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is plain from the word of truth, that bread and the wine, and by that act when the Redeemer instituted his to change the bread into the real Supper, he did not kneel. The prac- flesh and bones of the Son of God, tise of those Churches just mentioned, and to change the wine into Christ's of kneeling at the Lord's table, is real blood, then it was ordered, that unwarrantable by anything stated the receiver of the wafer kneel while in the word of God. Not being eating the real human nature of our aware that any excuse has been Lord. When the Reformation from offered for the minister separating Popery took place in this country, himself from the Church, and of although something was done, much partaking in both kinds before the was left undone. Thus we find the Church receives in either, it needs Church of England, while renouncno further attention : but as there ing the doctrine of transubstantiaare two excuses made for kneeling, tion, sharing very largely in the it is but right to notice them. First, spirit of Papistical Rome in this some excuse it on the plea, “ It is of ordinance. When the Rev. John no consequence what the manner is, Wesley came forth as the apostle of so the heart be right.” To this we a soul-saving ministry, preaching may reply, Jehovah did not so teach, deliverance to the captive, he entered when he gave the Law in ten com- on his mission fettered with deepmandments; for in the second, rooted prejudice in favour of the which forbids idolatry, two things Church of England. In conseare probibited - the worship of quence of that prejudice, he followed images, and the falling down before the practice of that Church in prean image. The Church of Rome, ference to the conduct of our Lord. perceiving the force of this command, His people, confiding in him, instead excluded it from the decalogue; and of searching the Scriptures, have then to make the number answer, followed his example; and a few divided the tenth into two. Second, other Methodist Churches have gone some excuse it on the ground, “That into the same track. Christ and his apostles, did not sit, In conclusion, we cannot help nor kneel, but lounge.To this ob thinking the time in which we live jection, it is only necessary to say, is pregnant with more than common lounging, to an inhabitant of the events. We appear to be verging East, was what sitting is to an on a period in which God will sepaEuropean. Had our Lord instituted rate the chaff from the wheat. The his Supper in our country at the Man of Sin is at the present time present time, he would not have re- putting on a bold face-claiming as clined on a mat as a native of Judea, kindred whatever he finds bearing a but have sat as we do to take our family likeness with the Mother of meals.

Abominations. The duty of the From whence, then, has arisen Church is, therefore, to separate the this change of the nature of the things of Christ from those of Antiordinance, and of the manner of christ. “Come out of her, my peo. observing it? Have they not all ple, that ye be not partakers of her sprung out of that greatest of all sins, and that ye receive not of her absurdities, the doctrine of transub plagues," is the warning voice of stantiation ? When the Popish God to men. priest professed to consecrate the

HENRY WEBBER. A FEW EDITORIAL REMARKS. Our esteemed friend specially re- views. With many of his sentiments quested us to insert the above with we heartily concur, and with his out alteration, but, at the same time, desire to maintain the ordinance of candidly desired us to express our the Lord's Supper in its primitive own views by way of appendix or simplicity, and apart from all Panote. We think our friend, as an pistical and Puseyitical pretensions, active and devoted local preacher we cordially sympathize. At the same amongst us, has a right to express his time, we do not see eye to eye with

