made his escape, was that which compelled him to descend from the wall of Damascus in a basket. Now, if a family had shared with him the same danger, what an addition would they have made to his affliction and care! Is it not evident that, in such circumstances, every man who is not obliged to marry, from reasons either physical or moral, is called to imitate the example of this disinterested apostle, from the same motives of prudence and charity? This indefatigable preacher, always on a mission, judged it advisable to continue in a single state to the end of his days. But, had he been fixed in a particular church; had he there felt how much it concerns a minister neither to tempt others nor be tempted himself; and had he known how much assistance a modest, provident, and pious woman is capable of affording a pastor, by inspecting the women of his flock-he would then probably have advised every resident pastor to enter into the marriage state, provided they should fix upon regenerate persons, capable of edifying the Church, in imitation of Phebe, a deaconess of Cenchrea and Persis, who was so dear to St. Paul on account of her labours in the Lord, Rom. xvi, 1, 12; or copying the example of those four virgins, the daughters of Philip, who edified, exhorted, and consoled the faithful by their pious discourses, Acts xxi, 9.*

The Christian doctrine on this point may be reduced to the following heads. 1. In times of great trouble, and grievous persecutions, the followers of Christ should abstain from marriage, unless obliged thereto by particular and powerful reasons, Matt. xxiv, 19. 2. The faithful, who mean to embrace the nuptial state, should be careful, on no account to connect themselves with any persons except such as are remarkable for their seriousness and piety, 2 Cor. vi, 14. 3. If a man is married before he is converted; or if, being converted, he is deceived in choosing a woman, whom he supposes to be pious, but discovers to be worldly; instead of separating himself from his wife, in either of these cases, he is rather called to give all diligence in bringing her acquainted with the truth as it is in Jesus, 1 Cor. vii, 16. 4. Missionaries ought not to marry, unless there be an absolute necessity. 5. A bishop, or resident

* The attention of ministers, in choosing such companions as may not hinder their success in the ministry, is of so great importance, that in some countries the conduct of a pastor's wife, as well as that of the pastor himself, is supposed either to edify or mislead the flock. Nay, the minister himself is frequently condemned for the faults of his wife. Thus, in the Protestant Churches of Hungary they degrade a pastor whose wife indulges herself in cards, dancing, or any other public amusement, which bespeaks the gayety of a lover of the world, rather than the gravity of a Christian matron. This severity springs from the supposition that the woman, having promised obedience to her husband, can do nothing but what he either directs or approves. Hence they conclude, that example having a greater influence than precept, the wife of a minister, if she is inclined to the world, will preach worldly compliance with more success by her conduct, than her husband can preach the renunciation of the world by the most solemn discourses. And the incredulity of the stumbled flock will always be the consequence of that unhappy inconsistency, which is observable between the serious instructions of a well-disposed minister, and the trifling conduct of a woman with whonr he is so intimately connected. Nor are there wanting apostolic ordinances sufficient to support the exercise of this severe discipline :-Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the bishop or deacon be one that ruleth well his own house, having his children, and every part of his family, in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God? 1 Tim. iii, 4, 5, 11.

pastor, is usually called to the marriage state, 1 Tim. iii, 12; Tit. i, 6. Lastly, a minister of the Gospel, who is able to live in a state of celibacy "for the kingdom of heaven's sake," that he may have no other care, except that of preaching the Gospel, and attending upon the members of Christ's mystical body; such a one is undoubtedly called to continue in a single state. For having obtained the gift of continence, he is dispensed from carnally giving children to the Church, because he begets her spiritual sons and daughters. And such a one, instead of being honoured as the head of a particular household, should be counted worthy of double honour, as a spiritual father in his Lord's family, Matt. xix, 12.

TRAIT XXX.

The ardour of his love.

