Ii.—Church Communion.
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
CLERICAL COMMUNION. 409
a grand means of spiritual prosperity to the Church. As it consists and becomes “effectual by that which every joint supplies” 1862—by the links which connect every Member and Minister 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 that this would effect the salvation of the Church in God’s own way, by uniting the several members as one body, and making each a medium to communicate Divine life to the rest?
We shall consider this subject in reference to ourselves, and to our people.
I.—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.1863 Great indeed are the advantages of Ministerial fellowship—such as elucidation of practical difficulties—instruction in the different cases of Christian experience—the correcting of the errors of our own inexperience—obtaining 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 Meetings on these principles are most edifying. The routine, however, generally needs to be wisely regulated; it needs to be disciplined, not fettered. They should embrace the two grand divisions of our work—the Pulpit and the Pastoral Ministry—treated in separate
410 VIEW OF THE CHRISTIAN MINISTRY
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 to deliver 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.’ 1864 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.1865 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 has been practised.1866 On the whole—we may
CHURCH COMMUNION. 411
conclude, that Ministerial union in confidence, counsel, prayer, and service, by every practicable means, will always operate with most beneficial energy upon our work.
II.—CHURCH COMMUNION.
The Scriptural idea of the Church is that it is one body animated by one soul in the fellowship of the Gospel.1867 Its strength lies in the union of its members. This union naturally embraces the whole body of Christ with affectionate interest and constant prayer. Its more definite sphere will be the distinct community of which the Christian is a member. The means of promoting it among our people are of diversified, though sometimes of difficult, application.
One point of great delicacy and importance is to set forth the unscriptural principles of separation. No supposition is more harassing to the conscience, than that of a complete Ecclesiastical model given in the New Testament. A Christian finds a lack of precise Scriptural authority for certain canons of his Church. He therefore joins some other body that, on the first aspect, more exactly conforms to the sacred rule. He soon discovers a similar defect in his new system. He looks in vain for a pure and perfect model among the different communities of the visible body. And after wearying himself with fruitless labour, he is driven at last to form a Church after his own mind—to become a Church to himself. The New Testament indeed gives the general principles of a Church; but nowhere (as in the case of the tabernacle 1868) does it give its minute points of detail. Therefore, no communion can be formed on the exclusive basis of the letter of Scripture; because no Church can produce Divine authority for every precept. In fact, we leave the print of our fingers on everything we touch—on those institutions, which are essentially founded on a sound basis. The “Jerusalem which is above—the Mother of us all”—is the only “Church, not having spot, or wrinkle, or any such thing.” 1869 It is therefore the mark of a restless theorist, rather than of sober practical wisdom, to insist on a perfection that is unwarranted by Scripture, and that is manifestly inconsistent with the character of the present dispensation.
412 VIEW OF THE CHRISTIAN MINISTRY.
To separate, therefore, from a Church, that is in the main Scriptural, because of adhering corruptions—is true schism—contrary to the example and inculcations of Christ 1870—it creates a rent in his mystical body. If it is connected at all with conscience, it is with a scrupulous, rather than with an enlightened conscience; and it is grounded on self-will and self-conceit, rather than forbearance, humility, and love.1871 It is equally wrong to move on the ground of expediency, or some problematic theory of usefulness. If it be lawful to remain, it must be sinful to depart. Scripture insists upon the necessity of union. Schisms are justly numbered among the works of the flesh;1872 obedience to ministers is strongly inculcated,1873 together with the awful guilt of slighting or neglecting them;1874 and a solemn mark is set on those who, in the indulgence of their flesh, seek a name and party for themselves, instead of “forbearing one another in love” to win souls to Christ.1875 And yet the vague apprehensions about the question of church membership and union, give a strong advantage to the separatist, and make it important to compact the spiritual body, as well as to instruct the several members of it. 1Cor. 12 clearly marks the fixed office of every member of the body, and their connexion and dependence, both with each other, and with their common Head. The subsequent chapter shows “the more excellent way of the bond
CHURCH COMMUNION. 413
of perfection.” The connexion of the two chapters teaches us to combine decision in fundamentals, with forbearance in non-essentials—the true spirit of that Church union which is a grand subject of our Lord’s intercession, and a chief means to convict the world.1876
