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 individual who is anxious respecting his eternal interest, it is of great importance to know whether he is under the special influence of any of these physical difficulties, or temperamental predispositions. For, by the result of this inquiry, the course to be pursued must be in some measure modified. The undue confidence of some ought to be firmly repressed; and the precipitancy of others restrained or cautioned. The backwardness of the timid should be stimulated, and the trembling apprehensions of the melancholy and desponding, if possible, removed, by affectionate encouragement. The wise physician of the body is always careful to inquire about the presence of disturbing forces in the mind, and prescribes accordingly. In like manner, the wise physician of the soul will endeavour to explore every physical idiosyncrasy which distinguishes the spiritual patient to whom he may be called, and address him in a corresponding manner. If you have not already a particular acquaintance with him, make such inquiries

respecting his habits, life, temperament, and other peculiarities, as may put you in possession of all the requisite information. And instead of making your conversation, if such it may be called, to consist chiefly of continued address on your part, which is the favourite manner of some, resort much more to the plan of affable and affectionate interrogation, which will lead the individual, at every step, to disclose the state of his own mind, and thus furnish you with some of the best indications for adapting your addresses to his case.

13. Be careful to give clear doctrinal instruction concerning the plan of salvation to those who are anxious and inquiring. I have observed it to be the manner of some in conversing with such persons, to deal chiefly in tender and solemn exhortation; under the belief that the grand object aimed at ought to be to impress the conscience and the heart, rather than to impart doctrinal knowledge. But it ought to be remembered that neither the conscience nor the heart can ever be suitably impressed but through the medium of truth. It is only as far as gospel truth is apprehended, that any genuine scriptural exercises with regard to it can exist. Carefully study, then, to impart to every anxious mind clear views of the fundamental doctrines of the gospel. Not that, in conversing with such persons, you are ever to perplex them with the metaphysical refinements of theology, which ought ever to be, as far as possible, avoided. But the course which I deem of so much importance is, that you constantly endeavour to fill their minds with plain, simple, connected Bible truth; that you dwell on the scriptural character of God; the nature and requisitions of his

holy law; the pollution, guilt and danger of all men in their natural state; the divinity of the Saviour; the efficacy of his atoning sacrifice; the unsearchable riches and freeness of his grace; the work of the Holy Spirit in regenerating and sanctifying the heart; and the utter helplessness, and, at the same time, perfect responsibility and blameworthiness of man. Just as far as these great doctrines are fastened on the conscience, and impressed on the heart, and no further, may we hope to become the instruments of saving benefit to those whom we address.

14. Be not too ready to speak peace or to administer consolation to those who are in a serious, anxious state of mind. It is, undoubtedly, painful to see any one in distress; and the spiritual physician will be often strongly tempted by false benevolence, to encourage, and administer comfort, where he ought not. Beware of this. It is far better that an anxious inquirer after salvation should pass a few more weeks or months in a state of deep mental solicitude, and even anguish, than that he should be prematurely comforted, and led to repose in a false hope, from which he may never awake. Be not afraid, then, to be perfectly faithful: to lay open every wound to the very bottom, before you attempt to heal it. Be slow in administering comfort, while the least doubt remains with regard to

the real state of the individual. Indeed I have often thought that it is very seldom proper for a minister, or any other pious man, in conversing with an anxious person, to be forward to pronounce a favourable judgment with respect to his state. You may be deceived in your opinion, and you may be the means of deceiving him fatally. It is, in general, much safer

and better for him to be brought to a favourable conclusion concerning himself, by that heavenly teaching, which cannot deceive; and which, though sometimes more tardy in exhibiting its results than earthly wisdom expects and desires, always furnishes the safest and best testimony.

15. Be not hasty in publishing the exercises or situation of those whom you know to be anxiously inquiring. It is deeply painful to observe the frequency and injudiciousness with which this rule is infringed. A person, perhaps, has scarcely become conscious to himself of deep solicitude respecting his spiritual interest, and given a hint of it to his minister, or to some pious friend, before it is blazed abroad; becomes matter of public speculation; and leads a number of persons immediately to crowd around him, and offer their services as his instructors and guides. The consequences of this method of proceeding are often extremely unhappy. Some are puffed up, by becoming objects of so much unexpected attention and conversation. Others are revolted, and, perhaps, deeply disgusted, at being addressed by so many on the subject of their exercises, and by some, it may be, very injudiciously. While a third class, whose impressions are slight and transient, are mortified at being held up to view as awakened persons, and afterwards lying under the odium of having gone back; and, possibly, in some cases so much mortified, as to withdraw from those individuals and opportunities, which might have been essentially useful. Besides all this, it has often happened, that the number of serious persons who have immediately clustered around an individual thus publicly announced as under religious