This year we’re reading selections from the discussions and the spiritual insights of the evangelical ministers who regularly met in London as “The Eclectic Society.” I hope you will find the time to read further around the section, so I have found the original volume for you in Google Books/Google Play. You can find the text by clicking this link.
When the ministers gathered on August 4, 1800 the topic for discussion proposed by the Society’s Secretary Josiah Pratt was the best method to comfort those of an afflicted conscience. All the minister’s present conceded that the pastoral care to a tender conscience was very challenging and required prayerful discernment before venturing further toward effectiveness because so much is hidden from the minister. One could wound inadvertently where God had not had not pressed the conscience or worse, one could apply a cure that his too weak, leaving the believer the worse off, now thinking that the issue is not as serious as first supposed.
Most significantly, the absolute worst error was to give consolation to a heart that remained unbroken, that more expresses sorrow at not being able to continue in sinfulness. Therefore, the minister must pray for some time in preparation, searching God’s Word to discern how the Law of God must wound before the gospel can cure.
The discussion then becomes much more specific in application. It is interesting that many conceded that a doctor’s diagnosis would be a great help, a concession that some form of what we would call clinical depression was present in the parishioner. Continuing in that vein, Thomas Scott commented that although comforting the afflicted may likely come in the context of visiting the sick:
• The most difficult case was to visit while family remained at the bedside. It was important to speak to the afflicted person alone, one-to-one.
• Since there is no specific precept for visiting the sick in Scripture, he suggested that clergyman think of himself more witness to the gospel, so as to pursue with clarity to your object, that the gospel be proclaimed afresh to the sick person.
• Rather than ask the person about their past life, it was more effective to focus on what reasons have put the person in such an anxious state.
• If the person remains unmoved by the gospel, consider giving your own testimony as to its effect on your own conscience, see Scott’s compelling personal narrative, Force of Truth published by the Banner of Truth Trust.
• Scott also suggests quoting the Anglican Bishop William Beveridge, from his well-known passage in his Private Thoughts Upon Religion:
“For my own part, I am resolved, by the grace of God, never to go about to confute that by willful arguments, which I find so true by woeful experience. If there be not a bitter root in my heart, whence proceeds so much bitter fruit in my life and conversation? Alas! I can neither set my hand nor heart about anything, but I still shew myself to be the sinful offspring of sinful parents, by being the sinful parent of a sinful offspring. Nay, I do not only betray the inbred venom of my heart, by poisoning my common actions, but even my most religious performances also, with sin. I cannot pray, but I sin ; nay, I cannot hear, or preach a sermon, but I sin ; I cannot give an alms, or receive the sacrament, but I sin; nay, I cannot so much as confess my sins, but my very confessions are still aggravations of them. My repentance needs, to be repented of, my tears want washing, and the very washing of my tears needs still to be washed over again, with the blood of my Redeemer. Thus, not only the worst of my sins, but even the best of my duties, speak me a child of Adam; insomuch that, whensoever I reflect upon my past actions, methinks I cannot but look upon my whole life, from the time of my conception to this very moment, to be but as one continued act of sin. And whence can such a continued stream of corruption flow, but from the corrupt cistern of my heart? And whence can that corrupt cistern of my heart be filled, but from the corrupt fountain of my nature? Cease, therefore, O my soul, to gainsay the power of original sin within thee, and labour now to subdue it under thee. But why do I speak of subduing this sin myself? Surely this would be both an argument of it, an addition to it. It is to thee, O my God, who art both the searcher and cleanser of hearts, that I desire to make my moan! It is to thee I cry out in the bitterness of my soul, O wretched man, that I am, who shall deliver me from the body of this death? 'Who shall? Oh! Who can do it but thyself. Arise thou, therefore, O my God, and shew thyself as infinitely merciful in the pardoning, as thou are infinitely powerful in the purging away, of my sins!”
• Do not leave men deluded. Do not hide the truth from them.
• Where one can discern even in the smallest measure that there is more humility in light of sin than fear of what may occur in dying, then pour in the balm of the gospel.
• Pour more and more light. No man is discouraged because he knows too much his disease, but too little of his remedy.