require a natural gift: but while this may enable an individual minister to succeed on the point in an eminent degree, a certain and sufficient measure of success is within the reach of almost every person who wisely considers the proper means of rendering his pastoral intercourse really profitable; and exercises a diligent self-denial in carrying his considerations into action. And even those who possess the gift in question, may derive great benefit from a wise attention to several remarks, pointed out as the result of observation and experience in others who have gone before him. It may be laid down as one of these, that a minister who has a real knowledge of himself-his own tendencies, and his own faults-together with a similar knowledge of the individual with whom he is conversing, will, cæteris paribus, have a greater power in conducting his conversations to a desired end, than one who has not taken pains to attain such knowledge. Hence it results that the habitual exercise of a ministerial self-knowledge, and the particular recollection of the whole case of each individual, at the time we converse with him, are necessary to success in pastoral visiting. In applying this knowledge, it is a matter of no small difficulty to be able to humour such characteristic peculiarities as are not sinful, in order to obtain such an influence as will give you power in checking the exercise of those that are. To obtain this kind of ministerial influence, the parishioner must feel a certain degree of freedom and liberty in your presence, unchecked by a constant sense of alarm lest he should expose himself to his minister; and this he will only do when he has been unconsciously satisfied that he may speak with a natural openness, as to one who sympathizes, even in small matters. It is of immense importance to inspire those with whom we speak with an undefined sense that we possess power over mind. The secret of making people look up to you, as it is called, depends mainly upon this, that without the smallest appearance of claim on the part of the minister, the person with whom he is conversing feels that he is both acquainted with human character, and accustomed to direct it. The tone and manner to which this is involuntarily conceded, is removed as far as possible from any thing that could be called forward or self-important; in fact, an evidence of forgetfulness of self is a necessary ingredient in the combination which forms the character to which this influence is conceded. The management of ministerial intercourse with persons of an educated class is generally much more difficult than the conducting of conversation with the poor: but there is one difficulty in the latter, which does not apply to the former, and which is not sufficiently considered. Indeed it requires long practice to estimate the real amount of the difficulty. The cultivated mind of a minister thinks rapidly-draws its conclusions easily, and certainly and assumes the results of thought in ordinary cases, as matters of course; while, on the other hand, the uneducated mind thinks slowly-reasons cautiously-requires repeated efforts to establish securely a very simple conclusion—and has to go over the elementary process again and again, in all the workings of mind. The restraining of the rapid operations of the former, in order to conform itself to the requirements of the latter, is a task of much difficulty: it is if as two persons were writing to the sanie dictation; one having the pen of a ready writer, and the other forming his pot-hooks with difficulty. It needs habitual patience, and temper, and self-denial: so that to be an efficient minister in a cottage, whose conversation is at once interesting to the mind of a peasant, and edifying to his soul, is a greater attainment, and a higher proof of ministerial diligence, than is commonly imagined. It is not by laying down rules, however, that a pastor will arrive at this attainment. Nothing but practice, with the exercise of watchfulness over his own mind while visiting pastorally, together with a close attention to the working of mind, in those whom he visits, will really give him efficiency in this important department of his duty. It would seem to be evident, however, that he may be advanced in this object by a knowledge of the experience of others. But the question is, how this knowledge may be best conveyed to him. General statements of the mode of visiting parishioners practised by those who have been successful will not be sufficient for the purpose; for too much depends upon minute details in the management of conversation, examples of which cannot be drawn from general statements: hence nothing less than a particular account of conversations between a minister and his people, in which the working of mind and feeling is detected in its small effects, will suffice to convey an adequate lesson to the younger pastor, who desires to know how he may best manage his Pastoral Visitings. But where are such details to be found; we know of none, which are at once sufficiently minute, and unexceptionable in their character. We have been asked to communicate to our readers a catalogue of works on this subject, with notices of approval, or disapproval: but it happens that, as far as we know, none of the publications which profess to give the details of ministerial intercourse, are sufficiently evangelical in their character, to warrant us to recommend them as guides to a minister, who is determined to know nothing amongst his people but Christ, and him crucified. Many of the volumes of Biography of pious ministers contain, incidentally, much help on the point: but it is given only occasionally, and very rarely with such minuteness as the subject requires to be treated, in order to produce the effect we are now contemplating. Fully sensible of the importance of the study in question, we have desired to convey some suggestions to our readers, which might be kindly accepted as contributions towards a more complete attempt: but in consulting