good works." For want of this frequent intercourse of the members one with another, many churches are sickly and languishing, and some are almost extinct. The young are left uncared for and unhelped, and allowed to become a prey to idleness and lukewarmness, or to any foe that may assail them. It is not enough for the followers of Christ to meet weekly in the public assemblies; if the young are to be strengthened, instructed, and improved, frequent meetings of believers are necessary. The young Christian requires to be brought into closer fellowship with the church, and to this end the church requires to be brought into closer fellowship with itself. Nor are quarterly and monthly meetings of Christians sufficient. The early Christians used to assemble together every day, and the followers of Christ ought, in every case, where it is practicable, to meet either in smaller or in larger companies, once or twice a week. In some churches this is done, especially in Methodist Churches, and that with great advantage; and by the influence of the minister, the practice might be rendered general. 3. The young might also be encouraged to meet with each other for mutual improvement in religious knowledge, with their pastor, or some other suitable person at their head. Meetings of this kind I have known to be of very great use indeed, and I have laboured to promote them wherever it has been my lot to dwell. The members meet weekly, and each in his turn brings a discourse, written by himself, to read to the meeting. As the piece is read, the members take notes of its faults or excellencies; and when the reading is ended, state their opinions in order. Before the meeting separates, another subject is given to the person who has just read his essay, and thus as many weeks are allowed him to prepare another piece as there are members in the meeting. At our meetings the minister generally presided, or when this could not be, the member who was deemed best qualified. A number of subjects were suggested by the chairman or by the members of the meeting, and the person who was to write took the one that seemed most suitable to his own mind. The doctrine

of the discourse, its plan, its style, as well as the manner in which it was read, were all the subjects of remark; and the remarks were made with great freedom, though always without contention or unkindness. The subjects treated included the whole system of revelation, but those were always preferred, which appeared the most important, and the study of which seemed best calculated to benefit the persons to whom they were given, and the members of the meeting generally. We were desirous to promote pious feeling, as well as a good understanding of divine truth. Other young persons were allowed to attend the meeting, besides those who wrote and made remarks, but they attended only as hearers: they were not accustomed to take part in the conversation. The conversation was confined to those who were accustomed to bring written pieces. The meeting began and concluded with prayer. The number of members was not allowed to exceed ten or twelve, as that would have made the time between a person's reading of one piece and his production of another, too long. When the number of fit persons increased beyond a dozen, the meeting was divided. The president brought his piece in his turn, and submitted it to the remarks of the meeting. The president was generally last to make his remarks, but he would often give his views of the whole subject in the conclusion. The members considered their books, in a great measure, as common property; each one borrowed of his brother as he had need, and each one lent to his brethren in return with cheerfulness. The president, and sometimes other members of the meeting, would name such books as they thought would furnish instruction on the subjects to be brought before the meeting, as well as such works as they considered calculated to help the members in the formation of their style, and in the general improvement of their minds. The subjects were proposed in the simplest forms, and frequently in the express words of Scripture. One would be desired to bring forward such arguments or facts, whether from Scripture or from other sources, as tended to prove or corroborate the declaration,

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"That all things work together for good to them that love God;" another was requested to bring forward such reasons as he could collect to show "That men ought always to pray, and not to faint;" a third was requested to prove That the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us;" and a fourth was requested to show "That it is more blessed to give than to receive." To the less practised, the easiest subjects, put into the simplest questions, were given; and those subjects which required superior abilities, were given to elder and abler members.

The advantages of these meetings were very numerous and great. The members were kept through the week from unsuitable company, and preserved from wasting their precious time in unprofitable conversation. The minds of the members were constantly furnished with good thoughts, and kept from the intrusion of vanity and sin. A desire for knowledge was excited and strengthened, which kept the souls of the members awake, and held them in a state of readiness to receive instruction from every conversation and event. The members were kept profitably employed. Books were the companions of their leisure moments, and the collection of materials for their treatises, or the reduction of the materials they had collected to order, was their early and late employment. They were kept from wasting money in folly, and taught to expend it in purchasing useful books, and in doing good. It caused them to read books with more attention, and to gather and treasure up in their memories all striking and useful observations with the greatest care. They were more attentive to the word preached, and more careful in weighing every thing, and in "searching the Scriptures daily, whether the things which they heard were so." These meetings had a happy influence upon the conversation and behaviour of the members. They were more sober and grave than others,-less concerned about the pleasures of sense, and the luxuries of life,-better instructed in their duties, and more disposed to discharge them.