him on all points. As to the doctrine selves prior to the reception of this that the partaking of the ordinance ordinance, and, by the exercise of is not an act of worship, we differ suitable dispositions, to observe it to with our friend. But this leads us to our spiritual welfare. There must be ask, What is an act of worship ? Not worship—the true spiritual worship the mere breaking of bread or drink of the triune God connected with ing of wine, we grant; nor is the every part of this ordinance, or it mere utterance of prayer, or the becomes frigid and unprofitable forsinging of a hymn, or the bowing of mality. the knee, or even the meditation of Our friend objects to kneeling, and the heart-uor, indeed, are all these thinks that sitting is the proper attiput together ; unless there be some- tude at this ordinance. We think Thing else. It is the sincere and that either attitude is acceptable to devout homage of the heart; but God. Itis probable our Lord and his when this homage accompanies the disciples reclined; but if they did, we expression of the lips, the bowing of do not regard their attitude as inthe knee, &c., the whole collectivelytended to be obligatory upon us. is worship. So respecting the ordi- The Saviour commonly sat down nance of the Lord's Supper, the whole while he preached, both in the Temcollectively, accompanied with suit- ple and in the Synagogue ; but is able dispositions and affections, is this attitude obligatory upon us ? worship and worship, too, of as high The Saviour girded himself with a an order and of as spiritual a cha towel, poured water in a basin, and racter as any that can be conceived washed the disciples' feet, expressly to exist on this side the eternal as an example for his followers; but world. We know the Unitarians is this particular act and its mode tell us that the ordinance of the of operation obligatory upon us ? Lord's Supper is a ceremony per- The primitive Christians were exformed merely as a grateful memo- lorted to salute each other with rial of one who was an enlightened a kiss; but is this mode of salubenefactor. But we perform it as an tation obligatory upon us? The ordinance which, while it memo truth is, Christianity is not a sysrializes the tender love of the Saviour, tem of forms, like the ceremonial and sets forth the atoning efficacy of law; it is a spirit, a life, an essence, his great sacrifice, is intended to which embodies itself in those acts pierce and melt our souls with contri- which are appropriate to the holy tion for sin, to excite our gratitude, principles and sentiments it inspires to exercise and strengthen our faith in the soul; and we think that kneelin the Saviour's blood, to inspire us ing is an attitude of the body quite with ardent love to Christ and one as appropriate as sitting to the huanother, to deaden us to the world, mility, the contrition, the love, the to raise our hopes and aspirations faith, the. adoration, and to all the heavenward, and, in a word, to call other sentiments which the spiritual forth sentiments of the most pro observance of the ordinance is calcufound and holy adoration, and to sti- lated to excite in the believer's sovl. mulate every principle of experi. In our Connexion, some sit and others mental and practical religion. Un kneel; we regard each as equally less the ordinance produce these sincere, and we say, “Let every results its spiritual design is not man be fully persuaded in his own realized; it degenerates into a mere mind.” It is our delight to know that form; and our observance of it, we have, in our Connexion, no Conwhatever forms or attitude we use, ferential rule, no arbitrary decree, is an insult to the Saviour. It is to requiring a conformity to one partieat the bread and drink the cup cular mode. We regard this liberty, “ unworthily," and thereby incur this Christian freedom, as a boon condemnation to ourselves, not dis. infinitely greater than any dull uni. cerning the Lord's body. It is to formity of mode produced by any avoid this evil that we are so so decision of man. The mode is open lemnly commanded to examine our to our choice, and so it ought to

remain. Far distant be the day when, in our Connexion, any authority of man shall interfere with a brother's freedom in things indifferent and non-essential. This freedom is an element of our unity, our peace, and our strength.

The allusion which our friend makes to idolatry is exceedingly uncalled for and irrelevant. In the name of good sense we ask, what image or idol do our pious people worship when they kneel at the sacrament Is the bed-post or the chair an ido latronis image when a pious man kneels before it in his closet, or is the pew an idolatrous image when the worshipper kneels before it in the sanctuary? The truth is, we worship Almighty God alone; and kneeling in the one case is as proper as in the other, and equally acceptable to that God who searcheth the heart.

Our friend objects to the use of a raised platform or communion. We cannot see the force of this objection. It is simply a convenience for the due and proper administration of the 'ordinance; and we think those friends who desire to kneel have the same right to accommodation for kneeling as others have to accommodation for sitting. It is of no avail to allege that our Lord did not use a communion. It is equally true that he did. not use a place of public worship at all, but a common room, on the occa sion when he appointed the ordinance. Are we therefore required to leave the place of public worship and go to some private room in order to observe it exactly as he did ? or are we, now the ordinance is established, to deprive ourselves of the accommodations we have, and to put ourselves exactly in the same circumstances and position as he was prior to the appointment of the ordinance, and when he and his disciples were met together for another purpose, viz., the passover? We think not.

