BY THE SAME AUTHOR.

1808. A Sermon on the Equity of Divine Providence. 1834. A Volume of Kingdom Sermons, or Sermons on the Accidents of the Kingdom of God in Christ.

1837. Christian Modes of Thinking and Doing, or the Mystery of the Kingdom of God in Christ.-Three Vo

lumes.

1838. A second Volume, or Series, of Kingdom Sermons.

LETTERS

TO A

BROTHER CURATE.

LETTER I.

THE INVISIBLE CURATE.

"If there be a messenger with him, an interpreter, one among a thousand, to shew unto man his uprightness."-JOB. xxxiii. 23.

WHILE the greater part of Christian knowledge is interesting to the greater part of the Christian community, some will only be so in a great degree to those who make a particular study of the same; being particularly ordained thereto, and to teach others "the good and the right way," as well as to learn and to walk with them in it. Considering the freedom of knowledge and capacity, it would be no shame for one of these regular teachers to be also taught on proper occasion by one of the community, if it be more creditable and consistent for them generally to teach, in respect of their orders and opportunities. But among themselves especially, as scholars of the same class, the part of mutual instruction would seem most becoming, that they may avail themselves of each other's light and experience; which they might, if they could only meet, or communicate, on equal terms, as brethren; and not

B

unequally, as lordlings and "little ones," or as tyrants and slaves.

For I am much mistaken, if our Master ever intended a personal, any more than a local ascendancy even in the general community of the church as such, and by no means among those who are equally ordained for the ministry; but that, as he never meant to put one church place, like Jerusalem, or Mount Gerizim, for example, above another, so neither one church person, as St. Peter, or rather as St. Andrew or St. John, that others might be respecters of such persons chiefly, instead of Him who made them such as they were. True indeed it seems, that "salvation is of the Jews," as he says, by God's providence; but that notwithstanding, all they who own him their Master and God their Father by him will be brethren or equal in that relation, whether they be Jews or Gentiles, common or select; as he told them once himself when he had them together, namely, the common and select, or the multitude and his disciples, that it might be known to both orders in what light the latter especially is to be regarded; that is with due obedience like the Scribes and Pharisees who "sat in Moses' seat," but not with the reverence they proudly challenged his disciples were neither to desire nor accept it, however they might be exalted by their office. Succeeding as they should these two influential classes in authority, they must still be very cautious of succeeding to their example, "For, (0, horrible!) they say and do not." Or what they do, is only to be seen of men. "They make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But "be not ye called Rabbi, (said he,) for one is your master, even Christ; and all ye are brethren." (Matt. xxiii. 1, &c.)

Thus he the Peace-maker, (Eph. ii. 15, &c.,) takes away one great cause of emulation and strife-in the wish

to be called Rabbi and appear to be something which many have who are really worse than nothing; thinking too much of their appearance, and prostituting the person as it were to admiration before people who have no more sense than to be respecters of persons. And thus understanding myself all Christians to be brethren, and those of our class more especially, I shall use the freedom of a brother toward you, dear invisible Curate, on all occasions, without any regard to seniority; as you have much the advantage of me there, if I be rather a seasoned one, having happily-though not always intentionally, but by God's grace and kind providence, kept my first estate -God be merciful to me! so far, a period of thirty or forty years. For it strikes me that we may now consult on this brotherly footing, and with a chance of consulting to some purpose respecting "the good fight of faith," and the general work of the ministry as well as its qualification and reward. Beside which other topics of a learned and elegant description, with some more homely too, such being still compatible, if not quite congenial with the character and office of a Christian minister, might likewise be considered.

I cannot now directly specify all the most congenial topics, or least either, which will seem to claim our attention particularly, 1, as Churchmen; 2, as invisible Curates, or Curates of the invisible church; but any light or information that one curate can afford another on the more invisible and important concerns of their office or calling especially, must be very seasonable in these "perilous times," if not "last days" for religion; without our entering much into the detail of such things as are to be seen immediately; since every church, and every fragment of a church would seem to see things in a several or peculiar light. We shall find matter enough, I apprehend, for our present correspondence without descending to such poor particularities. The most general interest ought always to be kept uppermost in the church, or in any of its offices

and departments, as well as in the state, or in any common concern; and as I have remembered this order myself before now, so now I hope still to remember it; continually approving the things that are more excellent in every part and degree, as far as I may be able to distinguish.

Some people, and these not the least bigoted either, seem to be afraid, to have " an horrible dread" of distinctions; as if it would quite unsettle them, to have three or four sets of such distinctions crowding on their imaginations together, or falling on in very quick succession one after another but it may be worth any one's while, and a curate's more particularly, to comprehend at least the distinction between any lay or individual and ecclesiastical or aggregate concerns of the Christian community; and likewise of the ecclesiastical again, which may be the more general, and which the more ministerial: the same distinction being here as positive as it is in the world, or in any part of it. For in religious, as in civil societies and administrations, the more general interest is directed to enjoyment and gain, the more ministerial to peace and security; either being very wholesome and suitable for the Christian community in its mundane and militant state, but still imperfect without the other.

Our Master once signified to his disciples something like the distinction between these two great interests, the general and ministerial, in the world-while "the government was upon his shoulders," and the ministry centred in himself, saying "These things have I spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer, I have overcome the world." (John xvi. 33.) And this declaration of our Master applying to the church likewise, which has the same distinction, may be a great encouragement to the least worldly part of it, which is the under shepherds and curates though in another declaration he rather advances somewhat to shake our resolution, to wit, that "the children of this world are in their generation wiser than the chil