Of the young men who were disciplined in this way, few turned aside to folly, while the greater part became the most useful members of the church. Some became preachers of the Gospel, and are at this time among the most acceptable and useful ministers of the present day; and others are intelligent and exemplary members of the church, and are actively and successfully engaged in promoting the interests of religion in their neighbourhoods, and throughout the world. The exercises in which the young were led to engage at these meetings, expanded their minds, and gave them a superior vigour and activity; while at the same time they tended to raise them above the common level of professing Christians in piety and charity. Religion sanctified their knowledge, and knowledge fed and purified the flame of their piety. Such meetings as these might be instituted in every town and village, and they could not fail, if well conducted, to prove of infinite advantage to the young members of the church. By means of these meetings, a more intelligent, a more holy, and a more useful race of Christians might be raised up, who should raise higher the standard of Christian attainments in the church, and be successful in spreading the blessings of religion more rapidly through the world.

man

In some cases I have had meetings of younger men, the members of which have brought collections of Scripture passages on given subjects, instead of regular discussions. In these meetings one young was requested to collect all those passages which speak of God's love to his people, and of his care for them. Another was requested to collect those passages which enjoin the duty of prayer, or which contain promises of answers to prayer, or which record instances of answers to prayer, or which teach us in what spirit or in what manner prayer should be offered up. A third would be requested to collect all those passages which inculcate brotherly love; and a fourth, all those which speak of the heavenly world. And so with other subjects. In the conversation that followed the reading of these collections of passages, the members would point out suchj pas

sages as seemed not applicable to the subject, or give quotations of such other passages on the subject as had been omitted. This also is an exercise calculated to be of great service in furnishing useful employment for the thoughts, and in leading the young disciple to the acquisition of the most important knowledge that the heart of man can possess. 4. Ministers of the Gospel might promote the interests of the young members of the church by various other means. They might publish useful books and pamphlets, and deliver lectures on various subjects, furnishing them with directions and instructions for the whole conduct of their life. I would have a minister to be almost every thing to the young of his church; and a well-informed, and kind, and zealous minister, can hardly conceive to what an extent he may, by seasonable advice and help, promote their welfare. It is no uncommon thing for young men of pious character to err in their choice of studies, and waste their time and youthful energies in the pursuit of a kind of knowledge that is not adapted either to promote their own welfare, or to render them useful to others. How easy it would be for a minister to acquaint them with the uses of different branches of science, and the extent to which it may be well to pursue them. It is common for young men to form objectionable habits, which cause a waste of their time, consume their means of living, injure their health, and exert an unhappy influence upon their minds and characters. I would have a minister prepare himself for preventing or curing these evils, and for guarding or delivering his incautious lambs from danger. The young often injure themselves by imprudent friendships and matrimonial connexions, or by errors in their choice of callings, or in the management of their affairs; when advice from their minister might have kept them out of evil. Many young Christians grow up in ignorance of the duties which must soon be required of them as husbands and fathers, as masters and servants, as rich men or as poor men, as pastors of churches, or as private members; and in consequence of their ignorance, religion loses much

of the honour and advantage which it ought to receive from them. I would have a minister to see to it, that all the young of his flock are instructed in all these matters, so far as this can be done without the teachings of experience; and that such books, on all these classes of duties, are put into their hands, as are adapted to prepare them and also to dispose them to act well their part in whatever situation of life they may be called to fill. We should be as a sort of oracles to the young, to whom they may have access at all times, and whom they may consult on all subjects; and we should labour to obtain all that wisdom which is necessary to enable us to give such answers to all their inquiries, as may direct them wisely in a right way, and prove a blessing to them through all their future life.

5. We ought to furnish the shelves of our libraries, not with a view to our own wants merely, but with a view to the wants of the young also. Where they have not the means to obtain books of their own, a minister should allow his books to be at their command, so long as they are used with care.

I confess that I am asking largely of my brethren in behalf of the young of their churches, and yet it is no more, either in point of expense, or time, or labour, or care, than has been often given by many for infinitely inferior purposes. How many have expended as much time in the study of shells, of insects, of medals, coins, and petrifactions, in the collection of autographs, and in the examination or inspection of matters of curiosity only, as would have sufficed for the acquisition of infinite funds of useful knowledge. And how common is it with many, to expend as much money in things which are at best no more than ornaments and luxuries, as would more than meet the cost of all those plans of usefulness that we have recommended.— Besides, the labour, and expense, and time, would be chiefly at the commencement. Others would shortly rise up, who would share the burden with us, and the young themselves whom we had benefitted, would carry on the work when we should be no more. If all that is wasted were given to the necessitous, there could

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be no want and if all the time, and treasure, and ability, which are given to trifles, wasted in useless studies and worse than useless disputations, were sacrificed to God in the cause of youth, immeasurable good would follow, and God would soon be known and glorified throughout the world.

6. When the minister has found it impossible, out of his income, to store his library so as to render it equal to the wants of his young charge, I have known him use his influence with the more wealthy in his congregation, to induce them to open their libraries, or to purchase books out of their purses, for the use of the young.

7. In most places ministers might join together to promote the interests of the young. What would be too much for one to do, might be done by a number with ease. Why should not ministers associate for this end? Why should they not join their counsels and their efforts, in forming and carrying out plans for advancing the interests of the young? Such associations, formed and conducted by truly wise and Christian men, might do every thing which the interests of the young require. In short, let ministers exert themselves as they ought, and they may, by the blessing of God, bring about a grand and glorious revolution in the state of youth. Schools may be erected, libraries may be formed, lectures on all subjects that are interesting and important to youth may be delivered, all kinds of useful books, adapted to the wants of the young, may be published and circulated, and this whole field of useful labour be made like "a well watered garden, whose waters fail not."

