and its simplicity, encourage faith; and so let him come with humility and reverence; and who can doubt of his acceptance?1

The Sacrificial character and efficacy of this Ordinancethough supported by some names of note, have in the writer's judgment no warrant from Scripture, which often calls the death of Christ a sacrifice-nowhere the memorial of his death. Indeed the contrast drawn between the one offering of Calvary, and the continual remembrance and offering of the Jewish sacrifices seems clearly to contravene this view. The studied substitution of the table for altar in the Sacramental service shews the judgment of our Reformers; and though they have retained the name of Priest, yet it evidently is in reference to its etymological derivation (Presbyter) which has no connection with sacrificial institution. Her language is in perfect accordance with the original command 3 -a perpetual memory of that his most precious death.' It is this memorial and representation of the sacrifice, that constitutes its profitable use as a means in the exercise of faith of receiving its inestimable blessings. We commemorate (as Waterland justly observes) the grand sacrifice, but do not reiterate it-no not so much as under symbols.' 'The whole substance of our Sacrifice, which is frequented of the Church in the Lord's Supper, consisteth in prayer, praise, and in giving of thanks, and in remembering and shewing forth of that Sacrifice offered upon the altar of the cross.'4 Any other view is a retrograde movement to the bondage of Judaism.

It is important also to view this sacrament in conformity with the true spirit of the dispensation-as Augustine well reminds us -to venerate these ordinances, not with carnal bondage, but with spiritual liberty.' 5 To invest the holy table, as some appear to do, with a cloud of awful mystery, is as if we were living under "the covenant that gendereth unto bondage." 6 Whereas we are not come to the dark gloom of the Mount that burned with fire,

1 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. Heb. x. 2, 3, 11. 1 Cor. xi. 25, 26, with Exhortation in the Communion Service. 4 Works vii. 378. Bishop Ridley's Works ut supra, p. 211. 8 De Doctr. Christ. c. iii. 9. Gal. iv. 24-26.

affrighting the heart even of the holy mediator. We are come to the Mount of light and love-to the joy of communion with our God. Instead of being debarred-as of old-from a near approach, we "have boldness to enter into the holiest." Deeply let us cherish the godly reverence in his service-remembering that " even our God is a consuming fire.” 2 But never let us forget that the holy ordinance is a means of acceptance to a rejoicing heart. And if under the dispensation of shadows, much more we, under the sunshine of the joyous gospel should " go unto the altar of God, unto God our exceeding joy." To cloud our sunshine is to cramp our privilege, and to palsy our strength.

It is also most important to connect this sacrament with all its high practical obligations-both to our Divine Master, and to his church-to our Lord-as the public profession of his name -as the soldier's oath of fidelity and devotedness-to his Church, as uniting us in holy brotherhood 5-one with the body, ready to join in every helpful exercise of love, in all the offices of spiritual relationship-meeting in "his banquetting house," with "the banner of love over us," 7-the spirit of this union shedding all its radiance over our daily profession.

Much profitable use may be made of the ordinance previous to express and immediate invitation. Under an early impression, it presents the most full and simple view of the blessed atonement. The palpable exhibition of the sufferings of the Lord is well calculated to deepen spiritual sensibilities, to lead 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 preparatory to the ordinance, form a most interesting Ministry to the Church. The familiar exposition of the institution, or of subjects connected with it, makes these meetings specially valu

3 Ps. xliii. 4.

7 Can. ii. 4. Charge, pp. 42, 43.

1 Heb. xii. 18-24. with x. 19. 2 Ib. xii. 28, 29. 1 Cor. xi. 26. 5 Ib. x. 16, 17. 6 Ib. xii. 25. In this view the Bishop of Winchester has recommended them. Short and applicatory illustrations of the Communion service, will give the most intelligent view, both of the ordinance, and of its mode of administration, the want of which is often found a serious hindrance to edification. The grand subject of Christ crucified naturally leads us to explain the nature of the ordinance, the qualifications of worthy participants, both to awaken conviction upon the sin of unworthy receiving, and to grapple with the various perplexing scrupulosities of the young Christian. See 1 Cor. xi. 23-32. More generally the great doctrines connected with the knowledge of Christ; such as-union with him, the free offer of his salvation, the blessings and practical obligations flowing from it—these

able for Catechumens, as a medium of conveying intelligent as well as tender impressions, and thus removing much perplexing hindrance to "the discerning of the Lord's body." Individual instruction also is of great service in restoring the sacrament to its high dignity among Christian ordinances, and thus of instrumentally" adding to the church such as should be saved."

