of, by many who are apt to overdrive themselves, as well as others. Nevertheless, such waiting often brings with it, when God's favourable moment arrives, more benefit than we can get by our own officious toil of many months; and the good effect is more lasting than any thing we can obtain by forcing or devices of art. There are some persons so constituted, that with our consideration of this, and of the great temptations of this present evil world, it appears better to let alone what is proceeding in their minds, and to leave it, as it were, in the bud, rather than try to force its growth: that having time fully to develop itself, it may open to the kingdom of light, perhaps just at their departure from this life. Not that I think it wise to talk too loudly upon such a matter; but to those who are concerned in the care of souls it may not be without its use and consolation. At all events, let us do every thing with as much suavity and cheerfulness as possible, leaving the rest to our chief Shepherd; and thinking with Moses, "Have I conceived and borne all this people?" 15. Where there is life, there is life. I mean, that if our hopeful persons are too much petted and dallied with, they are apt to look for it, trust to it, become indolent, and at last require, as it were, to be carried like children. Abraham,* a father of the church in the fourth century, left the members of his flock to get on for themselves, after he had brought them so far as to unite cordially in the confession, "We believe in God the Father, and in his Son, Jesus Christ." Our Saviour said to his disciples, "It is expedient for you that I go away." The Spirit of the Lord caught away the evangelist from the Ethiopian eunuch, who, after he had been baptized, "went on his way rejoicing." Acts viii. 27. As a young tree will thrive none the better for my continually pruning it, digging about it, &c. and, as a little child that runs very well upon level ground, is only the more likely to fall if I perpetually call out to caution it, so is it if we are ever urging those under our spiritual care to actus reflexos; (i. e. to trouble themselves about sensible feelings of their state of grace, and of their growth of holiness.) There are those whose whole christian business consists in actibus directis, (in free and direct proceedings, to which they are instigated by their faith and love;) and whereas they thrive the best, so they would only become disheartened and bewildered by our pressing them about such reflex Nevertheless, others may be all the better for this matters. * One of the earliest Christian monks.-See the Author's Merkwürdige Reden der Altväter, p. 111. mode of treatment; nay, they may absolutely want it; consequently, a minister should have the gift of sound discrimination. 16. What is the main requisite for one who has the care of souls? It is what is so often expressed in the Psalms by the word, yashar-straightforwardness of principle; ("this one thing I do!") It is a disposition of soul that may be compared to a straight line, having nothing awry, nothing doubling; a disposition neither to soar nor sink; that knows only its straightest way directly onward to "the mark." 17. Ye, beloved brethren, who have the care of souls! Let us have our own souls filled with the love of Christ. This will make us lively and active, bold and ready, always well furnished for our work; and will best help us to ascertain in our fellow-men their real state of mind, and to see how to recover them. We should commune among one another with more confidence and intimacy; never forgetting, that it is with fellow-men, and fellowredeemed, that we have to do. People, in time of pestilence, or of any other public calamity, lose sight of their smaller and private matters, their prerogatives, external preferences, and distinctions. So should we behave to one another; so should we deal with our fellow-mortals, our fellow-immortals: this is the way to take them, as it were, captive; and to do with them what we will. It is, in every respect, good to be ready at acknowledging our infirmities, but not to be always at it, like many who become mere complainers. We ought to "make mention of God's righteousness;" we ought to "glory in his grace;" and not to let complaining, or any thing else, choke up such inexhaustible springs within us. Is any commendation bestowed on us? let us be sure to trace it all to Divine grace, and then it will only serve to deepen our humility, and yet to stir us up more wakefully to every duty. 18. I very willingly leave every one's private matters of faith to himself, though these may be weak, or even false, provided he come only to the true conclusion. A very young child, in attempting to walk, would hold itself by its own clothes; and if it thus get to the other side of the room, we may well let it enjoy this imaginary help. O, with what tenderness of sympathy ought we to treat the souls of our fellow-men! By putting them too forbiddingly upon the stretch, we only prepare them to recoil in an opposite direction. 19. We never interfere with a person as to where he may choose to go and refresh himself with his glass of wine; and in like manner there are occasions when we must let our people alone as to their extra-gratifications of a spiritual kind. Nevertheless, a pastor of souls must be any thing but indifferent about pious members of his flock absenting themselves frequently from his own ministry; as this may look as if he had been dealing to them hay, straw, and stubble, instead of the bread of life. 20. With respect to private meetings for edification, it were to be wished that our more hardy and zealous soldiers of Jesus Christ were not too much restricted and cramped by acts of the legislature, framed under colour of civil order; but were freely permitted the privilege of improving such time as others lavish upon worldly diversions, to their own mutual edification in the word of God. I compare these meetings, in no invidious sense, to a fresh swarm of bees, settled upon some tree; now let them be skilfully hived, and not rudely dispersed. To do the latter is more than a pity; it is indiscreet.* 21. I do not understand objections against such private meetings. Why are Christians to be obliged to stand apart, and each one to keep his piety to himself? This is as if, at seeing persons travelling in company on the highway to the same place, I were to desire them not to go together, but to keep at the distance of at least a musket-shot one behind another. 