The Want of Christian Self-Denial
It may be generally remarked, that, unless our work exhibit the self-denying character of the cross of Christ, it is the Christian Ministry in the letter only, not in the spirit; it is not the work, that God has engaged to bless. The motives to this Ministerial principle (were it not for the strong counteracting current) would be irresistible. The impressive solemnity of Ordination (in which we voluntarily bound ourselves to ’ lay aside the study of the world and the might be thought to give at the very outset an impulse
Ezek. ii. 6. 2 jer. i. 19. 3 See 2 Cor. iv. 1. Rev. i. 13 — 20.
s 1 Tim. vi. 12. 6 jga. viii. 12 — 14. “i Heb. xi. 27. 8 Prov. xxix. 25.
8 On this subject see a most valuable chapter in the Bishop of Winchester’s Ministerial Character of Christ — ‘The self-denial of the Wmistry of Christ’
1” Exhortation to Priests: that is (as Archbishop Seeker expounds it) ’ not making either gross pleasures, or more refined amusements, even literary ones unconnected witS vour profession — or power, or profit, or advancement, or applause, your great aim in life; but labouring chiefly to qualify yourselves for doing good to the souls of men, and applying carefully to that purpose whatever qualifications you attain.’ — Instructions to Candidates for Orders, appended to his Charges. Every thing, however refined, that has not the glory of God for its object, must be included in these terms.
to a course of habitual self-denial in our consecration to the service of God. But the continual struggle with natural self-indulgence, and the influence of old habits (perhaps the habits of our former unconverted state) fearfully operate to lower the Scriptural standard of exertion. The cultivation, therefore, and exercise of this habit, are the springs of the most beneficial activity; and the want, or the enervation of it, proportionably relaxes the operation of our high motives and encouragements. Archbishop Leighton admirably sets forth John the Baptist, as an example to Ministers of the gospel — ’ to live, as much as may be in their condition and station, disengaged from the world — not following the vain delights and ways of it — not bathing in the solaces and pleasures of earth, and entangling themselves in the care of it: but sober arid modest, and mortified in their way of living; making it their 7nain biisi7iess not to please the fiesh, but to do service to their Lord, to walk in his ways, and prepare his way for him in the hearts of his people.“‘The Apostle sets before us the habitual temperance of the wrestler, as the illustration of his own Ministerial exercises, and as the safeguard to preserve his own stedfastness ]^ the necessity for which was in no respect diminished by his high Christian attainments. The missionary EUot is said to have become so nailed to the cross of the Lord Jesus Christ, that the grandeurs of this world were unto him just what they would be to a dying man. He persecuted the lust of the flesh with a continual antipathy; and when he has thought that a Minister had made much of himself, he has gone to him with that speech — •’ Study mortification, brother; study mortification.’ “^ “We might indeed apply the Apostle’s remark on a subject not wholly dissimilar — ‘• If a man know not how to rule his own self, ‘• how shall he take care of the Church of God V’* Fidehty to God requires the abridgment or rehnquishment of whatever is inconsistent with “giving himself continually
1 Lectures on Matt. iii. Works, vol. iii. 25. 2 i Cor. ix. 25 — 27.
3 Mather’s Life of Eliot. His biotrraphcr. in the same spirit, on his entrance on the Ministry-, havino; met with the remark — ’ that the want of mortification in a 3Iinister is very often the cause of the unsuccessfulness of his Ministry”, resolved to read over Dr. Owen’s valuable Treatise on Mortification, with some other books for instruction and direction on the same subject — Life of Cotton Mather, by his son — an excellent abridpnent of which may be found amonsr an admirable system of Christian Biography, now publishins by the Religious Tract Society. See some hints on the subject, in the Life of Owen Stockton, republished in the same series. Henrj- 3Iartyn appears to have deeply felt the incalculable value of this ^linisterial habit — ‘A despicable indulgence in lying in bed’ (he writes soon after his Ordination) ’ gave me such a view of the softness of my character, that I resolved on my knees to lead a life of more self-denial; iJu tcrne and vigour of my mind rose rapidly: all those duties, from which I usually shrirJ:, seemed recreations. I collected all the passages from the four gospels that had any reference to this subject. It is one, on which I need to preach to myself, and mean to preach to others.’ Life, p. 68. to prayer, and to the Ministry of the word.” He may “escape,’ indeed, “the pollutions that are in the world through lust;” but the subtle indulgence of sloth or levity still besets him with an influence as injurious as worldly dissipation.’
