and support! Behold the spirit of Christ! And let the pastor who is influenced by a different spirit, draw that alarming inference from his state, which he is taught to do by the following expression of St. Paul: “If any man hath not the spirit of Christ, he is none of his."

Happy would be the Christian church were it blessed with disinterested pastors! Avaricious ministers, who are more taken up with the concerns of earth than with the things of heaven, who are more disposed to enrich their families than to supply the necessities of the poor, who are more eager to multiply their benefices, or to augment their salaries, than to improve their talents and increase the number of the faithful,—such ministers, instead of benefitting the church, harden the impenitent, aggravate their own condemnation, and force infidels to believe that the holy ministry is used, by the generality of its professors, as a comfortable means of securing to themselves the perishable bread, if not the fading honours, of the present life.

TRAIT XXVIII.

His condescension in labouring at times with his own hands, that he might preach industry by example as well as by precept.

SUCH is the disinterestedness of the true minister, that though he might claim a subsistence from the sacred office to which he has been solemnly consecrated, yet he generously chooses to sacrifice his rights when he cannot enjoy them without giving some occasion for reproach. To supply his daily wants, he is not ashamed to labour with his own hands, when he is called to publish the gospel either among the poor, or in those countries where the law has not appointed him a maintenance, as among heathen nations and savage tribes: nor will he refuse to do this, when his lot falls among a slothful people, animating them to diligence in their several vocations by his prudent condescension, that the gospel may not be blamed. In such circumstances, if his own patrimony is insufficient for his support, no disciple of Jesus will blush to follow the example of St. Paul, who gives the following representation of his own conduct in cases of a like nature: "Have I com

mitted an offence in abasing myself, that you might be exalted, because I have preached to you the gospel of God freely? When I was present with you and wanted, I was chargeable to no man: in all things I have kept myself from being burdensome unto you, and so will I keep myself. As the truth of Christ is in me, no man shall stop me of this boasting in the regions of Achaia. Wherefore? because I love you not? God knoweth. But that I may cut off occasion from them that desire occasion," and who would not fail to represent me as a selfinterested person, were they able to charge me with the enjoyment of my just right among you. I have coveted no man's silver, or gold, or apparel: ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so labouring ye ought to support the weak; and to remember the words of our Lord Jesus, how he said, It is more blessed to give than to receive. Ye know how ye ought to follow us: for we behaved not ourselves disorderly among you, neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: not because we have not power, but to make ourselves an ensample unto you. For even when we were with you, this we commanded you, that if any man would not work, neither should he eat. For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies." Happy were those times of Christian simplicity, when the apostles of Christ thought it no disgrace to follow some useful occupation for the relief of their temporal necessities,-when, instead of eating the bread of idleness, they cast their nets alter nately for fishes and for men,-when they quitted the tabernacles in which they were wont to labour, for the sacred recreation of setting before sinners " a building of God, a house not made with hands, eternal in the heavens." Of how much greater value were the nets of St. Peter than dogs of the chase, and the working implements of St. Paul, than those tables of play at which many of his unworthy successors are now seeking amusement! But notwithstanding all the circumspection and prudence of the faithful pastor, even though he should think it necessary to preach industry by example, as well as by

precept; yet if his exhortations are more frequent than those of his lukewarm brethren, he will be reproached by the irreligious part of the world as an indirect advocate for indolence. The enemies of piety and truth are still ready to renew the old objection of Pharaoh against the service of God: "Wherefore do ye let the people from their works? The people of the land are many, and you make them rest from their burdens. They be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, and let them not regard vain words." Such is the erroneous judgment which is generally formed respecting the most zealous servants of God: but while they feel the bitterness of these unmerited reproaches, they draw more abundant consolation from the encouraging language of their gracious Master: "Blessed are ye, when men shall say all manner of evil against you, falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you."