Faith and love are the two primary principles of Church communion and Christian stedfastness—the one draws us all to a common centre, the other unites us with each other 1877 —like the magnet, bringing the several particles to each other, by attracting them to itself. With a more definite bearing on present circumstances, we would recommend the inculcation of practical religion in meekness, humility, and self-denial. This will silently operate, if not by active opposition, yet by impeding the progress of evil. It is the practical exercise of our principles which “causes growth of the body for the edifying of itself in love.” 1878
Popular expositions of our services may be suggested—‘not with a view to extol them immoderately, much less to provoke wrath against those who dissent from us; but to mildly answer unjust imputations against our Liturgy: and chiefly to show the meaning, reasons, and uses of each part, so that the congregation may, as the Apostle expresses it, “pray with the understanding.” 1879 The meaningless cry—“We are the temple of the Lord” 1880—excites the ridicule of enemies, without bringing conviction to our friends. But illustrations of the spiritual character, ordinances, and worship of the Establishment, furnish a sound warrant for enforcing a steady adherence to her communion. Such a course of liturgical exposition would produce a style of religion clothed in the beautiful costume of the Church—an exquisite pattern of Scriptural simplicity, holiness and consistency. It may be doubted whether the obligations to instruct our people in and through our Church ordinances is sufficiently considered. Yet how much might be effected for their settled unity, by expounding their admirable adaptation for their respective ends, by marking the identity of their language with the Bible, thus framing Churchmen and Christians by the same process in the same mould! A fuller recognition of our fasts, festivals, and commemorative seasons, would be an edifying means of grace. For this or some collateral purpose, the weekly lecture might often be made available. Such a Ministry would disqualify our people for Dissent, and make the attempt to force it on them an act of
414 VIEW OF THE CHRISTIAN MINISTRY
unsuccessful violence. Whereas a course of instruction that is equally appropriate to the Meeting as to the Church—though not necessarily unsound—is still defective. Our fold—having no church-barrier—is exposed to the inroads of all kinds of separatists. Our sheep, having no private mark, are easily withdrawn from “the footsteps of the flock.” 1881
Let our mode of administration also be dignified with the consciousness of our high employment. Let it be marked by a solemn, intelligent, devotional reading of our services; fixing on them all the interests of our mind, and throwing into them all the exercise of our hearts. Who does not feel the difference between reading the prayers, and praying them? Often, from organic deficiencies or from moral causes, we see the Liturgy of our church lying under the feet of one who is unconsciously treading on pearls. A good understanding, correct taste, and most of all, a prayerful spirit, are needed to do it justice. The form then, enlivened by heavenly unction, ceases to be mere form—our congregations not only hear, but hear with edification; they are enabled not only to attend to the service, but also to unite in it.
Frequent communion at the Lord’s table tends much to unite our people together in the constant remembrance that they, “being many, are one body and one bread, and partakers of that one bread;” 1882 and therefore they are bound to each other by the most endearing engagements. Sacramental meetings strengthen this bond; embracing the main objects of Church communion (as they ought to do in all intelligent Christian congregations); uniting in prayer for our personal progress in the Divine life—for our families, unconverted friends, or Christian friends in affliction—for our congregations in their different states of ignorance, indifference, or of awakening interest; and for their consistent profession and enjoyment of the gospel—for our immediate neighbourhoods—for the general spread of the kingdom of Christ throughout the world—and for a holy and joyful anticipation of his second coming. These social meetings embody the exercise of church unity in its most spiritual, enlivening, and practical operations. As an appendage, stated meetings for united, though separate, prayer for the prosperity of the
CHURCH COMMUNION. 415
church, and special remembrance of afflicted members, have a strong cementing influence.1883
The full preaching of the Gospel is, however, the grand cementing bond. Many dissent, not from choice, but from what appears to them to be necessity. It is a sharp trial to the sincere but unintelligent Churchman, should he mark more holiness of doctrine or life in dissenting communities than in his own sphere. Nor will the strongest arguments against separation have any force against his appetite for Christian instruction, or convince him that he is wrong in seeking out of his church what he sometimes may fail to find within. Efficiency and purity of Ministry are therefore a main barrier against schism. ‘Feed your people better, and they will not stray’—was a Nonconformist’s reply to the complaint of a neighbouring Minister, that he had drawn away his people.1884 The enemy indeed is too successful, even in the most Scriptural churches, in “beguiling unstable souls from the simplicity that is in Christ;” yet the standard of the Gospel is a wall of defence against any material injury.
