pel of our salvation. And O, blessed Lord, who hast caused all holy Scriptures to be written for our learning; grant that we may in such wise hear them; read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us in thy Son, and Saviour, Jesus Christ. AMEN.

Benedictions.

MAY grace, mercy and peace from God our Father, as revealed through his Son Jesus Christ, our Redeemer, in the glorious gospel, be with you all, now and evermore. AMEN.

MAY the blessing of our Father and our Godthe fellowship of his Son-the communion of his Spirit the knowledge of his truth, and the experience of his salvation, be ours, now, henceforth, and for evermore. AMEN.

NOW the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom-even to the God of peace, our heavenly Father-be glory for ever and ever. AMEN. Heb xiii. 20, 21.

NOW, brethren, I commend you to God, and to

the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. And to the only wise God, our Saviour, be glory and majesty, dominion and power, both now and ever. AMEN.

Acts xx. 32. Jude 24.

THE Lord bless you and keep you: the Lord make his face shine upon you, and be gracious unto you: the Lord lift up his countenance upon you, and give you peace, both now and evermore. AMEN. Num. vi. 24, 26.

MAY the peace of God which passeth all understanding keep your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ, now, henceforth, and for ever. AMEN.

THE COMMUNION.

Remarks concerning the Lord's Supper, with a Form for its Administration.

THERE are some varieties of opinion in the denomination of Universalists, in relation to this Christian institution called the Lord's Supper. Some consider the observance, and the due celebration of it, to be equally binding upon Christians in all ages of the Christian church; whilst others think its obligation was only temporary. The former, in support of their opinion, refer to the direction of Jesus to his disciples-"Do this in remembrance of me;" and also to the language of St. Paul, where in reference to it he says " For as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come." The latter think the language of the Saviour, at the institution of the ordinance, does not determine its perpetual obligation in all after ages. They also think, that the apostle, in saying:-" Ye do show forth the Lord's death till he come," alludes to the coming of Christ which took place long ago, even at the period of the abrogation of the Jewish

tem.

economy, and the establishment of the Christian sysIf such is to be understood as the meaning of the apostle, (and it is clearly the meaning in several other places where the coming of Christ is mentioned,) then the passage above cited, affords no conclusive argument for the perpetual observance of the institution in all succeeding ages.

There are many of our ministering brethren and others who, although they do not consider the celebration of the communion strictly obligatory on Christians at present, are yet in favour of its regular observance; believing it expedient, and calculated to be useful, as a means of edification. (It was evidently on the principle of expediency that St. Paul circumcised Timothy. See Acts xvi. 3.)

In the writer's view of the subject, these reasons for the continued use of this symbolic and commemorative ordinance, are satisfactory. It is obviously certain that there are several things, and they are thought important, which Christians, and Christian ministers, generally, observe and practice, for which no express Scripture direction can be found. Such, in particular, is the observance of the first day of the week as a Christian Sabbath. If primitive example, in apostolic times, be urged as equivalent to a command in that case, the inquiry might arise, why other early Christian examples should not be equally obligatory?-such as the washing one another's feet,' the kiss of charity,' &c.

The custom of singing and praying before preaching, almost universally prevails among all Christian sects. Yet for this practice there is neither precept nor example in the Scriptures. But it is thought to be expedient; and none-with the exception of the denomination of Friends, or Quakers, appear to doubt its propriety and utility.

It is on the same ground, namely, of expediency

and utility, that I would choose to place the present and continued observance of the institution of the Lord's Supper. It emblematically sets forth the infinite compassion and benevolence of our Maker, and the dying love of our Redeemer. And although these should not be remembered merely once a month, or as often as the communion is administered, but should be habitually and constantly reflected upon; yet it may be expedient and very useful to have certain seasons appointed and set apart for the more solemn and devout contemplation of the riches of divine grace and mercy, and the wonders of redeeming love, as they are impressively represented, in what is appropriately denominated the LORD'S SUPPER, or the LAST SUPPER. If its tendency is, as it is believed to be, to increase reverence, gratitude, and pious devotion toward God; and unity, Christian sympathy, and brotherly love and kindness among the members, it must be advisable to perpetuate its observance. When these good effects are not produced, or promoted, or should they cease to result from it, the continued celebration of the ordinance would not be desirable.

I would here beg leave to notice an opinion, which appears to have been very generally imbibed, and which prevails among nearly all denominations of Christians, but which I apprehend cannot be fairly sustained; and for the proceeding founded upon it, I find no competent authority. I allude to the distinction that is made between a Christian society and a Christian church. These appear to be regarded as two distinct bodies: one a church of Christ, the other a society of Christian believers, but not a church. The New Testament, I believe, furnishes no authority for such a distinction. In reference to individuals, also, the remark is often made, that

"such a one is a professor of religion, and such another one is not a professor." The meaning intended to be conveyed is, that the one is a communicant, and therefore a member of the church, and a professor of religion; the other does not partake of the communion, and therefore is not a member; and consequently (as it is commonly understood) not a professor of religion. According to this view, it would seem that a person may be a sincere and firm believer in Jesus Christ, as the true Messiah and Saviour of men he may have full faith in the sacred Scriptures, and in the gospel ministry of reconciliation, and may constantly attend upon it with devout affection, gratitude and joy: he may contribute liberally for the support of that ministry, and may exhibit, in his daily walk and conversation, all the virtues of the Christian calling, and be in all respects, perhaps, a much better member of a Christian society than many communicants are; yet if not having seen it his duty, or from some other cause, he has not partaken of the Eucharist, or the Lord's Supper, he must not be reckoned as a member of the church of Christ.

But here the obvious inquiry arises, why the uniting in one act, or one Christian duty, should entitle a person to the distinctive appellation of a professor, or a member of the church, more than the performance of another, or of all other Christian duties? I am persuaded, however, that such are not the views of Universalists generally upon this subject, although language may sometimes be used by them which would seem to intimate it. Such, for instance, as the statements which frequently appear in our papers, that at such a time, in such a place, or in such a Universalist society, a church was formed or recognised; although said society had existed in the place for years, and had kept up and supported the