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manner possible. 'Neither in the ministration of the Sacraments (says this Act, must we follow men; but as Christ himself hath ordained, so must they be ministered.' And again, the order of celebrating the Lord's Supper shall be that prefixed before the psalmes in meeter, as nearest to Christ's own action, and to his perfect practice, and most convenient to that holy action.' Then it goes on to say that all inventions of man are condemned as 'alterations and accusations of Christ's perfect ordinance.' The Act then refers to the Act of Assembly of 1565, in which it states that ministers were enjoined to observe the order of Geneva, that is, of the English Kirk at Geneva (where Master Knox had been some time minister), in the observance of the sacrament.'

"Let us then turn to this order of Geneva, as the act terms it, prefixed before the psalms in metre-commonly known as the Book of Common Order. This book is not paged, but under the head of the manner of ad:uinistration of the Lord's Supper,' occur the following directions:

"The day when the Lord's Supper is ministred, which is commonly used once a moneth, or so oft as the congregation shall think expedient, the minister useth to say as followeth.' "The exhortation ended,

the minister commeth down from the pulpit, and sitteth at the table, every man and woman in (the congregation) likewise taking their place as occasion best serveth: then hee taketh bread and giveth thanks, either in these words following or like in effect.' 'This done, the minister breaketh the bread and delyvereth it to the people, who distribute and divide the same among themselves, according to our Saviour Christ's commandment, and likewise giveth the cup.'

"Thus we see that, according to the book of Common Order, which was the approved Directory for public worship in this church till the Directory itself was ratified as such by act of parliament in 1645, it was impossible to have more table services than one in the same congregation, because it was expressly directed that every man and woman in the congregation should sit as occasion best served and partake of the communion along with the minister. It also very properly directed that all should first partake of the bread, and that the cup should be given in like manner as the bread was, that was, by again giving God thanks for it, and then handing it to the communicants. "Thus we see, on properly investigating the matter, that there is no countenance whatever to the present mode of administering the Lord's Supper, either in the Confession of Faith, the Directory for Public Worship, the act approving of that Directory, or the previous Acts of Assembly; but that all, when read according to their plain tenor and meaning, which the Assembly's act declares to be the only way in which they were to be read, only countenance one communion service before the same congregation on the same day; and all still more emphatically declare this to be their only meaning, by directing that the minister shall himself communicate along with the members of the church. And all agree in condemning every prac tice or usage introduced by man, and not strictly sanctioned by the Word of God."

The change which was brought about afterwards Dr. Stark ascribes to the influence of Principal Baillie of Glasgow, a member of the Assembly of Divines at Westminster, who, defeated in his own aim at the Protestant Council of the seventeenth century, was ultimately successful in the supreme judicatory of the Church at home.

In discussing the matter on the grounds of expediency, Dr. Stark adduces the "agitation of mind, and irritation of temper, caused by the rude struggling to get forward to the tables," under the present arrangement. "In some country congregatious," he says, "I have

even witnessed fights to get seated at the table; and in town I have attended the deathbed of one whose death was caused by injuries received in the crush to the table of the Lord." These, we trust, are extreme cases indeed, and, certainly, as respects the first instance set down, the parties might well have been inhibited from communicating had their conduct been observed. As respects the fatal accident under the circumstances instanced, we should trust it stands alone in history, though bad enough even then. Dr Stark, in support of the practice he recommends so strenuously, to wit, simultaneous communion, adduces the example of Dr. Chalmers, while minister of St. John's in Glasgow, and that of the United Presbyterian Church at present. We do not intend to enter into the debate just now, although at another time it may occupy a place in our pages. One argument Dr Stark employs we may set down here in extenso :—

"The dividing of a congregation into parties, to each of which is separately administered the Lord's Supper, completely deprives the rite of one of its leading features, its union, its communion, its fellowship. The present practice instead of teaching this, teaches division, seggregation, disunion. And whatever words may be used to teach other doctrine, so long as they see before their eyes the division into parties, the rite must fail to give the communicants any idea of communion with their fellow-men, whatever idea it may impart of communion with God. But it may be remarked, that if a man's ideas get confused as to what is communion with his fellow-mortal, he is not likely to have clear ideas of communion with his God."

