The aphorism of Solomon is as just as it is beautiful," As iron sharpeneth iron, so a man sharpeneth the countenance of his friend." Social bliss was the finish of paradisiacal happiness; its influence has survived the shock of our apostasy, and will be felt amidst the felicities of the heavenly state. It is not matter of surprise, therefore, that the Lord Jesus should recognize the social principle in the arrangements of his wise and merciful economy. He might have left his people unconnected by any visible bond, or at best with no other guide to each other than the natural workings and affinities of the human bosom. Instead of this, however, he has by explicit authority grafted the duties of his religion upon the propensities of our social nature. The identifying law of Christ's kingdom is love to one another; and in order that this love may be more perfect in its exercise, we are united in visible communion. When, therefore, we join a Christian church, we enter a society of believers for the purpose of giving and receiving every suitable expression of mutual love. We then associate ourselves with those towards whom we are to cherish, in consequence of a common relationship, the kindest emotions. We are not only to worship with them in the same place, not only to sit with them at the same sacramental board, but we are to consider ourselves as one of their fellowship, to identify our best feelings with theirs, and in all things to consider ourselves members one of another. Our fellowship is not intended for, nor is it to be expressed by, any one exclusive act; but it is to extend itself to every possible way of having communion with each other. We are to rejoice together in the common salvation; and to bring forth together the fruits of a like precious faith. Dr. Watts has very beautifully expressed the feelings which every church member, who understands his relationship, constantly recognizes. "My soul shall pray for Zion still, While life or breath remains; There my best friends, my kindred dwell; The great end of Christian fellowship, and the impropriety of limiting its design to a celebration of the eucharist, are strikingly represented by Mr. Hall;"Nothing is more certain than that the communion of saints is by no means confined to one particular occasion, or limited to one transaction, such as that of assembling around the Lord's table; it extends to all the modes by which believers recognize each other as the members of a common Head. Every expression of fraternal regard, every participation in the enjoyments of social worship, every instance of the unity of the Spirit exerted in prayer and supplication, or in acts of Christian sympathy and friendship, as truly belong to the communion of saints, as the celebration of the eucharist. In truth, if we are strangers to communion with our fellow Christians on other occasions, it is impossible for us to enjoy it there; for the mind is not a piece of mechanism which can be set a going at pleasure, whose movements are obedient to the call of time and place. Nothing short of an habitual sympathy of spirit, springing from the cultivation of benevolent feeling, and the interchange of kind offices, will secure that reciprocal delight, that social pleasure, which is the soul of Christian communion. Its richest fruits are frequently reserved for private conference, like that in which the two disciples were engaged, in their way to Emmaus, when their hearts burned within them, while the Lord opened to them the Scriptures. When they take sweet counsel together as they go to the house of God in company, when they bear each other's burdens, weep with those that weep, and rejoice with them that rejoice; say, have Christians no mutual fellowship? The sacred historian has given us a very beautiful practical exhibition of the ends of Christian fellowship in Acts ii. 40-47: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul and many wonders and signs were done by the apostles. And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved." Here we see the social principle putting forth all its energies in a way of sacred fellowship, and with direct reference to religion. A new and holy brotherhood was set up, of which love to Christ, and to each other for Christ's sake, was the bond, There was the recognition of a common relationship, and the exercise of all that affection which it involved. The converts immediately gave themselves to each other, as members one of another, and not only performed acts of religious worship together, but exercised a reciprocal and most sub stantial benevolence, and afforded the most valuable mutual service. "Imagination can scarcely delineate a scene more amiably interesting, than that which the infant church in reality displayed. Bound together by the fellowship of sentiments, feeling, and affection-having one Lord, one faith, one baptism—the believers in Christ found more than a compensation for the contempt, and hatred, and persecution of the world, in their common hopes, and mutual offices of kindness. Around them was a scene of rude agitation and wild confusion; but within the little circle of their society all was union, harmony, and love." Alas, alas, that this reign of love and peace should be of such short duration, that the apostles lived to witness, not indeed its termination, but its interruption, and had to interpose their authority to stop the progress of false opinions, and the alienation of heart to which error had given rise. This exercise of the social principle is conducted with direct reference to the authority of Christ. He who is our Lord has commanded it. It is his will that his people should not live solitarily and unconnected, but in visible association. To the question, therefore, Why are you a church member? the first answer must be, Because Jesus Christ has commanded it. Independently of the advantages arising from this practice, the true ground of it is the authority of our divine Lord. It is not only a privilege which he has permitted us to enjoy, but a duty which he has commanded us to perform. If we were unable to perceive its advantages, it would still be our duty to comply with it. Church fellowship is no less a duty than the observance of the first day Sabbath, as the same reasons may be advanced for one as for the other. From not viewing it in this light it is, that so many refuse to join themselves to the church: they consider membership merely in the light of a privilege which it is at their option to receive or refuse. This is a very great and very injurious error. If a believer remain without visible connexion with some Christian society, he is guilty of direct disobedience against his rightful Lord. II. Fellowship is the instituted way of making a public profession of the faith and hope of the gospel. A man may hold the opinions and approve the practices of some voluntary, worldly society; but until he has united himself with it, he is not considered, either by its members or the public, as one of their number. His actually joining himself to them according to the established usage, is his profession. Thus a man may be a sincere believer of the gospel, and, so far as respects his own private conduct, an exemplary example of genuine piety; but until he has connected himself with a Christian church, he has not professed himself to be a Christian. It is by that act he declares to the world his faith and hope as a believer in Christ. It is thus he virtually says, "I receive the opinions, possess the dispositions, submit to the obligations, and observe the practices of the church of God with which I now connect myself." Jesus Christ has made it our duty not only to receive his truth into our hearts, but to confess him before men; and it is a duty on which very considerable stress is laid. This is to be done, not in any ostentatious way, but by joining ourselves to his people: which is a confession, that both the church and the world clearly understand. Hence it is apparent, that church membership is no trifling matter, since it is calling heaven, earth, and hell, to witness our solemn declaration of |