Covetousness, is a far more specious principle than worldly conformity. It has much to plead under the cover of necessity, justice, prudence, and economy. Yet under all its deceptive garbs its real character is detected. Is not the straitness of means often an excuse from the exercise of Christian charity, while little or no restraint is laid upon the expensiveness of the dress, the table, furniture, or mode of living? Is not the charitable fund, sometimes in seasons of depression, the first that is curtailed? And do we not continue to "dwell" as before" in ceiled houses, while the house of God lies waste ?"*

Self-denial in the economy of the family must also exercise a wholesome restraint on this selfish principle. The pupilizing system, when engaged in principally for keeping up appearances, or the worldly advantageof children- the adoption of worldly maxims in the education and disposal of our families (which Mr. Scott considered to 'constitute a considerable part of the sins of the Church in the present day') come under this animadversion. It is also but too plain, that the families of Clergymen are sometimes brought up to worldly expectations, rather than as disciples of the cross, and citizens of heaven. Too much weight can scarcely be given to Mr. Scott's inestimable instructions on this subject, embodied as they were as the practical principles of his domestic system, and honoured with the most successful issue. 'We are to live'--he remarked at the altar; but a living, a bare decent maintenance, without any avaricious or ambitious views of advancing ourselves or our families, should content us.' It was upon this principle, his son informs us, 'he

A

acted through life-not that he in any way reflected upon Clergymen who were born to wealth, or on whom Providence otherwise conferred it, if only they made a proper use of it. Aspiring after it was what he condemned.' His favourite maxim was- what is best for the soul is really best for us,' and ' he ever looked upon worldly possessions with a jealous eye, for his family as well as for himself.'-"The grand secret of his success,' he tells us (that which gave him the most satisfaction in the retrospect at the close of his life), appears to have been this-'that I always "sought" jor my children as well as for myself "in the first place the kingdom of God and his righteousness." This view' -his son observes' would extend to the value, practically and evidently set upon eternal in preference to temporal things; and very particularly to the disposal of his children in life, the places of instruction to which they should be sent, the families they should visit, the connections which they should form, and the openings which should be embraced or rejected for them.'*

Covetousness in all its varied forms is more easily detected in a Minister than in private Christians. The sources of his clerical income being drawn from his people, are generally known, and consequently its capabilities and disposal are matters of public animadversion. Besides, 66 as a city set upon a hill, he cannot be hid." The marks of this principle upon the appearance of his, household are "known and read of all men." The great Apostle could call his God to witness, that in his Thessalonian ministry he had "never at any time used a cloke of covetousness ;" and doubtless this practical exposition of the heavenly character of his exhortations

* Scott's Life, pp. 591, 611-614. Compare, pp. 91, 396. † Matt. v. 14. 1 Thess. ii. 5. Compare also Acts xx. 33-35

was one of the grand main-springs of his Ministerial success. On the other hand there is no more fatal hindrance to the Ministry, none that makes our person and labours more contemptible in the eyes of the world, than this idolatrous principle. Its indulgence is in direct opposition to the design of our office, which is to draw men from earth to heaven.

It operates unfavourably upon many sources of Ministerial usefulness— such as simple devotedness to the work, charity, and hospitality, according to the extent of our means. It besots and enchains the mind under the influence of a most corroding passion, which hinders the spiritual elevation of the soul, and defiles the consecrated character of our work.* George Herbert's primitive Parson, therefore,-‘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 all his words and

* Comp. Gregory de Curâ Past. Part i. ch. xi. "The moment a strong and governing desire of accumulating property takes possession of a minister's mind—preach with orthodoxy, and some degree of animation, he may-visit his parishioners to a certain extent, he may; but a devoted labourer in the vineyard, who has one object in view--the extension and glory of his Master's kingdom, and who makes all his pursuits subservient to that object, he will not be. It is just as impossible for a man to be a great accumulator of property, and at the same time a faithful devoted Minister of Christ, as it is to establish a fellowship between light and darkness, Christ and Belial.' Professor Miller's Letters, pp. 433, 434. 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.'

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.'* The most effectual preventions to the operation of this principle is 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.†

*Herbert's Country Parson, chap. iii.

Quesnel on Tit. i. 7. The subject of this Section suggests the notice of the opposite spirit of improvidence. Distressing enbarrassments have often arisen, either from wasteful wives, or from personal habits of negligence, by which Ministers have been brought before their people in the character of paupers, losing all their respectability, the true dignity and independence of their office, and their usefulness in the church of God. 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 disinterestedness of the Christian Ministry. 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 utter contempt. The strict economy which the Ministerial income often demands, is a Providential appoint→ ment; 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 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.

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."* 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 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.† Such was the spirit of Brainard's advice to a young candidate for the Ministry,-in his own holy character- the way,' said he, 'to enjoy the

*Mark vi. 31.

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.