Mirror.

ALMOST CHRISTIANS.

MR. CUMMINGS,-In looking over the last number of the New York Evangelist, among many things which are excellent, I noticed the following sentiment-" Of the impenitent of every Congregation, the far greater portion are almost Christians." This sentiment appears to me to be unscriptural and of dangerous tendency, as it is suited to lead sinners to think more highly of themselves than they ought to think. What is a christian? He is one who has been born again; who has passed from

death unto life; who has been called out of darkness into mar. vellous light; who has been translated from the kingdom of Satan into the kingdom of God's dear Son. He is a child of God and an heir of heaven. He is one who loves God supremely; who hates sin; who trusts in a Saviour, and who delights in the service of God. And what is an impenitent sinner? He is an alien from the commonwealth of Israel, a stranger from the covenant of promise, having no hope and without God in the world. He is a child of the devil and heir of hell. He is the ene:ny of God, and dead in trespasses and sins. And is he almost a Christian? Is the enemy of God almost the friend of God? Is the person who is dead almost alive? Is he who is destitute of the least degree of holiness almost a saint? As well might we say, that darkness is almost light, that sin is almost holiness, that misery is almost happiness, and that a devil is almost an angel.

What would be the character and condition of one of these almost Christians, if he were to die this moment? He would be a friend of darkness, lifting up his eyes in hell being in torment; and that too without any change of character. And is such an one almost a Christian?

But why does the writer above quoted, suppose that most sinners in every congregation are almost Christians? Because, he says, "they have made up their minds that it is not safe to be impenitent, and that therefore before they die, they will repent and believe." Indeed! Does this make a sinner almost a Christian? Because he intends not to be lost; but only to contemn God, and violate his law, and reject his gospel, as long as he can do it with safety; is he almost a Christian? If so, the liar, the profane swearer, the drunkard, the adulterer, the robber, the murderer, and many of the most abandoned men who have ever walked upon the earth, may be almost Christians; for doubtless many of these characters intend to repent before they die.

RELIGION OF CHINA

The native religion of China has been, hitherto, little known to us. The following is gleaned from Dr. Milin's Retrospect of the first ten years of the English Protestant Mission to China.

Most of the forms of Mythology, he says, which make any figure in the page of history, now exist in China; except that their indecent parts, and their direct tendency to injure human life, have been cut off. The idolatry of an ancient Canaan, of Egypt, of Greece, of Rome, of Chaldea, and of India, are all to be found here, though with some slight variations. China has her Diana, her Eolus, her Ceres, her Esculapius, her Mars, her Mercury, her Neptune, and her Pluto, as well as the western Pagans. She has gods celestial, terestial and subteraneous-gods of the bills, of the valleys, of the woods, of the dis