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The Christian’s aim is distinctly stated here to be the proving of the will of God—that which is good, acceptable and perfect. Yet nonconformity to the world will develop itself as a necessary incident of Christian living. Being transformed by the renewing of the mind, the outward life will necessarily be transformed also, and will cease to be conformed to the world.
Holy Scripture tells us distinctly, that “covetousness,” or more literally the love of money, “is the root of all evils;” and that “they that would become rich fall into temptation;” and that “hardly shall they that have riches enter into the kingdom of God;” and after drawing the picture of a wealthy and flourishing people, it adds, “They have called the people happy that hath these things; but happy is that people whose God is the Lord:”—while on the other hand it says with equal distinctness, “If any will not work, neither let him eat;” and, “If any man have not care of his own, and especially of those of his house, he hath denied the faith, and is worse than an infidel.” These opposite injunctions are summed up in the wise man’s prayer, who says, “Give me neither beggary nor riches, give me only the necessaries of life.” With this most precise view of a Christian’s duty, viz., to labour indeed, but to labour for a competency for himself and his, and to be jealous of wealth, whether personal or national, the holy Fathers are, as might be expected, in simple accordance. “Judas,” says St.
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