the Director. Without this constant security the form only would remain. Yet under Mr. Walker's wise and efficient care, their influence was maintained with much edification in a large sphere, and for many years after his Scriptural doctrines had, unhappily for the people, ceased to be delivered from the pulpit. While the importance of mutual confidence and help cannot be denied; yet to secure the advantages without the attendant temptations and inlets to evil, is a matter often of most perplexing exercise. Sound judgment is indeed greatly needed for the management and effective application of this social system. The junction of Ministerial controul with confidence offers, upon the whole, the best promise of attaining that "Christian communion," which (as a Puritan Minister justly remarked) "keeps our religion in breath, and without which it will be ready to die."

CHAPTER VII.

THE OFFICE AND USES OF HELPERS.

It was never intended, that the Minister should sustain the whole weight of the service of God. Moses was assisted in his work by seventy elders, in tender consideration of his overwhelming responsibility. And thus the office of "helpers" in the Primitive Church appears to have been of efficient service to the Ministry.3 And as one of the most important results of the Pastoral work—the confidence with our people, and our insight into their individual character enable us to employ them in subservient but most valuable labour. Few exercises however, require more of that "wisdom that is profitable to direct." The "differences of administration” among us, and the different temperament of the Church from the Primitive times; a spirit of independency; the Minister notifying it to the other Members-That a member, accused of any inconsistency, which may be grievous to the rest, shall first be admonished by the Minister in private; and, should he persist in the inconsistency, the evil shall be pointed out to the offender in the presence of the meeting; and if no signs of compunction be shown, he must be expelled from the Society.'-Christian Guardian, January, 1830.

1 Mr. Richmond in his early Ministry established an interesting Church-meeting, mainly, though with less formality, upon these principles. It included the explanation of the Scriptures, Prayer Book, and other useful books; friendly and Christian exhortation according to their circumstances; questions of Scriptural or experimental difficulties; and united prayer for a blessing upon themselves, their families, their neighbours, their country, and the whole Church of God. See his Life, pp. 43, 44. note.

2 See Numbers xi. 10-25. Comp. also Jethro's wise advice to Moses, Exod. xviii. 13-26. 3 Rom. xvi. 9, 12. Phil. iv. 3.

excitement of spiritual pride; the introduction of the baneful mischief of "many masters ;" and the consequent diminution of the just influence of the Parochial Head, are serious evils incident to this system. But yet, with strict subordination to the Ministry, and with a large share of humility and forbearance, localized layagency, portioned out according to the "diversities of gifts," might actively co-operate.

2

Dr. Chalmers has fully pointed out the relative advantages to Ministers and people from this subordinate employment of the laity. If at first it may be more easy to do the work ourselves, they will ultimately be found in many cases to be more effective labourers. The appropriate employment of the members of our Church is probably, the most profitable use of human agency; and from the neglect of it many are often drawn from us, by those, who unduly avail themselves of their assistance, and elevate them to an importance, most injurious to Christian simplicity and lowli

ness.3

The various parochial plans will furnish suitable work. Sunday Schools-superintendence of adult schools—the management or promotion of religious Societies-the diligent and sympathizing inquiry into the wants of the poor, the administering to their temporal, and much more to their spiritual, necessities-the visitation of the sick-these, and similar plans, will give as much engagement for our people, as a conscientious regard to their secular callings will generally allow.

The responsibility of this work, with a due consideration of their private circumstances, should be inculcated upon every Christian. Ministers are the primary-not the exclusive instructors. They are the principal directors of the system, but not the sole agents. Their office is to set many lesser wheels in motion, in subservient harmony with the grand movements of the machine.