We may say of our candid and orthodox Dissenters,—“Give them the fruit of their hands, and let their own works praise them in the gates.” 1885 We may concede they are conscientious, but we are not bound to accept them as right; nor must we compromise important differences, just because they are not fundamental differences. We would not deny the work of God among them. But we do not, by this admission, accredit their authority. “Send, I pray you, by the hand of him whom you will send.” 1886 Our Lord did not forbid the man who was casting out devils, but he evidently had not given to him—as he had to his apostles—a commission for this work.1887 And thus, though as a Sovereign he may employ his own instruments according to his own will, yet this does not deteriorate the weight or value of that transmitted commission which, as the Head of his Church, he has ordained and delegated with his special authority and promise.1888 We would not therefore
416 VIEW OF THE CHRISTIAN MINISTRY
lower the just claims of an accredited Ministry in comparison to one whose credentials do not appear—to our perception at least—equally warranted. Yet we would be careful to combine the decision of our own standard, with a forbearing consideration of others. And should we be constrained to oppose them as Dissenters, we would not cease to love and pray for those among them, whom (whatever their prejudices or misconceptions) we cordially believe to be true servants of Christ. It is best to combine, along with our hearty good-will toward other communions,1889 a strict adherence to our own pale,1890 and a diligent and thankful use of its privileges. Some indeed, as a proof of their expansive love, or rather latitudinarian indifference, would follow anyone. But this was not the rule of Christ,1891 or of his Apostles;1892 nor is it recommended by the experience of [the Dissenters’] own disciples, who are usually found at the extreme point from Christian stedfastness, and are distinguished by “itching ears,” rather than by teachable hearts1893: hearing all, and learning from none: driven forward with zeal, but with no judgment to direct their course; pretending to “prove all things,” yet wholly neglecting to “hold fast to that which is good.” 1894
But the rise and progress of the evil should be a matter of self-inquiry. Baxter exclaims—‘O that the Ministry had been more guiltless of those errors and schisms that they talk against! But it is easier to chide a sectary in the pulpit, and to sign a testimony against them, than to play the skilful physician for their cure, and do the tenth part of the duty which lies upon us, to prevent and heal such calamitous distempers.1895 The tares were sown “while men slept.” 1896 And might we not ask, for our own conviction, whether these victims of delusion had been invited, encouraged, and cherished with parental confidence; and (while we were jealous of our Ministerial prerogative) whether we laid ourselves out to conciliate their affections, and to condescend to their infirmities? Some indeed, after all, in the heat of their zeal, and the infancy of their understanding, “will turn away their ears from the truth, and be turned to fables.” Concession to their conceits would bring woeful confusion among us. The most forward would become the governors of the church. One step yielded for peace
CHURCH COMMUNION. 417
would constrain us to advance (to the grievous discredit of our Ministry) the wounding of our conscience, and the dishonour of our Master’s name. Baxter well remarks—‘A sinful humouring of rash professors is as great a temptation to godly Ministers, as a sinful compliance to the great ones of the world.’ 1897 Redoubled watchful diligence is the Scriptural rule for these trying circumstances.1898
But apart from this sectarian spirit, there is often a lack of that ‘mutual society, help and comfort, that Christians ought to have of each other,’ as members of one body; and which would promote the general interests of the Church, as well as the establishment, consistency, and “joyfulness” of her individual members.1899 Each, in this spirit, would impart to the other the support of brotherly help, counsel, and prayer—“each of you looking out not only for his own interests, but also for the interests of others;” “bearing one another’s burdens;” “the strong bearing the infirmities of the weak,” and all in their various relations, “receiving one another, as Christ also received them, to the glory of God.” 1900
The Old Testament saints, as well as the Primitive Christians,1901 diligently used this fellowship for mutual edification.1902 The distribution of gifts and graces was for this purpose.1903 This mutual commerce (as between different countries) would enable Christians to enrich each other. Seduction and error would be more successfully resisted. If the enemy’s watch-word is ‘Divide and conquer,’ then ours should be ‘Union is invincible.’ The church is ‘awesome’—not in its single members, but “as an army with banners.” 1904 Brotherly love would be greatly increased in this system of reciprocal inspection and provocations,1905 by a better knowledge of each other’s state, progress, trials, and consolations. The maturity of the experienced would confirm the weak; each individual would enjoy the advantage of union to the whole body; and the Minister would have his warmest sympathies awakened, cherished, and enlarged by this fresh medium of acquainting himself with the spiritual state of the members.
Most important is the cultivation of suitable graces for this mutual fellowship—such as sobriety of judgment; lowliness of mind; readiness to acknowledge each other’s gifts and graces; forbearance and encouragement to the young; godly plainness and sincerity;
418 VIEW OF THE CHRISTIAN MINISTRY
a careful guard against a censorious or controversial spirit; and anxiety to impart only what will advance true knowledge, holiness, and love.
