less than his. Silence is cruelty. For the knowledge of his real condition either way is for his advantage-that he may enjoy the comfort of his soundness, or be saved from the certain ruin of his own delusion. 'While you are tender, therefore,' (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. We must, however, like skilful physicians, mingle emollients with corrosives: labouring to work a solid, not a sudden cure: and never causing pain, but from the necessity of the case, and with the purpose of effecting a radical cure. The charge of harshness will then reflect upon our message, not upon the delivery of it; while our full display of the encouragement and invitations of the Gospel, will prove, that we only pointed out the danger, to save the sinner from ruin 1; and to set before him a sure and everlasting refuge.

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4

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3

Nor must we forget to insist upon the love of him that afflicts. Here we see that clear view of that paternal character of God,5 which sustained the Redeemer's soul in his bitterest moments of suffering. It is a Father's love that strikes, in order to humble his rebellious child; and that supports his humbled child with such sustaining peaceful joy, that he kisses the rod, while it is in the act of smiting him; and feels that comfort in the endurance of affliction, which he had anticipated in his removal. Here then we must point out the reason of affliction-"not without necessity"— "coming not from the ground," but from the good providence of Gods-its end-for the trial of faith, and the glory of the Saviour' —its duties—self-inquiry,1o watchfulness,11 faith,12 submission,13 and thankfulness1—its fruits—the removal of sin,15 the humbling of the soul,16 the loosening of the heart from the world," a larger spirit of supplication, 18 the establishment of Christian assurance,19 and joy

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.

1 Ezek. xxxiii. 8.

2 Student and Pastor. By the author of the celebrated treatise on Self-Knowledge, p. 114—a work with many serious hints upon the ministry. Its scanty and defective views of Christian doctrine have been lately Socinianized by the editorial labours of Dr. Toulmin.

3 For specimens of this healing exercise of faithfulness, see 1 Sam. xii. 20-22. Ezra x. 2. See some valuable hints in Cecil's Remains-'On visiting Death-beds.'

4 See Mark ix. 44; xvi. 16. Comp. Lam. iii. 22-33. 5 Psalm ciii. 13, with Heb. xii. 5-11.

7 1 Pet. i. 6, 7%.

10 Job x. 2.

6 Matt. xxvi. 39, 42. John xviii. 11. 8 Job v. 6. Matt. x. 30. 11 Hab. ii. 1.

13 Lev. x. 3. 1 Sam. iii. 18. 2 Kings xx. 19. Psalm xxxix. 9.

15 Isaiah xxvii. 9.

16 2 Chron. xxxiii. 12.

9 1 Pet. i. 7.

12 Job xiii. 15.

14 Job i. 21.

17 Eccles. i.

ful anticipation of the heavenly inheritance. "In a weanedness of soul” and a cheerful suffering spirit, the full blessing of this visitation of love will be realized.

It is of infinite moment to make Christ the sum of our instructions to the sick. This indeed is the specific object of our commission; as the "Interpreter" of these painful dispensations, to exhibit the "uprightness of God" in punishing and pardoning sin -"having found a ransom ;" and thus, as in the camp of Israel, to lift up the brazen serpent, with the warrant and inscription"Look and live." This is the only gospel for the sick chamber. To tell the impotent man to labour for heaven by his own works, is like mocking the misery of the wounded Israelite, by calling him to his work. He now, perhaps, for the first time, feels his impotence. To work therefore, is to despair. But point his eye to the pole-and it is "life from the dead." And here the simplicity of our work greatly assists us. Unlike the physician, we have only one remedy of diversified application, but equally adapted to all, for conviction, life, consolation, holiness. We use indeed the law-not as Ministers of the law--but as "a schoolmaster to bring to Christ" not however, keeping back the Gospel till the law has fully done its work; but setting out the Divine physician, in order to show the sinner his desperate disease, and to excite his desires, and soften his heart for an immediate application for healing. Thus we proclaim an open door under the most desponding circumstances-invitation to all-discouragement to none-security to the people of God. All instruction is essentially defective, that is not grounded upon this free and full display of the Gospel, which furnishes the only effectual principle of holiness, in bringing us into union with God, and conformity to his image.