22. Sickness implies life; and surely even in morbid piety there is some spiritual life. It is the ungodly who are dead while they live. (1 Tim. v. 6.) Why then should ministers reject or neglect those children of God in whom they perceive that something or other is not quite after due order? Should they not rather endeavour to help and recover them-to heal that which is lame or sick? Ezek. xxxiv. 4; Heb. xii. 13. 23. Many are disposed to make far too much of such meetings, and seem almost to think themselves a better sort of people, because they join in such a special religious exercise. But as such can have no exclusive claim to piety, so neither are all of them really pious. There are excellent Christians who do not attend meetings of this description, and there are hypocrites who do. (We ought, however, to think favourably of them in general, and to remember, that) though as lookers-on we are at liberty to form our opinion of them, yet we are not to be their judges. "Destroy not the work of God." As we leave every one to * Thus Bengel wrote in 1741, two years before the Würtemberg Act was passed concerning Private Assemblies, to his friend Weissensee, the General Superintendant at Denkendorf; which perhaps contributed not a little to the mild wording of that Act. manage his temporal concerns in his own way, so in all such matters of religion as are less essential, we can and we ought to let people alone, that principal matters may be the better attended to on both sides. With respect to those who experience some inconveniences from the world on account of attending such religious meetings, we need not be anxious to run immediately to them with comfort; for such inconveniences are good and salutary. A little rudeness or ill-humour of domestics towards my children is not to make me hasty in siding with the latter, or in taking much notice of it; indeed such things may have spared me some trouble as a father, in teaching them proprieties. 24. When seriously disposed persons band together, but are not united upon fundamental points, fundamental points, as is the case in the present day, there is at best much unedifying discussion, and much nonsense talked; nay, it is well if ludicrous scenes do not ensue. But the wisdom from above is first pure, then peaceable." (James iii. 17.) Souls must become prepared for one another, and then their union has its value. It is a good thing, however, when Christians thus thrown together, with much remaining imperfection and error about them, have some check of circumstance which keeps them from breaking out with their personal peculiarities, so that, after all, they really help forward one another. But if a minister finds some in his flock who are always halting and undecided, let him be for bringing them to the point at once:-"Tell me whether you prefer to hold by Christ or by the world?" Do they answer, that Christ is their decided choice? then let him tell them they must alter their conduct in this or in that respect. For some, when suffered to go on haltingly and slovenly, are apt at length to think that they cannot do better. Should such serious and plain dealing with them prove of no avail, some trial or other will, by and by, show their real character; for then they will either relapse entirely, or break through their difficulties, and become decided and devoted Christians. 25. When any christian community is characterized by coldness or lukewarmness upon really spiritual subjects, the natural consequence is lack of vital warmth for sustaining that close communion and familiar intercourse, which are so desirable among its individual members, and which ought surely to be found in a community of persons really born again. And this will be particularly the case when there is not sufficient solid basis of sound knowledge and christian experience for the foundation of such mutual confidence. Where these things are at all wanting, the time for full and primitive communion is not arrived. Much is requisite for solid union among fellow-Christians. As they must all have a good proportion of knowledge and experience, so it is necessary there should be among them some who have "the spirit of judgment," or "the eyes of their understanding" so "enlightened," as to be able to counsel and conduct their brethren; who, without such aids, will often justle one another. But let each look carefully to his own personal conduct, that, when they come together, their brotherly freedom may not degenerate into absurd exhibition. Alas, it is but too common, even among Christians, to act without simplicity; and they who ought to show themselves the honest servants of the Lord, and members one of another, are apt to speak only to please; to neglect the duty of faithful and affectionate admonition, expostulation, or rebuke; and to be sadly backward to stir up and encourage one another. Some appear to carry about with them neither humility nor love-nothing of the mind of Christ; and can be distinguished as belonging to the same community, by nothing more than formal exterior adherence. If this be any thing better than stage personation, I should be glad to know in what respect it is so. In true communion of christian brethren, there must, of course, be communion of prayer, besides rules and regulations upon a variety of things. But they ought not to be bound too strictly to formalities of time, place, and circumstance; for the stricter such ties are made, the sooner they break. Many keep to uniform rules, because they first began so, and do not like to appear changeable and unstable; especially as they flatter themselves that they made a good beginning. The more intimate and confidential we become, by mutual fellowship in spiritual exercises, the more carefully must we beware of aping one another. In walking together, it is not necessary nor even convenient for one to put his foot just where another has put his. They can go straight on in company, by steps of their own choosing, and still be near enough. Neither must any one of the party think of pushing others forward; but all and each must agree in mutual submission to the guiding spirit of their common Shepherd, who once breathed, and breathes still, upon every one of his true disciples. But many in the present day are erring more and more, from this blessed dependence on the Divine presence, into winds of doctrine or gusts of feeling which |