But to illustrate this important habit more in detail — It should he visible in our manners and co7nmunication with our people. The ordinary remove of a young Minister from the University to a country parish brings him into a new world. His intercourse, hitherto conducted with men on his own level — men of good breeding, education, and intelligence — must now be exchanged for contact with men of unfurnished minds, and engaged in pursuits utterly uncongenial with taste and refinement. Nor is he at liberty (as in the common walks of life) to decline their intercourse. He has bound himself by the deepest responsibility to live for them and with them, on terms not only of consideration and respect, but of mutual confidence and love. He must therefore deny himself, to “condescend to men of low estate.” He must acquaint himself with their manners, their modes of thinking and expression, and their connections with one another, in order to bring them under the direct influence of pastoral instruction. The dignified condescension of our Divine Master’s Ministry furnishes .the best pattern for his servants. He “spake the words unto” the people — not as in his infinite wisdom he was able to speak — but “as they” in their infantine state of intelligence “were able to hear;”* and he invited them to “learn of him,” in the assurance, that he was “meek and lowly in heart.”^ The want of conformity to this pattern shuts up the avenues of confidence, and consequently the prospects of success. It gives a force of repulsion rather than of attraction to Ministerial intercourse. The “rough places,” instead of bej ng “made smooth,” are made more rough and impervious.*
The duties of the Ministry will constantly exercise Christian
1 It was a most important remark of GEcolampadius, animadverting, in his celebrated Epistle to the Waldenses, upon the injunction of the celibacy of priests — ‘It is not marriage that spoils priests, but doth, self-indulgence, and the fear of the cross.’ Scott’s Continuation of Milner, vol. i. 147. Dr. Watts’s caution will explain this remark with valuable minuteness: ‘Guard’ (says he to his young Minister) — ’ against a love of pleasure, a sen.sual temper, an indulgence of appetite, an excessive relish of wine or dainties; this carnalizes the soul, and gives occasion to the world to reproach but too justly.’ — Humble Attempt, pp. 80, 81.
2 Mark iv. 33. 3 Matt. xi. 29.
* Bishop Wilson’s sentiments on this point were those of one who had deeply imbibed his Master’s spirit. — ‘The greatest prelate in the Church is he, who is most confonnable to the example of Christ, by humility, charity, and care of his flock, and who for Christ’s sake, will be a servant to the servants of God.’ And again — ‘God give me a true and prudent humility; to have nothing of the secular governor — to attend the flock of Christ as a servant — to look hack upon him as my pattern — to study his conduct and spirit — to spend and l)e spent for my flock, and that I may never strive to live at ease, in plenty, in luxury, repose, and independence.’ Sacra Privata.
self-denial. ‘Thus it was with our Master. His food and rest were even foregone or forgotten in his absorbing delight in saving souls.’ Seasons of necessary retirement were interrupted without an upbraiding word.^ Hunger, thirst, cold, or fatigue set no bounds to the determined forgetfulness of himself How uniformly also did the great Apostle prefer the spiritual advantage of his people to his own personal comfort !< a pattern for us in the daily sacrifice of our ease, convenience, and legitimate indulgence. As regards the visitation of the sick — it was said of Mr. Grimshaw, (could it be said of many of us?) that ’ night and day were the same to him. He has been known to walk several miles iti the night, in storms of stiow, when feio people would venture out of their doors, to visit a sick person.’’^ We must be the pastors of the whole flock, not of a select few; not indulging ourselves with the most hopeful and interesting, but labouring for those, whose urgent need cries loudly for our instruction — like the good shepherd — bestowing our primary attention upon the lost sheep.* In detail — we shall often have much to bear from their ignorance and weakness; sometimes also from their impertinence and unreasonable demands. But the grand object, of winning their souls will restrain even the appearance of harshness or petulance, which might “turn the lame and diseased out of the way,” when “rather it ought to be healed.”’’ The meanest of our people must have his full share of our consideration. Let him have free access to us at proper or even at inconvenient times. Let us carefully weigh his every scruple and diflSculty. What seems trifling to us, may be important to him. His doubts and perplexities are sacred to him, and reqirire the same tender sensibility of treatment, as if they were sacred to us. This exercise of sympathy will not only tell on the success of our Ministry, but will also form us into a style of experimental preaching, which ’ will be a far more effective part of our furniture, than any classical learning, or even than the critical knowledge of the Scripture itself’^
1 To a person, who lamented to Dr. Johnson, that he had not been a Clergyman, because he considered the life of a clergyman to be an easy and comfortable life — he replied — ‘The life of a conscientious clergyman is not easy. I have always considered a clergyman as the father of a larger family than he is able to maintain. No I sir; I do not envy a clergyman’s life as an easy life; nor do I envy the clergyman who makes it an easy life.’
