offensive to the pure spirit of the Gospel. And on this account God was pleased to permit the most eminent among his people, on some extraordinary occasions, to exercise that terrible power, which humbled the offending Church of Corinth, and overthrew the sorcerer Elymas in his wicked career. If it be inquired, What would become of mankind, were the clergy of this day possessed of the extraordinary power of St. Paul? We answer, The terrible manner in which St. Paul sometimes exercised the authority he had received, with respect to impenitent sinners, is not left as an example to the ecclesiastics of the present day, unless they should come (which is almost impossible) into similar circumstances, and attain to equal degrees of discernment, faith, and charity, with this apostle himself.

TRAIT XXVII.

His perfect disinterestedness.

IF "charity seeketh not her own ;" and if it is required, that the conversation of the faithful should be without covetousness, it becomes the true minister, in an especial manner, to maintain an upright and disinterested conduct in the world.

Though it be true, that "they which wait at the altar are partakers with the altar;" yet nothing is so detestable to the faithful pastor as the idea of enriching himself with the sacred spoils of that altar. Observe how St. Paul expresses himself upon this subject: "We brought nothing into this world, and it is certain we can carry nothing out. Having, therefore, food and raiment, let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in perdition. For the love of money is the root of all evil: which, while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God," who art set apart as a minister of the everlasting Gospel, "flee these things; and follow after righteousness, godliness, faith, love, patience, meekness," 1 Tim. vi, 7–11. With regard to myself, "I have learned, in whatever state I am, therewith to be content. Every where, and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need," Phil. iv, 11, 12. "Neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness. For ye remember our labour and travail, because we would not be chargeable unto any of you. Ye are our witnesses, and God also, how holily, and justly, and unblamably, we behaved ourselves among you that believe, 1 Thess. ii, 5, 10. Behold, the third time I am ready to come to you; and I will not be burdensome to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for you," 2 Cor. xii, 14, 15. Behold the disinterestedness of the faithful shepherd, who is ever less ready to receive food and clothing from the flock than to labour for its protection 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 have not the Spirit of Christ, he is none of his," Rom. viii, 9.

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 benefiting 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 be 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 committed 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 burthensome 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 self-interested person, were they able to charge me with the enjoyment of my just rights among you, 2 Cor. xi, 7-12. "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 the Lord Jesus, how he said, It is more blessed to give than to receive," Acts xx, 33, 35. 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 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 busybodies," 2 Thess. iii, 7-11. 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 net alternately 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 objections 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," Exodus v, 4, 9. 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," Matt. v, 11, 12.

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 that 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 ministers 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 farther necessary to your welfare, "shall be added unto you," Matt. vi, 33. 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 twofold 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 as 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 case of adultery.

Matt. v, 28, 32. 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 giving 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 that state 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, 1 Cor. vii, 26. To 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 Hebrews, that "marriage, and the bed undefiled, are honourable among all men," Heb. xiii, 4. He farther affirmed, that "a bishop must be the husband of one wife, one that ruleth well his own house, having his children in subjection with all gravity," 1 Tim. iii, 2, 4. And if he wished the Corinthians to continue in the state which he himself had chosen, on account of the peculiar advantages accruing from it, at that season, to the persecuted members of the Christian Church: "nevertheless, to avoid fornication," he counselled, that "every man should have his own wife," and "every woman her own husband," 1 Cor. vii, 2. "I will," saith he to Timothy," that the younger women marry, bear children, and guide the house," 1 Tim. v, 14. And lastly, he cautioned the same Christian bishop against the error of those who, in the last times, should "depart from the faith, giving heed to the doctrines of devils," and "forbidding to marry;" earnestly exhorting his young successor to guard the brethren against a doctrine so fatal to the Church in particular, and so destructive of society in general, 1 Tim. iv, 1, 6.

But it may be urged-If St. Paul really entertained such high ideas of marriage, and represented it as the most perfect emblem of that strict union which subsists between Christ and his Church, why did he not recommend it by his example? I answer--Although St. Paul was never married, yet he expressly asserted his right to that privilege, as well as St. Peter, and some others of the apostles, 1 Cor. ix, 5, intimating, at the same time, that prudence and charity inclined him to forego his right in that respect. When a man is perpetually called to travel from place to place, prudence requires that he should not encumber himself with those domestic cares, which must occasion many unavoidable delays in the prosecution of his business. Or, if he derives his maintenance from the generosity of the poor, charity should constrain him to burden them as little as possible. This zealous apostle could not prevail upon himself to expose a woman and children to those innumerable dangers which he was constantly obliged to encounter. The first peril, from which he