The declared adversaries of religion are not, however, the only persons, who accuse a laborious minister of diverting the people from their business, by the too frequent returns of public exhortation and prayer; there are others, not wholly destitute of piety, who frequently add weight to these unjust accusations. Such are the half converted, who not yet understanding the inestimable worth of that bread which nourisheth the soul to everlasting life, are chiefly engaged in labouring for the bread which perisheth. Men of this character, engaging themselves in a vast variety of earthly concerns, incessantly disquiet themselves in vain, and consider those hours as running to waste, in which a zealous pastor detains them from worldly cares and frivolous enjoyments. While he is engaged in teaching that one thing only is absolutely needful, they are grasping at every apparent good that solicits their affections: and while he is insisting upon the necessity of choosing "that good part, which shall not be taken away," these formal professors are ready to reason with him, as Martha with Jesus-Dost thou not know, how greatly we are cumbered with a multiplicity of vexatious concerns; and carest thou not that our assistants and dependents are detained from their necessary avocations by an indolent attendance upon thy ministry?

These false sentiments, with respect both to the minis ters and the word of God, which too generally prevail among nominal Christians, have their source in that direct opposition, which must always subsist between the grand maxim of the children of God, and the distinguishing principle of worldly men: "Seek ye first the kingdom of God and his righteousness," saith the blessed Jesus, " and all these things," which are further necessary to your welfare, "shall be added unto you:" No, replies the prince of this world; seek ye first the enjoyments of time and sense, and all other things that are needful to your well being, shall be added over and above. From these two opposite principles results that entire contrariety, which has been observed in all ages between those who are laying up treasures upon earth, and those who have set their affections upon things that are above. Happy are the faithful, and doubly happy the pastors, who, constantly imitating the great apostle, according to their several vocations, pray and labour at the same time, both for their daily bread and the bread of eternal life! In thus observing the two-fold command of Moses, and of Christ, some reasonable hope may be entertained, that their good works will at length overcome the aversion of their enemies, as those of the first Christians overcame the deep-rooted prejudices of the heathen world.

TRAIT XXIX.

The respect he manifested for the holy estate of matrimony, while Christian prudence engaged him to live in a state of celibacy.

SOME ministers have carried their disinterestedness to so high a pitch, that they have refused to enter into the marriage state, merely with this view; that, being-free from all superfluous care and expense, they might consecrate their persons more entirely to the Lord, and their possessions less reservedly to the support of the poor, whom they considered as their children, and adopted their heirs. But all pastors are not called to follow these rare examples of abstinence and disinterested piety.

When we examine into the life of a celebrated man,

we generally inquire, whether he passed his days in a state of marriage or celibacy, and what it was that determined his choice to the one or the other of these states. Such an inquiry is peculiarly necessary with respect to St. Paul, as many of the faithful, in the earliest ages of the church, deluded by the amiable appearance of celibacy, embraced the monastic life,—a state to which the clergy and the religious of the Romish church still dedicate themselves: whence those disgraceful accusations, which divers philosophers have preferred against the Christian religion, as destructive of society in its very origin, which is the conjugal bond. But, leaving the reveries of legend, if we seek for Christianity in the pure gospel of Christ, we shall find this accusation to be totally groundless; since one view of the Christian legislator, in publishing that gospel, was to strengthen the nuptial tie, by declaring, that an immodest glance is a species of adultery, by revoking the permission formerly given to the husband to put away his wife for any temporary cause of dissatisfaction, and by absolutely forbidding divorce, except in cases of adultery. Nay, so far did this divine Lawgiver carry his condescension in honour of the marriage state, that he was present at one of those solemn feasts, which were usually held upon such occasions, attended by the holy virgin and his twelve disciples; and not content with giv ing this public testimony of his respect for so honourable an institution, he accompanied it with the first miraculous proof of his almighty power.

St. Paul, it is true, passed the whole of his life in a state of celibacy; but he never enjoined it to any person and if he occasionally recommended it to some, to whom it was indifferent whether they married or not, it was chiefly on account of the distress and persecution of those times. То engage the most pious persons ordinarily to live in a state of celibacy, is not less contrary to nature and reason, than to the spirit of the gospel. This is to oppose the propagation of the best Christians, and the most faithful subjects it is to suppose, that those persons who join example to precept in the cause of virtue, and who for that very reason are peculiarly qualified for the education of children, are the only persons in the world who ought to have none. The absurdity of this opinion constrained the apostle Paul publicly to combat it, by declaring to the