2 Compare John iv. G, 31 — 3 1. 3 Compare Mark i. 35 — 38; vi. 31 — 34.
* As, for example, sending Tychicus to the Church at Ephesus, and Epaphroditus to Philippi; choosing rather hunsclf to want a .soothing attendant in prison, than that the Churches should want a comforter! Eph. vi. 21, 22. Phil. ii. 25, 28.
5 Newton’s Life of Grimshaw, p. 102. For similar instance of Ministerial self-denial — compare Memoir of Olterlin, p. 21(5 — of Neff by Dr. Gilly, pp. 133 — 13G (third edition) ^-of Rev. T. Thomason, p. 11 /.
See Luke xv. 4. “< Heb. xii. 13.
‘Doddridge’s Sermons on the Power and Grace of Christ, on Is. xl. 11.
There is also the imperceptibly growing tendency of old age to abated vigour and activity, which brings a chilling frost or damp upon our energies, and in various ways gives advantage to the ever-watchful enemy to counteract or paralyse a course of usefulness. Massillon speaks to this point with much impressiveness — * Never’ (says he) ’ consider your Ministry, at any period of it. as a situation of honourable repose. Think not of appropriating any time to yourself, if you can by a different application of it preserve only one soul from perdition. Content not yourselves with going through your public and ordinary duties, after which we are ready to persuade ourselves, that we are discharged from every other. Lf not age itself, let not the long and active discharge of your Ministerial avocations, in which you have grown old, suggest to you a legitimate reason for ceasing from the combat, and of at length enjoying the repose, to which, after so many years of labour, you may seem to be entitled. Rather let your “youth be renewed like the eagle.” Zeal may supply powers, which nature may in appearance refuse. These precious remains of decay are honourable to the Ministry. Let not old age become a motive to any indulgence, which may not be strictly consistent at the close of a life dedicated to the discharge of the pastoral obligations. Continue to abound in the work of the Lord.’’
Self-denial must also controul our Ministerial study. The importance of the habit of study has been already noticed.^ But no less important is its controul. From the literary education of clergymen, ’ it will easily be perceived, that an ardour for extra-professional studies is a temptation exactly fitted to their situation or previously-formed habits, and one by which they are more likely to be seduced, than by others of a less specious appearance:’ and thus ’ the literary pursuits of a Minister will in many cases afford a strong evidence of his religious character. Secular studies, however congenial to a person’s taste, or necessary for his recreation, cannot possibly be the chief object of any Minister who is conscientiously devoted to his pastoral engagements.’^ These remarks place the subject in a just light. The usefulness of these studies entirely de-
1 Charges, pp. 12-3, 123. ‘Rest,^ (said the Apostolical Bishop Wilson, speaking of himself) ’ is a crime in one, uho has promised to labour all the days of his Life.’ Sacra Privata. It was a frequent and important petition of Mr. Whitfield, ‘that the Lord would keep me from rowing slack in the latter stages of my journey.’ Mr. Scott alludes to his own need of this petition. (Life, p. 280.) But who does’not need it in reference to the early as well as ‘the latter stages of the journey’?’ Yet even here the voice of self-denial may sometimes be — ‘Spare thyself,’ — see Mr. Venn’s aifecting allusion to his own case. Correspondence, pp. 176, 185, 487.
2 Part 1. Chap. vii. Sect. 1.
3 Wilkes’s Essay on Signs of Conversion or Unconversion in Christian Minister*, p. 45.
pends upon their subordination to the main purpose. Holding the principal place, they tend to secularize our spirit, to engross our time, and to divert our attention from a primary regard to our people, who, in the lack of our watchful superintendence, are in danger of perishing in ignorance and sin. The ’ “vows of God” ’ (as Mr. Scott reminds us) ‘“are upon us.” All our reading ought to be subservient to the immediate object of instruction. We may read any book, ancient or modern, sacred or profane, infidel, heretieal, or what not; but always as Ministers, to note such things, as may the better enable us to defend and plead for the “truth as it is in Jesus;” never merely for amusement or curiosity, or love of learning, simply for its own sake, or for the credit or advantages derived from it.’’
