Page images
PDF
EPUB

as the rule of his life, and the disposition of his heart." And, truly, we have only need to see an example of that unaffected kindness, affability, respectfulness, gentleness, and attention to the feelings and comfort of all around us, which real religion at once demands and inspires, united with the gravity, dignity, and prudence becoming those who remember that for every word and action they must give an account; we have only, I say, to see this happy union of qualities fairly exemplified in human deportment, to be convinced that nothing can be more nobly beautiful or attractive, in the view of every thinking beholder, than the undissembled expression of pure Christian feeling: and, of course, that to be an humble and assiduous imitator of Christ is the shortest way for a minister of the gospel, or any other man, to exhibit the most perfect manners of which our nature is capable.

So much for the general principle. Cultivate the Christian temper, and you will always, in precisely the same proportion, lay the best and the only true foundation for the manners which I recommend. But if you wish to reduce this great principle to practice, two things are to be remembered.

The first is, that, as the growth of Christian principle, in the individual heart, is a gradual process; as it is by no means a spontaneous affair, but requires the most assiduous and laborious culture; so the drawing out of that principle into all the practical duties of life is far from being an easy task. It requires unceasing self-denial, prayer, and watchfulness; and embraces a large class of duties, which cannot be expected to be developed, in all their rela

tions and aspects, without being made the object of diligent and daily attention. Our pride, our vanity, our selfishness, our envy, our irascible feelings, our indolence, and indeed every corruption of our nature, are all so many obstacles to the faithful discharge of these duties. It happens, moreover,. that the application of Christian principle to the various departments of social intercourse, in all their interesting and delicate details; in other words, the code of what may be called Christian morals, has been less happily illustrated and enforced by books than any other part of Christian truth or duty. In its leading outlines, indeed, it has been often and well exhibited: but the task of minutely filling up what the scriptures have so divinely sketched, has never yet, unless I greatly mistake, been satisfactorily performed. And yet, perhaps, there is no subject, which, on a variety of accounts, requires to be exhibited in more minute detail, or urged with more constant reiteration than this. Still no popular, adequate treatise on this subject, so far as I know, is to be found. And, of course, those who desire to attain excellence in this department of duty, have the greater need to study it carefully for themselves, and to embrace every opportunity of becoming more and more at home in its requisitions.

The second consideration which deserves our notice is, that many of those delicate proprieties of behaviour, which the laws of social intercourse demand, though founded, in general, on Christian principle, may be considered as, in part, the result of conventional agreement among well-bred people. Of course, to be adequately acquainted with them,

requires no small knowledge of the world, as well as knowledge of the Bible, and of other good books. That young man will find himself egregiously deceived, who imagines that he can gain in his study all the information that is necessary on this subject. This would be just as unreasonable as to find any one expecting to attain eminence as a military commander, without ever seeing a field of battle. You must be acquainted with the actual world. You must

see and study man as he is. You must become acquainted with the rules which regulate social intercourse, as exemplified in polished Christian society. You must even become acquainted with "the world which lieth in wickedness," and know something of the laws which govern the intercourse of those who make no profession of religion, that you may know how to understand and treat them; how to meet them on their own ground, and to adopt the best methods of conciliating and gaining them. You must not, for a moment, suppose that what is called a knowledge of the world, necessarily implies conformity to it. All that it implies, and all that I would recommend, is such an acquaintance with the assemblage of facts in relation to this subject, as will enable you to adopt them where they are good, or indifferent; to avoid them where they cannot be defended; and to make the whole subservient to the interest of your divine Master.

Do you ask me, how the "knowledge of the world," of which I speak, is to be obtained? I answer,-Not from books; they cannot teach it; though they may make useful suggestions, and may put you on the proper track for learning, which alone is the

humble office I assign to this little volume. Neither can parents always teach it; for frequently they possess it not themselves; and even when they do possess it, it is incomparably more difficult to be conveyed to others, than any species of book knowledge that can be named. Nor is it to be learned even by going continually into society, as many have done, who, nevertheless, were as ignorant of mankind at the end of a long life, as they were when they entered on their course. - But if you desire to learn it, you must, first of all, be in good earnest in paying close attention to the subject. You must feel its importance. While you study carefully the best examples left on record in the sacred scriptures, you must study, with no less care, the living and acting world around you. You must have an eye and an ear on the watch for instruction respecting it, every day that you live, and in every company that you enter. You must watch with especial vigilance, every part of the manners, deportment, and conversation of the wise, the virtuous and the polished with whom you may happen to associate from time to time. The true reason why so many are in the world, and even, sometimes, in the polite and great world, for threescore years together, without gaining a particle of what we call real "knowledge of the world," no doubt is, that they have always passed along through society either with so much levity and inattention, or with so much hebetude of feeling, as to this particular point, that they have observed nothing, and, of course, learned nothing. They have, therefore, closed their career, in old age, just as ignorant, in this respect, as they were in the tenderest boyhood. In short, if men

have not the knack of closely observing, and the faculty also of laying up their experience, and profiting by their observation, I know of no way in which they can hope to become tolerable adepts in the science of human nature, however ample and long continued the external advantages which they may enjoy.

Do you ask me, of what real importance, after all, well regulated and polished manners can be, to a man engaged in an employment so elevated and momentous as that of a minister of the gospel? Is it not a matter, perhaps you will inquire, rather too small to engage the attention of one, whose time and talents ought to be occupied about much more exalted things? That a clergyman ought not, and, consistently with his usefulness, cannot, have manners either glaringly ridiculous, or grossly offensive, you will say, you allow but where is the great advantage of pushing the cultivation of the exterior beyond this negative character? I have often heard suggestions of this kind; but am deliberately of the opinion that they are founded in false and narrow views of human nature, and of human society.

For, in the first place, with respect to large numbers of those with whom clergymen, as well as others, are called to associate, they look quite as much, if not more, to manners than to solid worth. They are poor judges of talents, learning, prudence, and even piety; but of easy, mild, respectful, amiable manners, every one is a judge; and, of course, every one is capable of being favourably impressed by them. Can there be, then, a more obvious dictate both of policy and duty, than to cultivate that which to multitudes

« PreviousContinue »