ON SPIRITUAL CONVERSATION. topics, it is either wholly on temporal affairs, or intermixed Now, in order for any one to carry on spiritual conversation properly, the five following are the principal requisites: 1. A divine change of heart.-It is truc, indeed, that a nominal professor, who has a fluency of speech, may excel a gracious person in conversation who has not such a gift; yet it is only a converted character that can sincerely and feelingly describe the preciousness of Christ, and the dealings of God with his soul. 2. A close walk with God.-A christian when in a backsliding state, is not forward to speak much of divine truth; but such as live near to God gladly embrace every seasonable opportunity to begin serious converse. Every saint can say something of personal experience, yet none can speak with such power as those who have had many trials, live chiefly by faith, and whose devotional exercises are fervent and frequent. 3. Much Judgment and Prudence. -Solomon says, to every thing there is a time and occasion; and that a wise man discovers time and judgment. He also speaks of the excellency of right words, and words fitly spoken. These observations are remarkably applicable to the suitable introduction of religious conversation, according to circumstances. Thus, for instance, it would be highly improper to speak of expe rimental godliness at all times in carnal, or mixed company, or even in an abrupt manner amongst professors of the gospel. Very few things require more judgment than to know where and how to bring experimental religion into conversation, and when to discontinue it; but let none refrain under the fear or pretence of failing in any of these particulars, as proper opportunities often occur to introduce godly conversation; and real christians are culpable if they neglect to embrace them. In particular, no minister or serious person should leave a company in which he has been any considerable time, without giving some good advice, or making some spiritual remarks. 4. Resolution and Perseverance. It is not always easy, even amongst the constant hearers of the gospel, to enter upon scrious subjects; and it is much more difficult to keep up such a conversation for a length of time: nay, sometimes it happens that one or more of the draw when the conversation begins to take a truly experimental company will withturn. These are discouragements; and, therefore, in such cases we have much need of fortitude and zeal. However, as the glory ON SPIRITUAL CONVERSATION. 261 of God and the good of souls are promoted by an interchange of experimental sentiments, nothing should dishearten. 5. The last requisite I shall mention is, Christian Candour and Affability. Although all true christians believe the same essentials in religion, yet they are very different as to their tempers and degrees in the divine life. When this is duly considered, it is evident that the experience of any one believer cannot be standard for all; nor can it be expected that those who have not been well educated, should speak of divine truths in so clear and methodical a manner as others who have had such an advantage. Hence appears the necessity of christians exercising mutual candour in these and many other respects, when they converse on divine subjects. There is also a kind and courteous way of speaking, which, though not sufficiently attended to by all serious persons, yet is particularly adapted to christian conversation. Thus it Thus it may be seen, that, as saving knowledge teaches what to say in conversation, and prudence when to say it, so affability shews how to speak. As to the subjects proper for serious conversation, they are numerous, elevated, and highly interesting; such as the Covenant of Grace; various Contents of the Bible; Person and Offices of Father, Son, and Spirit; Work of Redemption; peculiar Blessings of the Gospel; Death, Judgment, and Eternal Glory. These are topics of discourse which, by the divine blessing, tend to enrich the mind, console the heart under all troubles, and promote the growth of grace in the soul. I shall close this essay with proposing some means to improve the present low state of spiritual conversation. 1. When ministers or serious persons are amongst such professors as use trifling conversation, let them always, without any partiality, shew their disapprobation of it. This may be done either by profound silence, while unprofitable discourse prevails, or rather by a gentle reproof, and then changing the conversation to some spiritual subject. 2. Suppose the serious part of most congregations were to have a meeting once a week to revive and keep up spiritual conversation:-A society of this kind was formed in London in the year 1759, and the rules and subjects for conversation were published in a small pamphlet that I have in my pos session; and which, being scarce and very judicious, perhaps, I may republish. 3. Let the advice of Dr. Watts, respecting common conversation, be adopted respecting that which is spiritual. When conversation begins to run flat, one of the company who is provided with a religious book, should take it out and read a page or two, until some sentence gives occasion for one of the company to offer suitable remarks. If it should sink again, this method ought to be repeated until it has the same effect. Buckingham. G. G. S. THE YOKE OF BONDAGE. Dear Sir, ▲ certain writer, whose fame for speaking evil of his brethren is in all the churches, has lately published a severe philippic on your Magazine. Now, as I believe, you are ready to "bless them which persecute you;" and not to render railing for railing but, contrariwise, blessing, I send you the following remarks, from this very author, that you may display the above precepts. Your readers will perceive to whom they apply, and whose practice they directly condemn. May all such be benefitted by the perusal ! Yours most sincerely, EXTRACT. JACOBUS. "1. I shall now mention a few things that generally precede, or go before, this Yoke of Bondage, as procuring causes of it; and one is an itching ear. The Galatians and the Corinthians were not satisfied with the truth, nor yet with the Apostle; and, therefore got this legal leaven by the ministers of Satan. They turned their ears from the truth that maketh free, and got the law which genders to bondage. "2. Rash and unrighteous censuring and judging of the Lord's people, making his preachers offenders for a word; or for condemning what they never felt, what they never understood, and what they cannot