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an hour in company, even with the most perfect strangers, without endeavouring to ascertain whether any of them have a taste for serious conversation. There are many ways of as

certaining this, without intrusion or indelicacy. A cursory remark, or an apparently incidental inquiry, may, and probably will, elicit enough to solve your doubt. Many a precious conver sation has resulted from such an exploring remark or inquiry. Like the discovery of a refreshing spring in a parched and dreary wilderness, not unfrequently has a minister of the gospel, as well as a private christian, met with a spiritual feast himself, and been the means of imparting a feast to others, when he least of all expected such a pleasure; when, perhaps, he was ready to say within himself, "there is no fear of God in this place."

9. Introducing and conducting religious conversation with persons of WEALTH, AND HIGH STATION IN SOCIETY, is a peculiarly important, and, at the sane time, a very delicate and difficult duty Peculiarly important, because any good impression made on them, will be likely to extend itself more widely; and in many respects, delicate and difficult, because this class of persons are more in the habit of being approached with deference, and, for various reasons, more apt to be nice, and even fastidious, in their feelings, than many others.

At the same time, I have no doubt, that the difficulties of this duty have been, by some, greatly over-rated; and that plain, good sense, with a heart overflowing with piety and benevolence, will be found, humanly speaking, safe and adequate guides, in all ordinary cases. My advices on this point, shall be short. Never, on any account, court, or affect the company of the wealthy and great. Never take pains to be much with them; and never boast of their acquaintance. When you are providentially thrown in their way, sacredly avoid every thing that approaches to a supple, sycophantick spirit of accommodation to their errors or vices. Never accost them with that timid, embarrassed diffidence, which may lead them to suppose that you have more veneration for them, than for your duty or your God. At the same time, let nothing of the unmanuerly, the sullen, or the morose mark your deportment toward them. An old divine was accustomed to say, "Please all men in the truth; but wound not the truth to please any." Let them see that christian duty is not inconsistent with the most perfect politeness. Introduce pious thoughts, and divine truth to their view, in a gentle, and sometimes in an indirect manner; and let them see that you are much more intent on doing them good, than gaining their favour. When you have occasion to oppose them, let it be done

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mildly and meekly, but firmly; with the air and manner of one who dislikes to oppose, but feels constrained to "obey God rather than man." In a word, I believe that a minister of the gospel never appears to more advantage in the view of those who are considered as the great ones of this world, and is never likely to make a more deep impression upon them, than when he makes them to feel-nor by ostentation, sanctimoniousness or austerity; not even by importunately soliciting their attention to his own views of truth and duty-but by exhibiting meek decision of spiritual character,that they are in the presence of a man, who regards the authority and favour of God above all things, and whose supreme and habitual object is to promote the everlasting welfare of his fellow-men.

10. Never imagine that it is your duty to VIOLATE GOOD MANNERS, either in introducing or continuing religious conversation. This is

never proper, because never necessary. If you cannot persuade an individual, by a mild and respectful mode of address to listen to you, it is better to forbear. An attempt to force what you have to say, on one who steadfastly or profane. ly resists you, is "casting pearls before swine." And violating the respect which is due to any person, under the notion of promoting, in this way, his spiritual interest, is, usually, of all de

lusions, one of the greatest. If you watch for the mollia tempora fandi, you will have an opportunity of approaching him, if he be accessible at all. If you wait, with a proper temper, and with humble prayer, for a door to be opened for doing him good, you will, probably, not wait in vain.

11. When you are called to converse with persons UNDER RELIGIOUS IMPRESSIONS, address yourself to the duty with much seriousness and prayer. Remember that what you say, may influence their eternal condition; and therefore, that every word is important ;-important to them, to yourself, and to the church of God. Remember, too, that the task of instructing and guiding those who are "asking the way to Zion," is as delicate and difficult as it is important. It requires much knowledge of the human heart, and of human nature, and much acquaintance with the Gospel as a practical system. Study to qualify yourself for this interesting and momentous duty, by much converse with your own heart; by much intercourse with those whose ministry God has eminently blessed; by reading the best books which tend to throw light on christian character and experience; and, above all, by humble importunate prayer for that wisdom which is adapted to "win souls," and to "guide them in the way of peace." He who allows himself

to enter on this duty without much consideration, and humbly looking to heaven for aid; or to perform it in a slight and careless manner, must make a miserable estimate both of ministerial fidelity, and of the worth of immortal souls.

12. Before you enter on the duty of conversing with any one on this most important of all subjects, endeavour, if possible, TO LEARN SOMETHING OF THE PECULIAR CHARACTER AND TEMPERAMENT OF THE INDIVIDUAL.

There are peculiarities of this kind, which frequently exert an immediate and important influence on religious exercises. Some persons have a remarkably sanguine temperament, and buoyant animal spirits, which are apt to impart ardour to their feelings on all subjects, and, of course, to confer on their religious impressions the appearance of more decision and intensity of character than they really possess. Others labour under a constitutional depression of mind, which is ever disposed to look on the dark side of things, and sometimes borders on melancholy and even despondency; and which always prevents them from doing justice to the evidence in their own favour: while a third class are affected with some bodily disease, which not unfrequently benumbs or agitates the mind, and creates no small difficulty in judging of its real state. Now in conversing with an

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