Direction.—If we are called to give a soul judicious advice, or to direct it in its way, without departing from or contradicting the principles of Protestant Christianity:

Let us beware of parceling out morality-always referring particular rules to general principles: Let us preserve the mean between that ultra-methodic spirit which would regulate every thing beforehand, and tends gradually to legal bondage and self-righteous pride, and that vague spirituality which feeds on feeling, and will hear nothing either of caution or means. Let us not repel the idea of an art or method of living well, but let us not make it too minute or prescribe the same method to all. Bossuet has said that "love knows no order, and can not adjust itself to method; that confusion is its order; that distraction can not come from that source." But I see nothing inconsistent with love in the care with which one seeks the best means of showing his love to the Lord (Eph., v., 10), and the best means of cherishing that love. Our weakness obliges us to observe order, and does not allow in us an absolute contempt of method. In our directions, we ought not to restrict ourselves either to the internal life or the external life.

We must have regard to the principle of liberty and responsibility, and avoid taking the place of conscience in any one; for there will not be wanting those who would resign theirs into our hands.

If, to refer to a different matter, men must not be borne on shoulders so as to deprive them of the use of their limbs and their locomotive inclination, no more should we exact too much from them in a short time. To condense these two rules into two words, let us not direct too much, nor urge too much. We must teach men to wait, but, at the same time, to be active; not to make those who are confided to our care impatient or despondent, but rather to be constantly assisting them.

We must not encourage-on the contrary, we must repress

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the curiosity, the vain words, the religious talkativeness of those (souls) who are ever learning, and never able to come to the knowledge of the truth."—2 Tim., iii., 7. Discourse in their case becomes as a vent through which the steam that should move the engine makes its escape.

General Counsels. - We have enumerated the different states, both as to doctrine and conduct, in which the members of our flock may be found; now we will lay aside this distinction, and, taking all the classes we have spoken of together, give summary directions in relation to the care of souls in general.

Maintain always, and with all persons, a frank and direct bearing.

Rely readily, and as far as possible, on the good faith of others.

Regard ideas more than words, and sentiments more than ideas. Sentiment, or affection, is the true moral reality. How many heresies of thought correct themselves in the heart. And, in return, how much orthodoxy is in the heart heresy. Men refuse us the word-they concede to us the thing; or, again, they refuse us the thing in granting us the word.

When you recognize in an adversary a caviling spirit, and perceive that you have to do with a fabricator of difficulties, decline a contest in which there is no seriousness, and "answer not a fool according to his folly."-Prov., xxvi., 4.

Beware of considering yourself as personally offended by opposition, and by what is said, however unjustly, against the truths which you preach.

Appear not to regard as so much blasphemy all rash or inconsiderate assertions, whether relating to doctrine or morals. Persevere without harassing.

Expect not that arguments will have an identical and absolute influence on all minds. We do not always know why an argument which has no power on one should prove efficacious on another; or why an individual who at one time

received no impression from the word, should at another time be deeply impressed by it.* This is God's secret, and, after all our attentions, all our measures, the final result is left in his hands. All our hope is from him; to him let all be ascribed. Attend more to the dispositions with which you acquit yourselves of your work, than the skill with which you used your talents.

The first of lights, of powers, of preservatives, of defenses, is charity. The spirit of the government of souls and of the whole pastoral office lies in the sentiment which these words of the Master so profoundly express: "Ye will not come to me that ye might have life."

Add to your instructions the weight of your example, well knowing that the true mode of communicating moral truth is contagion; that it is only from life that life can proceed; and that, in fact, the decisive arguments for or against Christianity are Christians.

Unite, mix prayer with all your efforts, all your proceedings, either to ask counsel of God, or to commend souls to him, or to keep yourself at the true point of view, and in the true understanding of your work.

In short, such is the solicitude, such the constantly-reappearing cares which the ministry draws in its train, that we must, as did the Jews who rebuilt the Temple, hold a sword in one hand while we build with the other. "Besides those things that are without," said St. Paul, "that which cometh

* "It must be acknowledged," says Leibnitz, in a letter to Madame de Brinon, "that the human heart has many windings, and that persuasions are according to tastes. We ourselves are not always in the same state of mind, and that which strikes us at one time does not touch us at another. These are what I call inexplicable reasons. There is something in them which is beyond our understanding. It often happens that the best proofs in the world do not move us, and that what does move us is properly no proof."-Euvres complètes de BOSSUET, Paris et Besançon, 1828, tome xxxv., p. 132, Lettre I., Sur le Projet de Réunion.

upon me daily, the care of all the Churches. Who is weak, and I am not weak? who is offended, and I burn not?"—2 Cor., xi., 28, 29. Wherefore, also, we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power."-2 Thess., i., 11.

§ 3. External State.

The internal state is always modified by the external, and this by that; and this combination, forming, as it does, the real and total state of the individual, ought to be carefully appreciated; one of its elements separated from another has no complete signification; but these combinations, which are infinitely various, can not be foreseen or provided for; we are obliged to study the external states independently of the internal, and reciprocally.

As to external states, they are naturally of two opposite kinds, happy or unhappy; but pastoral prudence, it is obvi ous, occupies itself almost exclusively with the second. There are exceptional and sudden felicities which resemble catastrophes, and may be so regarded. Every event which excites in the human heart a lively feeling of joy, may furnish the pastor, while expressing congratulations, with an opportunity for admonition. And when he comes not to sadden a natural joy, but to invite it to seriousness, he has, for the most part, a chance of being well received; there are, however, cases of a kind the opposite of those, which make the most direct appeal to his sympathy.

A pastor should see, as far as possible, the afflicted of every class; but there are many cases in which he can not easily gain access to them. In conspicuous misfortunes, whatever they may be, he may and should be present; fraternal affection, shown by the pastor in cases of this kind, is the chief office of his ministry, and may, if it be accompanied

with all the respect which is due to great misfortunes, gain him the confidence of individuals and families. But the most frequent and favorable occasion is that of severe sick

ness.

1. The Sick.-Care for the sick is the most sacred of the pastor's duties, the touchstone of his vocation for himself and others; and we may say that the manner in which this duty is understood and discharged measures the Christian life and the Christian spirit of each religious epoch.

Pastoral visits to the sick are not only useful to them, but to those who are about them, and who by this circumstance are made more accessible to religious instruction. They are useful to the pastor himself, who has no better opportunity of acquainting himself with mankind, with life, and with his own ministry. Sickness places a man in a situation in which we have more hold upon him. A sick man is man in a state the most natural and the most true.*

The success or the zeal only of the pastor, in this part of his ministry, is one of the most appropriate means of his becoming popular. Every one is sensible of the merit of this work, even without appreciating sufficiently its entire object and results.

Were it only from the repulsiveness inspired by the view of sorrow and of death, the pastor doubtless would find it necessary to overcome many distastes and many fears. The world, as much as it can, contrives to forget that we suffer and die. He who seeks to forget this was not made to be a pastor.

As to danger, it is said that “the good Shepherd gives his life for the sheep" (John, x., 11), which teaches us that the ministry is not a profession, but a virtual martyrdom, and that the soldier who voluntarily exposes his life every day on the field of battle for the sake of glory or promotion, differs

* BRIDGES: The Christian Ministry, p. 78; and MASSILLON: Du Soin que les Curés doivent avoir pour leurs Malades.