sort of men elsewhere, yet there is no fear but faithful ministers will secure to themselves great respectability. This weight of character is seen and felt by all; but by none more clearly than by youths in the ardor of an early profession of religion. The ministerial office appears to them, as it is in reality, the most elevated and important vocation in the world. Is it strange that they should desire it? To suppose that they desire it altogether from pure motives, would be to assign them an advance in Christian virtue, a progress in sanctification, which few aged Christians attain in this world. That some of them should be totally deceived, as to the real state of their affections in this respect, is not wonderful, and ought not to be unexpected. Were the privations, the self-denials, and the labors of ministers much greater than they are, the case would not be materially altered, while the office, the influence, and the distinction remain the same. The labors and privations could not be known beforehand: the distinction is palpable, and is felt by persons of the meanest capacity. But clergymen are in fact very comfortably supported in this country, more comfortably, taken as a body, than the clergy of any other country in the world. The great reason of this distinction is, that the mass of our people enjoy an abundance which is not enjoyed by any other people.

Besides, there have been many erroneous views concerning the nature of a minister's life; and concerning the most happy kind of life. It has been extensively supposed, among our common people, that persons in the learned professions, but especially ministers, lead a very easy life: in short, that they have it in their power to be idle, or at least indolent, which many think the most eligible of all states of being. That the employment of a clergyman should be thought easy by superficial observers, is not surprising. The most arduous of his services, if he is faithful, are not visible to the public eye. His diligent reading, anxious study, and laborious composition for the pulpit, are but very imperfectly known to his people. And if they actually saw him sedulously employed in his closet, praying, reading, examining, and composing, for their benefit, they would hardly suppose, that any or all of these things amounted to what could be called labor. Nor do they justly estimate the vast responsibility, which rests upon the mind of the conscientious and truly evangelical minister; and which, in seasons of difficulty, is more trying to the constitution, than almost any other species of care and anxiety.

It will not be denied, that some color has been given to the notion of a minister's life being very easy, by the fact, that instances of ministerial indolence have not been quite unknown. There was a time, in the ecclesiastical history of our country, when a settlement in the ministry was too much regarded as a living; when religion was sinking into a regular form, or round of duties—a grave and solemn form, to be sure, but still a form-; when preaching was apparently an object of little interest, either to the preacher, or his hearers; and when the labors of a large parish could be performed, according to the fashiou of the day, and yet leave a great part of the minister's time unoccupied. If he had a strong desire of knowledge, he might become a hard student; and this was doubtless the case with some. The greater part,

however, were neither diligent scholars, nor active efficient preachers; but maintained a character of gravity and respectability, while they discharged their prescribed and accustomed duties with great regularity, but little urgency. This state of things was discomposed by the ministration of Whitefield and his associates, and by a succeeding class of preachers, whose doctrines, though branded with the name of new divinity, have become prevalent in the American churches.

At present, activity and laborious industry are fast becoming indispensable to the character of faithful ministers; and it is hoped, that an idle clergyman will hereafter be a creature of the imagination, or a character of past times only.

When we speak of the danger to be apprehended from young men being influenced by improper motives, we do not mean, that they will themselves be conscious of the fact; and that they will deliberately solicit charitable assistance from clear, palpable selfishness. Youths who hear the plain preaching of the Gospel, and who experience religious anxiety for their eternal interests, would not think of conduct springing from such known depravity. Still the directors of our charitable institutions, and all clergymen and others, who recommend beneficiaries, should be aware, that the human heart is deceitful, and that the most experienced Christians need perpetually to examine the nature of their motives. It is no small thing in appearance, nor is it a small thing in fact, for a youth to be taken from the plough, or the workshop, and elevated to the office of a spiritual teacher.

