Year: 1879

| BY PARKE P. FL0URNoY.


Why is there so little religious converse
tion among Christians


OF all subjects religion is, beyond com.
psrison, the most important, aud one would
suppose to Christians the most pleasant to
think and talk about. Yet even in com.
pany of believers, if this subject be broached
a painful silence is likely to eDsue. What 10
the explanation of this strange fact =?


1t may be due, in part at least, to that
reverence which We feel, if our instincts are
true and right, whenever this subject is ap
preached. 1t would seem however, that this
would be no great difficulty in the way of
the Christian, who must have cultivated this
feeling of reverence in his daily reading of
Gods Word and approaches to the throne of
grace, as we'll as in his participation weekly
in the public worship of God AS the rev.
erence beftting such exercises does not prove
disagreeable, but on the other hand, often
elevates and iutensifes his spiritual enjoy
ment, why should it be an obstacle in the
way of the interchange of sentiments upon
this most delightful and inspiring of subjects?


1t may be partly due to the consciousness
of ignorance, and the consequent fear lest
speaking might mislead rather than help
others, and bring disgrace upon ourselves.


Is this a sufficient reason why Christians
should seal their lips ltpd refrain from speak
ing zone to auStherN'


One would think that when company of
Pilgrims came to a place where two ways
met, and they were uncertain which to take,
their very ignorance would be the most CO.
gent reason for breaking silence. If they
were all perfectly certain that they knew the
right way, there might be no reason for
speaking; but the very moment doubt arose
on this point, they would naturally begin to
compare notes as to the directions they bad
received, and to discuss the data furnished
by different memories, that an intelligent
conclusion might be reached. Shall We cpl
grims to Zon's city bound" be too proud TO
ask each other questions, when we are in
doubt about the way, and too reserved to
give the aid of our opinion or certain kncwl-
edge, when it is required for the guidance of
others?


A partial explanation may be found in the
feeling and conviction that, in the matter of
personal Christian experience, the point is
soon reached where anything but entire re-
serve would be highly improper and indeed
revolving to all right instincts. We do not
lift the veil from human condolences, and
shall we make an expose of the hidden facts
of that most secret of all relationshipS-that
which exists between soul and its Saviour
All right feeling is outraged by a public ex,
hibition Of these sacred condolences between
US and cur Lord. DR.. Addison Alexander,
it is said, disliked men who were in the habit
when they got on their feet in any assembly,
of talking about "their hearts," and oul
confidence in man is not generally in
creased when We see him arise in modern
"experience meeting" and tell of his mos
secret thoughts and feelings. Many excel
lent men may do this and may relieve them
selves and edify others, yet they do SO at {
great risk.


10 these speeches, points must be made
something striking must be said, or it vii
be felt both by the speaker and others tina
he would as we'll have kept bis seat, (an(
doubtless ne would. Hence there will al
most always be temptation to shape every
thing for the production of certain impres
sion. This shaping must often involve
perversion of facts, and the slightest perver
sion under such solemn circumstances and il
such momentous concerns, in which God i
the only witness, and is by implication calle'
to witness, has something of the hue of per
jury about it, if it be not the thing itself. l
ls not strange then that many should b
somewhat cautious about anything whicl
may bear resemblance to this public ex
perience telling. Now it is certainly righ
that such considerations as these should max
us careful how we speak one to another OIL
this subject, as we'll as when, and il wha
circumstances we shall do so; but thev b,
no means relieve us of the duty, or, to spas
more correctly, exclude us from the priv
lege. 1t is not for public addresses ii
crowded churches, halls or camp meetini
tabernacles that l on pleading; but for reli
, gious conversation among friends in privat