But our people, as baptized professors of the Gospel, must not sleep unconscious of their obligations. In our covenant to renounce the enemies of God and of our soul, to accept the Saviour as the ground of our hope, and to walk in the way of God, is there no power of conviction to arrest the self-indulgent, the unbelieving, and the disobedient? In the privileges, sealed to the faithful acceptance of the baptismal engagements, are there no motives to deadness to the world, love to the Saviour, confession of his cross, meetness for his kingdom? Philip Henry, in dealing with his children about their spiritual state, took hold of them very much by the handle of their infant baptism, and frequently inculcated upon them, that they were born in God's house, and were betimes dedicated and given up to him, and therefore were obliged to be his servants.'*

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Parents and sponsors must be reminded, that the offering a child to God, though a common, is a most solemn and difficult, service. It is an awful profanation to "offer the blind for sacrifice ;"† and most important, that they should understand what they do, in binding themselves and their children to the service of Godand why they do it-in conformity to the terms of the covenant-the will and appointment of God, as the renewal of their own personal covenant-and as their pledge that their children shall be the Lord's for ever. These should be points in our Ministry of close and serious conviction, no less than of evangelical encouragement. They need to be instructed, that the covenant made with the parents and their seed, and apprehended by the parent for his seed jointly with

* Psalm cxvi. 16. Philip Henry's Life, p. 85. 22

VOL. II.

† Mal. i. 8.

himself, is the ground of the Christian's dedication of his child in baptism-that by this sacred act they profess their personal consecration to his service, (for who can give his child freely and sincerely to God, except he had "first given his own self to the Lord ?") and that they must daily train the child in the remembrance that he is not their's but God's. They must be reminded of the great honour of being entrusted with such a charge, and of the fearful guilt of neglecting so responsible a trust. Where it is practicable, no sponsors or parents should present themselves at the font without previous Ministerial instruction ;* that they may, under the Divine blessing, be led to this ordinance with a penitent, upright, believing, thankful, and cheerful spirit-such a spirit, as God "delighteth to honour."

Nor should we forget to inculcate the improvement of the baptismal engagements. Much use may be made of it as a restraint from sint-an excitement to duty— as a support to faith-an encouragement to prayer ; and the remembrance of the investiture of privileges may animate to press for a real participation of them— and to live as living members of a living head-in spiritual communion with a spiritual church.‡

*For this purpose the Writer begs to recommend 'Four Dialogues on Baptism' (Hatchard,) as most valuable for parochial distribution-popular in their form, spiritual in their character, practical in their tendency.

Luther mentions a Christian woman-'Quæ quotie tentabatur, non nisi baptismo suo repugnabat-dicens brevissimeChristiana sum.' 'Intellexit enim hostis'-adds Luther-' statim virtutem baptismi, et fidei, quæ in veritate promittentis pendebat, et fugit ab eo.'

In some of the American churches the baptized children are assembled periodically in the church, with their guardians, and the elders of the church, and addressed by their pastor upon the obligation of their vow. Much permanent blessing is stated to

SECTION II.

THE LORD'S SUPPER.

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PHILIP Henry's was an admirable rule relative to this sacrament-so to manage it, that the weak might not be discouraged, and yet the ordinance might not be profaned.'* Our instructions on this point should have a direct reference to both these objects. We must not raise the standard too high for the humble, contrite, or scrupulous. Nor must we open the door for the admision of all. Our instruction must vary according to the character of the recipient. To the ignorant and self-righteous, the spiritual character, and the solemn obligations of the ordinance, the guilt of hypocrisy in uniting in the deep-toned abasement and elevated exercises of our mode of administration without corresponding experience, and most of all the awful condemnation of unworthy participation, are subjects of direct and solemn conviction. We may accommodate to this case the awful prophetic imprecation-that the "table" of the Lord will "become a snare before them, and that, which should have been for their welfare, will become a trap." To those who

have arisen from this plan. We cannot but wish that similar assemblies could be transferred with the same ecclesiastical solemnity into the services of our Establishment; or at least, that the spirit of this imposing ceremony were transferred into our ordinary Ministrations in a more frequent and affectionate enforcement of baptismal responsibilities.

* Life, p. 43.

†The exclusion of the ungodly, under every form, from Christian communion, seems to be directly implied, if not commanded. Ezek. xliv. 6--9.

Psalm lxix. 22.

wish to commence their attendance in this unsatisfactory state, we should strongly recommend delay, with much self-inquiry and earnest prayer for Christian sincerity and Divine illumination.-To the sincere, but scrupulous we must show, that there are sins of unbelief as well as of presumption, sin in refusing to come as well as in coming unworthily-the guilt of disobedience to the dying command of our best and dearest friend— the neglect of the privilege of a heavenly feast, of an open confession of the cross, and of brotherly communion with the followers of Christ. In the early stage of awakened tenderness and concern, instruction and encouragement are peculiarly needed. The weakest disciple has an equal right to this ordinance with the most established. Perfect assurance is not required; rather the want of it is supposed. The seal is given in confirmation of what otherwise might be a matter of doubt. Let them consider the solemnity of the ordinance as enforcing preparation, and its simplicity, as encouraging faith; and so let them come with the humility and reverence of faith, and who can doubt of their acceptance ?*

Much important use may however be made of the ordinance as preparatory to express and immediate invitation. It may be exhibited at an early stage of impression; as presenting the most full and simple

* Mr. Robinson, on one occasion in his early Ministry, being surprised by the ardent and determined wish of a stranger to attend his sacrament, and having in vain recommended delay, at length asked him-'Do you cordially grieve for sin? Is your dependence simply upon Christ? Is your mind fully bent upon serving God in holiness?' The man answering satisfactorily, was desired to listen to the service, to look for Divine direction, and if his heart were still inclined, to come with assurance of welcome. Strength and consolation were given, "and he went on his way rejoicing." Life, pp. 45--47.

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view of the blessed atonement; as calculated to deepen the sensibilities of the heart in meditation on the scenes of Gethsemane and Calvary; and as leading the young Christian to contemplate a positive obligation to count the cost of the consequent engagements, and to anticipate the enjoyment of its attendant privileges. Familiar expositions of the Communion service will furnish the most evangelical view of the ordinance, while they give the communicant an intelligent view of the form of its administration-the want of which has often been found a serious hindrance to edification. Sacramental meetings are most important for the use of catechumens equally with communicants, that when the palpable pulse of spiritual life should warrant the language of direct invitation, the tenderness of feeling may be accompanied with a corresponding habit of spiritual intelligence-the defect of which, even in worthy participants, perplexes the exercise of faith in "discerning the Lord's body." Individual pastoral instruction also will prove most effectual in restoring this ordinance to its high dignity among the Christian means of grace, of instrumentally

church such as should be saved."

66

adding to the

CHAPTER VI.

CLERICAL AND CHURCH COMMUNION.

"THE Communion of saints" was ordained of God for the accomplishment of some of the highest privileges of the Gospel. The neglect of it is consequently connected with the absence or low enjoyment of these privileges. Without it, the body of Christ may exist, but it cannot thrive. The decline of the