To begin with the last position first, we cannot concede that the want of a clear conception of the proper modes of intercourse with one another in this earthly state darkens the apprehension of what is communion with God. A man may live much apart from the world, be shy, reserved, and sensitive, in the presence of others, perhaps from constitutional peculiarities, or the disgusts engendered by special experience of life, who yet may live near to his Maker. There is not a necessary connection betwixt the two things whose relationship is assumed by our author. The objects of contemplation and regard are besides different in essential respects. We shall not, however, dilate on this topic. As respects the plea that the division of a congregation into tables at the administration of the Supper deprives the rite of its leading features of unity, we must say that the idea is overstrained, and, as we consider, novel. The successive occupation of the altar in the Episcopal Church, or the tables in the Presbyterian Church, by communicants, no more breaks up unity than would the absence of a portion of the congregation affect a general union in sentiment, and in religious actions, by which great societies of Christians are animated. Unity in its best sense has its local and material proprieties we allow, but they are not of such a nature as to be overthrown by a division of communicants, all of whom may be present in the same building at the same time, though not actually engaged in participation. We do not say that this is the best of Dr. Stark's arguments; nor do we say either that this argument, as it stands, is wholly without force, but too much importance must not be given to it in the present debate. It gives disproportionate importance to that artificial, formal, and local union, which holds but the secondary place in vital

religion, and which will ever be modified by the exigencies of society. This view of the case partly anticipates what might be said in the way of rejoinder to the following remarks:

"It will be said by those who are wedded to the present humanly-devised system, that though a small congregation could perhaps have the rite administered to them in the way proposed, such a practice would be impossible in a large congregation. To this I answer that if the practice proposed be that which is alone appointed by Supreme Wisdom, it will have no inconveniences which may not easily be got over."

Now the objectors in the eye of our author, would not reason well, for the question here suggested is not as to the size of congregations, but the capacity of buildings; and those who agree with the simultaneous plan of communion need not boggle at details, for generally-universally we might hold-the place of worship will hold all the communicants attached to the pastorate, and should be made to hold them, in the event of the arrangement proposed being homologated, even though strangers and mere sitters should be dismissed into the passages. But the case as put by Dr. Stark realises but a shadowy hypothesis. No doubt, if simultaneous communion were the mode alone appointed by supreme wisdom, (perhaps, as the case is one of a judicial nature, supreme authority would have been a more befitting phrase,) no other should be attempted-we trust no other would be thought of-but this is one of the theorems which we have to resolve. It is true that the first communion was not celebrated by a succession of tables, nor was such an arrangement necessary, though allowable, for, along with the divine celebrator, there were but eleven, or at most twelve, communicants. And the early Church, after the ascension of its founder and Lord, numbered only about three hundred persons, all of whom most probably could together join in breaking of bread as well as in prayers, within the compass of an upper room, in the city of Jerusalem. But whether this bodily union, or simultaneous participation, is actually matter of requirement, is not demonstrable by the mere examples supplied from the New Testament; we there find what was done, but are not told that this was the permanent rule in all time coming. We do not say that the examples are wholly without application to the present circumstances of the Church, but facts and laws are not convertible in our ideas, or in practical life. We apprehend the case will mainly be decided on the grounds of order and decency, and convenience, in short, of expediency, "high expediency," if you will. There will in this way be room left for difference of opinion, and for contrary reasoning. In conclusion, we would recommend Dr. Stark's pamphlet, not only on account of its subject, but as containing the strongest arguments we have seen for a change in the present mode of celebrating the Lord's Supper.

THE ELEVATION OF THE HUMBLER CLASSES.

No. III.-RURAL DWELLINGS.-ALLOTMENTS, &C.

