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true that the passage which we are particularly considering was meant to have any other than an incidental and collateral bearing upon the Lord's Supper at all, which may admit of a doubt.

Besides this, the unfairness of that interpretation which makes our Lord's words literally and carnally true, without a metaphor, in respect of eating of his flesh, in this passage, may be proved from its partiality. Why should this metaphor be selected for literal interpretation, out of a whole cluster of metaphors, spoken at the same time, and tending to the same point?

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Why should it not be supposed that the partaker of that bread should never hunger in the body, and never thirst? Why should it not be declared, that he which is of God" hath "seen the Father," with his bodily eyes? Why is it not averred that the declaration that " a man may eat of this bread and not die," is as literally true, as regards the death, as would be required by the rules of interpretation that are applied to the bread? When it is said, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you," why is the life of man to be thought of a spiritual nature; and the flesh of the Son of man to be understood literally? Why is the dwelling in Christ, and Christ in us, to be a spiritual dwelling, and the eating his flesh and drinking his blood, connected with it in the same sentence, to be taken for literal flesh and blood? The partial selection of one particular point for literal interpretation, in order to impose upon the credulity of such as can despise the testimony of their senses with respect to an external object, is contrasted with the spiritual interpretation of those parts relating to a man's own feelings, a deception in which is beyond the reach of the grossest credulity. For it is utterly impossible to persuade a man without food that he does not feel hunger or thirst, though alas! it has been proved to be possible to delude him with a notion that a morsel of wafer is literally the body, blood, soul, and divinity, of the Eternal Son of God made man.

The other divisions of Scripture on this subject will be considered in our next Number.

ATTENTION TO SERMONS.

THE means of exciting a due attention to the subjects of our instructions from the pulpit, and of sustaining that attention beyond the period during which the congregation are actually hearing the Sermon, are by no means easy to discover. Little pains are usually employed to secure this object by any systematic arrangement; and far too much is taken for granted, by most

clergymen, with reference to the degree of attention to their discourses which is commonly given by their hearers. The minister's own mind is familiarized with his subject, and constantly engaged in the study of it; and he supposes much to be known, as of course, which he himself did not know of course, and did not gather in his earlier days from the hearing of many sermons. The minds of men who are occupied all the week for the most part in secular matters, and who have no means of knowing beforehand what will be the subject on which they are to be instructed, are ill prepared to receive, in an intelligent manner, many discourses to which they would be able to give a profitable attention if they had had some preparatiou of thought. And they would be likely to exercise more of the power of their minds while hearing any sermon, if they looked forward to a subsequent opportunity of satisfying any difficulty which might arise upon the points, or of confirming any opinions in which they might be unsettled.

An arrangement might be adopted which would obviate both these difficulties; and which has been found practicable and very useful, in ordinary circumstances similar to those of the greatest number of parochial congregations. This consists of two parts: the one adapted to excite what might be called an appetite of attention, before hearing a sermon; and the other to promote a wholesome digestion afterwards.

I. The clergyman should prepare his sermon for the second Sunday, some time in the week before the first; and then should arrange three or four questions, carefully framed according to the rules given in Vol. I. page 270. These questions should be so managed as to contain a little difficulty, or involve a little trouble, in searching for the answers. Not however so much of either as to discourage those to whom they are put from attempting to solve them; but just enough to excite something of curiosity as to how they can be answered. None must be leading questions; nor such as suggest a ready mode of answering them by reference to any particular text of Scripture. The questions must all refer so directly to the subject of the sermon to be preached the Sunday after, that every person who pays due attention to that sermon, ought to be able to give a satisfactory answer to all of them.

One great benefit of this plan is, that it will have a very considerable influence in producing care and arrangement in the composition of sermons; and so tend in another away to quicken attention by deserving it. These questions should be circulated amongst the congregation on the Sunday before that on which

the sermon to which they have reference is to be preached. Of course many persons will disregard this plan altogether, but many will take advantage of it; and these will come to Church with a lively interest in the anticipated discourse, and with an anxiety to discover whether the view they have taken of the questions, to which they have given more or less consideration, is justified by the instruction of the minister. This plan has been found to be extremely profitable.

It may be as well to give some specimens of the sort of questions proposed upon these occasions; and of the form in which they have been suggested. The following may be taken as such specimens.

Questions respecting a Sermon on Eph. vi. 17, 18 (part.) Persons who desire to profit by the sermon next Sunday morning, will be much helped if, before coming to Church, they occupy their minds in considering the following questions.

1. What is the object for which "the means of grace," as they are called, were appointed?

2. What is Prayer?

3. How is it that, by the use of real prayer, a Christian becomes more able to resist the devil, the world, and the flesh; and more fit for eternal happiness hereafter in the presence of God?

4. Why is it necessary to continue reading the Bible all our life-long? and how is it that, by so doing, we may receive God's answers to our prayers?

Questions respecting a Sermon on 1 Cor. x. 16.

1. What is the Sacrament of the Lord's Supper meant to shew on the part of those who partake of it?

it?

