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it hence follow that we should commemorate it in the symbol, since, what it was, it is and remains to be; and since its nature would be just the same if the event was not so commemorated ! To this I rejoin, that in addition to its influence upon the moral administration of God and in the ultimate blessedness of the faithful, it is adapted and designed indispensably to have a moral influence (of illumination, sanctification, consolation, and worship) upon the church and the world, which influence cannot be exerted or felt but by the due celebration of the Lord's Supper: so that while we have no idea (as have the Romanists) that there is any expiatory virtue in the symbol or the service, and none that our actions can at all alter or affect the intrinsic nature of the atonement, we do believe that our characters are altered in relation to the atonement, and the atonement changed in its relations to us, by our celebration of the Lord's Supper according to his appointment. Besides, in devout subserviency to Christ in his own ordinances, we receive " the Holy Ghost, whom God hath given to them that obey him.” Acts, 5 : 32. Hence, as it is the will of God that such commemoration should be perpetual in the church, he blesses its due administration, and produces, through the sanctifying virtue of his own most holy Spirit, that moral influence (which also the ordinance itself tends to exert) in the bosoms of the pious, under which they make a juster and clearer estimate of religion, and are progressively transformed into the divine similitude. 2 Cor. 3: 18. The objection rests ou a total and a very common mistake as to the nature of the atonement; which is not that measure of licentiousness which some seem fatedly to suppose. The atonement was not intended to accomplish the salvation of men in, but “from, their sins.” Hence there is space intentionally left, after the atonement as such is consummated, for the action of moral influence and the scope of moral agency. Hence a man must still repent of his sins, and believe with his heart, notwithstanding the atonement ; or “Christ shall profit him nothing." The only way to be savingly interested in the atonement, or in Him who made it, is to—"repent and believe the gospel.” A moral effect then must still be produced on the spirits of men, and no less than that which the Holy Ghost denominates regeneration, or there can be no salvation even through the atonement. How worthy of the wisdom of God to make the doctrine of the atonement and the frequent symbolizing of its truth to the senses of men, to become the very means and the objective causes of producing that moral effect on their spirits ; by bringing them to consider, believe, approve, resemble, enjoy, inherit, and communicate, “the glorious gospel of the blessed God!" Here we see two extremes of error (and wbich is more hurtful I do not take on me to decide) to which men have been alternately propense, and that in every age. Some must have all atonement, and nothing else : others, all internal subjective practical holiness, and nothing else ; no atonement. The former depreciate “the fruit of the Spirit,” the necessity of personal obedience, the lasting obligation of righteousness, and the perfection of the law of God: the latter dishonor the law in another way, see not the necessity of the perfect moral government of God, substitute their own doings for the atonement, array mercy against justice, or make mercy in Jehovah such an attribute of weakness and variableness as would disgrace a man; and so put the extinguisher of their own ignorance and effrontery on the glory of the gospel. Both extremes are wrong.

Incidit in Scyllam qui vult vitare Charybdim.

He sinks in Scylla, who would more avoid
Charybdis' whirlpool, equally destroyed.

They constitute the Scylla and Charybdis of the subject :--not so however as desperately to endanger the bark of faith, of which God is the pilot, truth the guiding star, and safety the course equidistant from either of the ruinous alternatives. John, 3: 17, 18. 1 Tim. 1: 15. Our Palinurus never sleeps, and when waking never errs.

The other objection is one in which Friends peculiarly delight. It is this-of what avail is it to speak all these good things about the tendency of the ordinance, if it is still wanting in efficacy? if thousands who observe it have never realized those excellencies to which the ordinance is said to tend? if millions even who have regularly eaten of that bread and drunk of that cup, have been bloody, persecuting, impure, incorrigible sinners, perpetrat

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ing, as occasion served, all manner of sin, and being at once a nuisance to society and a degradation to human nature ? Version-if a good thing is abused, it ought to be disused; if a divine institution is not duly honored, it ougḥt to be abrogated. Let us then abrogate marriage and every other divine institution.

In order to make the objection available, or give it any efficacy, it ought to be shown (1) that such miscreants were intelligent and devout communicants ; and not merely that they did the material thing: for no ordinance of Christianity, nor even of Quakerism, professes any efficacy but by faith in its divine authority. Christianity tends manifestly, tends pre-eminently, to sanctify and save the world : but still it has efficacy to save only where it is clearly and cordially accredited. Now, is it any proof against the ordinance that hypocrites have celebrated it, that apostates have dishonored it, that infidels have remained unblest by it? And it ought to be shown (2) that a divine ordinance is not to be estimated according to its own evidence, nature, and tendency ; but depends for its character upon the treatment it receives in a world of dark and ignoble traitors against heaven! What, upon this principle, should we think of Christ himself? Was he as bad as the treatment he received? Thus the tendency of the Lord's supper is excellent, and remains an everlasting argument for its worth. We are not advocating its abuse or apologizing for its abusers. To say, as some have done, that there is no distinction or difference be

tween tendency and efficacy, and that there is in any subject just as much of the former as of the latter, and no more, is just saying of every divine ordinance that it has no intrinsic character-that the Bible itself has none-and that its adorable Author himself, unless where his name commands its due efficacy—but, I forbear! In the tendency of the ordinance, which to faith becomes its efficacy too, thousands and millions of God's elect have rejoiced before him, whose lives have evinced the proper fruits of worship and the reality of genuine faith in the atonement, which they were wont to commemorate. With ineffable delight have they approached that sacred festival, and repeated “ often ” the privileged obedience. I never come to it but with an estimate which recollection deepens and exalts. • Herein is love : not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another." 1 John, 4:10, 11. 2 Cor. 5:14, 15. Gal. 2:20. I proceed further to evince the fact of the divine authority of the observance,

3. From direct scripture evidence. Here allow me to panse, and wonder at the infinitely foolish anomaly of Quakerism. I do it too not without humiliation mingled with curious inspection ; for I was a Quaker and am a man. Poor human nature! philosophy, by which I mean religion, requires me to look at thee by engrossment, as well as in detail ; and whenever thou art visible in the back-ground of the mirror of truth, to say-it reflects a picture

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