1 James iii. 1.

2 See his Christian and Civic Economy.

3 Baxter wisely recommends an active and orderly use of the gifts of our people under our own superintendence, lest they should use them in a way of division against us. He remarks to Ministers, as one of the causes of schism-'a desire not to make use of the gifts that God hath given them for their assistance;'—and adds, 'I am persuaded, if Ministers had thus made use of the parts of their ablest members, they might have prevented much of the divisions, and distractions, and apostacies that hath befallen us: for they would then have found work enough upon their hands for higher parts than theirs, without invading the Ministry. Experience would have convinced and humbled them more than our words can do. A man may think that he can stir up a block, or pluck up a tree by the roots, that never tried; but when he sets his hand to it, he will come off ashamed. And see that you drive them to diligence in their own works, and let them know what a sin it is to neglect their own families, and their ignorant miserable neighbours; and then they will be kept humble, and have no such mind to be running upon more work, when they feel you spurring them on to their own, and rebuking them for the neglect; nor will they have any leisure for schismatical enterprizes, because of the constancy and greatness of their employment.'

Men cannot seek their own edification too fervently: but they may be occupied in it too selfishly. Many appear to havè no more concern for the unconverted around them, than if there were no such beings in the world. Or they are content to leave their souls to the superintendence of the Parish Minister, with the same indifference as they leave their bodies to the care of the Parish Apothecary. This inaction is ruinous to themselves no less than to the Church. They seem to forget that they are "called out of darkness into marvellous light," that they might "arise and shine" —that they are bound therefore, to strengthen our hands, not only by the light of their example, but by personal labour and activity. We were destitue of helpers: and God has converted them, that they might be our "helpers in the Lord."

The individual advantages, also of this service are of the highest importance. Active devotedness to the wants of our fellow-sinners is one of the best stimulants to personal religion. Thus the additional benefit resulting from the agency renders the employment of helpers more effective than our own exertion. Graces are called into exercise, which otherwise might have been dormant; while their fellowship with our burdens and our privileges, our sorrows and our joys, brings a sensible relief to our work. With this view, and with a due regard to relative duties (which must upon no account be superseded), it is important to bring young Christians to work. They are apt to be absorbed in the new world of interest that surrounds them. They want to be drawn forth into the practical habits of religion-to have their sympathies excited, their sense of obligation deepened, and their view of the realities of the Gospel established, by a close contact with the spiritual distresses and supports of those around them. Some departments indeed demand matured experience, wisdom, and patiencequalities, however, that gather strength and establishment by prayerful diligence. But the simple work of private instruction falls within the sphere of the lowest spiritual capacity; needing only an acquaintance with the value of the soul-the lost estate of man -the need of a Saviour-the power of his love-the work of his Spirit the hope of his glory. These, when really felt, will be readily explained-not indeed with eloquence, or perhaps with systematic accuracy; but yet with that earnestness of simplicity, which characterizes the Gospel, honours God, and is honoured of God. And this active training in the most limited sphere qualifies

1 See 1 Pet. ii. 9. with Is. lx. 1. Matt. v. 14-16.

the novice for a more extended and defined labour,-"He that is faithful in that which is least, is faithful also in much."

Not less is the advantage also of this system to the Minister himself. It has been well observed-Lay agency is of incalculable moment. A Minister cannot undertake every thing himself. He must not fritter away his time. He must not widen too much his field of personal effort. He must concentrate, he must influence, he must be the centre to a hundred hands and minds moving around him. This is more especially the case in populous places; where the actual efforts of any one or two Ministers would be lost in detail, and his public instructions would be hasty and undigested effusions, if he attempted individual instruction. Wisdom therefore must be exercised. Others must be set to work, and a machinery be erected, of which he takes only the general guidance.' Indeed how else can a Minister in a wide field of labour acquit his own conscience of the responsible charge of thousands of perishing immortals, except he do per alium, what it is impossible that he can do per se; and set in motion a machinery, whose influence, directly emanating from himself, is felt throughout every part? How manifestly unequal is our mere personal strength to make a palpable impression upon the great mass? If we want to extend our aggressive operations, we must bring our whole disposable force into the field. We must not only discharge ourselves the functions of agency; but we must create an agency under wise, delicate, confidential control. We must wield the power of our people, or we shall soon exhaust our own strength. The Minister must indeed use the word of command, and take the lead. But he must not be taking all the offices of the army upon himself. He must drill his subalterns into regimental discipline and effective service. And if in some cases activity becomes bustle-forwardness-conceit-neglect of personal or relative obligations; he must be careful in controling the pruriency of the principle, not to check its healthful circulation. When all are alive and always at work-the Minister in devising, and the Church in executing plans of usefulness-the machinery will germinate an influence of indefinite extent and effectiveness.

