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of it as a restraint from sin1-an excitement to dutya support to faith-and an encouragement to prayer; while 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.

SECTION II.

THE LORD'S SUPPER.

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.' 3 Our instructions 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 admission of all. Our instruction must vary according to the character of the recipient. To the ignorant

1 Luther mentions a Christian woman-' Quæ, quoties 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.'

2 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 have arisen from this plan. We cannot but wish that similar assemblies could be transferred with the same ecclesiastical solem. nity 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.

3 Life, p. 43.

The exclusion of the ungodly, under every form, from this Christian communion, seems to be directly implied, if not commanded-Ezek. xliv. 6.-9. Comp. 1 Cor. x. 16-21.

and self-righteous, the spiritual character and the solemn obligations, of the ordinance; the hypocrisy of uniting in the deep-toned abasement and elevated exercises of our mode of administration; and most of all, the awful condemnation of unworthy participation, are subjects of direct and awakening conviction. For how affecting is the consideration, that the "table" of the Lord (to accommodate to the case the prophetic imprecation) will "become a snare before them, and that, which should have been for their welfare, will become a trap!" 1 To those who 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 shew, that there is the sin 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 him consider the solemnity of the ordinance as enforcing preparation, and its simplicity, as encouraging faith; and so let him come with the humility and reverence of faith; and who can doubt of his acceptance ? 2

1 Psalm lxix. 22.

2 Mr. Robinson, on one occasion in his early Ministry, being

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 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. Sacramental meetings with a special view to preparation for the ordinance, will form a most interesting part of Ministerial instruction. They will allow of a more simple and familiar exposition of the institution; while the previous assembling for prayer

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.

In this view the Bishop of Winchester has recommended them -Charge, pp. 42, 43. Suitable subjects for these meetings would embrace short and applicatory illustrations of the Communion service, as furnishing the most evangelical view of the ordinance, and at the same time an intelligent apprehension of its mode of administration-the want of which has been often found a serious hinderance to edification. The grand subject of Christ crucified would naturally lead us to set forth the nature of the ordinance. the qualifications of worthy participants, as well as to awaken conviction upon the sin of unworthy receiving, and to grapple with the various scrupulosities, that perplex the mind of the young Christian. See 1 Cor. xi. 23-32. More generally the great doctrines connected with the knowledge of Christ; union with him, the free offer of his salvation, the blessings and practical obligations flowing from it-these will be in the spirit of our Lord's discourses and prayer connected with the ordinance (John xiii.-xviii) and will be well calculated to draw forth the sacramental graces of faith and love, for the conviction of the professor, and the excitement of the sincere Christian to more habitual and

and exhortation is a refreshing excitement of Christian love. These meetings are also most important for the instruction of catechumens; so that, when the 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, and thus of instrumentally "adding to the church such as should be saved."

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 exercises of Christian love and unity, by which it is maintained, is but too evident; and its revival by all Scriptural means, would open a new era of spiritual prosperity for the church. As it consists, and becomes effectual by that which every joint supplieth" by the links of union, which connect every Christian and Minister

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elevated devotedness of walk. Matthew Henry's well-known and excellent work on the Sacrament will suggest a considerable variety of subject and illustration for these interesting occasions.

Eph. iv. 15, 16.

with his own society, the same means and materials are at hand for all circumstances. Shall we not find, that, if union with our Head were more distinctly kept in view, and if the several members moved in more connected harmony, there would be more abundant communication of spiritual gifts and graces, and the great end of the Gospel would be more effectually attained-which is not merely the salvation of so many individuals, but the effecting of this salvation, by uniting them into a body, and making them the channels of spiritual life to one another?

We shall consider this subject in reference to ourselves and our people.

SECTION 1.

CLERICAL COMMUNION.

DIFFERENCES of doctrinal views have proved serious hinderances to brotherly communion among ourselves. Even the grand uniting doctrine of the Christian's expectancy of his Lord's coming has set brother against brother, by the diversion of the mind from the heavenly glory of the event to uncertain speculations and circumstantials connected with it. 1 Indifference to the subject has also greatly hindered this privilege. Union with our common Lord more habitually realized would be the best curative for this evil. For as each par

1 We cannot but remark-Had all the discussions on this subject been conducted in the spirit of Mr. Stewart's Sermons on the Advent, what a glow of Christian love and heavenly anticipation would have pervaded the church! But would brethren grudge one against another' on account of the circumstantials of the event (however important they might be considered to be), did they really believe.-" Behold the judge standeth before the door?" James v. 9.

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