In the mean time, let all Christiaus, especially Christians of intelligence, avoid the error of representing the ministry as an easy profession. It is but lately, that we heard a man of education and good sense express a wish, concerning a youth, who was endeavoring to obtain charitable aid in preparing for the ministry, that some one member of that family might go to College, and be able to live without work. Instead of this false notion, let every charity scholar bear in mind, that he is educated that he may work the harder; not as an eye-servant, but as a faithful, cheerful, indefatigable laborer in the vineyard of his Lord. Let him look at such a man as Buchanan, and consider how much more laboriously his time was employed, than that of any farmer in the country: for though every minister has not the talents of Buchanan, he ought to be actuated by the same spirit. Let all our people understand, that the labor of the mind is much more arduous than that of the body; that few men can be brought to the labor of thinking, unless by a long course of discipline, and an imperious sense of duty; and that the easiest life in the world is that of the thriving farmer, or mechanic, who owns his house and land, enjoys good health, and is regularly employed from January to December, in the various works of the shop or the field.

The second danger to be guarded against, so far as respects the recipients of this public bounty, is, lest they become so habituated to leans ing on others, as to lose much of the native energy of their characters, and remain unfit to take care of themselves. It is almost proverbial in this country, that the sons of rich men are spoiled, partly by having every want anticipated and every reasonable desire gratified, and partly by having it in their power to indulge the love of dress, show.

and sensuality. The man who rose from poverty and obscurity by his own exertions; who labored with his hands to obtain the means of education; whose energy surmounted a hundred obstacles; whose invigorated talents secured eminence, wealth, and preferment; and whose voice was heard in national councils, and made senates tremble at his will; this same man, blessed with sons having the best native talents, cannot preserve them from idleness, from ignorance, from vicé, from insignificance, simply because they have money enough to ruin themselves. Though charity scholars are not subjected to that tremendous curse, a plenty of pocket money,-a curse, which the illustrious Hannah More calls emphatically the bane of all youthful virtue,”— yet they are often supplied with necessaries, in so kind and regular a manner, as to relieve them from all care of themselves; and this process, continued through a series of nine years, has undoubtedly a tendency to weaken the tone and vigor of their minds. In one respect, they are less apt to rely on their own efforts, than the children of rich men are, other things being equal. Every son knows, that his father may die soon and cease to uphold him; and the family may experience a reverse of circumstances. In such a case, when the advantages of wealth forsake him, he knows he must stand alone, or fall into contempt. But the charity scholar insensibly begins to feel, that the public is his father, and the public never dies. Besides, the children of rich mon are often and solemnly expostulated with, respecting the necessity of their preparing to act for themselves; and they are told by their parents, with great earnestness and force, that they must rely on their own efforts, or they can never do any thing, or be any thing in society. It is doubtful whether charity scholars are dealt with plainly and cogently enough in this respect. The intercourse between them and their patrons is too much confined to a modest solicitation on the one part, and a grave and decorous compliance on the other.

The feeling of habitual dependence on man is not favorable to the production of distinguished energy; and though we would not for a moment countenance that proud independence, which disdains to accept of charity in any form, we think every youth, and every man, should rely first and supremely on God, secondly and with diffidence on himself, and thirdly, and only from urgent necessity, on his fellow men, for the means of respectability and usefulness.

Here let us suggest three things, as particularly worthy of being considered by beneficiaries of public institutions.

The first is, that they beware of feeling, or of appearing to feel, that they have a claim upon the public beneficence for their education. It may be true, that the Christian community is bound to furnish them with the means of education; but, in that case, the obligation is to the Head of the church, and He alone can demand its fulfilment. Certainly no individual can say, or ought to feel, that Christians are deficient in their duty, if he is not provided for. If a youth is ardently desirous of being qualified for the ministry, he may properly state his desires, and describe his circumstances, cheerfully leaving the matter to Provi dence.

Our second suggestion is, that every charity student should do something for his own education; that his mind should occasionally be em

ployed in devising some method, in which he can save expense on the one hand, and earn the means of defraying it on the other. In order to do this, he should deny himself, and form a habit of self-denial. Such a babit will not only assist him in obtaining an education, but remain an immense benefit to him in future life. It is much better, that a course of study should be interrupted for a season, in order that a young man may know what it is to earn money, by teaching school, or in some other way, than that he should either incur debt, or fall into habits of inert dependence.