There are few Christian congregations in a large sphere, but would afford an organized system of Helpers, to "supply” the Min

1 Luke xvi. 10.

2 Prefatory Essay to Baxter's Reformed Pastor, by the Bishop of Calcutta, p. xliv. For a clear, important, and practical statement upon this interesting subject-the Writer would refer to the Bishop of Chester's Primary Charge (pp. 21-26) and to his Sermon before the Pastoral Aid Society-a Society, which commends itself powerfully to the prayers and assistance of all the true friends of our Church.

ister's necessary "lack of service on behalf of" his people. Let him only impress their minds with the love of Christ, and the love of souls, as the principles of their personal responsibility. Let him suggest the most suitable exercise of their obligations. Let him from time to time direct, encourage, or control their operations. Let him excite them to take only one step towards the attainment of their object to spread, if it were only a luminous spot, over their several districts-to be in constant motion, in the routine of regular distributiveness; and they will become his most useful coadjutors. The system of Tract distribution under the Pastor's superintendence, has been found an important means of evangelizing many dark places of our land. Monthly or Quarterly Meetings for prayer and conference should however be appended to this system.1

1 The System of District Societies is working under the sanction of our Hierarchy in some of our large spheres. It is the most likely means of diffusing instruction among masses of immortal beings, that could not otherwise be reached. The nucleus of the system is a Christian congregation, and the strength of it-Christian Visitors, well-exercised in all its duties of patience, compassion, and self-denial. The London Society has entered upon the work with an organized system of operation, and with admirable perseverance. They thus forcibly state their case, in language of extensive applicationSome parishes have gradually become so thickly peopled, that an acquaintance, either personal or through the medium of his clerical assistants, with the majority of his parishioners, is beyond the reach of the most active and laborious incumbent. With the utmost zeal on his part, thousands may yet be left comparatively to themselves, without even the moral restraint, which in a smaller parish the frequent intercourse between the clergyman and his people often imposes on the most careless and unconcerned. Extensive districts are to be found, where a mass of ignorance, vice, and superstition, is untouched, or nearly so, by the ordinary and prescribed means of preventing 'error in religion and viciousness in life.' Their inhabitants live in the undisturbed practice of ungodliness, by the force of mutual example confirming each other in the disregard of every religious duty. Places of worship are unfrequented by them. They will not go in search of the means of spiritual instruction, these means must be brought home to them. If an impression is to be made, they must be invited, nay, "compelled" to attend to their eternal interests, by the earnest, persevering, long-suffering labours of individuals, willing to penetrate the abodes of misery and vice, to go from door to door, and to encounter frequent disappointment in their benevolent object.'

"The appointment of Visitors' (as the London Committee judiciously observe) 'is of the highest moment; they may be obtained from every rank of society, and many of them will be Members of Local Committees. It is however essential, that they should be impressed with the importance of eternity-persons who earnestly desire, that their fellow creatures may walk in a right course, and who will interest themselves, not only in the relief of the body, but in the spiritual welfare of those whom they undertake to visit.

'In order that they may have time for the performance of such serious duties, care should be taken not to devolve too much upon one individual; in general from twenty to thirty families will be found sufficient for the most active Visitor! and for female Visitors a number still more limited may often be desirable. If however two Visitors act together (a course which will frequently be found expedient, particularly in their early labours) a large section may be allotted them.

'But there is no point, which the Central Committee would more strongly urge on Local Committees, than that of confining their own and their Visitors' exertions within a practicable compass; a small space effectively visited is infinitely preferable (whether in reference to the good that is really done, or to the example which it affords) to a large district, only partially occupied.'

Their instructions to the Visitors are most admirable-'You will visit the families comprehended in your section, as often as time and other circumstances may render expedient, with the view of promoting their temporal and spiritual improvement.-You will make it your first object to gain their attention, and secure their confidence, by convin