'labours most in those things, which are most apt to scandalize his parish. He is very circumspect in avoiding all covetousness; neither being greedy to get, nor niggardly to keep, nor troubled to lose, any worldly wealth; but in his words and actions slighting and disesteeming it; even to a wondering, that the world should so much value wealth, which in the day of wrath hath not one drachm of comfort for us.' 1 The most effectual preventions to the operation of this principle are to have but few wants; to learn from our poor Christian day-labourers to cultivate faith for the future, to live not for men or for time, but for eternity-to have the glory of God and the good of our fellow-creatures permanently in view-to study our Master's life and example-to exercise ourselves in that habitual eyeing of the cross, which will produce a gradual conformity to its spirit-and to remember, as Ministers, that an earnest desire to gain continually more souls to God is the sole avarice permitted to a pastor.' 2

The closeness and accuracy of observation of the heathen on this point is very remarkable. Nothing wins the way for the Christian missionary with them more than a disinterested spirit. They consider freedom from the love or care of money the strongest mark of the influence of Christianity. It was remarked by one of the most intelligent among them, of a native Christian teacher, lately deceased-'There was only one flaw he discerned-in every thing else he was perfectly brought under the power of the gospel -he was not covetous: but he had a degree of reluctance in parting with his money.'

1 Herbert's Country Parson, chap. iii.

2 Quesnel on Tit. i. 7. The subject of this Chapter suggests the notice of the opposite spirit of improvidence. Distressing embarrassments have often arisen, from imprudent marriages, from wasteful wives, or from personal habits of negligence; by which Ministers have been degraded before their people, in the loss of their respectability, the true dignity and independence of their office, and their usefulness in the church. Whether these difficulties were incurred without rational prospect of deliverance; or whether charitable assistance was contemplated, as opening a way of escape; the motive is most unworthy of the high disinter

CHAPTER VI.

NEGLECT OF RETIREMENT.

In the midst of the incessant, pressing, and active avocations of the Christian Ministry, it is well to recollect the considerate and seasonable advice of our Divine Master" Come ye yourselves apart into a desert place, and rest awhile.” 1 The spirit of prayer cannot breathe freely in the atmosphere of constant and exciting employment. Not that we would seek retirement, like the contemplative monk, for the purposes of abstraction; but to recruit our spiritual energies for renewed exercises of self-denial and perseverance. Macknight's opinion is highly probable, that St. Paul's journey to Arabia immediately subsequent to his conversion (of which no mention is made in the inspired record of his Ministerial travels) was not to exercise

estedness of our heavenly calling. Poverty, after the example of Christ and his apostles, can never be a disgrace; but liberality and wastefulness with the resources of others (attended too often with crooked devices for our own personal interests), must bring the Ministry into contempt. The strict economy which the Ministerial income often demands, is a Providential appointment; nor can we overstep the bounds, (except perhaps under peculiar dispensations) without equal discredit to ourselves and to our office. The aggravation of the evil is, that the embarrassments often arise not from actual necessity, but from needless expenditure. And therefore while we would deprecate the pitiful savings of meanness, we would seriously recommend a wise economy in maintaining the strict balance between our resources and our wants; and a liberal spirit, within the bounds of those resources, to be attained by habits of plainness, simplicity, and self-denialduties of the highest importance for the exhibition of the elevated standard and separate walk of the Minister of Christ. Perhaps indeed, self-denial in our own indulgences, liberality to our friends, largeness of heart and sympathy with the poor-and consecration of all to the service of God-would fully exhibit the high spirit of the Christian Ministry.

1 Mark vi. 31.

his Ministry, but to receive further revelations.' Secret prayer and meditation were doubtless the channels of Divine revelation to his soul; while the more accurate and undisturbed study of his own heart, combined with prospective calculations of the fearful cost before him, probably occupied most profitably the interval of comparative privacy. The spirit of Brainerd's advice to a young candidate for the Ministry was in his own holy character- The way' (said he) to enjoy the Divine presence, and be fitted for distinguishing service for God, is to live a life of great devotion and constant self-dedication to him: observing the motives and dispositions of our own hearts, whence we may learn the corruptions that lodge there, and our constant need of help from God for the performance of the least duty and, oh! dear sir, let me beseech you frequently to attend to the precious duties of secret fasting and prayer.' The few amongst us, who are necessarily public men, deserve the sympathy and prayers of the church. If

