the "travailing in birth" for souls once and "again, until Christ be formed in them "1-the disappointment on account of professed Christians, and the weeping over the falls of real ones-the daily contact with sin, obstinacy, and impenitence-and finally, the conflict with the powers of darkness-all these combine in our sacred employment, wakening emotions of the most opposite character, and yet issuing at length in the triumph of faith; so that we are at once "as sorrowful, yet always rejoicing."

This general view of the principles of the pastoral work will show at once its laboriousness, and its importance. To acquaint ourselves with the various wants of our people; to win their affections; to give a seasonable warning, encouragement, instruction, or consolation; to identify ourselves with their spiritual interests, in the temper of Christian sympathy, and under a sense of Ministerial obligation; to do this with the constancy, seriousness, and fervid energy which the matter requires, is indeed a work of industry, patience, and self-denial. And yet, how else can we "make full proof of our Ministry," but by ready obedience to the injunction,-"watch thou in all things; do the work of an evangelist?" 2

If therefore we should sketch (as illustrative of these principles) the portrait of a Christian Pastor-it would be that of a Parent walking among his children— always at hand-to be found in his own house, or met with among the folds of his flock-encouraging, warning, directing, instructing-as a counsellor, ready to advise as a friend to aid, sympathize, and consolewith the affection of a mother to lift up the weak"with the long-suffering" of a father to "reprove,

1 Gal. iv. 19.

2 2 Tim. iv. 5.

rebuke and exhort." Such a one-like Bishop Wilson in the Isle of Man, or Oberlin in the Ban de la Roche -gradually bears down all opposition, really lives in the hearts of his people, and will do more for their temporal and spiritual welfare, than men of the most splendid talents and commanding eloquence.

CHAPTER II.

TREATMENT OF CASES IN THE PASTORAL WORK.

A VARIETY of cases occur in our Pastoral communication, in the many subdivisions of the two grand classes, which divide the world; and much inefficiency has resulted from their inaccurate treatment. A few hints may be suggested on some of the most important of them-chiefly drawn from the observation of the New Testament Ministry, as illustrative of the several specialities of our Christian Ministrations.

SECTION I.

THE INFIDEL.

MANY of us come in contact with infidelity in its most malignant and popular forms-impatient of all moral restraints-breaking with a bold hand the bonds of social order-and defying the authority of the government of God. There is the sensual infidel. His belly or his money is his God. He wants to be

1 Gregory treats of no less than thirty-six cases (chiefly relative situations, or moral dispositions ;) but with very scanty exercise of spiritual discrimination. De Curâ Past. Part iii. c. 1.

persuaded, that there is no God, because he wishes there was none; and because he is afraid, lest there should be. This class are not thinking men; but they "have heard the blasphemy of some;" they try to believe a doctrine, which they trust will quiet their consciences, and prove the warrant, encouragement, and refuge of sin. They are ready to "beseech us to depart out of their coasts"—" saying-Let us eat and drink, for to-morrow we die." 1 Our Lord traces this infidelity to its source-not the want of evidence, but the love of sin; and teaches us to deal with it, by aiming at the conscience; setting forth the sentence of condemnation; convincing of sin; exhibiting the correspondence of the heart with the declarations. of God; and contrasting with it the holy character of the Divine work.2

There is also the copying infidel-such as those who are often in infidel society. They dare not confess a cause, which is a standing jest with men of wit. They cannot endure their scorn. They are overpowered by their bold assurance. They hear plausible arguments advanced, or some witty speech uttered against religion. They take it up as their own.

The

ambition of being thought a little above their own class makes them retail it-This is common among young men, just advancing into all the pride and pruriency of self-conceit. We can only endeavour to expose their foolish pride, inculcate a teachable spirit, and bring before them the simple authority of the Divine testimony, which to candid minds will come with more powerful conviction than all the witty sayings of wise fools.

There is also the shrewd infidel. Such as Hume,

1 Matt. viii. 34. 1 Cor. xv. 32.

2 John iii. 19-21.

Gibbon, and Paine. Here we find the love of sin gathering strength from the pride of reasoning. They will not believe what they do not understand—a palpable proof of inconsistency and ignorance; for upon this principle they must reject the works as well as the word of God; not to say-that their views of revelation are most degrading-supposing that a system within the grasp of the puny intellect of man could be worthy of God, or proceed from God. They want facts and arguinents-such as prophecy, miracles, the establishment of the Gospel in the world by such weak instruments in opposition to all the power and learning of man; its influence upon the civilization, reformation, and renewal of the earth. How can they account for this, but by the power of God? Let them be pressed with their own difficulties-far greater than those of the Gospel. Let them be convicted of credulity, in being constrained to believe far more improbable circumstances than Divine revelation, in order to make way for their disbelief of the Gospel. Let them be shown the cruelty of their system-" despoiling "1 men of their only hope-excluding every glimmer of light in the vista of futurity-offering nothing for the present distress-promising nothing but doubt, anxiety, and despair. Can a system so unconnected with the happiness of man have proceeded from a God of love? Is there not a far stronger motive to embrace the Gospel than to reject it? If it be false, believers are as safe as unbelievers-If it be true (and has the unbeliever no misgiving here?) where is his lot for eternity?

Yet to infidels of every class and character, let Christ be set forth. Thus we exhibit the strongest

1 Col. ii. 8.

evidence of our faith in providing a remedy commensurate with every distress. Thus was St. Paul's Ministry among infidels, honoured with the Divine blessing. The prevalence of this poison should lead us to inculcate upon all, especially the young, the study of the Evidences of Christianity, that, they may "be ready always to give an answer to every man that asketh them a reason of the hope that is in them with meekness and fear." 2

SECTION II.

THE IGNORANT AND CARELESS.3

The

SUCH were the multitude in our Lord's time. He instructed them in the spirituality and requirements of his law, mingling however the strongest encouragement with most searching developements of the heart. nature and immediate duty of faith in himself; 5 the awful consequences of rejecting his salvation; 6 uncompromising exhibitions of the terms of the Gospel ;7 the most unfettered invitations to all that were willing to accept them 3 these formed the prominent topics of his general instruction. In individual cases he improved tangible points of conviction, as means of dealing closely with consciences.9 The exhortations

1 Acts xvii. 22-34.

2 1 Pet. iii. 15.

It may

3 Baxter's practical treatises contain the most arresting addresses to the unconverted, that probably have ever come from the pen or heart of man. A more decided tone of evangelical doctrine and motive would however have added much to their power. be doubted also, whether his method of Christian establishment is as direct and explicit, as the freeness, fulness, and simplicity of the gospel would warrant.

4 Matt. v. vii. 5 John vi. 29-65. 6 Matt. xi. 20-24.

7 Matt. xiii. 44-46.

9 Luke vii. 40-50.

8 Ibid. xi. 28-30. John vii. 37 xii. 13-21. John iv. 5-26.

Y