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We cannot forbear to remark the comfort of going to the sick only as the Lord's instruments. This is the warrant of our commission--" Messengers"-sent by God for this express purpose. What a relief from that excessive anxiety, which often hinders the freedom and cheerfulness of our spirit! And what a warrant to pray in faith for God's power in his own ordinance; which, like every Divine institution, carries a promise with it; the pleading of which, and the benefit resulting therefrom, are hindered only by our own unbelief!

1 Ps. lv. 6—8. 2 Cor. iv. 17, 18; v. 1, 5. See Archbishop Laud's Manual of Prayers in Stearne's Tractat. de Visit. Infirm. Clergyman's Instructor, p. 392. Cradock's Knowledge and Practice (ch. xxix.) gives a full and edifying view of this subject. 2 Job xxxiii. 23, 24. John iii. 14, 15; xii. 32. Isaiah xlv. 22. 4 See Acts viii. 22. Isa. xliii. 24, 25. Hos. xiii. 9.

3 Gal. iii, 24 5 See John vi. 35-37.

We recommend, as a general rule, to conclude our visits to the sick with short but solemn prayer, moulding the precise petitions most suitable to his circumstances and spiritual condition. His case may not always admit of the act of prayer. Sometimes however, Scripture prayerfully expounded, or ejaculatory petitions mingled in the course of conversation, will be an acceptable means of supplication according to the spirit of the Scriptural rule, and with a promise of spiritual, if not of temporal benefit.1

We need scarcely observe the peculiar caution requisite in administering the sacrament to the sick. While to the Christian pilgrim it may be the true viaticum for the last stage of his journey; by formalists, and even by the careless, it is desired, as the passport on the road to heaven, which they expect will answer their purpose at once. A familiar exposition of John vi. is the best preparation for its reception; not as enforcing the obligation of the commemorative command (to which there was no immediate reference ;) but as illustrating the nature and operations of that faith, which alone qualifies the communicant to "discern the Lord's body."

We must not forget the instruction of the attendants,3 which indeed is often a most important medium of indirect address to the sick. How impressive is the scene before their eyes, in the vivid picture of the consequences of sin, the vanity of the world, the nearness and unspeakable importance of eternity, and of an instant preparation for it! We must inculcate their immense responsibility, to add the care of the sick man's soul to the care of his body; to keep off the too successful diversion of impertinent topics; to improve seasonable opportunities of reading or instruction: and to seek in special prayer a permanent blessing both upon him and upon themselves.

Nor must we omit the convalescent in our consideration. Bishop Burnet advises to exact from the sick solemn promises of renovation of life in the event of their restoration.4 Our future Ministry to them will be setting home these sick-bed engagements

1 See James v. 14–16.

2 Stonehouse's Sick Man's Friend-a work of defective Christian doctrine, but of much valuable practical detail, chiefly compiled from Doddridge, Mason, and others. 3 In every thing that a Minister says to a sick person, he ought to keep three things steadily in view;-the influence which it may have on the person, if dying-the influence which it may have on him, if he recover-and the influence it may have on persons in health who are about him.' Gerard's Pastoral Care, p. 168-a sensible and serious work; but for the most part unconnected with an elevated standard, and with Evangelical motives.

4 Past. Care, ch. viii. Compare Stearne's Tractatus, ut supra-a treatise with most admirable systematic rules; but with an almost total destitution of enlivening views of the gospel. -Clergyman's Instructor, p. 408.

for their constant remembrance, but yet in the deepest sense of their utter helplessness, and entire dependence on the strength of Christ. To each of them we might say-" Behold, thou art made whole; sin no more, lest a worst thing come upon thee." To all we should recommend daily application of the lessons which they have learned in this school; daily prayer to keep alive the teaching of the Spirit in their seasons of affliction ;3 daily recollection of their peculiar trials; daily renewal of their sick-bed vows ;5 and daily "remembrance" of "them that are in adversity, as being themselves also in the body."