The more deeply we consider the Sacramental Ministry, the stronger is our conviction of its great moment upon our whole work. A full, free, and Scriptural exposition conduces much to the fruitfulness and establishment of our people. But divest our system of its pure simplicity-it loses its Christian character and solid usefulness. It ministers to self-righteousness, not to selfabasement-" to bodily exercise" -not to evangelical godliness. It exalts ordinances-not Christ; the Church-not his glorious Head. There can be no life in our Ministrations, if Christ be not the Sun of our system. The dim cloudy glimpse of light which we catch through the reflection of the Church is but a feeble compensation for the loss of the invigorating glow of his direct rays. Let us honour our Divine Saviour fully, and largely will he honour us.

CHAPTER VI.

CLERICAL AND CHURCH COMMUNION.

"THE communion of saints" is a high and holy privilege, without which the body of Christ-if it exists-cannot thrive. The extension therefore of the spirit by which it is maintained, is a grand means of spiritual prosperity to the Church. As it consists, and becomes "effectual, by that which every joint supplieth "by the links which connect every Member and Min

are in the spirit of our Lord's discourses and prayer connected with the ordinance (John xiv-xvi.) and will draw forth the sacramental graces of faith and love, for the conviction of the professor, and the excitement of the believer to more habitual and elevated devotedness. Matthew Henry's well-known and excellent work on the Sacrament will suggest a considerable variety of subject for these edifying meetings. An interesting account of them, and of a general system of instruction relative to the Lord's supper, is given in Rev. Dr. Bedell's Life, pp. 98-106.

1 Eph. iv. 15, 16.

ister with his own society, the same means and materials are at hand for all circumstances. Shall we not find, that, a close union with our great Head, and a more connected harmony among the several members, would produce a larger supply of spiritual gifts and grace and effect the salvation of the Church in God's own way, by uniting the several members as one body, and making each a medium for the communication of Divine life to the rest?

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

1.-CLERICAL COMMUNION.

DOCTRINAL differences have greatly marred our brotherly communion. Even the grand uniting doctrine of the expectancy of our Lord's coming has set brother against brother, when uncertain speculations have diverted the mind from the heavenly glory of the event.' Great indeed are the advantages of Ministerial fellowship-such as elucidation of practical difficulties-instruction in the different cases of Christian experience— the correctings of the errors of our own inexperience—obtaining more enlarged views of Scriptural doctrine-communication of Ministerial plans and successful experiments-encouragement of brotherly sympathy, and general interchange of kindly intercourse-mutual excitement to increased exertion-directing a combined effort to any weak or threatened quarter of the church, or to any newly-formed object for the promotion of our Master's kingdom. Yet we must in this fellowship carefully consider the best means for profit-such as meeting in the spirit of prayer, and under a sense of our responsibility-avoiding doubtful disputations-drawing with most interest to those subjects, that more directly lead to Christ-and keeping our main object in view in our social intercourse. Stated Clerical Meet

1 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 time and circumstantials of the event, did they really believe-“ Behold the judge standeth before the door ?" James v. 9.

ings upon these principles are most edifying. The routine however generally needs to be wisely regulated; disciplined, not fettered. They should embrace the two grand divisions of our work—the Pulpit and the Pastoral Ministry-treated in separate exercises-the former generally filling up the more regular discussions-the other drawing out supplemental and more free communication. Each member shall be expected to give in rotation the result of matured consideration of the proposed subject—extempore in form (if he pleases), but deliberate in substance. Collateral points, naturally arising out of the treatment of the subject, had better be reserved under the direction of the chairman for the close of the meeting, in order to restrain desultory discussion, and to give each member the full opportunity of delivering his own sentiments. Meetings of a holy and pastoral character-thus prudently conducted, would naturally both open and close in the spirit of Eliot's suggestion to 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.'' Massillon characterizes such meetings 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, or obviate the difficulties of it. Such were Archbishop Grindal's 'preaching exercises,' which Lord Bacon pronounced to be the best way to frame and train up preachers to handle the Word of God as it ought to be handled, that hath been practised.3

1 Mather's Life of Eliot.

2 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 often connected with most erroneous statements, or with a total deficiency of Christian doctrine.

3 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, to discuss seriatim passages of Scripture previously proposed-always commencing and ending with prayer. Lord Bacon (Treatise concerning the Church) recommends their adoption in the Universities. Queen Elizabeth, influenced by her favourite, the Earl of Leicester, put them down by an arbitrary enactment, and in opposition to a most noble and Christian protest from Archbishop Grindal. They were however, partially revived in the next reign by the connivance or encouragement of Archbishop Matthew. Archbishop Tenison enlarged and improved the design. His circular letter, April 6, 1699,