God. The conscience is the subject matter of our office, and in its various exercises and perplexities requires the most skilful treatment. To qualify ourselves for this most anxious service, much acquaintance with the human heart, and with our own heart in particular, is requisite-a clear knowledge and practical views of the Gospel-a careful study of the best works on spiritual, casuistical, and experimental divinity.* Most of all—a spirit of humble and importunate prayer for constant and increased supplies of the wisdom which is from above." In the direction also of the several cases, an acquaintance with the constitutional temperament of the individuals is obviously most important. A sanguine temperament would give a delusive appearance of ardour and intensity to religious impressions. A constitutional depression would obscure the symptoms even of a genuine work of faith. An undue confidence, or backwardness, will require a different tone of address—to be restrained, cautioned, or encouraged, as the matter will require.

The Writer pretends not to have given in this detail an accurate directory for the treatment of these several The appearances both of sin and piety are so diversified, that he has never yet gathered, either from Writers or from Ministers, any rules, which did not

cases.

In this respect the study of the Puritan and Non-conformist Divines is of the highest importance. Such works as the "Morning Exercises at Cripplegate," Owen's and Flavel's Treatises-Baxter's Christian Directory-Perkins, Hildersham, Bolton, Greenham, Gurnal, will abundantly repay a careful perusal. Pike and Hayward's Cases of Conscience will also be read with interest by Ministers who conceive with Philip Henry-That the true learning of a gospel Minister consists not in being able to talk Latin fluently, or to dispute in philosophy, but in being able to speak a word in season to weary souls.' Life. p. 207. A small work by Rev Robert Philip, on Christian Experience," has drawn out some of these cases with much judgment and interest.

leave many of his cases unprovided for. The utmost attempt has been to sketch a few broad lines and trains of conversation, which might in some measure meet the prominent difficulties, and be readily filled up by the exercise of the mind under Divine teaching at the moment of emergency. On one particular, however, we cannot mistake, that to all, of every class and at every stage, the attractions of the cross of Christ must be unfolded, and its heavenly glory made intelligible, for every purpose of conviction and conversion, of instruction and sanctification; for the establishment, comfort, and eternal salvation of all who are willing to receive it. It is of equal power to break the hard heart, or to heal the broken heart; and in the faint exhibition, the disguise, or the misapprehension of it, no power can be expected from God to " timony to the word of his grace."

give tes

CHAPTER III.

THE VISITATION OF THE SICK.

NEGLECT or error in this Divinely appointed office* is a main cause of Ministerial inefficiency, and involves consequences far more responsible than medical inattention or unskilfulness—the trifling away or mis-improving opportunities deeply connected with the salvation of immortal souls. 'This intolerable defect in Ministers,' as an old Writer observes-' never shows itself more shamefully, or with greater hurt, than when men have need of spiritual help, at the hour of death,

* James v. 14.

or in time of great affliction."* Opiate divinity 't is too often administered to slumbering souls, instead of the awakening excitements of anxious alarm. Perhaps no where do conscientious Ministers feel their faith and seriousness more painfully exercised-and no where do they realize more sensibly the importance of "rightly dividing the word of truth." The temper of the individual (who sometimes hates the remedy more than the disease), and the recollection of the fearful mischiefs which might result from a small error in his treatment,† add much to the difficulty, so that (as seems to be intimated) it is a work for "one among a thousand."§

The promiscuous use of a general form cannot be recommended. The 67th Canon determines the use of the appointed service, 'as the Preacher shall think most needful and convenient '- -a wise and necessary discretion, since--whatever be its excellence, it partakes of the disadvantage of 'not being particular enough for each several occasion.'T

In offering a few hints upon the subject-we would note-The duty of weighing our words, with much

Marbury's Exposition of Psalm xxxii. 5. Augustine calls such Ministers desolators, instead of consolators. Habitual negli gence in the visitation of the sick, is punished by deposition by the strict law of the Scotch kirk. Smith's Lectures, xxiv. We need scarcely observe, that this obligation includes-' not visiting barely, when one is sent for: he is to go as soon as he hears that any of his flock are ill.' Burnet's Pastoral Care, ch. viii. † Winchester's Ser. p. 181.

§ See Job xxxiii. 23.

In medicinâ nihil exiguum est.--Galen. See Isaiah xxviii. 27. Bishop Wilkin's Gift of Prayer, p. 12. Indeed the service, as presuming the sick person to be a penitent, is obviously inappropriate to the melancholy multitude of cases of an opposite description-so that, as Bishop Barrington justly observed--'in many cases the funeral service might be used with almost as much propriety as the office for the sick.' Ch. 1797. p. 31. Bishop Horsley gives the same judgment on the exclusive use of the service' Charges, p. 153.

previous meditation and prayer upon, the case. It too often meets us in the regular routine, and is counselled only by the suggestion of the moment. 'It is rather strange'-as Osterwald remarks-'that Ministers should take so much pains to prepare their discourses for the pulpit, and take so little pains to prepare for what they should say to the sick, or how to conduct their visits to them, though it is one of the most difficult and important offices in the Ministry.' Habitual readiness without much considerate and prayerful exercise will afford no warranted expectations of our Master's blessing.

Our approach to the sick should be in the garb of a friend. Our aim (unlike that of the medical attendant), is often unconnected in his mind with any definite prospect of benefit. It is more necessary therefore that we should enter fully into the sufferer's case—that our spirit, manners, and voice should exhibit manifest sympathy-such as our Master displayed, when he stopped the bier at the gate of Nain, and wept at the tomb of Lazarus.* Nothing more successfully engages confidence, than when the official garb shows—“ a brother, that is born for adversity."+

We should endeavour to obtain an accurate knowledge of his case. The physician cannot prescribe without feeling the pulse, inquiring concerning the diet, and habits of life. He takes pains to converse with friends, and gains his information from every quarter. Thus must we gather from the best information—and as far as possible, from Christian sources--such as a Christian parent, master or neighbour; sources however, which must be selected and improved with the most cautious

* Luke vii. 12, 13. John xi. 35.

Prov. xvii. 17.

prudence. Something from the mouth of the individual will give the most pointed ground of our address-and a few kind and confidential inquiries will invite his confidence-and draw out some close and serious recollections on the state and prospects of his soul. In doubtful cases we may profitably advert to these personal inquiries, adding our plain and serious view of his state, and leading him to earnest prayer for increasing self-acquaintance.

The importance of Ministerial faithfulness cannot be too highly estimated. This is not a time for commonplace topics of trifling, or for "prophesying smooth things." To be plain and studiously faithful in our exhibition of truth must be our first concern. The greatest danger on this point arises from the sufferer's willingness to be deluded, and his greedy desire for comfort-from the false tenderness of his misguided friends, and from the self-pleasing indolence of our own hearts.* Yet he must know his real condition, which indeed either way is for his advantage-that he may enjoy the comfort of its soundness, or be saved from the certain ruin of his own delusion- While you are tender'-Mr. Mason charges us-' be sure to be faithful, and have respect to the approbation of your conscience afterwards. Remember that you are a Minister of the Gospel, and must not sacrifice the cause of truth and godliness to a false shame or tenderness.'†

6

*Our chief danger in the present age seems to be in erring on the side of candour and complaisance, and not dealing with mankind with sufficient plainness and fidelity. Many of my people have died, with whom my conscience has afterwards accused me of not dealing so plainly as I should.'-Orton's Letters to Dissenting Ministers, i. 59. 60. Melius est cum severitate diligere, quam cum lenitate decipere. Augustine.

Student and Pastor. By the author of the celebrated treatise on Self-knowledge, p. 114-a work with many serious hints upon