1 Macknight on Gal. i. 17. Mr. Fletcher, when regret was expressed at his limited sphere, upon his first entrance into the Ministry, remarked with his characteristic piety-' If God does not call me to so much public duty, I have the more time for study, prayer and praise. Cox's Life of Fletcher, p. 24. Compare also Quesnel on Gal. i. 17-19-' The primitive Bishops had places of retirement near their cities, that they might separate themselves from the world; lest, teaching others, they should neglect themselves; lest they should lose the spirit of piety themselves, while they were endeavouring to fix it in others.' Bp. Wilson's Sacra Privata. Indeed this appears to be the ordinary course of Ministerial preparation. Moses in Midian-(Exod. ii. 15. iii. 1.) John the Baptist in the desert, (Luke i. 80. iii. 2.)—Jesus in Nazareth, (Matt. ii. 23.) were trained in retirement for their public work.

? Letter ix. appended to his Life. How great is the difference' (observes Quesnel) between a preacher formed gradually by the hand of God in retirement, fasting, and prayer; and those ordained in haste, who have no other school but the world, no other masters but themselves, and no other preparation than human studies, interrupted by worldly conversations, diversions!' &c. On Luke iii. 2.

their habits of life were not very clearly appointed for them in their Master's work, their peculiar temptations (as we trust) sensibly felt, and their watchfulness and simplicity of faith habitually exercised; their own souls must suffer loss, whatever advantage might accrue to the church through their disinterested labours. Probably a strict adherence to Eliot's quaint but excellent rule to his young students is of great service to them—I pray you look to it, that you be early birds:' meaning, we conclude, not merely early risers, but early Christian students, and above all, early worshippers.

The cultivation of habits of retirement is of the highest consideration. Popular engagements must not be suffered to interfere with a regard to our own personal interests, or Ministerial store. An experienced father, with a well-furnished mind, and intellectual habits, can afford to make sacrifices of time for the public cause, which would cost a young Minister the hazard of his permanent usefulness. He must at all events secure for himself necessary time for Biblical attainments; else will his course of instruction be inefficient for the grand purposes of his office. The habit, which Dr. Paley recommended to the younger Clergy, as the foundation of almost all good ones, was retirement. Learn' (said he) to live alone. Half your faults originate from the want of this faculty. It is impatience of solitude, which carries you continually from your parishes, your home, your duty, makes you foremost in every party of pleasure and place of diversion, dissipates your thoughts, distracts your studies, leads you into expense, keeps you in distress, or puts you out of humour with your profession.' And indeed it is not

1 Advice to the younger Clergy of Carlisle.

easy to say, how much the happiness of the Minister's life, and the effectiveness of his work, depend upon a judicious combination of retired habits of study with public or social exercises.

But far more important is the course of retirement for the Minister's spiritual communion with his God. And here it is to be feared, that Luther's custom to give his three best hours of the day to this purpose, and Bradford studying on his knees, are more often alluded to than followed. Yet the diligent pastor will feel the importance, both to himself and to his people, of living in his study as well as in his parish; not only for the necessary digestion of the subject matter of his Ministrations, but most chiefly for the cultivation of a nearer approach and a more habitual access to God. How delightful would it be to us, and how edifying to our people, to bring forth that Scripture as food to their souls, which the teaching of the Spirit of God hath opened to our own hearts in prayer!? Truths that are thus obtained and wrought out in prayer have a peculiar unction.Waiting on the Lord" will never be an encouragement to indolence. In the habit of it, the weakest Minis

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1 Bishop Burnet's advice on this subject is truly episcopal'To give the studies of the clergy their full effect; a priest that is much in his study ought to employ a great part of his time in secret and fervent prayer, for the direction and blessing of God in his labours, for the constant assistance of his Holy Spirit, and for a lively sense of Divine matters, that so he may feel the impressions of them grow deep and strong upon his thoughts. This, and this only, will make him go on with his work, without wearying, and be always rejoicing in it. This will make his expressions of these things to be happy and noble, when he can bring them out of the good treasure of his heart, that is ever full, and always warm with them. Pastoral Care, chap. viii.

2 Thus Cyprian speaks of his own Ministry-' Non solum proferimus verba, quæ de Scripturarum sacris fontibus veniunt, sed cum ipsis verbis preces et Dominum et vota sociamus.' De bono pudicitiæ.