←1912
←1912
Mr. Walker’s object was to excite among the serious members of his congregation a particular interest in each other’s spiritual welfare; that they should watch over each other, exhort, reprove, and encourage, as brethren and sisters in the faith of the Gospel. He formed a weekly meeting of communicants, of tried religious profession; separated into two classes; one of unmarried men; another of married men with their wives, and other females of the Society. They met alternately every other week.—The whole society was under his own superintendence as Director—regulating all their business (such as the admission and exclusion of members; making new rules, etc.) presiding in the meetings or prescribing for them a form of proceeding, when he was unavoidably absent. They began their meeting with a form of prayer, exhortation, and singing. Connected with this were smaller assemblies at their own houses in rotation, for more free communion with the same separation of unmarried and married members. For the direction of these meetings, Mr. Walker drew up most admirable regulations. He described the general objects of these Societies in his first address to be—1. To glorify God. 2. To be quickened and confirmed themselves. 3. To render them more useful among their neighbours. The members were pledged to faithful mutual superintendence; each to consider himself as “his brother’s keeper;” to be bound not to “suffer sin upon each other,” nor to allow it in themselves; to be strictly circumspect in their lives; separate from worldly custom and practices; walking in humility, meekness, heavenly-mindedness, and love; and often considering it as a motive to holiness, that they belonged to a society whose avowed object was the promotion of the glory of God.
The rules of these Societies were formed on the true principles of the Gospel. Their strict separation from worldly amusements was inculcated on the ground of their being disciples of a crucified Saviour. Their watchfulness over each other was directed to spring from watchfulness over their own hearts, lest there be ‘the least decay of love for Christ, or of zeal for his honour and the good of the souls there. The obligation and privilege of mutual intercession were inculcated. They were warned against aversion at those who exercised the duty of Christian faithfulness and love towards them. And the remembrance that their very fellowship with a Society that was professedly Christian would tend to foster spiritual pride, suggested strong and repeated exhortations to humility and self-abasement.’ See the valuable Life of Mr. Walker, prefixed to his Lectures on the Catechism, pp. 25.—xlviii. Sidney’s Life, chap. iii. Comp. also his excellent Collection of Tracts entitled ‘Practical Christianity.’ To give this work a practical character, we add a digest of Mr. Walker’s rules, simplified for more general application. I. That these meetings be under the direction and superintendence of the Minister present. II. That all the members pray especially for their Minister, and for the Divine blessing on his preaching, and on all the means of grace, as well as on these meetings. III. That, besides these meetings, the members endeavour to meet in smaller numbers as early as possible on Sunday morning, to pray for the special outpouring of the Holy Spirit. IV. That the heads of families adopt family prayer in their own houses; without which no Church unity or Christian love can be expected. V. That they depend solely on the Holy Spirit through the mediation of Christ, to excite, advance, and perfect all good within themselves and others. VI. That they be particularly kind to each other, as fellow-members of the same family, and united to the same Divine head; and that they cultivate the spirit of wisdom, forbearance, and love for Christians, who differ from them in smaller matters; as also to those, who may oppose the Gospel or themselves. VII. That all prying curiosity into their neighbour’s affairs be avoided; but that all be encouraged to mention any hopeful sign they may see in them. VIII. That in the spirit of meekness and humility, “each esteeming others better than themselves,” they freely and affectionately warn each other of their faults; and that they also be ready to “confess their faults one to another.” IX. That all consider the solemn responsibility of being communicants at the Lord’s table, and earnestly endeavour to “adorn the doctrine of God their Saviour in all things”—in life, temper, and conversation. X. That no conversation passing at these meetings be disclosed elsewhere, except to the members of the Society who may have been unavoidably absent. XI. That these meetings may answer the intended purpose of Christian fellowship, each member should attend constantly, and be present precisely at the hour of meeting. From the Rules of a religious Society (which appears to have worked well on more exclusive principles), we extract the following—chiefly relating to its administration—‘That the object of this meeting is to promote a spirit of decided piety in its members, and to unite them closely to each other in Christian affection and fellowship—That the principal means proposed be the singing of a Psalm or Hymn, offering up prayer, and expounding the Scriptures; these last two exercises shall be conducted solely by the Minister. The members shall, however, individually be at liberty in succession to select the Scripture for exposition at the next meeting—That the member whose turn it may be to name the subject for the next exposition, shall also be at liberty to put any question for advice, in any case, or for information on any subject, whether it is connected with the individual, or with the general cause of God; this question shall be answered after the exposition at the next meeting—At the close of the meeting, any member may request, through the medium of the Minister, a special interest in the prayers of the other members, when particular circumstances seem to require it—That in case a member wishes the subject not to be made a topic of conversation elsewhere, it must be introduced as confidential, and the members will be expected not to betray the confidence so reposed in them—That any member wishing to propose a candidate for admission to the Society, shall make such proposition privately to the Minister after the meeting is over—This is alo when any of the members may stay for the purpose of consulting him on any private matter, which could not have been introduced with propriety in the presence of the meeting—That, should a member be guilty of any scandalous offence, his name shall be erased from the Register book of the Society at the time of meeting; the Minister shall notify the other Members—That a member accused of any inconsistency which may be grievous to the rest, shall first be admonished by the Minister in private; and should he persist in the inconsistency, the evil shall be pointed out to the offender in the presence of the meeting; and if no signs of compunction [deep regret] are shown, he must be expelled from the Society.’—Christian Guardian, January, 1830.