[The following article is by one who is accustomed to speak very plainly on all subjects that he takes in hand, but who would not willingly give pain to any person under heaven. We insert it here, not as an attack on other systems, or as a full view of the question between the friends of Congregationalism and the advocates of Synods and Conferences; but as a brief, plain, simple statement of some of the advantages connected with the Congregational principle. It is our belief

that, ultimately, all churches will be Congregational; that the time will come,when, though the members and ministers of different churches will meet together for Christian conversation, and unite for purposes of mutual counsel and assistance, no church shall be under any laws but the laws of God, nor any minister under any authority, but the authority of Jesus Christ. We have no wish to force those principles on others, but we think them worthy of consideration, and a fit subject for thorough investigation. It will be seen from the article itself, that the writer does not plead for the principle that ministers shall be allowed to preach antichristian doctrine, or do anti-christian things without being subject to admonition and disownment; but merely that the proper persons to judge of a man's doctrine, are those whe hear it, and that the proper persons to judge of a man's character are those among whom he lives, who have opportunities of hearing his conversation, and observing his tempers and behaviour. now leave the article to speak for itself.]

We

REASONS FOR PREFERRING

THE

CONGREGATIONAL SYSTEM. 1. UNDER the Congregational system, we have the choice of our own ministers. When under the Conference system, we were obliged to take such ministers as the Conference chose to send. Sometimes we had ministers sent amongst us of whose character and talents we knew nothing at all. In some cases men were sent to be our ministers and pastors whose names had not even been heard amongst us, till we heard the news of their appointment. At other times ministers were sent amongst us that we had reason to believe were unfit for us, if not unfit for the ministry altogether. Things are now ordered quite differently. No minister can come amongst us but such as we choose to invite, and we are not likely to invite any but those with whose character and talents we have had a fair opportunity of becoming acquainted.

2. Under the Congregational system no one can take away our mi

nisters. So long as any ministers are willing to stay with us, and so long as we have reason to believe that their remaining with us is in accordance with the will of God, and calculated to promote the best interests of the Church and of the world, so long are we at liberty to retain them. No one has any power, at the end of a year or two, to drag them away from us, or to place them under any anathema. Under the former system the case was very different. However useful our ministers might be, however well adapted for future usefulness amongst us, we were liable, at the end of a year or two, to have them torn away from us, and sent we knew not whither. We were also liable to have our ministers publicly censured, or expelled, without any other crime, perhaps, but the crime of declaring the whole counsel of God, and faithfully carrying out the principles of the Gospel of Christ. Our ministers are now safe from such annoyances, and we are secure from those strifes and conflicts to which those evils rendered us perpetually liable.

3. Our ministers formerly came amongst us as the servants and agents of a foreign power, and were, in consequence of their absolute dependence on that power, liable to be looked on by many with coldness and suspicion. Now our ministers come simply as the servants of Christ, and as the pastors of the Churches amongst which they reside. They have no master to serve but Christ; and they have no interests to consult, but the interests of religion and the souls of men. They have no laws to enforce but the laws of God, and they have no censures or punishments to dread but those which are threatened by God himself. Their undivided affections are thus fixed upon their flocks, and their flocks repay them in return with unrestricted love and confidence.

4. Under the Conference system we were frequently required either to place ourselves in opposition to the Connexional authorities, or to submit to regulations which we could not approve. Under the present system, we escape this evil also. . We have now no Lawgiver but Christ, and we know that his enact

ments are all right. We are complete in ourselves, and so long as we can agree among ourselves as to what is right, we are at liberty to go forward with our business in peace.

5. Under the Conference system, we were not at liberty to do what we believed it our duty to do. If we wished for any improvement in our regulations or plans of proceedings, we were not allowed to make them, without first consulting the Conference, and obtaining their concurrence. And if Conference did not think fit to take our proposals into their consideration, or if they thought proper to oppose our wishes, we might be left to struggle on under disadvantages for ten or twenty years together. Under the Congregational system things are quite different. We are now at liberty to alter our regulations, and to vary our proceedings in whatever way the will of God, as revealed in His word, may require. If we find that any of our regulations are faulty, we are not obliged to go two hundred miles, to ask permission to alter them of a number of persons who never considered the matter: we can set them aside without trouble or delay. If we find that new regulations are required, we can adopt them at once.

6. And I know of no advantages which belong to the Conference system, but what may be enjoyed under the Congregational system, as understood and advocated among us. If churches wish to have each two or three pastors, there is nothing to prevent them from having them: or if several Churches should think it best to have but one minister amongst them, there is nothing to hinder them from carrying out their views. And there is nothing in the Congregational system to hinder us from entering on any missionary enterprise, or from co-operating in any other benevolent undertaking. The Churches may still unite, though not under any human head: and they may still co-operate, though they retain unimpaired their liberties. There is no necessity for Christians or Christian Churches to enslave themselves in order to become one. That union which the Gospel requires, flourishes best where all is free. Free churches