disprove, is most sure in the end to bring on this yoke and themselves at the bar of judgment; for to condemn the just, is an abomination to God. Hence the caution—“ Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged." A man who judges in spiritual matters, must be a person of good experience, in church authority, and of good discernment, and one who has truth at the root, truth in view, and the honour of God, and not his own, at heart. "3. Prejudice conceived and enmity cherished in the heart against a preacher, or against a brother, without a just cause, or even if there be a real cause, is sure, sooner or later, to bring on this yoke of bondage. The servant that obtained forgiveness for ten thousand talents, could not forgive his brother the debt of five hundred pence; he was therefore delivered to the bondage of the law, the wrath of God, the lashes of conscience, and the darts of Satan; all which tormented him till he could yield that submission and resignation to God, and that affection for his brother that is due unto God, and to his brother for God's sake. "Nover," says a wise man, "judge another till thou hast put thyself in his place," lest when "thou judgest another thou condemnest thine own self. And thinkest thou this, O man, that thou shalt escape the judgment of God?"* 4. Reading erroneous books, and attempting to be "wise * Rom. ii. 1, 3. ON THE LOSS OF A SISTER. 263 above what is written," has betrayed many into the entanglement of this yoke of bondage; when a false fire and fresh view of things has wonderfully enamoured them, bringing fresh sparks of light and heat, whilst the old fire from the altar, and the good old wine, have been uninflaming and unpalatable to them, and they have been charmed till they were poisoned, and have been like "Ephraim, broken in judgment," by willingly following "after the commandment," after the doctrines and commandments of men which turn from the truth. "And now, I suppose, my reader, if he be a man that fears God, a person of any long standing in the church of Christ, and in any measure acquainted with divine tuition, will hardly believe that the author should be accounted a liar for all this, and be traduced as a misguided and misinformed man, and as one who traces up things to God and to his holy law, which can only be traced up to Satan and to the corruption of the human heart. Therefore, I submit what I have written to God, and to the judgment of Wisdom's children. "Child of Liberty in Legal Bondage.' Hos. v. 11. A LETTER FROM THE REV. MR. S-- I HOPE I shall be excused for the liberty I take of sympa thizing with you under the mournful providence which, I am informed, has lately taken place in your family;--that you have lost your dear, pious, and only sister:-but why should I say lost? She is only removed a little sooner thau her excellent parents and much esteemed friends, to a state of unutterable glory. I doubt not, you have felt much on the occasion: but, the consideration that she has died in the Lord, should be more than sufficient to moderate your grief on her account. Methinks, I can conceive her addressing her mournful relatives in the following strains:"My most faithful and affectionate partner, and sweet children; my tender and invaluable parents; my kind and beloved sister,My leaving earth was, indeed, sudden and unexpected, both to you and me; but sudden death I have found to be sudden glory. Who can conceive the greatness of my joy, when I found I had not trusted, loved, and confessed my gracious Saviour on earth in vain! No sooner was the invisible world opened to my won dering mind, than I found the truth of my Redeemer's promise, "I will come again and receive you to myself; that where I am, there ye may be also t." It is true, I have lost my bodily frame, but I have something amply to supply its place, till it shall be refined and made glorious by the mighty power of my adorable Saviour: I have a luminous vehicle provided for my spirit (which I recollect the blessed Paul called "A House which is in Heaven") and which is quite suited to my glorious state: - with it, I can traverse the expanse of Heaven, and join in all the exercises of the celestial Paradise! My matchless Jesus has already presented me, clothed in his immaculate righteousness; and, therefore, innocent before the throne of glory, to my inexpressible felicity. The pure spirits of the faithful (many of whom I could name) with the angelic host, have, with heavenly delight, acknowledged me as their associate, and congratulated me on my arrival to these blissful shores. I shall wait, not with impatience, but with extacy of joy, till you are all called to join me. With what rapturous pleasure shall I see you enter, one after another, into the kingdom of my Father! I cannot describe what I now experience: my mind, is gloriously illuminated, my love is constantly burning with the most pure and fervent flame; and I am in possession of my incorruptible inheritance! My Saviour has led me to living fountains of water; and, with his soft hand, has wiped away all my tears. In a word, I have fulness of joy and pleasures for evermore in the divine presence! Look by faith, my dearest relatives, within the vail, and behold my felicity, that you may no longer grieve, but rejoice on my behalf!" ON THE STRUCTURE OF HOUSES IN THE EAST. IN reading the New Testament, many difficulties arise from not considering how differently houses were constructed in Judea, 'from those with which we are familiar in England. Hence, particularly, it has appeared strange to some persons to find a roof uncovered," in order to let down the paralytic into the house where our Lord was sitting and teaching*. But Dr. Shaw, and other travellers, render this account perfectly easy, by representing the manner in which the principal houses in the east are built. The streets of their cities, he observes, are generally narrow, the better to shade them from the sun. In entering one of the houses, we first pass through a porch, or gate-way, with benches on each side; where the master of the family receives visits, and dispatches business: few persons are admitted further. From hence we are received into the court, or quadrangle; which being open to the weather, is, according to the ability of the owner, paved with marble, or such materials as will carry off the water. On public occasions, the company is received into this court; and very rarely into the chambers. This court, which is properly called the House, answers to the word in * Luke v. 19, and Mark ix ́ |