2. What is it meant to shew on the part of him who appointed

3. How is it a pledge on the part of Christ? and by what means is that pledge claimed, and fulfilled?

4. Why is it necessary to receive the Communion frequently? and how does it happen that frequent Communion quickens the feeling of some persons, while it has a contrary effect on others?

Questions respecting a Sermon on Matt. xxvii. 24, 25.

1. How was the cross on which Christ was crucified carried to Calvary?

2. How may that which the chief priests said about Christ when they saw him on the cross, be called both true and false? 3. What different effects were produced upon the thieves which were crucified with Christ, by the words written by Pilate over His Cross?

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II. The second part of this arrangement applies to the mode of sustaining a thoughtful attention to the subjects of Sermons. This arrangement can perhaps be best explained by inserting the following notice, which, with this view was circulated by a clergyman amongst his parishioners.

A WORD FROM THE PASTOR TO HIS FLOCK.

YOUR pastor has just commenced a course of instruction upon the Resurrection of our Lord Jesus Christ; which he proposes to carry on in five sermons, dividing the subject in the following

manner :

1. The Resurrection of Christ, considered historically as a fact. 2. Its influence upon our notions of death.

3. Its effect upon a Christian under temptation.

4. Its effect upon a Christian in seasons of affliction. 5. Its influence upon the hidden life of a Christian.

He is very desirous that his people should obtain the full benefit which may be derived from a prayerful consideration of so important a subject; and he is therefore determined to afford an opportunity, to all those who may choose to avail themselves of it, of removing any difficulty which may exist in their minds after hearing the sermons. He invites all persons who may be able to write, to put on paper any question which may arise in their minds; which they may give or send privately to the minister. After having examined all the questions which he may thus receive, your pastor will appoint an evening, after delivering two or three of the Sermons, on which he will explain publicly, in the School-room, all those points which seem to have suggested any difficulty to the minds of those who have put the questions. When the whole course shall have been concluded, he will appoint another evening, for a similar explanation of such other points as may have been suggested by the questions sent to him after hearing the latter sermons.

At the same time, your pastor desires it to be clearly understood, that he pledges himself that nothing shall be said in his explanations, which can lead any person to know who are the individuals who have suggested any of the questions. He feels it right distinctly to state this, in order to encourage every one to take advantage of this opportunity of settling any doubtful or difficult point in their minds, under the assurance that no person whatever will be made acquainted with their difficulties.

The papers on which these questions are written may be given to the Minister himself after Church, or may be left at the Rectory, or may be conveyed to him in any other way which may be convenient.

PART SECOND.

SUGGESTIONS FOR THE PASTOR WITH HIS FLOCK.

THE PASTORAL CALENDAR.

JULY, 1843.

FIRST WEEK.

July 2nd.-Sunday. THIRD SUNDAY AFTER TRINITY. Epistle, 1 Pet. v. 5-11. Gospel, Luke xv. 1-10. First Lessons, Morning, 1 Sam. ii, Afternoon, 1 Sam. iii. Second Lessons, Morn. Luke xiv. Afternoon. Phil. ii. Suggested Texts. Morning Sermon-Rev. ii. 1-7. (See Compendium, No. 27. Afternoon Sermon-1 Sam. iii: 18.

THE SACRAMENT OF THE LORD'S SUPPER ADMINIstered. 8th. Saturday. (General Union for Private Prayer.) For Pastoral Preparation-Gal. iv. 19.

SECOND WEEK.

July 9th.-Sunday.

FOURTH SUNDAY AFTER TRINITY.

Epistle, Rom. viii. 18-23. Gospel, Luke vi. 36-42. First Lessons, Morn. 1 Sam. xii. Afternoon, 1 Sam, xii. Second Lessons, Morning, Luke xxi. Afternoon, 1 Thess. i; Suggested Texts. Morning Sermon, John. vii. 37-39. (See Compendium, No. 28.) Afternoon Sermon-Rom. viii. 18-23. 15th. Saturday. (General Union for Private Prayer.) For Pastoral preparation-2 Cor. xiii. 9.

THIRD WEEK.

June 16th.-Sunday. FIFTH SUNDAY AFTER TRINITY. Epistle, 1 Pet. iii. 8-15. Gospel, Luke v. 1-11. First Lessons, Morning, 1 Sam. xv, Afternoon, 1 Sam. xvii. Second Lessons, Morning, John iv. Afternoon. 2 Thess. iii. Suggested Texts. Morning Sermon-1 Cor. x. 4; Exod. xvii. 1-7. (See Compendium, No. 29.) Afternoon Sermon-2 Thess. iii. 5, 22nd. Saturday. (General Union for Private Prayer.) For Pastoral preparation-Judges vi. 14.

FOURTH WEEK.

July 23rd.-Sunday. SIXTH SUNDAY AFTER TRINITY. Epistle, Rom. vi. 3-11. Gospel, Matt. v. 20-26 First Lessons, Morn. 2 Sam. xii. Afternoon, 2 Sam. xix. Second Lessons, Morning, John xi. Afternoon, 2 Tim. ii. Suggested Texts. Morn. Sermon-Prov. xii. 18. (See The Proverb, No. 7.) Afternoon Sermon-John xii. 32.

VOL. II.-NO. XIX.

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