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. With the faint exhibition of it (arising from timidity, or ignorance) little power is connected while the wilful disguise and misapprehension of it will be blasted with ineffectiveness. CHAPTER III. THE VISITATION OF THE SICK. We need scarcely remark the importance of this Divinely-appointed work; which in some cases, is the only kind office, that we can do for our people. Neglect or error is therefore a main cause of Ministerial inefficiency; and involves consequences far more responsible than medical inattention or unskilfulnessthe trifling away or mis-improvement of 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, or in the time of great 6 1 James v. 14. affliction.' 1 'Opiate divinity 2 is too often administered to slumbering souls, instead of the awakening excitements of anxious alarm. Perhaps no where are the faith and seriousness of conscientious Ministers 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,3 add much to the difficulty; so that (as seems to be intimated) it is "one among a thousand,” that may peculiarly excel in this work.4 The promiscuous use of a general form cannot be recommended. 5 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.' 6 In offering a few hints upon the subject-we would note-The duty of weighing our words, with much Augustine calls 1 Marbury's Exposition of Psalm xxxii. 5. such Ministers desolators, instead of consolators. 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. 2 Winchester's Ser. p. 181. 3 In medicinâ nihil exiguum est.-Galen. 4 See Job xxxiii. 23. 5 See Isaiah xxviii. 27. 6 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. It too previous meditation and prayer upon the case. 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 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. 1 Nothing more successfully engages confidence, than when the official garb shows" a brother, that is born for adversity." case We should endeavour to obtain an accurate knowledge of his case. And herein lies no small difficulty, arising from the vast variety of individual cases (each of them having some distinguishing characteristic)—the great mixture and combination found in each, even when that characteristic, which denominates and determines the case, is ascertained--and from the variation of apparently characteristic and other circumstances. Yet this knowledge must be obtained. The physician cannot prescribe without feeling the pulse, and en 1 Luke vii. 12, 13. John xi. 35. 2 Prov. xvii. 17. quiring 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 prudence. In the treatment of the case, many unexpected and unforeseen symptoms may be evolved for our direction. The general course would lead us to introduce the Scripture before the sinner in some of its diversified forms of application. The Psalms are peculiarly suitable from their great 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 is a most important statement for the instruction of the ignorant and careless, as embracing the two main points of 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. His closing discourses to his disciples are fraught with consolation and support to the penitent and established Christian.3 Other portions of Scripture (such as the Epistles) will furnish equal variety of suitable instruction. Sometimes it may be advisable to take a whole book, or several connected chapters, in order to give a comprehensive acquaintance with evangelical truth. If this become too general and pointless, we might select some detached portions, that admit of a more close and par1 John iii. 1-21. 2 Ibid. vi. 25-65. 3 Ibid. xiv-xvii. ticular application. Perhaps indeed the two might be combined. As from every passage must be brought out some exhibition (more or lest direct) of Christ; having arrived at him as the centre of all-" the way, the truth, and the life," in all and in each; we may easily, through him, put the several parts together, and enlarge on each separately to any extent. present power to seize the features of the case, or to turn to suitable texts with sufficient individual The appropriation, is much to be desired. Something from the mouth of the individual will give the most pointed ground of our address; while a few kind and confidential inquiries often 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 selfacquaintance. In pursuing the treatment of cases, "long patience" will be often called forth. A cold unmeaning assent may meet us from day to day-perhaps from month to month. These tedious cases require variation—not of the truth, but of the medium of its presentment. A word casually dropped-a tract left behind usoccasional visits rather of a familiar than of an official character-will be probable means of access to their consciences. Yet too great effort to "bring forth new things" may partake too much of human wisdom. The unvarying repetitions of the "old" statement of truth have generally proved as "the waters that wear the stones." 1 In other cases, we may have to guard against needless discouragement from legal expressions in common use among the sick, which must 1 See Job xiv. 19. |