with christian persons on the subject, a difficulty has been stated, which seems to make it necessary for some explanation; and that some distinct understanding should be established, before we venture to put forth the series of Articles contemplated, under the title of Pastoral Visitings." There exists, in some pious minds, a disinclination to that sort of writing, which is intended to communicate instruction of the kind, under the form of imaginary conversations, and the relation of supposed circumstances. It is considered by some, as objectionable to write any thing in the style which has been abused by worldly persons, under the form of novel-writing. While it is very important distinctly to protest against the evil of novel-reading; it is not wise to confuse the principle which is involved in conveying christian instruction by such pictures of experience as group real features into a composed ensemble, with the application of it to the improper excitement of a mere worldly or unchristian appetite for unreal imaginations. For the christian use of this kind of writing we may draw the highest sanction from Scripture, and the example of our Lord. The inspired prophets frequently effected their divine commission by presenting fictitious scenes and circumstances to the minds of those to whom they were sent of this Nathan's story, by which he convicted David's conscience, is a striking instance; and our Lord himself sometimes conveyed his instructions in the form of fables: for whatever may be proved as to the historical character of some of his parables, it cannot be denied that others of them are compositions of supposed events and speeches, rather than relations of actual facts, and a repetition of words really spoken. This is quite enough to establish that such a style of writing cannot possibly involve anything which per se is necessarily wrong. The conscientious jealousy of some of the Lord's spiritual children, which in this matter may, perhaps, have led them a little too far, though in a right direction, deserves the tenderest respect but it ought not to be allowed to abridge VOL. 11.-NO. XXIII. A A our christian liberty of using such means as lie in our way, for promoting the glory of God; and of cultivating the improved application of the christian ministry, to the entangled difficulties produced by corrupt human nature;-provided, however, that the means are not wrong in themselves. For ourselves, we feel our christian liberty entirely unshackled, in this respect, by any doubts as to the lawfulness of employing works of fiction (professed to be such, and received as such by the reader), in the promotion of God's glory. There seems to us no more reason to refuse the aid of this means, for this end, than there is to refuse the aid of music in proclaiming the praises of God, because it has been, and continues to be, intensely misused to promote worldliness and vanity, and excite to sinful feelings, at the opera. Possessing this freedom of conscience, we had intended to give a series of Pastoral Visitings," containing composed details of ministerial conversations, drawn from actual experience: but not representing the case of any individual, nor professing to be historically stated. This intention has been checked by the expressed alarm of some, to whom every respect is due, on the score of true piety; and the chapters on My Church-Yard were written, which contain the statement of real conversations, and historical events; though, of course, the conversations are supplied from general experience, in connexion with particular recollections, which being gathered from time long passed, could not be minutely detailed from memory alone; and the events are so moulded as to names and unimportant circumstances as to take away any personal application. 66 In deference to the opinion of the class of persons alluded to, these chapters, together with the exact memoranda of Confirmation Conversations made at the time they took place, would have been all that we should have attempted in this department of ministerial work, had it not been for frequent applications from persons of other feelings on the subject, inviting us to carry on the original purpose; and as it appears that so many of the Lord's people partake of that Christian liberty in the matter, which we have just professed, we have determined, if the Lord will, to give occasional articles under the title of "Pastoral Visitings;" in which it is to be understood that the circumstances and conversations are not intended to be the relation of those which have actually taken place, but only the composition and grouping of such, as experience has taught the author may tend to assist the pastor in the management of the minds and consciences of his flock, through the medium of private conversation, in which he sincerely seeks to bring sinners to Christ. PART SECOND. SUGGESTIONS FOR THE PASTOR WITH HIS FLOCK. THE PASTORAL CALENDAR. NOVEMBER, 1843. FIRST WEEK. Nov. 5th.-Sunday. TWENTY-FIRST SUNDAY AFTER TRINITY. Gunpowder Treason.-A special Form of Prayer, with Thanksgiving, appointed to be used to-day. Epistle, Eph. vi. 10-20. Gospel, John iv. 46-54. First Lessons, Morn. Hab. ii. Afternoon, Proverbs i. Second Lessons, Morn. Luke xxi. Afternoon. 1 Thess. i. Suggested Texts. Morning Sermon-2 Kings vii. 16. James v. 7, 8. Rev. vi. 10, 11. Afternoon Sermon-1 Tim. ii. 1, 2. THE SACRAMENT OF THE LORD'S SUPPER ADMINISTERED. 11th. Saturday. (General Union for Private Prayer.) SECOND WEEK. Nov. 12th.-Sunday. TWENTY SECOND SUNDAY AFTER TRINITY. 18th. Saturday. (General Union for Private Prayer.) THIRD WEEK. Nov. 19th.-Sunday. TWENTY-THIRD SUNDAY AFTER TRINITY. Epistle, Phil. iii. 17-21. Gospel, Matt. xxii. 15-22. First Lessons, Morning, Prov: xi. Afternoon, Prov. xii. Second Lessons, Morning, John xi. Afternoon, 2 Tim. ii. Suggested Texts. Morning Sermon-Luke xxiv. 44. (See Compendium, 25th. Saturday. (General Union for Private Prayer.) FOURTH WEEK. Nov. 26th.-Sunday. TWENTY-FOURTH SUNDAY AFTER TRINITY. |