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 friendthe 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.

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 "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 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-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 I.

CLERICAL COMMUNION.

DIFFERENCE of doctrinal views have proved serious hindrances 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 events to uncertain speculations and circumstantials connected with it.† Indifference to the

* Eph. iv. 15, 16.

† One 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 anticipa

subject has also greatly hindered this privilege. A more enlivening union with our Lord (like the magnet, uniting the several particles to each other, as well as attracting them to itself,) would be the best curative for this evil. Clerical meetings also, upon the Apostolical principle of assembling for mutual sympathy, provocation, and exhortation* would be most important. Massillon characterizes them as 'those holy assemblies, so calculated to maintain a sacerdotal union among the Ministers, a sacred harmony, in order to animate ́us individually to the uniform observance of the duties of the Ministry of the Church, and a support in order to clear up, or remove the doubts, and obviate the difficulties of it.'† This is a just view of what Clerical meetings ought to be-of a spiritual and pastoral character, distinguished by brotherly sympathy, counsel, and faithfulness-conducted in the spirit with which Eliot reminded his brethren on a similar occasion-The Lord Jesus takes much notice of what is done and said among his Ministers when they are together. Come, let us pray before we part.' Such was the character and spirit of Archbishop Grindal's 'preaching exercises,' which Lord Bacon pronounced to be the best way

tion 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.

* Heb. x. 24, 25.

† Charges, pp. 224, 225. The meetings to which he alludes were held in some religious house, called the Retreat, and the time devoted to meditation, prayer, exposition of Scripture, and mutual conference. In taking his leave of Massillon, the Writer has been much affected to observe his impressive and awakening truths to be connected with most erroneous statements, and often with a total deficiency of Christian doctrine.

Mather's Life of Eliot.

to frame and train up preachers to handle the Word of God as it ought to be handled, that hath been practised.'* Union in spirit, counsel, prayer, and service among the Ministers of Christ, by every practicable means, and even with considerable exercise of mutual confidence, would operate with most important effect upon our work.

* Full particulars are given in Strype and Fuller. They seem to have consisted of meetings of Clergy within large districts under the presidency of some experienced Minister for the purpose of discussing, seriatim, passages of Scripture previously proposed-always commencing and ending with prayer. Lord Bacon (Treatise concerning the Church) recommends the adoption of these exercises in the Universities. They were however put down by an arbitrary enactment of Queen Elizabeth under the influence of her favourite the Earl of Leicester, and in opposition to a most noble and Christian protest from Archbishop Grindal in a letter to Elizabeth. They were however, partially revived in the next reign by the connivance or encouragement of Archbishop Matthew. Archbishop Tenison enlarged and improved the design. In his circular letter, April 6, 1699, (quoted by Dr. WoodwardAccount of Religious Societies, ch. iv.) we have the following admirable advice. It were to be wished, that the Clergy of every neighbourhood would agree upon frequent meetings to consult for the good of religion in general, and to advise with one another about any difficulties that may happen in their particular cures— as, 'By what methods any evil custom may most readily be broken? How a sinner may most effectually be reclaimed? And in general, how each of them in their several circumstances may contribute most to the advancement of religion?' 'Such consultations as these, besides the mutual benefit of advice and instruction, will be a natural means to excite the zeal of some, and reduce the over-eagerness of others to a due temper, and to provoke all to a religious emulation in the improvement of piety and order within their respective parishes.' Bishop Burnet also strongly recommends meetings of this character. (Past. Care, ch. viii.) And in our own time Bishop Burgess has given them the sanction of his authority. Herman of Cologne had combined Archbishops Grindal's and Tennison's plans in his system of Reformation. See his work ut supra, fol. 273.