bearing the infirmities of the weak," and all in their several relations "receiving one another, as Christ also received them to the glory of God."*

The obligation to improve this mutual fellowship for mutual edification cannot be questioned. The Old Testament Saints evidently felt the duty and the privilege. It was acknowledged in the primitive church.‡ The distribution of gifts and graces was for this purpose. Frequency and faithfulness in this duty (like mutual commerce between different countries) would enable Christians to enrich each other. Seduction and error would be more successfully resisted. If the enemy's watch-word is divide and conquer,'-ours should be-Union is invincible.' The church is ' terrible,' not in its single members, but "as an army with banners."|| Christian love would be much increased by frequent society with the design of mutual inspection and provocation. T

The cultivation of the graces for mutual fellowship is of the highest importance; such as sobriety of judginent, lowliness of mind, readiness to acknowledge each other's gifts and grace--forbearance and encouragement to the young-Christian plainness and sincerity-a careful guard against a censorious or controversial spirit-anxiety to impart only what will tend to the advancement of holiness, Christian progress, and love.

Yet even in the primitive age of simplicity and godliness, a harvest of tares sprung up where better seed had been sown. "Spots there were in their feasts of charity," which made it too evident, that they

"came together, not for the better, but for the worse." The recollection of this abuse even in the best times, seems strongly to suggest the importance of the balance of Ministerial superintendence, to maintain Christian godliness in connexion with Christian order, and to preserve brotherly love and unity on the solid basis of Christian humility. Mr. Robinson, one of the wisest experimentalists in an extensive parochial sphere, decidedly discountenanced the principle of unrestrained communication, from the first commencement of his Ministry at Leicester, and ultimately relinquished the plan of Christian conference, as being under his circumstances unnecessary and injudicious.*

The want however of Church communion operates as unfavourably upon our flocks in the mass, as the want of Christian communion upon them individually. But then, as the "communion of saints" is "the intercourse of Christians with each other, connected with Christ their Head; so is regular Church communion the interchange of sympathy among the several members, under the more or less immediate direction and influence of him who stands to them as in the place of their Head, "whose lips should keep knowledge," for the very purpose that "at his mouth they should seek the law, for he is the Messenger of the Lord of Hosts."†

Societies were organized after Dr. Woodward's pattern, and upon this principle of fostering control, by Mr. Walker of Truro, with admirable wisdom and satisfactory effect. The objects however of these

Vaughan's Life of Robinson, pp. 85-88. Comp. also Scott's Life, pp. 494-498.

† Mal. ii. 7.

Mr. Walker's object appears to have been, to excite among the serious members of his congregation a particular interest in

associations (details of which are given below) being distinctly spiritual, it was evident, that they could only be preserved by the spirituality of the members under the prompt vigilance of the Director. Without this

each other's spiritual welfare, that they should watch over each other, exhort, reprove, encourage, as dear friends, as brethren and sisters in the faith of the Gospel. His plan was-a weekly meeting of those communicants, whose religious profession was considered undoubted. These he separated into two classes; one of unmarried men; another married men with their wives, and other females of the Society. They met alternately every other week. The whole society was under his own superintendence as director-regulating all their business (such as the admission and exclusion of members; making new rules, &c.) presiding in the weekly meetings, or prescribing for them a form of proceeding, when unavoidably absent. They began their meeting with a form of prayer, exhortation and singing. Connected with this, were smaller assemblies at their own houses in rotation, for more free and unreserved Christian communion, with the same separation of unmarried and married members. For the direction of these meetings, Mr. walker drew up most admirable regulations. The general objects of these Societies were described in Mr. Walker's first address, to be-1. To glorify God. 2 to be quickened and confirmed themselves. 3. To render them more useful among their neighbours. The members were pledged to exercise faithful superintendence over each other, to consider themselves each as "his brother's keeper," to be bound by the laws of charity not to "suffer sin upon each other," nor to allow it in themselves; to be strictly circumspect in their lives; separate from worldly customs and practices; walking in humility, meekness, heavenly mindedness, and love; and often considering it as a motive to holiness, that they belonged to a society for promoting the glory of God.