Our friend objects to the minister's partaking of the ordinance first him self, before he administers it to the people. We should object also, if this were done to isolate himself from the people. There are cases, we believe, in some of our large Societies, where botlı minister and leaders partake of the ordinance

first, in order to be prepared to carry round the elements to the numerous communicants in their pews; and we may add, that order and decorum require it. But now, as to the time when a minister should partake of the bread. Should it be before or after the people? Or the wine ; should he drink of it first, or give the cup first to the people, and then drink after they have done? As an example to the people, as a guide and leader to the people, which period does reason say is the more fit and becoming? The answer is too obvious to require stating. We are quite at a loss on what ground our friend's objection is placed. When a minister conducts a lovefeast, he states his own experience first; and when a leader meets his class, he speaks first of the state of his own soul, and then hears the statements of others. There is reason and propriety in this custom, and equally so in the custom of a minister partaking first of the bread and the cup before he present them to the people of his charge.

Our friend is apprehensive lest there should be any stealthy advances of Popery in Dissenting Churches, any departure from the simplicity and purity of the Gospel of Christ. We honour the motive, but we think that the ordinance of the Lord's Supper is administered amongst us in all its original purity and simplicity. There is no Popery here; but it would be the quintessence of Popery to attempt by any arbitrary legislation to produce uniformity among our members in things that are non-essential and indifferent.

These matters, like the eating of meats, the eating of herbs, and observing of days, which were topics of discussion in the Roman Church in the days of the apostles, are things indifferent in themselves. When Paul was appealed to in order to decide which party was right, he would not decide for them. With one stroke of his pen he could have put an end to the controversy, yet he would not do it; but he did something else of far greater importance-he inculcated the duty of mutual toleration and Christian charity. (Rom. xiv.) Here the matter must enil.

The Cross CSI PRECEDE THE living here, and living thus, always, CROWN.-Everyone that gets to the would indeed be a prospect of overthrone must put his foot upon the whelming despair. But thanks to thorn. We must taste the gall if we that fatal decree that dooms us to are to taste the glory. Whom God die; thanks to that gospel which justifies by faith, he leads into tribu opens the visions of an endless life; lations also. When God brought and thanks, above all, to that SaIsrael through the Red Sea, he led viour-friend who has promised to them through the wilderness; so conduct all the faithful through the when God saves a soul he tries it. sacred trance of death into the scenes He never gives faith without trying of paradise and everlasting delight!" it. The way to Zion is through the So PREACH THAT ALL MAY UNDERvalley of Baca. You must go through STAND You. - The Rev. John Ely the wilderness of Jordan if you are laboured for a few years in Rochdale to come to the land of promise. with but little success. For a time Some believers are much surprised he was too refined for the lower class when they are called to suffer. They of people, and they did not underthought they would do some great stand the meaning of many words he thing for God; but all that God per- used in his sermons. For instance, mits them to do is to suffer. Go one of his hearers, generally called round in glory-every one has a dif- “Old Betty," was taken ill. Mr. Ely ferent story, yet every one has a tale visited her, conversed and prayed of suffering. One was persecuted in with her. On his leaving the room, his family, by his friends and com- he said (taking her by the hand), panions; another is visited with sore " Farewell, Betty! I hope you will pains and humbling disease, ne soon be able to attend chapel." She glected by the world ; and another replied, “ What is the use of coming had all these afflictions meeting in to the chapel ?" Mr. Ely was asone-deep called unto deep. Mark, tonished, and said, “What do you all are brought out of them. It was say, Betty?” She replied, " What a dark cloud, but it passed away; is the use of coming to the chapel ? the water was deep, but they have I cannot understand you, if I come. reached the other side. Not one of If you would preach in the pulpit as them blames God for the road he led plainly as you have talked and them : " salvation" is their only cry. prayed for me now, you would do Are there any of you, dear children, my soul good." He said, “Thank murmuring at your lot? Do not sin you, Betty ; your remarks shall not against God. This is the way God be lost upon me." Mr. Ely became leads all his redeemed ones. You much plainer in the pulpit, and the must have a palm as well as a white congregation considerably increased. robe. No pain, no palm ; no cross, THE COMPLAINER REBUKED AND no crown; no thorn, no thrones ; no SAVED.-Men sometimes complain of gall, no glory. Learn to glory in their very mercies. A merchant was tribulation also. “I reckon that the once returning from market. He sufferings of this present time are not was on horseback, and behind his worthy to be compared with the saddle was a valise filled with money. glory that shall be revealed in us." The rain fell with violence, and the -McCheyne.