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CHAPTER IV.

PASTORAL MINISTRY OF THE YOUNG.

To the intelligent Christian, anxiously rejoicing in the growing prospects of the Church, no sight is more full of life and promise, than that of the Pastor folding the lambs of the flock in the green pastures, and beside the still waters" of the Gospel of peace. My first and greatest success' (says Baxter) 'was upon the youth; and so it was that when God had touched the hearts of the young with the love of goodness, and delightful obedience to the truth; in various instances their friends, their fathers, and their grandfathers, who had grown old in an ignorant and worldly state, did many of them fall into a liking and loving of piety, induced by their love to their children, who now appeared so much wiser and better, and more dutiful to them." So sensible was Dr. Doddridge of the importance of this work, that he resolved at his entrance into the Ministry-'I will often make it my humble prayer, that God would teach me to speak to children in such a manner, as may make early impressions of religion upon their hearts.'s The peculiar encouragement of this "morning seed-time" is thus beautifully set forth-This is perhaps the most delightful of all the Minister's labours. He has indeed ignorance to contend with; but ignorance is more easily overcome, than that worse knowledge of "the counsels of the ungodly," which commonly belongs to more 2 Psalm xcii. 12. cxix. 67, 71, 75.

1 John v. 14.

3 Isaiah lxiii. 15—19; lxiv. 1.

5 Psalms ciii. cxvi.

4 Lam. iii. 19-21.

6 Heb. xiii. 3.

Introduction to his Compassionate Counsel to Young Men.

8 Orton's Life of Doddridge, ch. v.

advanced years. He has evil to encounter; but it is the evil of nature, not yet rendered obstinate by habit; of vicious propensities, not yet strengthened by indulgence, till the attempt to eradicate is nothing less than the "plucking out a right eye, or the cutting off a right hand.”—All reason, all experience, all Scripture, concur in this—" In the morning sow thy seed." Often has it sprung up, and brought forth the fruits of grace, when it had seemed to out ward eyes to have been choked with tares."

The general responsibility of this Ministry is of the highest moment. It concerns the parents of the next generation; andaccording to the profound remark of Bishop Butler-'every successive generation is left in the ordinary course of Providence to be formed by the preceding one."2 'Knowledge' in the present age indeed is 'power' of the best or the worst character, according to the direction and controul given to it. Truly are "the children of the youth" in this eventful day "as arrows in the hands of a mighty man❞—instruments of the most important good, or of the most frightful evil. For their beneficial direction, all the schemes of human wisdom (such as mechanic institutes, or schools for useful knowledge, dissevered from Christian principles) are palpably inefficient. The only knowledge that tells upon the mass of our population is that which is impregnated with the doctrine of the Gospel. All besides is morally powerless as a skeleton to start into life and motion, and perform the exercises of a man.

But the Ministers of the Establishment have a special responsibility in this matter. Well does it become them to look carefully to their anxious work-lest haply "the arrows" just alluded to should be hereafter misdirected with mighty influence against their own walls. Public Education-dissociated from the Church —would be a machine of powerful opposition. Without a concentrated and vigorous effort, we may live to see the next generation formed upon the principles of Dissent-the most valuable part of our charge cut asunder from us, and growing up in separation from our communion, if not in hostility to our constitution. Then indeed would the Establishment lose all her hold on the affections of the people, all her moral influence, and all respect in common estimation; and in the disruption of these bonds of mutual interest, she would soon be considered as an expensive and useless encumbrance on the land. We have been well reminded therefore, that it is out of the younger branches of their parochial family-the

1 Bishop of Chester's Sermons on the Christian Ministry, pp. 23-26. 2 Sermon before the Schools. Works ii. 335.

3 Psalm cxxvii. 4.