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ble and importunate prayer for constant and increased supplies of "the wisdom which is from above." Add to this-a knowledge of the constitutional temperament of the individuals is obviously most important. A sanguine mind would give a delusive character 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, would need a different tone of address to be restrained, cautioned, or encouraged, " as the matter should require."

The Writer does not pretend to have given in this detail a complete Ministerial directory. So diversified are the features both of sin and grace, that no human sources have ever furnished him with rules, which did not leave many cases unprovided for. He has aimed only to sketch a few broad lines and traits of conversation, which might in some measure meet the prominent difficulties, and be readily filled up under Divine teaching at the moment of emergency. Experience shows us, that often the most difficult work remains when we have come down from the pulpit, needing special direction of prayer, study, and careful regard to our Master's ministration for its effectual discharge. On one particular, however, we cannot mistake; that to all, of every class and at every stage, the attractions of the cross 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 a grand specific, applicable to every variety and complication of disease, equally powerful to break the hard heart, or to heal the broken heart. The timid or mistaken exhibition of it, is but a feeble instrument of conviction: while the wilful disguise and misapprehension of it will be blasted with ineffectiveness.

"Morning Exercises," Owen's and Flavel's Treatises, Baxter's Christian Directory, Perkins, Hildersham, Bolton, Greenham, Gurnal-will be invaluable. 'Pike and Hayward's Cases of Conscience' will be interesting to 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. Compare a small work-Philip on Christian Experience, also Walker's Life, pp. 22--46.

CHAPTER III.

THE VISITATION OF THE SICK.

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THIS Divinely-appointed work-often the only kind office that we can do for our people-is a Ministry of special responsibility. God himself is the Preacher, speaking more loudly and directly to the conscience than the mere voice of man. Our work therefore, is to call attention to the speaking voice of this Divine rod. Again, in the sinner's contact with 'Death--that terrible and thundering Preacher,' a deeper impression is sometimes made in the sick chamber, than in the pulpit. Most of all at this crisis, the conscience is more or less awakened--the need of a Refuge is acknowledged the prospect of eternity without it is dreaded. How golden the opportunity to set forth our Saviour, in every office suitable-in every offer of his grace so free, so encouraging!

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Neglect or error therefore in this Ministration, involves consequences far more responsible than medical inattention or unskilfulness-the trifling 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, or in the time of great affliction.' 'Opiate divinity's is too often administered to slumbering souls, instead of the awakening excitements of anxious alarm. Perhaps no where are our faith and seriousness more painfully exercised; and no where do we 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 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 "one among a thousand," that may is" peculiarly excel in this work."

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The promiscuous use of a general form cannot be recommended.o The 67th Canon determines the use of the appointed service, 'as

2 See Micah vi. 9.

3 Bishop Hopkins.

1 James v. 14. 4 Marbury's Exposition of Psalm xxxii. 5. Augustine calls such Ministers desolators, instead of consolators. The strict law of the Scotch Kirk punishes habitual negligence in his visitation by deposition. 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 Past. Care, ch. viii. Compare Ezek. xxxiv. 24. 5 Winchester's Ser. p. 81. 6 In medicina nihil exiguum est. Galen.

* See Job xxxiii. 22, 23.

8 See Isaiah xxviii. 27.

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."1

It would be impossible to give general rules for difficult cases; of which, when they come before us, we can scarcely judge with any certainty, and our judgment is determined by a very small matter. We only mention a few hints;—as first-The duty of weighing our words, with much previous meditation and prayer. The case too often meets us in the regular routine, and is counselled only by the suggestions of the moment. It is rather strange' (as Ostervald 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 the Divine blessing.

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We must approach the sick 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 his case-that our spirit, manners, and voice should exhibit manifest sympathy-like our Master, 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."s

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We should endeavour to obtain an accurate knowledge of the case. And here the vast variety of cases (each of them having some distinguishing characteristic) and the great mixture and combination found in each, even when its proper individuality is ascertained, present no small difficulty. This establishes the importance of general visiting, in order to gain the necessary knowledge. The

1 Bishop Wilkins' 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.' Charge, 1797, p. 31. Bishop Horsley gives the same judgment on the exclusive use of the service. Charges, p. 153. Much edifying use may however be made of it, where suitable. The Absolution in this service appears to be a matter of unreasonable objection. As connected with confession of sin, it is restricted to sincere penitents. In the letter therefore it is the authoritative declaration given on earth in our Master's name, and which, so far as it is given according to his mind, will be ratified in heaven. See John xx. 22, 23. 2 Cor. ii. 10. apɛ0noεтal. James v. 15. In substance, it is only the solemn judgment by which we are accustomed in the name of Christ to assure the confidence of many doubtful and fearful believers.

