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checked their spirit and exertions in this most important part of their duty by reasonings which , as far as they have force , should only urge them with the more speed and fervour to the scene of physical or moral suffering ? As observed before , Sir , let the minister of religion go with the love of God and
man wherever he knows bodily , mental , or moral disease to exist , and he may rest assured he will in some way or other be blessed in his deed . Aud let me Temark , Sir , for the observation of nay younger brethren in the ministry more particularly , that it is prayer—prayer , fervent , affectionate prayer—which , in all cases of suffering and moral wants ,
must be the chief instrument of good . Aud let not the man of God when he has entered the scene of suffering , hesitate too long , doubt whether his prayers will be acceptable , or put the question too nicely ; he will often do better to come down at once upon his knees at the bed-side , and take the afflicted man by surprise . With a few fervent ejaculations of an affectionate spirit and deep
devotion , an almost magical change is sometimes produced : all is hushed in reverence , and a sacred character given to the sceue ; the sick chamber becomes a holy place , and its suffering tenant is startled into devotion ; he feels himself at once ushered into the presence of his Maker , and held to a serious business with him ; he is awakened , softened , subdued . I am often reminded , Sir , of
Mr . Bulwer ' s remark in one of his clever works of fiction ( " Pelham , " I think ) : * ' It is here , he says , " by the bed of sickness or remorse , that the ministers of God have their real power . It is here that their office is indeed a divine and unearthly mission ; and that in breathing balm and comfort , in healing the brokenhearted , in raising the crushed and degraded spirit , they are the voice and oracle of the Father who made us in
benevolence , and will judge of us in mercy . " May I with propriety meution , Sir , how much my Satisfaction in visiting the sick and the suffering amongst the poor is heightened by carrying with me the means of relieving some of their physical wants ? A penny weekly subscription by my congregation , a generous auuual
donation from one individual of it , ( who thus makes me his almoner , ) combined with the sacrament money , has for many years been a very acceptable aid to roy own means , and enabled me to form a poor ' s fnnd that has seldom failed me . Need I remark , Sir , how , in such circumstances , the minister is encouraged
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in his attendance on the sick poor , and with how grateful a feeling he then proffers his prayers and other spiritual aid ! I cannot , Sir , conclude this subject without recommending a book to my brethren , and wishing it in the hands of all of them ; namely , Dr . Wharton's " Death-bed Scenes and Pastoral
Conversations . " It is a beautiful and instructive work , full of touching and impressive things , of special interest to the minister of religion , who is alive to truth and nature , and concerned for the temporal and spiritual welfare of his fellowcreatures : nor is the work at all less
interesting for the hearty , honest spirit of the Churchman which often speaks out boldly in it . —Your readers will , I trust , kindly construe the apparent egotism and display of this communication ; I hope to do a little good by it , and must risk the suspicion of an imperfect and mixed motive . In thinking of Dr . Tuckerman ' s labours of love in connexion
with any exertions of my own , I can never have other feeling than the one of deep humiliation . W . MARSHALL .
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On City Missions . To the Editor . Sir , Prrmit me to offer a few remarks suggested by the perusal of *« The Con - versations of Ebion A dam son and his Friends , " in the Monthly Repository for March , in reference to Dr . Tuckerman and City Missions . It is indeed a
reproach to Unitarians , that seeing , as they do , the good to be effected by such a measure , they have not zeal enough for its execution , and I do not think that any object can more legitimately occupy the attention of the Association . Here I must notice the observation of Barnabas , ** Would it not be best undertaken in connexion with other
denominations ? Surely we need not be sectarian in our charities . " Here then I conceive is our grand error , our fear of being sectarian . If sectarian means being united as one body with one object , then let us be sectarian ; if others will not unite with us , is that a reason why we should not unite amongst ourselves ? But ,
in fact , we cannot , we ought not , to unite with other denominations in such objects as are proposed by City Missions . We rount , we ought only to send such labourers Into the vineyard as will sow good seed , such only as will teach pure Christianity , which is synonymous with Unltarianism , which is . In fact , the prin-
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406 ftlkcellancous Correspondence .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1831, page 406, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2598/page/46/
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