pose, without consuming so much of the time and the energies of the ordinary pastor, as to unfit him for the regular and efficient discharge of the public and more important duties of his office, is exceedingly doubtful. Many cases, we think, might be referred to, in which, where the former has been practised to a considerable extent, the latter has been notoriously and necessarily deficient. If a minister is to "study to show himself a workman that needeth not to be ashamed"-if he is to "meditate on these things, to give himself wholly to them, so that his profiting may appear unto all," then we think that the system of visiting from house to house is impracticable. One class of duties which are clearly enjoined, cannot be adequately performed, if this other class, which at the most is only thought to be implied, is to be extensively pursued.

The influence of the habit of very frequent visiting, is quite unfavourable to the habit of close study and consecutive thought, and consequently is unfavourable to a suitable preparation for the efficient discharge of the public ministry of the word. The visiting of the pastor, who attends to the other duties of his office as the word of God directs, can be only limited and select, confined principally to those who have special need of his aid at their own dwellings, from circumstances of affliction, distress, or wandering, &c.

IV.—We shall just notice what is called the necessity of the case. "One of the Flock" remarks, "My argument, however, in favour of the practice, I would chiefly rest on the necessity of the case."

We are almost ready to ask here, Did not the Great Head of the Church discern this alleged necessity? Or, if he did discern it, would his infinite wisdom have left it to be provided against without any specific directions, or any express intimations on the subject?

That there are such cases in the churches of Christ as this writer states, we fully admit; that they do require suitable treatment by the faithful pastor, is also allowed; and that some of them cannot be properly known and suitably treated without personal interviews, may be also admitted. But how this should render it necessary that the pastor should go from house to house, through all his flock, is very difficult indeed to discern.

If he rightly divide the word of God, presenting it before his people in its fulness and variety in his public ministry, there will be something suited to every case and character; and it is in this way that he is to give a portion of meat in due season to the household of God. Having a watchful eye over the whole, he will soon discern or soon be made acquainted with the particular cases that require more special attention, and these he will visit at their own abodes. The afflicted, who cannot come to divine ordinances; the bereaved, and such as may be under any other peculiar trial, needing special sympathy and aid; and such also as appear to be wandering from the flock, being seen but little

amongst them; these, with some other cases as they arise, will call for pastoral visits, and should be attended to as their different cases and circumstances may appear to need.

As to the other members composing his charge, it will be found, we apprehend, much more conducive to mutual improvement, to meet a number of them at appointed seasons: the young, at the Bible class; the thoughtful, at the inquiry meeting; and others, at the opportunity for social prayer and Christian intercourse. Here is all, we think, that the necessity of the case calls for, on the part of the pastor, if these things are attended to in the spirit of his office. And if these things, in connexion with the diligent improvement of his own mind, his preparation for public engagements, his habitual preaching of the word to the same people, together with other manifest calls of duty that may present themselves in the active efforts of the present day to promote the cause of Christ; if in these things, we say, he does not find enough to occupy his head, his heart, and his hands, he may employ his superfluous time and energies in visiting his people from house to house.

Much is said on the advantages that would result from the plan of pastoral visitation. We are not about to depreciate those advantages. Much good might in many cases result from the pious, affectionate, and instructive conversation of a pastor in the dwellings of his flock, and with their domestic circles; and the pastor himself would derive benefit from these interviews. But we believe that the disadvantages that must arise, both to the pastor and the flock, if this was extensively practised, would far overbalance the seeming advantages, or indeed the real benefits, that might for a time be received.

One principle, in conclusion, we think, we are justified in stating, viz. that the more closely we conform to inspired directions-that the more implicitly we bow to the dictates of sacred truth as our guide— that the nearer we approach to the standard there presented to us-the more real, permanent advantages we shall possess, both in the benefits that we shall receive as ministers of Christ, and in the benefits that will be enjoyed by the people under our care. There may be temporary advantages from going beyond what the Scriptures really point out, but we may expect that they will be followed by permanent disadvantages. On the other hand, there may be some temporary disadvantages attending a strict adherence to an inspired guide; but real and permanent advantages must be the result.

T. C. A.

CHRISTIAN COUNSELS AND CONSOLATIONS.

CONDENSED FROM OLD AUTHORS.

THE following article is abridged from a paper of the Rev. William Traill, minister of Borthwick, and eldest son of the celebrated Rev. Robert Traill, one of the faithful confessors of the Church of Scotland. He prepared it at the request of a lady, for her own private use, "at Borthwick, Dec. 12, 1708." As it was not originally designed for the press, so it is but loosely written. This attempt to condense his useful, holy thoughts into fewer words, it is hoped will be acceptable to the devout readers of the Congregational Magazine, who may be supposed to desire some articles addressed to the heart and conscience, as well as to the understanding.

NECESSARY AND EXCELLENT ADVICE ABOUT SOME DUTIES.

1. As to Worship.-Frequency, rather than length, seems desirable in all acts of private devotion, excepting in cases of extraordinary solemnity. This is sanctioned by Scripture precept and example. "Seven times a day do I praise thee"-" Evening, and morning, and noon, will I praise and cry aloud." Psalm cxix. 164; lv. 17.