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

3 Prov. xvii. 17.

physician cannot prescribe without feeling the pulse, ana enquiring concerning the diet and habits of life. He takes pains to converse with friends, and gains his information from every quarter. Thus must we prudently gather from the best-and, as far as possible, from Christian sources.

In the treatment of the case, we should endeavour to bring out some of the diversified applications of Scripture according to the symptoms evolved for our direction. The Psalms are peculiarly suitable from their simplicity of language and sympathy of feeling; and especially as furnishing matter and moulding for prayer, both for and with the sick person. Our Lord's conversation with Nicodemus embraces the two main points for the instruction of the ignorant and careless-the necessity of the change of heart, and faith in Christ-the work of the Spirit, and the work of the Saviour.' His subsequent discourse to the multitude is universally applicable, as marking the freeness of the Gospel, for the encouragement of the sinner; and its spirituality, for the conviction of the self-righteous.2 His closing discourses to his disciples are fraught with consolation and support to the penitent and established Christian. The Epistles furnish equal variety of suitable instruction. Sometimes it may be advisable to take a whole book, or several connected chapters, to give a comprehensive view of evangelical truth. If this become too general and pointless, we might combine some detached portions, that admit of a more close and particular application. Every passage brings out some exhibition (more or less direct) of Christ. He is the centre of all-"the way, the truth, and the life," in all and in each. We may, therefore, easily, from him, put the several parts together, and enlarge on each separately to any extent; aiming to appropriate suitable texts to the main features of the case. The Creed, or some other part of the Service of the Visitation of the Sick, might be drawn out into a simple and detailed system of instruction and examination. Something from the person's own mouth will give the most pointed ground of our address; while a few kind and confidential enquiries often will engage his confidence, and draw out some close and awakening recollections on the state and prospects of his soul. In doubtful cases we may profitably advert to these enquiries; adding our plain and serious view of his state; and leading him to earnest prayer for increasing self-acquaintance.

The treatment of cases will often exercise "long patience." A cold unmeaning assent may meet us from day to day—perhaps

1 John iii. 1—21.

2 Ibid. vi. 25-65:

3 Ibid. xiv.-xvi.

from month to month. Here we must vary-not the truth, but the medium of its presentment-such as a word casually dropped -a tract left behind us-occasional visits rather of a familiar than of an official character. Yet the constant effort to "bring forth new things" may partake too much of human wisdom. The unvarying repetition of the "old" statement has generally proved as "the waters, that wear the stones." Legal expressions in common use must often be tried by the standard of their own imperfect mode of communication, rather than by the rules of strict accuracy.

care.

No regulations can prescribe the precise measure of attendance upon the sick. Imminent danger demands our constant The nearness of eternity gives an infinite moment to every opportunity of instruction. Yet in other cases, frequent visits should not ordinarily be long. In cases of peculiar repulsiveness, some intermission would be advisable-watching however unexpected openings, and important emergencies. The time also of visiting may vary. Sometimes regularity is desirable, often inexpedient; customary attendance usually losing something of its impressiveness. A system without a system is generally to be preferred perseverance and watchfulness rather than exactnessunder all circumstances, however, considering the convenience of the sick. None of us, we presume, will restrict our attendance to cases of spiritual indulgence and refreshment. The more unfavourable cases, if less exciting, will eventually be found not the less profitable department of our visitations, in the exercises of compassion, self-denial, and dependence on Divine aid; and in the cheering encouragement of the proffer of a free salvation to those, who are "ready to perish."

The importance of Ministerial faithfulness cannot be too highly estimated. This is not a time for common-place topics of trifling, or for "prophesying smooth things." The emaciated countenance of the sufferer, the symptoms of death, mourning relations around, call indeed loudly for tenderness. But love to the immortal soul, and intense interest in its eternal destiny, call louder still for fidelity of treatment. Our first concern must be, to be plain, and studiously faithful in our exhibition of truth. We have a great temptation from the sufferer's willingness to be deluded, his greedy desire for comfort, and from the false tenderness of his misguided friends. But unfaithfulness is to undo our own souls no

1 See Job xiv. 19.

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2 'Our chief danger in the present age seems to be in erring on the side of candor and complaisance, and not dealing with mankind with sufficient plainness and fidelity. Many

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