The rules of these Societies were formed upon high Christian principles. Their strict separation from worldly amusements was upon the ground of their being members of a crucified Saviour. Their watchfulness over each other was directed to spring from watchfulness over their own hearts, lest there should be the least decay of love to Christ, or of zeal for his honour and the good of souls' there. The obligation and privilege of mutual intercession was inculcated. They were warned against disgust at those, who exercised towards them the duty of Christian faithfulness and love. And in the remembrance, that their very fellowship with a Society professedly Christian, would tend to foster spiritual pride; exhortations to humility and self-abasement were strong and repeated. See the valuable Life of Mr. Walker, prefixed to his Lectures on the Catechism, pp. xxv-xlviii. Comp. also his excel. lent Collection of Tracts entitled 'Practical Christianity.'

constant security the form only would remain. Yet under Mr. Walker's wise and efficient care, the influence of these societies was maintained with much edification in a most important sphere, and even continued for many years after Mr. Walker's scriptural doctrines had, unhappily for the people, deserted the pulpit. Mr. Richmond also established an interesting Church meeting mainly upon this principle in his early Ministry.* Perhaps in some cases a more unformal plan might be desirable either for conciliation of mistaken prejudices, or the encouragement of a more unreserved communication of sentiment-such as the collection of small parties for the discussion of practical and experimental subjects, arising out of their own individual difficulties, or suggested from the impulse of their minds.† To invest this plan with the sacred

The object of this meeting was large, social and edifying. It included the explanation of the Scriptures, Prayer Book, and other useful books; friendly and Christian exhortation according to their circumstances; answering questions of scriptural or experimental difficulties; and uniting in prayer for a blessing upon themselves, their families, their neighbours, their country, and the whole Church of God throughout the world. See his Life, pp. 43, 44,

note.

When the Writer first suggested this plan, he was not aware that it had been practised among the Puritans. The plan of proceeding is in the life of Mr. Thomas Wilson-The question was given out, and answers were required; from whence a free and unreserved conversation appears to have arisen. As they spoke, the Minister would help, as he saw occasion, taking care to keep them in the path of the discussion, and to see that they kept within their bounds, not encroaching upon his office. At the conclusion of the conference, he gathered their scattered sentiments into an orderly method, confirmed and applied them by suitable Scriptures and remarks of his own, and thus rendered the meeting equally interesting and profitable to his flock. See Clark's Lives, Vol. iii. p. 33. His own Life prefixed, gives a statement of the advantages of these meetings, Pref. 4, 5. Interesting specimens may also be seen in Philip Henry's Life, pp. 41, 42, 349-351. His excellent son introduced them also into his congregation, as a means of Christian communion with his young

formality of a religious service, and at the same time to cast it as much as possible into a conversational mould, would open the best prospect of interest and edification. While the importance of acquainting each other with our difficulties and encouragements for the purposes of mutual support and consolation cannot be denied, yet to secure the advantages without the attendant temptations and inlets to evil, is a matter, which exercises the minds of many Ministers with considerable perplexity. Perhaps the junction of Ministerial control with Ministerial confidence offers upon the whole, the best mode of Christian edification. There is however, much valuable truth in a remark of a Puritan Minister on this subject-that Christian communion managed with prudence, is that which keeps our religion in breath, and without which it will be ready to die.'

CHAPTER VII.

THE OFFICE AND USE OF HELPERS.

It was never intended, that the Minister should sustain the whole weight of the service of God. He cannot do every thing. Moses was assisted in his work by seventy elders, in tender consideration of his

people, himself always presiding. He appears to have had a similar meeting among the older members of his Church of a less restricted character. The interest that he felt in these meetings is proved by one of his prayers before the sacrament. "That which desire particularly to receive from the Lord at his table to-morrow, is wisdom for personal conference about matters of religion.' Life, pp. 134, 135. Mather also gives an interesting sketch.Essays to do Good, pp. 87–91. Baxter remarks the necessity of Social Christian meetings to preserve unity among our people, but seems to insist on the necessity of Ministerial control. Reformed Pastor.