Yet even in the age of primitive simplicity, a harvest of tares sprung up where better seed had been sown. “There were spots in their feasts of charity,” 1906 which made it too evident that they “came together, not for the better, but for the worse.” The recollection of this abuse even in the best times, recommends the balance of Ministerial superintendence to maintain godliness in connexion with due order, and to preserve brotherly love and unity on the solid basis of genuine humility. Mr. Robinson decidedly discountenanced the principle of unrestrained communion in his extensive sphere; and he ultimately relinquished the plan of mutual conference, as being unnecessary and injudicious under his circumstances.1907
But after all, our lack of Church communion operates as unfavourably on the mass, as the lack of Christian communion operates on individuals. It also affords plausible ground for separation. The social stimulus of pastoral and fraternal meetings in Dissenting bodies is a strong principle of excitement. An awakened enquirer is too timid to apply to his Minister. Here he is taken by the hand, as if to be “instructed in the way of God more perfectly.” He joins their communion, and is lost to the Church. In our body there is too often a lack of what Dr. Owen justly calls ‘charitative episcopacy’ 1908—that kindly oversight, which prevailed among the Primitive Christians. There is nothing to compact the several parts together; to give strength to the weaker joints, to gather out the spiritual from the visible Church; and to unite the spiritual members together, so that they might (like Jonathan and David in the wood) “strengthen each other’s hands in God” 1909 And therefore the entrance of any irregular or unscriptural excitement proves a sifting time, drawing away the weak and unstable from us. To the system of dissenting communion, we feel decided—though not uncharitable—objections. It seems to forget that the Minister—not some officer of the church—“is the messenger of the Lord of Hosts,” that his lips must keep knowledge, and at his mouth they should seek the law.” 1910 As “the communion of saints” is the reciprocal intercourse of the body under the influence of their Great Head: so Church communion is the interchange of sympathy
CHURCH COMMUNION. 419
among the several members, under the direction (more or less immediate) of the one who stands in the place of their head. But why should we not gather under our affectionate superintendence, assemblies of our people, ready and willing to learn from one another, to exhort one another, and to lift up one another’s hands in humility and love? The test of admission should be—not doctrinal knowledge, gifted or loud profession, or fervid zeal—but (so far as they can be ascertained) “simplicity and godly sincerity” of heart and conduct. Circumstances would regulate these meetings within due restraint, yet so as to encourage unreserved communication. The members might propose any subject for consideration, or ask any question concerning Scriptural difficulties, the worship of God, their own experience, their family trials, their duties to their relations and neighbours, books to read—in short, how they may best advance the work of God in their own souls, and in those around them. In small parties, the plan might profitably combine the formality of a religious service with somewhat of a conversational mould.1911 Perhaps, however, the discussion would best be directed to Scriptural subjects rather than personal experience. Experience may be delusive. Scripture is solid substance. The one belongs to us—the other more generally to God and his Church. While, therefore, conversation on the latter will always be profitable—discussions on the former—unless wisely introduced and controled—may be injurious to speakers and hearers alike. Generally speaking, such matters belong to Christian confidence, or secret communion with God, rather than to meetings of a larger and diversified temperament.
Selection, however, in these meetings is of much importance. It elevates the tone of religion in our parishes, by exhibiting the broad
420 VIEW OF THE CHRISTIAN MINISTRY
line of separation between the Church and the world. The exclusion also of unworthy members shuts out a large mass of inconsistency, which would be readily transferred to the collective body; while the union with those, whom in judgment as well as in charity we acknowledge as brethren, spreads a truly delightful atmosphere of love and sacredness over the assemblies. Such Societies are well calculated to enlarge our interest in the sympathies and prayers of our people. Nor will they be less profitable to the several members, as a bond of union and wholesome restraint. They excite them to watch over each other with brotherly love, and over themselves “with godly jealousy,” recollecting the responsibility of their character before the Church and the world, as members of a Christian body. Yet if a society, so fenced in, is thought to endanger the humility of its members on one side, and their charity on the other; the same system might substantially, and less offensively, be formed on the principles of more open communion. A general invitation to our communicants would exclude no credible professor. Yet the spiritual character of these meetings will generally preclude the attendance of unspiritual professors; while their non-attendance will be self-exclusion; consequently it will be without any plausible ground of offence. And even the few who might intrude to preserve their name in the church, though they will partially interrupt harmony and confidence, yet they may hear much for their personal conviction, their forwardness being repressed by firm and judicious restraint. The more spiritual and practical the tone of these meetings, however, the less they will accord with their taste, and the more speedily it will hasten their retirement from them.
Mr. Walker of Truro organized Societies for Church communion, following Dr. Woodward’s pattern, on this principle of fostering control, with admirable wisdom and effectiveness.1912
CHURCH COMMUNION. 421
The objects, however, of these associations (details of which are given below) being distinctly spiritual, it was evident that they could be preserved only by the spirituality of the members, under the prompt vigilance of
422 VIEW OF THE CHRISTIAN MINISTRY
the Director. Without this constant security, only the form would remain. Yet under Mr. Walker’s wise and efficient care, their influence was maintained with much edification in a large sphere, and for many years after his Scriptural doctrines had, unhappily for the people, ceased to be delivered from the pulpit.1913 While the importance of mutual confidence and help cannot be denied; yet to secure the advantages, without the attendant temptations and inlets to evil, is a matter often of most perplexing exercise. Sound judgment is indeed greatly needed for the management and effective application of this social system. The junction of Ministerial control with confidence offers, on the whole, the best promise of attaining that “Christian communion” which (as a Puritan Minister justly remarked) “keeps our religion in breath, and without which it will be ready to die.”