good old man was wet to his skin. FOSTER'S VIEWS OF DEATH.-"I At the time he was quite vexed, and congratulate you and myself," wrote murmured because God had given John Foster to a friend, "that life is him such hard weather for his jour. passing fast away. What a super ney. He soon reached the border latively grand and consoling idea is of a thick forest. What was his that of death! Without this radiant terror on beholding on one side of idea, this delightful morning-star, in the road a robber, whose levelled dicating that the luminary of eter- gun was aiming at him and attemptnity is going to rise, life would, to ing to fire! But the powder being my view, darken into midnight me- wet with the rain, the gun did not go lancholy. Oh! the expectation of off, and the merchant giving spurs to his horse, fortunately had time to escape. As soon as he found himself safe, “ How wrong was I not to en dure the rain patiently, as sent by Providence! If the weather had been dry and fair, I should not pro

bably have been alive at this hour. The rain which caused me to murmur came at a fortunate time to save my life, and preserve to me my property."-Va. Herald.

THE VOICE OF THE WIND.
I Have fleetly swept o'er the shadowy grass,
O'er the dim green slopes of the mountain pass;
I have waved the bells of the purple heath
With the joyous rush of my fragrant breath;
And borne far off o'er the billowy seas
The thrill of a thousand melodies.
I have passed o'er the earth and a thousand flowers
Mid the shadowy depths of the forest bowers,
'Mid the lonely dells, by the silvery streams,
That brightly flash in the sun's glad beams,
Have woke to the song of the summer time,
In their Aush of bloom, and their glory's prime.
They are gleaming out in the deep wood's shade,
In their starry light on the grassy glade;
They are clustering wild on the mountain steep,
By the calm blue waters still and deep;
They are flinging scents to the breezy air
From their golden bells, and their petals fair.
I have swept o'er the ocean's crested pride,
And the blue waves lashed to a foaming tide;
I have swelled the sail in its fleet career,
Breathed joy to the home-siok mariner;
And wafted far o'er that water's swell
Sweet odours born in the fragrant dell.
I have been where the stricken one did lie
In the depth of nature's agony;
And his quivering lip did gasp to greet
My breath as a visitant most sweet;
And I fanned the burning fevered brow,
That resteth so calmly, coldly now.
I have passed o'er the homes of the quiet dead,
In the tempest have wailed o'er each lowly bed ;
Yet may not my voice from their last long rest
Awaken the sleepers 'neath earth's green breast;
For aye are they gone, and the whirlwind's blast
May break not that slumber—the last! the last !

ADELINE.

EFFECTS OF TRUE FAITH.
In vain men talk of living faith
When all their works exhibit death,
When they indulge some sinful view
In all they say and all they do.
The true believer fears the Lord,
Obeys his precepts, keeps his word,
Commits his works to God alone,
And seeks God's will before his own,
Never did men by faith divine
To selfishness or sloth incline;
The Christian works with all his power,
And grieves that he can work no more

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