Happier we each other keep; We each other's burden bear; Never need our footsteps slip, Upheld by mutual prayer." 4. As Christian experience is a subject of deep and universal concern to the people of God, nothing can be more fitting than that it should constitute their chief theme at their social services. us; If any ask, What is Christian experience? we reply, It is "the love of God shed abroad in our hearts by the Holy Ghost which is given unto ""Christ in us, the hope of glory; ""grace reigning through righteousness unto eternal life by Jesus Christ our Lord; " God dwelling in us, and we in God; it is the strength of God made perfect in our weakness; the fulness of God filling our emptiness, and the wisdom of God illuminating our darkness: it is the truth of God tried, the glory of God seen, the goodness of God tasted, and the sufficiency of God proved. In our Lovefeasts and Class-meetings, the convinced sinner confesses his guilt, deprecates the wrath he has merited, supplicates mercy, weeps over time squandered and opportunities lost, pleads the efficacy of the atoning blood; and, not unfrequently, in these exercises he obtains the forgiveness of sin, and peace which passeth all understanding. In them the infant believer describes the combat between hope and fear, nature and grace, Christ and Belial, the process of his passing from death to life, the peace and joy he finds in believing, the confidence and consolation he derives from the witness of the Spirit, the sacred pleasure he has in the means of grace, and in tracing the progress of the new creation in his soul. In them the Christian soldier tells of the tyranny to which he was subjected in the enemies' camp, the weight of the chains he carried, the terror of mind with which he was haunted, the dreary nights he spent in groaning for deliverance, the circumstances connected with his escape, his enlisting in the army of Christ, the putting on of the heavenly panoply, and the commencement of the war with the devil, the world, and the flesh. He dwells with deepening delight on the character of his Captain, the trustiness of his two-edged sword, the impenetrable nature of his shield, the proved value of his helmet, the ground he has won, the spoils he has taken, the ambushes he has escaped, and the rebels he has put down and conquered in his soul. Neither is he backward to tell, for his own humiliation, and the warning of others, of the defeats he has suffered, the wounds he has received, the stratagens by which he has been deceived, and the shame with which he has been covered, through neglecting his Captain's commands, or by trusting to his own strength. In them, too, the Christian labourer bewails the precious time he lost by standing idle in the market-place, expresses his admiration of the Divine condescension in admitting him into the vineyard at so late. an hour in the day of life, and tells of the early rising, hard toil, and vigilant watching, he found necessary to clear the garden of his heart of noxious weeds and prickly thorns. He dilates, also, on the pleasure he has in sowing the incorruptible seed, training the tender plants of the Spirit's graces, taking counsel with his fellow-workers, and in reaping the fruits of their joint and prayerful labours. In these social meetings, the rich and the poor, the learned and the illiterate, unite, as the witnesses of their common Lord, in supplieating His blessing, in praising the riches of His grace, and in cheering each other on in the way to the kingdom. Controversy is banished, love abounds, light is diffused, sorrowful hearts are comforted, and captive souls are delivered from the snare of the enemy. Thus while little children lisp their Father's name, and young men exult in their Saviour's might, and fathers and mothers in Israel declare, in the "assurance of hope," their longing desire to depart and to be with Christ, as being "far better," the hands which hang down are lifted up, feeble knees are confirmed, timid believers are emboldened, the church is edified, and God is glorified. 5. Many texts of Scripture which speak of the fellowship of saints eajoin mutual exhortation, the confession of faults, and intercommunion respecting religious joys and sorrows-in other words, free conversation on the state of our souls. In Romans xii. 15, we are commanded to "rejoice with them that do rejoice;" but how can we do this unless we know the deliverances our rejoicing brethren have experienced, the answers to prayer they have received, the temptations from which they have been rescued, or the blessings with which they have been enriched? In the same verse, we are exhorted to " weep with them that weep; " but how can we sympathize with our brethren who sorrow, unless they narrate to us the losses they have suffered, the bereavements they have sustained, or the spiritual griefs of which they are the subjects? And where can such confidential and personal communications be made except in social intercourse? In Hebrews x. 24, we are commanded to "consider one another;" that is, affectionately and attentively to acquaint ourselves with each other's crosses, temptations, afflictions, and infirmities, that we may be qualified to afford counsel, give relief, and impart comfort, as need requires: "to provoke unto love and to good works,"-stimulate and incite each other by exhortation and example, to the practice of love, and exercises of brotherly kindness. To intimate that this can be done only through the intervention of social meetings, the apostle adds, "not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another; and so much the more, as ye see the day approaching." In James v. 16, we are commanded to "confess our faults," not to the priest, not to the "elder," but to " one another;" and to "pray one for another, that we may be healed." But how can this be done if we never meet our fellow-members in private for social worship. It cannot, we think, be denied, that in the texts adduced, mutual exhortation, joint supplication, brotherly confession of faults, and such a participation in the joys and sorrows of our Christian brethren, as implies acquaintance with their personal experience, are, by apostolic authority, made part and parcel of our duty; and that these things are enjoined upon us, not in our civil capacity, nor with a reference to near relations, or personal friends merely, but to our fellow-disciples, and those who are partakers of "like precious faith" with ourselves. If the tree, in fine, is to be judged by its fruit, and if institutions are to be estimated by their results,-by their harmony with the genius of our holy religion, and their agreement with Scripture precept and example, then the wisdom, utility, and scriptural character of our social means of grace are established beyond dispute. IV. THE MANNER IN WHICH WE OUGHT TO SPEAK ON THIS EXALTED AND INTERESTING THEME. DAVID SAYS, "I WILL DECLARE," &c. 1. We ought to declare it freely. This is a duty we owe to God. When He lights the candle of His grace in our hearts, it