THE passions are the springs by which we are usually actuated. Reason alone is too weak to put us in motion so often as duty requires; but when love, that sacred passion of the faithful, comes in to its assistance, we are then sweetly constrained to act in conformity to the various relations we sustain in civil and religious life. Thus the God of nature has rooted in the hearts of mothers a fond affection, which keeps them anxiously attentive to the wants of their children. And thus the Spirit of God implants in the bosom of a good pastor that ardent charity which excites him to watch over his flock with the most affectionate and unwearied attention. The love of a father to his son, the attachment of a nurse to her foster child, the tender affection of a mother to her infant, are so many emblems employed in the Holy Scriptures to set forth the sweetness and ardour of that Christian love which animates the true minister to the performance of his several duties. "You know," says St. Paul, "how we exhorted, and comforted, and charged every one of you, as a father doth his children: we were gentle among you, even as a nurse cherisheth her children. So, being affectionately desirous of you, we were willing to have imparted unto you, not the Gospel of God only, but also our own souls, because ye were dear unto us," 1 Thess, ii, 7, 8, 11. "God is my record, how greatly I long after you all in the bowels of Jesus Christ," Phil. i, 8. "Receive us; for ye are in our hearts to die and live with you," 2 Cor. vii, 2, 3. Worldly pastors can form no idea of that ardent charity which dictates such benevolent language, and accompanies it with actions which demonstrate its sincerity. This is one of those mysterious things which are perfectly incomprehensible to the natural man, and which frequently appear to him as the extremest folly. This fervent love improves us into new creatures, by the sweet influence it maintains over all our tempers. This holy passion deeply interests the faithful pastor in the concerns of his fellow Christians, and teaches him to rejoice in the benefits they receive, as though his own prosperity were inseparably connected with theirs. "I thank my God," writes the great apostle to the benefactor of his brethren, “making mention of thee always in my prayers, hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual, by the acknowledging

of every good thing which is in you in Christ Jesus. For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother," Phil. v, 4-7. The sorrow and the joy of this zealous imitator of Christ were generally influenced by the varying states of the faithful. When any, who had once run well, were seen loitering by the way, or starting aside from the path of life, he expressed the most sincere affliction on their account. There are some, "of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ," Phil. iii, 18. On the other hand, the progress of believers was as marrow to his bones, and as the balsam of life to his heart: "We are glad when we are weak, and ye are strong and this also we wish, even your perfection," 2 Cor. xiii, 9. "My brethren, dearly beloved and longed for, my joy and crown, stand fast in the Lord, my dearly beloved. Be blameless and harmless, the sons of God without rebuke, holding forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain,” Phil. iv, 1; ii, 15, 16.

Reader, whoever thou art, permit me to ask thee an important ques tion. Art thou acquainted with that ardent charity that influenced the Apostle Paul? If his Christian love was like a rapid and deep river; is thine at least like a running stream whose waters fail not? Do thy joys and thy sorrows flow in the same channel, and tend to the same point, as the sanctified passions of this benevolent man? Relate the chief causes of thy satisfaction and thy displeasure, and I will tell thee whether, like Demas, thou art a child of this present world, or a fellow citizen of heaven, with St. Paul.*

TRAIT XXXİ.

His generous fears and succeeding consolations.

WHEN the Church is threatened with a storm, the worldly pastor has no fears except for himself and his relations. But the true minister, if he be at all disquieted with fear, when the Lord's vessel is driven with the winds, or appears to be in danger through the indiscreet conduct of false or unloving brethren, he feels much less for his own safety than for the security of his companions in tribulation. He fears especially for the weak of the flock, and for those of the faithful who are exposed to violent temptation. And these generous fears, which equally prove his holy zeal and brotherly love, without robbing him of all his joy, afford him frequent opportunities of exercising his faith, his resignation, and his hope. "We are troubled," saith St. Paul, "on every side; without were fightings, within were fears. I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be cor rupted from the simplicity that is in Christ. I fear, lest when I come, I shall not find you such as I would,” 2 Cor. vii, 5; xi, 3; xii, 20. "When we could no longer forbear, we sent Timothy to establish you, and to comfort

* Have you more joy when your preaching augments your income, than when you observe a wandering sheep conducted into the right way? Then conclude that you preach more for mammon than for Christ.-M. ROQUES.

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you concerning your faith, that no man should be moved by these afflic. tions for yourselves know that we are appointed thereto. For verily, when we were with you, we told you before, that we should suffer tribulation; even as it came to pass. For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter should have tempted you, and our labour be in vain," 1 Thess. iii, 1, 5.