No one attains remarkable eminence or success, without a resolute and habitual self-denial in subordinating every secondary point to the primary object. Perhaps the highest praise for a Minister of the Gospel was given by Dr. Johnson, when he remarked of Dr. Watts, that, ‘whatever he took in hand, was, by his incessant solicitude for souls, converted to theology.’ And indeed this determined singleness of purpose is indispensable to a conscientious discharge of Ministerial obligations. How fearful would be the responsibility of a soul passing into eternity unregarded and uninstructed, while our minds were engaged in some pursuit ol literature, taste, accomplishment, or even abstract theology! How self-convicting would be the confession — “While thy servant was busy here and there, the man was gone.’”* It is always dangerous to prefer the indulgence of study to the active exercises of the Ministry; or at least to “give ourselves to reading,” so as to neglect the work of pastoral instruction.^ These avocations are legitimate in
‘Scott’s Letters and Papers, pp. 309, 310. ‘I wish every clergyman’ — said Mr. Richmond — ’ to have a mind stored with useful literature, every particle of which should be consecrated to the study of the Bible and the souls of men.” I abhor’ — said Haxter (Narrative of his Life) ’ the folly of those unlearned persons, who revile or despise learning, because they know not what it is; and I take not any piece of true learning to be useless. And yet my soul approvcth of the resolution of holy Paul, who determined to know nothing among his hearers (comparatively to value no other wisdom but the knowledge of a crucified Christ).” I carried along with me in all my studies this great design; namely, of improving them and the knowledge acquired by them for the honour of God’s name, and the greater discovery of his wisdom, power, and truth; and so translated my secular learning into an improvement of Divine knowledge. And had I not practised this design in my acquests of human learning, I had concluded my time misspent: because I ever thought it unworthy of a man that had an everlasting soul to furnish it only with such learning, as either would die with his body, and so become unuseful for his “everlasting state, or that in the next moment after death would de attained, without labour or toil in this life.’ Judge Hale’s account of the Good Steward. Many of us might profitably sit at the feet of this distinguished Christian layman.
See 1 Kings xx. 40.
‘The Divine, who spends all his time in study and contemplation on objects ever so •ublime and glorious, while his people are left unin»tructed, acts the same part the eagle their character, but criminal in their over-indulgence. An engrossing attachment, preventing an entire self-devotedness of heart, though less scandalous, may prove eventually little less prejudicial to our usefulness, than the palpable love of money or of pleasure. And therefore — ‘as to the waters which are drawn from these springs, how sweetly soever they may taste to the curious mind, that thirsts for the applause which they sometimes procure, I fear there is often reason to pour them before the Lord with rivers of penitential tears, as the blood of souls which have been forgotten, while these trifles have been remembered and preserved.’’ Such (as we have already remarked) was the godly jealousy of Henry Martyn, lest his literary and theological pursuits (for even thalogy except it he made a spiritual study, may be a secularizing indulgence) should deaden his soul to his more holy exercises.* The solenm ordination engagement impels us — if not to put away — yet at least to restrain within very contracted limits, many matters of legitimate Christian interest: under the conviction, (to use again the forcible words of Doddridge, who on this subject cannot be suspected of prejudice,) that they employ a very large portion of our retired time, and are studied rather as polite amusements to our own mind, than as things which seem to have an apparent subserviency to the glory of God, and the edification of our flock; and consequently, I fear they will stand as articles of abatement, (if I may so express it) in our final account; and, when they come to be made manifest, will be found “works that shall be burnt,” as being no better in the Divine esteem than “wood, hay, or stubble,” (1 Cor. iii. 12, 15.) how beautifully soever they may have been garnished or gilded over.’ The best prospect of Ministerial fruitfulness is, with the heavenly view of Leighton, to ’ count the whole world in comparison with the cross of Christ one grand impertinence;’ and to be brought to the mind of Professor Franck at the period of his conversion — ‘Whereas I had but too much idolized learning, I now
would do, that should sit all day staring at the sun, while her young ones were starving in the nest.’ Bishop Home’s Essays, p. 71. ‘Can any thing be more opposed’ (asks an eloquent Presbyter of his brethren) ‘to the simple character of an herald of Christ, than a mere taste for elegant literature, the mere labour of a scientific student, the mere ardour of the philosopher or the historian 1 Was it for this you undertook the cure of souls “? Is it for this you desert your closet, your sick chambers, your private devotional duties 1 A literary spirit in a Minister of Christ is direct rebellion against the first claims of his high office.’ Bishop of Calcutta’s Prefatory Essay to Baxter, p. 55.