In the third place, we would recommend it to all, who receive charitable assistance in obtaining their education, to think seriously of making a suitable return in money, if God should ever enable them. Dr. Buchanan sent back to Mr. Thornton, as soon as he was able, the four hundred pounds, which that munificent patron had given him while at college. He did more. He entrusted five hundred pounds to Mr. Thornton and two other friends, to be expended in educating some pious young man for the ministry; and, by his other acts of extended charity, he repaid, many times over, the bounty he had received. This he did, when he had two small children and a prospect of a larger family to provide for, and when he viewed his own life as peculiarly uncertain. It is not every man, who has it in his power to do thus; but as God had enabled him to obtain, by a course of honorable and responsible services, a handsome pecuniary emolument, he made use of a large part of it, in this laudable manner. We do not desire, that beneficiaries should feel this obligation pressing upon them as a legal debt; but that they should look forward with joy to the time, when they may, by industry, economy, and self-denial, possess the means of contributing as much to the education of pious young men, as they have themselves received from the beneficence of others. That they may do this with intelligence, and may have it constantly in mind as a desirable thing, they should keep an accurate account of all that they receive, from every charitable source, during the progress of their education.

We now return, as proposed, to say a few words on the probability, that some unsuitable men will be found among charity scholars educated for the ministry. If this should not be the case, it would indeed be surprising. If, among the great numbers, who are now brought forward, and who will continue to be brought forward, by Christian liberality, a few should become apostates, it need not be matter of wonder; if a larger portion should not, when put to the proof, exhibit such qualifications for the ministry as were desired and expected, it should not discourage the patrons of this charity. What benevolent enterprise is secure from disappointment? Will any father hesitate to send his son to college, for the sole reason that education proves a curse to some unhappy young men? Shall our country have no colleges, because a public education is not the mean of respectability and happiness to every person who enjoys it?

We confidently hope and believe, that, in a vast majority of instances, the beneficiaries of our education societies will prove blessings to the church and the world. We doubt not that individuals will be found among them, who will singly repay to the church, by their labors and

their salutary influence, more than the cost of all the charitable institutions of our country.

As every instance of an unpromising kind is public of course, and becomes extensively known; and as every such instance has a damping, discouraging effect on the minds of many Christians, and gives occasion to plausible objections to this species of charity; it is the peculiar duty of all, who have any agency in the business, to guard against so great an evil with extreme caution. Our readers will indulge us with a few reflections on the subject.

Though a vigilant eye should be kept upon all charity scholars, from kindness to them as well as fidelity to the church, the time when caution is most effectual is at the selection of the beneficiary. It is painful and often difficult to dismiss an unpromising youth; it is easy not to receive him at first. The following qualifications should be found, we think, in candidates for public aid in obtaining their education.

1. Piety, evinced by conduct accordant with the public profession of religion. This qualification is so fundamental, and so universally allowed; and the examination, for admission into most of our churches, is so entirely regulated upon the assumption, that genuine conversion to God is requisite, in adults, to the participation of the sacraments; that it would be useless to dwell upon the subject here.

2. Talents at least equal to those of men in general, accompanied by good sense. By talents we mean an aptitude to learn, and a probable aptitude to teach; by good sense, the faculty of discerning what is proper and becoming, and of choosing and pursuing good objects with a rational prospect of success. Some men have respectable talents, who are still destitute of common sense; others judge correctly, and act wisely, with respect to many things, who would never be able to make proficiency in learning or teaching. All ministers cannot be great men; and the history of the church shows, that men of common endowments are often extremely successful in the ministry. But all ministers should be wise men; and they should be capable of making such attainments in valuable knowledge, of various kinds, as will raise them above contempt. Some men will be incorrigible blunderers as long as they live; let their piety be ever so unquestioned, they should not be placed in the pulpit.

S. Kindness of disposition is a most admirable trait of character in a clergyman. Where this is manifestly wanting in a youth, let him stand aloof from the sacred office. The Moravians owe much of their favor with God and man to the habitual cultivation of this quality. It is one of the least amiable traits in the English character, that even where is much kindness at heart, there is often a sullen and forbidding exterior. In this respect, not a few of our countrymen betray their origin. Kindness, gentleness, sweetness of temper, and mildness of manners, should be much more cultivated than they are; not for the sake of appearance, but as the means of usefulness and happiness, and from obedience to the express injunctions of the New Testament.

4. Self-denial is the very foundation of all active religion. Without it nothing can be done to purpose, in the great work of reforming and renewing the world. And yet many young Christians seem to know very little respecting it.