possess, if he is totally cut off from intimate intercourse with pious friends, he will soon discover it in the coldness and the formality of his profession. Whether he be prevented by his situation in life, by his business, by his bashfulness, or by his negligence, from intermingling frequently and familiarly with those who make religion the subject of their discourse, his own personal religion, will be deprived of the ease, the ardour, the accuracy, and the openness, which are so ornamental to the social character of Christ's disciples. Should he read with attention the word of God, should he study the works of the best commentators; should he hear from the pulpit the most able sermons: he may become a proficient in the science of didactic theology; but both his acquaintance with the power of religion in others, and his own experience in piety, must, in such a case, be deficient in many very interesting respects, compared with the attainments of one who adds, to these advantages, frequent conversation about the things of God. The Christian minister who is far advanced in age and in godliness, finds in free religious conversation, increasing instruction and comfort: the student of divinity, who is preparing for usefulness in the church of God; and the younger ministers of the sanctuary, will profit exceedingly by familiar society with the saints; and unto the pastor of a congregation it is a source of more improvement than the study of elegant literature. A man accustomed to judicious reflections will find, in such intercourse with Christians, so many suggestions of a doctrinal and practical tendency, as cannot fail to enlarge the sum of his ideas, and to render his own maxims more correct and practical.

The Christian conversation which I recommend, is either occasional, in our interviews with our fellow-pilgrims, or stated, in fellowship meetings, established expressly for this purpose.

Private societies, for prayer and conference, have always obtained more or less in the church; and have always been productive of remarkable advantage. In times of revival and reform, they multiply: they intermingle the counsels and the experience of age, with the ardour and the rashness of young believers; and both characters derive profit from an augmentation of heat and of light. In times of danger and declension, such assemblies, if they do not arrest corruption in its progress, may preserve a few from following the multitude to do evil; may strengthen the weak; and direct to useful exertions the more intelligent. They certainly procure the approbation and the blessing of God; and they serve to distinguish from others the more faithful servants of the MOST HIGH. "Then they that feared the LORD spake often one to another; and the Lord hearkened, and heard it: and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him."*

In these meetings for mutual improvement, Christians, agreeing in the great concerns of religion, freely speak to one another. They are different from those occasional or stated assemblies, in which either ministers of the word or other persons act as leaders to the company; offer up the prayers; read a discourse or deliver an address. All such are of the nature of assemblies, for public worship; and, of course, exclude conversation altogether. I now speak of so cieties, in which, whatever may be the diversity of attainments, all the members have equal rights and privileges; in which every member is permitted to introduce for conversa. tion any religious subject, doctrinal or practical; and each, in order, speaks his mind on the subject under consideration -SMALL SELECT SOCIETIES, for mutual instruction, exhortation, and encouragement. By such means, pious youth, and those who have little religious information and experience, judiciously associated with men of superior information, have an admirable opportunity of being built up in their most holy faith; of knowing, and consequently guarding against current error and delusion; of becoming acquainted with the sufferings, the trials, and encouragements of religious men; of understanding the former contendings, the present progress, and the future prospects of the church; and mutual cooperation and support, in contending for the faith once delivered unto the saints.

Societies for Christian conversation are adapted to our social nature and our Christian privileges and duties. The scriptures authorize them. Experience has proved their utility: and you, too, if you conscientiously attend to this ordinance, and prudently employ your time, will realize the profit arising from not forsaking the assembling of yourselves together. By conversation, true religion was taught and known, for ages, without a public official ministry. From Adam to Moses, this was the principal means of religious instruction. From the time of Moses, until the return of the Jews from the Chaldean captivity, this was one of the chief instruments of promoting knowledge and piety: and even after the erection of synagogues, the place of private fellowship for prayer and conference was frequented by the pious Israelites, from the time of Malachi the prophet, until Lydia, at the river which ran without the walls of the city of Philippi, met at society the apostle Paul; and learned, from his ministry, what had been done at Jerusalem for our redemption.* In such societies, the captive Hebrews converesed together by the waters of Babylon, while their untuned harps were suspended from the drooping willows.†

Daniel, carried away in early years from his native land, followed in Babylon the good practice to which he had been accustomed in Judea, of religious society with his companions in bondage. He, and his three pious friends, by such means increased in wisdom, and became as remarkable for their spiritual health, as they were for their outward appearance, although fed on pulse, while they refused the delicacies of the king's table. Our Saviour had much private fellowship with his peculiar disciples; and they after his death met together for prayer, for praise, and for religious conference. Happy, my brethren, is the man, who finds Christian friends and associates: Iron sharpeneth iron; so a man sharpeneth the countenance of his friend; but wo to him that is alone when he falleth; for he hath not another to help him up.‡