1 Doddridge’s Sermon on the neglect of souls. Works, vol. iii. 258. The sermoais also given in ‘Williams’s Christian Preacher.’ 49 note, 51 note.
3 Doddridge’s Sermon, ut supra. Compare also his Family Expositor — Note on 1 Cor. iii. 15, and some important hints especially addressed to young Ministers, in his Observations on the Childhood of the Saviour — On Luke ii. Sect. xiv. See also Bishop Home’s Considei’ations on John the Baptist, Sect. v. and Coleridge’s advice to the young Parifih Priest f
12t
perceive, that all attainments at the feet of Gamaliel are to be valued like dung, in comparison of the excellency of the knowledge of Jesus Christ our Lord.’’
Christian self-denial must also be extended to Clerical amusements and recreations. The amusements of gardening accoraplishments need a watchful subordination. Mr. Cecil cut the strings of his violin, and threw aside his painting brush, when he detected his indulgence diverting his mind from present duty.’ Again — The recreation oiidiXmm. pursued as a busmess, is surely an inconsistent “entanglement with the affairs of this life.”^ ‘Let the ministry’ (as Mr. Scott exhorts us) ’ have our lohole time. Let even recreation and animal refreshment be so regulated, moderated, and subordinated, that they may not interfere with our grand employment, or unfit us for it; but rather recruit and prepare us for it, that they may all become subservient to our main object.’* Neither mind nor body, indeed, can be sustained without moderate relaxation. But what spiritual self-observer does not feel the need for incessant watch fulness, lest the love of ease and pleasure should abate the relish for heavenly employments, and consume that precious time which ought to have been industriously devoted to oui high calling? Archbishop Seeker justly remarks — ‘Not all things that are lawful are expedient; and certainly these things,’ (speaking of worldly amusements.) ’ further than they are in themselves requisite for health of body and refreshment of mind, or some really valuable purpose, are all a misemploy ment of our leisure hoJiirs, which we ought to set our people a pattern of filling up well. A Minister of God’s word, attentive to his dtity, will neither have leisure for such dissipations, public or domestic, nor liking to ikem.^’
J Prpface to Professor Franck’s ‘Christ the Sum and Substance of Holy Scripture,’ p. xvii. ‘We axe to jjursue our principal study at the feet of Jesus Christ. The Son of GoJ declared to the world what he had received from his Father; and his Ministers are to teach the foithful what they have first learned from the Son of God. The Apostle
Kroft’sses himself to “know nothing, but Jesus Christ, and him crucified.” And, indeed, e who knows this truth well, knows all others; and he arrives at this knowledjro in a degree proportionable to his own needs, and those of the church, who studies with a crucified spirit.’ Pastoral Instructions to his Clergy, by Anthony Godeau, Bishop of Grasse and Vence, translated from the French, 1703.
2 See Mark ix. 47. 3 See 2 Tim. ii. 4. * Scott’s Letters and Papers, p. 309.
5 Charges, p. 238. It is no breach of charity to suppose, that to some of us Massillon would have spoken, as he did to his own clergy — ‘What is the most unreasonable, is. that the clergy, who plead the necessity of amusements, are ordinarily those who have the least need of them, who most neglect their duty, and the employment attached to their vocation. Their life consists in habitual indolence. We see in them nothing serious, not even in the discharge of their professional obligations, which are often hurried over with an air of flitigue, of reluctance, and of indecency. What ought to be their consolation is their trouble. They hasten into the world, where they may forget their profession and themselves together.’ Charges, p. 142.