IN the Second Article, we treated of the Abodes, temporary and permanent, the Lodging and Dwelling-Houses of the working population of the towns. It must not be supposed that the interests of the large class which inhabits the rural districts have hitherto been entirely neglected, or should be overlooked, in the means which are being used for the elevation of the humbler classes. From the circumstances of their position, these portions of the sons of toil are neither so actually degraded as the corresponding classes in our cities, nor do they exercise so extensive nor so deteriorating an influence. They are unquestionably free from many of the vices and causes of degeneracy which the congregation of masses serves to create and extend. This better state of things in the country population we are bound in all candor to admit, at least in our view of the question, to be the result rather of the absence of the corrupting influence, than of the presence of the correcting influence. For while it is true that the deteriorating agencies of our cities are very many and very great, the civilising tendencies are neither small nor few; and the industrial orders in our large towns possess advantages for the cultivation and improvement of their mind and tastes, completely denied to the agricultural population of our rural districts. No doubt the great and first aim of the reforming movement ought to be directed to the towns; for we firmly believe that the suddenness and rapidity with which these mighty characteristics of modern civilization have arisen, have found us quite unprepared to meet the emergency, having outstripped all our calculations and provisions for these events. But while we must endeavour strenuously to provide for the new aspect of affairs thereby created, we must not be neglectful of those external causes which, if they do not originate, tend to increase the evils and to carry on the degenerating process in towns. By the neglect of the amleioration of the rural population, it cannot be denied that the population of the towns has been increased, and the consequent evils have followed; whereas, if the means of improving the condition of the country population be advanced, it will serve not only to promote the general welfare of these classes, but will have a healthful influence on the whole tone and character of the population of the towns.

As the character of urban and rural populations is diverse, so the reforms and ameliorations desiderated, are, in many respects, dissimilar. All measures of improvement and elevation must keep in view the relative situation as well as the nature of the employment and occupation of those for whom they are intended; as what will have a proper tendency and healthful influence for one class, will not have the same for another; nay, will not be of avail for the same class, when differently circumstanced. The nature of the pursuits, the habits, modes of living, manners and; circum

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stances of situation, must, therefore, regulate the direction in which all these movements should operate. These general, introductory observations, however befitting, are so evident, that it would be useless to adduce illustrations of their particular bearing and operation. We propose in this article to limit our inquiries to the means which have been employed for the improvement of the condition of the country population, especially in their dwellings, and allotments of land, and of gardens.

I. The Dwellings.-Though we have characterized these classes as not so degraded in their condition as the inhabitants of the towns, they do not the less stand in need of improvement, to enable them to keep their relative position in the social scale, in conformity with the advancement of the age. While the researches of modern science and the genius of modern commerce have been applied to the improvement of agriculture in every possible way, it is disgraceful that the physical condition of those engaged in promoting the most important material interests of mankind, have been almost entirely neglected. As to the Cottages in the agricultural districts and villages, they may not be in the same wretched, crowded, and filthy physical condition as those which we have described in the towns; but, as with regard to the comparative condition of these two branches of the laboring class, so in respect of their houses, their actual situation, standing isolated or in a village, instead of in a thickly peopled and closely-built alley or lane, prevents of itself such a state of things. Notwithstanding the absence of many of those external causes, which in towns have obstructed improvement, the dwellings of the country population are bad enough; and the miserable habitations which are to be seen, except in some of the highly-favored parts, or under some kind superintendence, are a disgrace to our modern civilisation, and exhibit an external covering, indicating the condition of these orders as scarcely less degraded than in generations gone past. We do not allege here, so much a retrograding process as a stationary character and an absence of progress conformable to the advance of civilisation. Many, we rejoice to say, are the bright exceptions to what we have now asserted, many which will bear comparison with the most advanced requirements of the times; but these are, in general, attributable to the kind and fostering care of benevolent landlords. At all times, indeed, much has been done by private enterprise in the country; and especially, within the last few years, a pleasing change is being accomplished. Our landed proprietors have not only laudably encouraged their tenantry and dependants in the amendment of their condition, but have exhibited a pleasure and a pride in advancing their interests in every respect, and in none more than in the improvement of their dwellings. But however zealous and extensive such exertions may be, they fail to accomplish a general reformation, while they are left entirely to individual effort. Though assuredly this work must eventually, and in order to effectual success, be carried on by the community and the working classes themselves, it requires, as in all other movements, the impetus of public associations to set it thoroughly in motion. In many parts of England and of Scotland, societies have been formed for this purpose, and have effected much good; and the Highland Society, be

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