4. I take for granted, that, with all these ordinances, you will attend to the duty of PRAYER to the God of heaven. Its own importance, in the commencement and progress of the Christian life, would entitle the ordinance of prayer to a distinct consideration among the means of religious improvement. I could not however, speak, with any satisfaction, upon the subject of instituted ordinances, without including supplication for divine mercy along with every other. The due observance of any other institution implies that prayer is not neglected: for, this duty, continually inculcated in the word of God; accommodated to all times and to all circumstances, urged by our wants and our woes, by our fears and our hopes, is the constant companion of every devotional service in the church. In public and in private, in society and in solitude; at home and abroad, in grief and in joy, in business, in trial, and on the bed of death, prayer is practi

cable and is practised by the growing Christian. It is the breathing of the spiritual man; and as necessary to our Christianity, as respiration of the air to natural life. Hereby, we bless our habitations, convert the closet into a sanctuary, and make our resting place in the wilderness, the very gate of heaven; because in this duty we are present with our God, the hearer of prayer, and he is present with his people to bless them. To you, Christians, who are in the habits of religious conversation, with your pious brethren, there is special encouragement to this important duty. While waiting in the garden of God for an interview with the beloved Redeemer, you hear in the midst of your companions his invitation to the delightful exercise of communion with himself in prayer. O thou that dwellest in the gardens, the companions hearken to thy voice; cause me to hear it : Let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely.

II. Judicous reflections, upon our personal concerns in the light of divine revelation, have a great influence upon our religious improvement.

The ordinances of religion do not operate with mechanical force in promoting our spiritual growth. Human nature is rational; and its reformation includes the exercise of its several faculties. The entire intellect of man is influenced by his piety. All the active powers of the mind are concerned. The whole soul is the subject of sanctification. The whole moral constitution must of course be put in action; and the vital principle, communicated in regeneration by the Spirit of adoption, requires to be cherished by outward ordinances and rational reflections, under the direction of the Holy Ghost, until we come to the measure of perfect men in Jesus Christ. The inconsiderate observance of outward rites profiteth little. We are required to attend to our ways as reasonable creatures; and we have the promise of divine aid in the work. Consider what I say, and the Lord give you understanding in all things.*

Rational reflections upon our sinful nature and actionsupon the providence of God in determining our lot-upon the love of God in Jesus Christ our Lord, and upon death and a future state-are very becoming the Christian character; are required of us by the Governor of the world; and ✓ are conducive to our progress in personal religion.

1. Let us consider the sinfulness of our disposition and deportment.

The improvement of man depends, in a great degree, upon the estimate he forms of his own character. No reasonable creature will seek to alter that which is already perfect, or strive to amend a course of conduct which is irreprehensible. Should he consider his nature as depraved only in part, he will seek at most only for a partial remedy: and should he be induced to believe that he has himself already reached the full perfection of Christianity, it would be useless to propose or to use means of improvement. To men of either description, to those who are by nature free from total depravity, or have, any how, attained to perfection of nature and of life, our bibles have no reference; our doctrine and our worship are entirely inapplicable. The Christian revelation is sent to those who are by nature children of wrath; and the duties, the promises, and the hopes of religion are addressed to those who are not yet made perfect. Christ came not to call the righteous, but sinners to repentance: for the whole have no need of the physician. There is no man liveth and sinneth not. This fact is not to be disputed; and it is dangerous to pervert the doctrine.

He who lives on earth, and does not acknowledge his own imperfection, is ignorant of both the law and its holy Author, and cannot have attained to much knowledge of himself, or the course of conduct becoming a religious man. Let us consider our ways, and beware of the deceitfulness of sin. It is the man whose sins are known to himself, that alone can be supposed to repent and to reform. It is he who acknowledges his transgressions that asks pardon of the Lord, that applies to the blood of the covenant, and rejoices in its purifying power. Be not deceived, my brethren, God is not mocked. Would you sincerely desire to be more holy than you are? Remember that progress in Christian attainments is the opposite of a life of transgression. Mark your sins in the light of divine law, consider their opposition to God, their unhappy effects upon yourselves and others, and apply for gospel energy to crucify the flesh with all its affections and lusts. Mark your passions and restrain them; consider your frailties and avoid them; study your temper and improve it; and do all this, deliberately, resolutely, and constantly. There is a propriety in such conduct. The Christian, in acting piously, acts under the influence of reasonthe most enlightened rationality.

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