CHAP. VIII.

CONCERNING THE MINISTER'S CONDUCT TOWARDS HIS PEOPLE.

HERE it will be proper, 1. to lay down some general rules to be observed at all times. And,

2. some

that man cometh up, and is cut down, as a flower;' to reflect with what a detestation and abhorrence of their former sins they were then impressed, and in what magnitude and deformity they then appeared; to remember what consolation, hope and joy beamed on their mind, if a few good actions, however imperfect, presented themselves to their thoughts; to confirm their holy resolutions by the means which religion presents; and to suppose that our Lord addresses to every man in such circumstances, this affectionate admonition; Behold thou art restored; sin no more, lest a worse thing come unto thee." John, v. 14. Bishop Stearne gives this excellent advice to parish ministers: "Not to leave the sick without obtaining permission

from

2. some particular rules applicable to extraordinary

occasions.

1. To lay down some general rules to be observed at all times.

Previously to these I would desire you to observe these two things: (1.) Arm yourself with resolution, and prepare to meet with difficulties and contempt. The nature of your office implies the first, and all the dignity of it will not secure you from the last. But if you behave prudently and faithfully in it, you will meet with contempt from none but those who deserve it, and whose esteem would be no honour. (2.) Study the true nature of christian humility: And let your mind be clothed with it as its greatest ornament. But distinguish

from them to recal their holy engagements to their memory, if ever they perceive them relapsing into those vices which they then determined to abandon. For," as he well observes, "when this permission is obtained, the clergy can use brotherly correction without offence, when it becomes necessary; and by a seasonable interposition of that kind, may reclaim a sinner from the error of his way; since there is no more forcible or acceptable admonition, than what is amicably introduced by the previous mention of a former. permission." Dr. NEWCOME'S Primary Charge, p. 21, 22, 23. On the subject of this chapter, See GERRARD'S Pastoral Care, part ii. ch. i. sect. 5. T.

between

between that dastardly meanness and pusillanimity which makes you ashamed to look in the face, and speak in the presence of your superiors, (and may tempt you to an abject compliance with all their humours,) and that humility which arises from a reverence of God, a consciousness of your own defects, the difficulty of your work, and the knowledge of your character *. This will teach you to bear contempt with dignity, and applause with decency; the latter perhaps you will find not less difficult than the former. Let the knowledge of yourself be your guard against that vanity of mind which will be apt to steal into it when you hear the approbations or commendations of men t. Thus armed with resolution and humility, let your principal care be,

* Laudata est in sacris literis humilitas, damnata superbia; sed est humilitatis genus, quo nihil est detestabilius ; est et super biæ genus, quô nihil laudabilius.

Erasm. Eccles. p. 191.

+ Non solum adversus sinistra populi judicia, adversus malitiam etiam piè dicta calumniantium, adversus simultates illorum quibus ob vitam corruptam invisa est veritas, sed etiam adversus acclamationes, & applausus hominum laudantium, debet habere solidum & immobilem spiritum. Ia. p. 20.

(1.) To

(1.) To be faithful to God and conscience; and take care that nothing betray you into such a behaviour upon any occasion, for which your own mind will reproach you in secret. And a steady regard to this rule will lead you to decline the most usual and dangerous temptations.

(2.) Let your conduct to all be inoffensive, beneficent and obliging. Make it your practice, and it will be your pleasure, to do some kind office to every one to whom you have a power and opportunity of doing it with prudence. And let the emperor Titus's rule of conduct be yours, Not to let one day pass, if possible, without doing some good to one person or other.

(3.) Visit your people in a kind and friendly manner, as often as it suits with your convenience and theirs *. This is the business of the after

noon:

"There is an article of great importance, the visiting of our people, with regard to which, I scarcely know what to say, or what rules to suggest; and upon which, therefore, I speak with peculiar diffidence. It is usually, I think, better to be sparing than free in it; though this is a maxim which may occasionally admit of much limitation and restriction; and perhaps too great a neglect of it, is the fault which most prevails in the present day. The propriety of our conduct, must, in many cases, be directed by particular circumstances, of which good sense only can judge.

Το

noon: for the whole morning, and as much time as you can redeem at night, shoud be devoted to

To persons of some rank and fashion, (allowance being made for particular exceptions and friendships, which will occur in all societies) we should seldom go, unless invited; for this will commonly be most agreeable to themselves. As to others, it may be fit to call upon them without ceremony; but then our stay should be short. A due medium ought to be kept between an impertinent freedom and a stiff reserve. We should not forget to render our visits as useful as possible. Something should be thrown in for improvement; something that savours of religion; and this may frequently be done, with superior advantagé, in an indirect, than in a formal way." KIPPIS's Charge, p. 26, 27.

"You will soon observe in what places and families you meet with the most proper and encouraging reception, and in which you are most likely to do good." Persons who are frequently ill, and therefore hindered from attending public worship, so often as they wish, are peculiarly worthy of your visits and regard."

Orton's Letters to young Ministers, v. i. p. 196. Frequent, friendly calls, without waiting for a formal invitation, or subjecting friends to the trouble and inconve nience of a set entertainment, are apt means of conciliating regard, of exciting a mutual interest and affection for each other in the breasts of ministers and people; of affording the former opportunities of dropping useful instruction; and of disposing the minds of the latter to renew their attendance on the discourses of the pulpit with candour and sentiments of deference and friendship. F.

study.