And may not this self-denial apply to Clerical attendance upon oratorios,! musical festivals, and similar exhibitions? If our worldly parishioners, who hear our pulpit remonstrances against the pursuit of this world’s vanities, should express surprise or pleasure at meeting us at such places, ought not our consciences to whisper a wholesome doubt respecting the expediency’^ (to say the least) of our attendance? Much more, according to the rule just referred to, if our presence should give pain to a tender, or indeed, (as in the case alluded to by the apostle) a scrupulous conscience,^ ought we not to restrain? Admitting the legitimacy of the indulgence abstractedly; yet forbearance is the present duty; the neglect of which is a “sin against our weak brethren, and therefore a sin against Christ.“* In doubtful cases, Christian love and self-denial dictate the strait and the safest path. Restraint is the natural and direct expression of” love to the brethren.” It saves us from the possible hazard of becoming stones of stumbhng to those, whom we ought to guide in the way of the cross. As an act of violence to our own inclination, at the supposed call of duty, it is also in the true spirit of our Divine Master’s injunction — “Deny thyself:“’ and an exemplification of the practical rule — “Brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh: but by love serve one anotherP^ Upon this principle, clergymen have been led to relinquish the amusement of shooting. Without attaching moral evil to this recreation, yet surely it does not exhibit the Minister in his proper Levitical habits. Would not the transition be deemed somewhat violent, to visit the sick and dying in the way home from shooting? Could we leave the dog and gun at the threshold, and expect to realize in the sick chamber the nearness of eternity in its unspeakable horrors or its everlasting joys? Would not a shooting dress rather repel than invite a tempted conscience, seeking for spiritual counsel at our mouth; or
1 The Writer begs to refer to some letters from the pen of a most enthusiastic lover of music, written under the influence of this habit, which enabled him to subjugate his most favourite pursuits to the designs of his office. Life of Rev. Legh Richmond, pp. 397 — 404.
2 Comp. 1 Cor. vi. 12. Cecil’s Remains, p. 117. Comp. lb. viii. 10.
* lb. 12. This point is powerfully argued by Professor Campbell, Lecture iii. on the Pastoral Character, and by Archbishop Seeker; Sermons, vol. iii. A respectable body of Christians (the Society of Friends) find it easy to deny themselves such recreations. Ought then a minister of the Gospel, whose character should embody the principles of self-denial, to complain of these restrictions, which many tender as well as scrupulous consciences deem necessary to maintain the consecrated sanctity of our office 1 How paltry after all is this sacrifice, compared with the worldling’s daily exercise of self-denial — “rising up early, sitting up late, to eat the bread of sorrows;” in pursuit of a shadow — a bubble — a nothing!
5 Matt. xvi. 24.
Gal. V. 13. See some excellent remarks in Coleridge’s Advice to the Young Pasfih Priest.
an awakened soul, anxious for an answer to the infinitely momentous question — “What must I do to be saved?” These holy employments — which seem peculiarly to call for an unction from above, or to suppose an habitual frame of spiritual aspiration — carry to the mind so manifest an incongruity with such a recreation, that it is difficult to place its abandonment upon any less ground than of positive duty.
It may be asked — ‘What virtue is there in abstaining from things indifferent? Why, if convinced of their innocence, may we not act according to our own convictions, rather than according to the superstitions of others?’ But “no man” — especially no Minister — “liveth to himself?’” The “strong ought to bear the infirmities of the weak, and not to please themselves.”* Will not an honest self-scrutiny detect a criminal fondness for pleasure? For what other principle could allow the habit of self-gratification at so serious a cost to the interests of others? To affect, by our conduct, to despise what appears to us weakness, scrupulosity, or prejudice, is the way rather to confirm, than to cure, the evil; while the sacredness of the Ministerial standard is lowered, with equal injury to ourselves, and to the dignity and blessing of our work.
The sum of what is offered for consideration is simply this — Whatever experience has proved to chill our fervour, to dissipate our mind, to divert our attention, or to occupy a large portion of time oc interest, is the “right eye,” that we are called to “pluck out and! cast from us.”’ Far be it from the Writer to advocate ascetic austerity. He woidd not render the bow useless by keeping it always bent. He would not forget, that we are men as well as ministers ;. servants, and not slaves. But do we not warn our people, that the love of any created object, interfering with our Saviour’s claims to supreme affection, ruins their hopes of salvation for eternity? And ought not we to remind ourselves, that the attraction of mind to any one subject of interest, which diverts our minds from our consecrated employment, involves it in the positive guilt of unfaithfulness to our Master, must bring a curse instead of a blessing upon our Ministry, and may well lead us to tremble for our ultimate safety? The devoted servant of God will find a measure of relaxation in turning from the more painful to the more soothing exercises of his work-Some total diversion will however occasionally be needed. And let
‘Rom. xiv. 7. 2 lb. XV. 1.
3 Matt. V. 29. ‘He that is appointed to minister in holy things must not suffer secular affairs, or sordid arts, to eat up a great portion of his employment. It was a great idleness in Theophylact, the patnarch of Constantinople, to spend his time in his stable of horsea, when he should have been in his study, or in his pulpit, or saying his holy offi* cea.’ Bishop Taylor.
him not, suppose, that his Master requires labour, when both his body and spirits demand rest. A wise management of diversion will tend rather to strengthen, than to enervate, the tone of his spiritual character, and the power of his Ministry.