is not that it be put "under a bushel," but "on a candlestick," that it may give light to all with whom we have Christian intercourse. If we have been truly converted, "the King of kings and Lord of lords" has visited us in our low estate, pardoned our heinous offences, stamped His image on our souls, taken up His dwelling in our hearts, and given us a title to His heavenly kingdom. For us, then, who have been thus honoured and enriched, to hide His gifts, to be silent in His praise, and to forbear testifying to His love and power to save, would be the blackest ingratitude. Jesus was not less offended with the selfish silence of the nine lepers who were cleansed, than He was pleased with the loud and grateful thanksgivings of the "stranger" who returned glorifying God. To declare the grace of God is a duty we owe to ourselves. Some of us vowed that if God would save us, we would publish His praise, that sinners might be converted unto Him. These vows were heard in heaven; and not to fulfil them would bring guilt on our souls. When God in His providence blesses men with an increase of wealth, they are rarely backward to avow the prosperous change; and "Shall we slight our Father's love? Or basely fear His gifts to own? Unmindful of His favours prove? Shall we the hallow'd cross to shun, God is jealous of His honour. If His gifts and graces are unacknow ledged, they are either unappreciated, or are ascribed to nature; and, in either case, they are sure to be withdrawn. Talents buried, and gifts misapplied, not only bring no revenue of glory to their Sovereign Dispenser, but their non-improvement and misapplication entail forfeiture and condemnation. To him "that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he bath." "The fear of man bringeth a snare ;" and some of God's people have had the sense of forgiveness obscured, by their neglecting openly to avow the possession of the blessing, from the fear of losing it, or through the dread of being accounted enthusiasts for professing to enjoy it. It is a duty we owe to the Church. Many in our day doubt whether the Gospel has not lost its power to save: whether the cultivation of the intellect, morality of life, charity to the poor, and strict attention to the rites and ceremonies of public worship, may not, in this enlightened age, stand instead of conscious forgiveness, the witness of the Spirit, and the entire dedication of body, spirit, soul, to God. Now every sound conversion that the Holy Ghost effects, through the preaching of the Word, refutes these unbelieving and God-dishonouring speculations; and hence it becomes the imperative duty of those whom He, in mercy, has "created in Christ Jesus," to bear witness that, as in apostolic times, so now, the Gospel is "the power of God unto salvation to every one that believeth." On all suitable occasions let us testify that "being justified by faith we have peace with God through our Lord Jesus Christ,..... and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed." Such testimonies were never more needed than at present; and for the rebuking of scepticism, for the establishment of such as waver, for the encouragement of ministers, for the honour of Christ, and the extension of His kingdom in the earth, believers ought to "be ready always to give an answer to every man that asketh them a reason of the hope that is in them, with meekness and fear." 2. We should do it fully. A formal and superficial mode of stating Christian experience is generally a sign of secret backsliding, -is injurious to ourselves, unedifying to others, and embarrassing to ministers and leaders. If we live a life of faith in the Son of God, watch unto prayer, duly frequent the Lord's table, search the Scriptures, subject ourselves to daily self-examination, and mark passing events, answers to prayer, and instances in which God has made us useful to others, our experience will be anything but monotonous. Nay, it will be distinguished by variety of character, interesting incidents, proofs of the Divine care and condescension, and evidences of God's faithfulness; the narration of which will benefit ourselves, and edify our brethren. As fully, then, as time will permit, let us state how we have been enabled, by the grace of God, to receive and enjoy providential mercies, endure and pass through trials, reciprocate the kindness of friends, bear with and forgive enemies, perform duty, fulfil vows, improve privileges, and keep up our walk with God. Nor ought we to omit, for our own abasement, and as cautions to others, the instances in which we may have failed in embracing or improving opportunities of usefulness, keeping our affections set on things above, reproving sin when committed in our presence, redeeming time, maintaining a watchful spirit, and setting the Lord always before us. 3. We should do it sincerely. We are to declare what God hath done, nothing more. In relating the Lord's dealings with us, we ought sacredly to guard against exaggeration, display, random talk, and attempts to excite astonishment. That our words may be well weighed, and a true index to the state of our souls, we should enter our closets for self-scrutiny before we go to the Class-meeting, or speak in the Lovefeast. In this scrutiny we should inquire not only whether duty has been discharged, but from what motives? Not only, Has the form of godliness been maintained? but, Has its power been enjoyed and exemplified? Not only, Have we loved God, but have we loved Him with all our heart, soul, mind, and strength, and our neighbour as ourselves? Whether we have given to all their due, "tribute to whom tribute ; fear to whom fear; honour to whom honour ?" If we are truly sincere we shall sometimes have but little to say, and that little will be of a deeply humbling character; but at other times our joy will abound, "like Jordan's swelling stream; " and we shall have more to tell than language can express, or time will permit us to utter. 4. We should do it audibly. The subject is a joyous one, and the voice should neither be melancholy nor inarticulate. One great end of these meetings is mutual edification; but how can this be secured if one half of those present do not hear what the others say? Young disciples, and persons who have an impediment in their speech, or who are constitutionally timid or nervous, should be dealt with in the tenderest manner, until by regular attendance, growth in grace, and familiarity with the exercise, they acquire confidence and selfpossession. In our Love-feasts and public Band-meetings, the speaking is perfectly voluntary; and in the Class-meeting, also, some latitude may be allowed for silence, without impairing the usefulness of the institution. But while we put in a plea for indulgence in special cases, yet, ordinarily, our manifest duty is to testify for God in language which all can hear and understand. To do this, nothing more is necessary than that we speak in our usual conversational tone. Indeed, all unnatural tones are to be avoided, as savouring of |