ferring, self-indulging process which goes on in a family circle, can scarcely be insensible to any but themselves. It is a universal law of nature, that disuse diminishes the capability of things, while exercise increases it. The seldomer our thoughts are communicated, the less communicable they become; the seldomer our sympathies are awakened, the less ready are they to wake; and if social affections be not stirred by social intercourse, like a neglected fire, they smoulder themselves away, and consign our own hearts to coldness. If we think that on the score of enjoyment, the independence which ensues upon such detachment, be more than a compensation to ourselves for the loss of mutual interest, unless this be also the choice of others, and the common good of all, it is still to be considered, whether we are at liberty to withdraw our quota of enjoyment from the common fund, to increase it for ourselves.

We naturally inquire next, in what manner we are to associate? And we as naturally answer, In any manner that will subserve the design of our Creator; that will promote mental and spiritual improvement, increase our enjoyments in the present life, and brighten our anticipations of another. I must again -I hope with all modesty, for I am aware there may be high authorities amongst them-protest against the opinions of those who think that religious people must only meet for expressly spiritual purposes; that no exercise or enjoyment of hospitality is legitimate, unless such be its defined object. The Christian, if he be indeed spiritual-minded, will not leave his religion at home; and it is, by God's grace accompanying, a communicable thing. In every com

pany it should be our leading desire both to gain it and to impart it; forgotten in society it surely never should be; and nothing is allowable that can make it to be forgotten. Still there are other objects, not less the will of God, although subordinate, which may bring Christians into society with each other: and not the least of these, if I read his gracious will aright, is the promotion of each other's temporal happiness, the lightening of this world's care, the relaxation of this world's toils, the sharing of those who have, with those who have not, those gifts of time so variously distributed by the Almighty, whether they be mental or external gifts. Should not sadness drink of gaiety's sparkling cup? Should not poverty eat from wealth's luxurious dish? and ignorance draw out of the stores of knowledge? and loneliness have a seat beside the crowded fire? Does He who paints the flower, and dresses the worm in gold, to please another worm, think it too small a reason for our meeting that we can please each other? It can be scarcely necessary to say how immeasurably distant is this desire to please, from that vain display, that wasteful expenditure, and rivalry of pride, which so often characterize the world's assemblies, and may as much characterize a religious one, if not conscientiously abstained from. These things, instead of promoting sociability, do really impede it in no small degree: the trouble and expense attending such exercise of hospitality rendering it necessarily less frequent, more exclusive, and to some impossible. Not less diverse from the unholy excitement, the mental dissipation, and waste of health, so frequent in worldly amusements, is the pleasure proposed to be communicated. These also are rather

substitutes for sociality, than ingredients of it. Cards, and dancing, and other similar amusements, are the resources of hearts too mutually indifferent, to derive pleasure from social intercourse: of minds that neither care nor mean to be drawn out for each other's benefit when they meet. Shall we so dishonour the social nature imparted by our Creator, or the divine nature superadded by his grace, as to suppose a society cannot be cheerful, affectionate, interesting, without any such subsidiaries of vanity and folly.

Mental improvement is another important object of social intercourse. To this I should call it indispensable: and I would press the point in particular upon the attention of religious parents. The communication of children with each other, beyond the family circle, is almost universally injurious: they have nothing to impart that is beneficial: but ample capacity by collision to call forth, if not to originate what is evil. Pious parents, I believe, never do so wisely as when they bring up their children apart from other children. But when they cease to be children, and before, as far as it can be accomplished in the society of grown people, social intercourse is indispensable to the formation of the mind and character, books alone will not do it. There have not been found anywhere understandings so perverted as some that have been formed by study, without the intercourse of men. And I think we cannot with any candour deny that religion, and the ministry of religion sometimes, are at a disadvantage on this point, owing to the less knowledge of mankind resulting from constrained intercourse. If it be asked what sort of society, or what manner of intercourse

is calculated to improve the mind, I should say every sort and every manner that is not calculated to corrupt it. No conversation, entirely free from an irreligious tendency, is unimproving: that is, no person of correct principles, by communication with whom we may not learn something; or unlearn something, which is not the least part of the benefit of association for there are errors of judgment, and defects of character, which never can be corrected otherwise. Would we send our families then into mixed society for improvement? Not mixed of the sinful ingredients of this world's fashions and opinions: the risk is too great, and the price is too high for whatever might be gained; and the divine prohibition has not left it to our choice. It is forbidden: but I think, parents for their children, and some of us for ourselves, make a mistake in supposing that society cannot be improving unless it is accompanied by some religious exercise, or hallowed by the presence of some pious minister; or unless the conversation be directly upon religious topics: and thus confine themselves and their families, to assemblies, whether public or private, which excellent as they may be for still higher purposes, are really not opportunities of intellectual improvement.

This allusion brings us naturally to the last great object of social intercourse; the spiritual good of each other. On this point it has its dangers as well as its benefits: but if the latter had not predominated, the communion of saints had not been left by our Lord as an encouragement and a blessing to his church, while he is absent from her. The example of our Lord, the whole tenour of his word, and the exhibition of his religion made by the apostles after

him, would not have had the social tone which every where pervades them; and man would not have had implanted in him that desire and necessity for spiritual communication which is felt in every bosom where it has not been destroyed by injurious habits or morbid sentiments. In our understanding of things spiritual there is much that may be rectified or elucidated by comparison with the mind of others. Dogmatism, narrowness, and party pride, are among the evil growth of uncommunicated religious sentiments, and of ignorance of the sentiments of others. But if such be the need of the understanding, what are the necessities of the heart for Christian fellowship? Who will say he wants no help, wants no encouragement, wants no light from another's lamp, nor warmth from another's flame? He would be too bold who said it, and too proud who thought it. But if it should be so, there is another question, Does nobody want help of him? The power of communicating spiritual work in company is certainly very unequal; and bearing no proportion to the measure individually possessed; and the feeling of this acts as an inducement to some to withdraw themselves. But all have something to impart; they may encourage where they cannot teach, or they may not be good judges whether they can or not: or it may be a duty to try although we fail; at the least, in an interchange of good, there'must be receivers as well as givers and we may be the one when we fail to be the other. Our light, miserable and flickering as it may be, must shine before men; as well in the social circle as on the domestic hearth; and if by circumstances or connection, or their own inclinations, the children of this world be brought within