Though these " fightings without," and these "fears within," are always painful to the flesh, yet they are as constantly beneficial to the soul. If they subject the true minister for a season to the keenest affliction, they prepare him in the end for "strong consolation." Observe the manner in which the great apostle expresses himself upon this point : "We would not, brethren, have you ignorant of our trouble, which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we despaired even of life. We had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead who delivereth us from so great a death, and doth deliver: in whom we trust that he will yet deliver us," 2 Cor. i, 8, 10. "I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the Gospel; so that my bonds in Christ are manifest in all the palace, and in all other places; and many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the word without fear," Phil. i, 12, 14. Hence, "we glory in tribulations: knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us," Rom. v, 3, 5. "Blessed be God, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ," 2 Cor. i, 2, 5.

If those who are honoured with a commission to publish the Gospel were fully convinced how gracious and powerful a Master they serve, instead of being alarmed at the sight of those labours and dangers which await them in the exercise of their ministry, they would stand prepared to run all hazards in his service; as courageous soldiers who fight under the eye of a generous prince, are ready to expose their lives for the augmentation of his glory. Can it become good pastors to manifest less concern for the salvation of their brethren, than mercenary warriors for the destruction of their prince's foes? And if the Romans generously exposed themselves to death in preserving the life of a fellow citizen, for the trifling reward of a civic wreath, how much greater magnanimity should a Christian pastor discover in rescuing the souls of his brethren from a state of perdition, for the glorious reward of a never-fading crown?

TRAIT XXXII.

The grand subject of his glorying, and the evangelical manner in which he maintained his superiority over false apostles.

THE disposition of a faithful pastor is, in every respect, diametrically opposite to that of a worldly minister. If you observe the conversation of an ecclesiastic who is influenced by the spirit of the world, you will hear him intimating either that he has, or that he would not be sorry to have, the precedency among his brethren, to live in a state of affluence and splendour, and to secure to himself such distinguished appointments as would increase both his dignity and his income, without making any extraordinary addition to his pastoral labours. You will find him anxious to be admitted into the best companies, and occasionally forming parties for the chase or some other vain amusement. While the true pastor cries out in the self-renouncing language of the great apostle: "God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world," Gal. vi, 14.

If the minister who is really formed to preside in the Church, were singled out from among his brethren, and placed in an apostolic chair, he would become the more humble for his exaltation. If such a one were slighted and vilified by false apostles, he would not appeal, for the honour of his character, to the superiority of his talents, his rank, or his mission; but rather to the superiority of his labours, his dangers, and his sufferings. Thus, at least, St. Paul defended the dignity of his character against the unjust insinuations of his adversaries in the ministry: "Are they ministers of Christ? (I speak as a fool) I am more.” But in what manner did he attempt to prove this? Was it by saying, I have a richer benefice than the generality of ministers; I am a doctor, a professor of divinity, I bear the mitre, and dwell in an episcopal palace? No: instead of this he used the following apostolic language: "In labours I am more abundant, in stripes above measure, in prisons more frequent, in deaths oft. In journeyings often, in perils in the city, in perils in the wilderness, in perils in the sea, in perils by the heathen, in perils among false brethren in weariness and painfulness, in watch. ings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the Churches. Who is weak and I am not weak? Who is offended and I burn not? If I must needs glory, I will glory in the things which concern mine infirmities," 2 Cor. xi, 23–30. "From henceforth let no man trouble me: for I bear in my body the marks of the Lord Jesus," Gal. vi, 17. Such are the appeals of holy prelates. But for a man to glory at having obtained a deanery, a professor's chair, or a bishopric, is in reality to boast of his unfaithfulness to his vocation, and to prove himself unworthy of the rank to which he has been inju. diciously raised.

Ye who preside over the household of God, learn of the Apostle Paul to manifest your real superiority. Surpass your inferiors in humility, in charity, in zeal, in your painful labours for the salvation of sinners, in your invincible courage to encounter those dangers which threaten your brethren, and by your unwearied patience in bearing those persc