Reading of the Scriptures, with meditation, should be intermixed with your devotions. Better pray three or four times, when you get an hour or two for such duties, than to spend all the time in one address without intermission. As ideas are not well conceived without the use of words, so employ your voice in a subdued tone, which you will find most conducive to attention, seriousness, and fervour. Lifting up the voice in closet prayer is contrary to the secrecy our Lord enjoined, and has a show of ostentation which is greatly to be avoided. Improve occasional opportunities for prayer, and especially seek it when excited by sudden anger, fear, grief, or joy. Strive then to compose your spirit by pouring out your heart before God. Likewise after the commission or discovery of some new infirmity or sin, or when you are called to enter upon any new business of weight or moment.

2. As to your frame of mind.-Labour to escape from soul trouble, not so much because it is terrible as because it is sinful. Seek to have the heart established by grace, and to maintain an equal, constant frame of mind, that you may not be soon cast down and affrighted by an unexpected affliction, nor be suddenly puffed up by unlooked-for success. Guard against all passion, and speaking hastily and unadvisedly; but think awhile upon the thing that vexes you before you utter your mind upon it, and when you speak, say not all you think, and be sure not to make the worst of the matter, which only inflames the heart, and excites the feelings. "A fool uttereth all his mind, but a wise man keepeth it in till afterwards.”—“The heart of the wise

teacheth his mouth, and addeth learning to his lips." Prov. xxix. 11; xvi. 23.

Put a hopeful construction upon those providences that appear to be sad, dark, and threatening, and do not suspect the kindness of God when cross dispensations occur. Believe that "He hath done all things well," and "that all things work together for good to them that love" him. Remember that "all the paths of the Lord are mercy and truth unto such as keep his counsel and his testimonies." Mark vii. 37; Rom. viii. 28; Psalm xxv. 10.

Often, with all solemnity, put your heart into your hand, and pray that God will not suffer you to deceive yourself, nor provoke him. "Search me, O God, and know my heart." Psalm cxxix. 23. And when you seek to try the sincerity of your faith, love, and other graces, mind to distinguish between the marks of strong faith and of true faith, however weak. If in self-examination your mind is dark and your decision difficult, do not lose time by trying to settle the truth and sincerity of your experience in former times, but set about a direct act of faith upon Christ Jesus, choosing him, and depending upon him as a full, sufficient, and only Saviour for poor lost sinners. Seek to realize anew your own sinfulness and misery, and with a humbled and penitent heart cast yourself again at his feet. Remember your dependence upon the Holy Spirit, and seek "a supply of the spirit of Christ Jesus," (Phil. i. 19,) to work fresh and large discoveries of sanctifying and saving grace, and to refresh your soul amidst all the labours and sorrows of this militant state.

3. As to the practice of duty.—Follow Christ, by taking up the cross that he has appointed for you, and by faith lean upon him for strength and succour, to bear you up under its burden from day to day. Observe your daily deficiencies and short-comings, and press forward that you may know more of the spirit, life, and power of every duty. Keep constant watch against your easily-besetting sins, and take heed that, by a sudden surprisal, they do not prevail against you. Particularly inquire whether you are not tempted to unbelief, and calling in question almost every truth-whether you are not sinfully jealous of the love of God to your soul, after the multiplied evidences of his care-whether affected diffidence, impatient haste, rash and uncharitable censures of others, are not found in your heart-whether you regard the proper season for every duty, and daily labour to "redeem the time"-whether in circumstances of difficulty you ask yourself, what would my Lord and Saviour have done in this case? and do likewisewhether you mind his own blessed rule, "Whatsoever ye would that men should do to you, do ye even so to them." Learn to remember your latter end, "to die daily"-adventure upon nothing but what appears to be your duty, both lawful and seasonable, and such as you would adventure upon, if you had but a day to live.

4. As to your converse with others.-Study to be doing good, or getting good, in every company. Have most intercourse with the godly, but make your visits short, lest they should become trifling. When you receive a visit, lead the conversation, that time be not lost by idle, vain, unprofitable gossip. Then you will be presently quit of your company, if they are carnal, and they will not soon trouble you again; or you will improve the visit by calling forth from Christian visitors things that are for edification. Let not, however, your fidelity lead to rudeness. "Be ye courteous," and in all the civilities of life

let no one excel you.

A CRITICAL INQUIRY INTO THE MODE OF
CHRISTIAN BAPTISM.

EVERY thing great is made up of parts which are themselves small. The world is composed of atoms. The character of a good man is the result of actions and influences which, considered separately, may be of little consequence, but altogether they produce the momentous difference which there is between the righteous and the wicked. Our confidence in the reports of travellers, and in the records of history, is the effect of many slight evidences, yet it is often free from uncertainty. By most persons the existence of the great wall of China, and the landing in this island of Julius Cæsar, are as firmly believed as the facts which have come under their own observation; but this strong conviction is the effect of many proofs, each of which, if taken alone, would be of little value, though, taken together, they amount to demonstration. In regard to the most important of all matters, the truth of revelation, our faith does not depend on the strength of any one argument, but on the combined strength of hundreds and of thousands. Nor do we derive our belief of any of the great doctrines of the Gospel from a consideration of a single passage in the Bible, though one interpreted by the aid of others may fully exhibit it, but from an investigation of many. He who adopts any other course may find it an easier and shorter way, but cannot be assured that it will lead him to the truth. The infallibility of the Pope, or the church, or of any man or body of men, would, no doubt, afford much relief from the labour of collecting and comparing texts, facts, and arguments; but then, all such supposed infallibility is only a delusion.

In nothing is the necessity of valuing little things more obvious than in the study of ancient languages. We scarcely ever meet with any single evidence concerning the meaning of a word, that is by itself conclusive: but a combination of arguments, which separately are of little worth, will often leave no more room for doubt in respect to the meaning