TION AND AUTHORITY. This caution, which was mentioned before in reference to common conversation, is no less important in reference to the subject of religion. Ministers, from the circumstance of their being so much accustomed to speak with authority, from the pulpit, are apt, spontaneously, and even insensibly, to fall into a similar manner of speaking in private; to be impatient of contradiction; and to feel, when their opinions are in any measure controverted, as if their official dignity were invaded. Let no spirit or feeling of this kind intrude into your social intercourse. The more entirely you can divest yourself of it, and sit down with your friends and associates on terms of perfect equality, as a friend and brother, who claims no authority over their consciences, but is actuated supremely by a regard to their temporal and eternal interest, the more easy and affectionate will your conversation be, and the more likely will you be to make a favourable impression on their minds.

5. In conducting religious conversation, As

MUCH AS POSSIBLE AVOID THEOLOGICAL CON

TROVERSY. I before cautioned you against the habit of falling into controversy on any subject in company. But I would now warn you that religious controversy, when you are conversing with persons with a view to their spiritual benefit, is peculiarly undesirable, and

ought to be avoided as much as possible. I say, as much as possible; for there are doubtless cases in which it is not possible to avoid it, without shrinking from the defence of the truth. You will sometimes fall in with persons, who, from a love of disputation, from ill manners, from enmity to the truth, or from a desire to put your ingenuity to the test, will compel you either to be silent, or to defend your opinions. When you meet with such persons, you must manage them in the best way you can. not, however, even with such, allow a dispute to be much protracted. Draw it to a close as soon as practicable. Carry it on, while it lasts, with all the "meekness and gentleness of Christ." And let them see that you take no personal offence at having your opinions questioned; but simply desire to defend what you deem truth, and to guard them from injurious

error.

Do

But in all cases in which controversy can properly be avoided, by all means decline engaging in it. Theological disputes, in the social circle, are seldom profitable, and often highly mischievous. They sour the temper but commonly leave each party confirmed in his original opinion. In your ordinary religious conversation, then, keep as clear of what are called disputed points in theology, as possible, consistently with conveying sound and useful

instruction in divine truth. When you are compelled to touch on them, let it be under a practical rather than a polemical aspect, and in terms as little adapted to give offence as possible. When you perceive the most distant symptom of approaching controversy, take measures to avert the impending storm. This may commonly be done by a few kind words, or by giving a practical turn to the argument. It may be easy to prevent the evil; but by no means so easy to cure it when we have once fallen under its power.

6. You will sometimes fall in

company with

INFIDELS, WHO TOTALLY REJECT REVELATION.

Conversation with them is always a delicate, and often a difficult task.

Make a point of treating them respectfully, as long as they maintain decorum on their part; and even if they scoff and blaspheme, do not suffer yourself to be so far borne away by irascible feeling, as to address them in opprobrious language. As long as their deportment admits of your continuing to argue with them, do it in the spirit of meekness and benevolence. In addressing them do not permit yourself to call them by hard names, or to impute to them base motives. Endeavour to convince them that you are actuated, not by a spirit of personal resentment, or wounded pride; but by a regard to the cause of God, and their own eternal

welfare. In arguing with them, however, do not merely stand on the defensive; but show them, on the plan of Butler's “Analogy," and similar books, that most of the objections which they urge against Revelation, lie with equal force against natural religion, which they commonly profess to believe. I have seldom seen

an unbeliever who was able to stand five minutes before the argumentum ad hominem plan of treatment. Above all, in addressing them, while you appeal to their understandings, never fail, in a mild and respectful manner, to appeal to their consciences and their hearts. All my experience tells me that nothing is so likely to impress them as this.

7. In conversing with persons of a DIFFE

RENT RELIGIOUS DENOMINATION FROM YOUR

own, there is need of much vigilance both as to the matter and manner of your conversation. In all such conversations, guard against either manifesting or feeling a proselyting spirit. Be much more anxious to see them Christians, than to see them Presbyterians Dwell, therefore, much more on the fundamental and precious points of our common christianity, than on the peculiarities of either their, or your sect. While they see that you are deeply serious, and anxious to promote their eternal welfare, let them perceive that you are not anxious to win them to your party. Agree with them

as far as you can.

Treat them with pointed

respect and attention; if they appear pious, with as much affection as if they belonged to your particular denomination; and even if they make overtures for joining your own church, do not be ready to catch at their proposal. Manifest no eagerness to receive them. On the contrary, rather show, in all their extent, the difficulties which lie in the way of transfering their re igious connexion. However unworthily, in relation to this subject, persons of other sects may treat you or yours, never allow yourself to imitate heir pernicious example.

8. The introduction of religious conversationamong ENTIRE STRANGERS, is often very desirable and important; and yet, frequently, requires no little address. I said that it is often very desirable and important; for more than once have I known a minister to be in company a whole afternoon, or longer, with a circle of strangers, several of whom, though unknown to him, were earnestly desirous of hearing him engage in religious conversation; and were not a little disappointed to find the interview at an end, without his having introduced it. Many a precious opportunity of instructing the ignorant, of directing the perplexed and inquiring, and of comforting the sorrowful, has been thus lost. Guard against all such omissions. Never allow yourself to be half