rite, that Jesus enjoined it; and the whole language you use conveys that impression. But if you read the New Testament as I do, you do not believe he did.

2. It has seemed to me that the use of this ordinance tends to produce confusion in our views of the relation of the soul to God. It is the old objection to the doctrine of the Trinity,

that the true worship was transferred from God to Christ, or that such confusion was introduced into the soul that an undivided worship was given nowhere. Is not that the effect of the Lord's Supper? I appeal now to the convictions. of communicants, and ask such persons whether they have not been occasionally conscious of a painful confusion of thought between the worship due to God and the commemoration due to Christ. For the service does not stand upon the basis of a voluntary act, but is imposed by authority. It is an expression of gratitude to Christ, enjoined by Christ. There is an endeavor to keep Jesus in mind, whilst yet the prayers are addressed to God. I fear it is the effect of this ordinance to clothe Jesus with an authority which he never claimed and which distracts the mind of the worshipper. I know our opinions differ much respecting the nature and offices of

Christ, and the degree of veneration to which he is entitled. I am so much a Unitarian as this that I believe the human mind can admit but one God, and that every effort to pay religious homage to more than one being goes to take away all right ideas. I appeal, brethren, to your individual experience. In the moment when you make the least petition to God, though it be but a silent wish that he may approve you, or add one moment to your life, do you not, in the very act, necessarily exclude all other beings from your thought? In that act, the soul stands alone with God, and Jesus is no more present to your mind than your brother or your child.'

But is not Jesus called in Scripture the Mediator? He is the mediator in that only sense in which possibly any being can mediate between God and man, that is, an instructor of man.

He teaches us how to become like God. And a true disciple of Jesus will receive the light he gives most thankfully; but the thanks he offers, and which an exalted being will accept, are not compliments, commemorations, but the use of that instruction.

3. Passing other objections, I come to this, that the use of the elements, however suitable

to the people and the modes of thought in the East, where it originated, is foreign and unsuited to affect us. Whatever long usage and strong association may have done in some individuals to deaden this repulsion, I apprehend that their use is rather tolerated than loved by any of us. We are not accustomed to express our thoughts or emotions by symbolical actions. Most men find the bread and wine no aid to devotion, and to some it is a painful impediment. To eat bread is one thing; to love the precepts of Christ and resolve to obey them is quite another.'

The statement of this objection leads me to say that I think this difficulty, wherever it is felt, to be entitled to the greatest weight. It is alone a sufficient objection to the ordinance. It is my own objection. This mode of commemorating Christ is not suitable to me. That is reason enough why I should abandon it. If I believed it was enjoined by Jesus on his disciples, and that he even contemplated making permanent this mode of commemoration, every way agreeable to an Eastern mind, and yet on trial it was disagreeable to my own feelings, I should not adopt it. I should choose other ways which, as more effectual upon me, he would approve more. For I choose that my

remembrances of him should be pleasing, affecting, religious. I will love him as a glorified friend, after the free way of friendship, and not pay him a stiff sign of respect, as men do those whom they fear. A passage read from his discourses, a moving provocation to works like his, any act or meeting which tends to awaken a pure thought, a flow of love, an original design of virtue, I call a worthy, a true commemo

ration.

4. The importance ascribed to this particular ordinance is not consistent with the spirit of Christianity. The general object and effect of the ordinance is unexceptionable. It has been, and is, I doubt not, the occasion of indefinite good; but an importance is given by Christians to it which never can belong to any form. My friends, the Apostle well assures us that "the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." I am not so foolish as to declaim against forms. Forms are as essential as bodies; but to exalt particular forms, to adhere to one form a moment after it is outgrown, is unreasonable, and it is alien to the spirit of Christ. If I understand the distinction of Christianity, the reason why it is to be preferred over all other systems

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and is divine is this, that it is a moral system; that it presents men with truths which are their own reason, and enjoins practices that are their own justification; that if miracles may be said. to have been its evidence to the first Christians, they are not its evidence to us, but the doctrines themselves; that every practice is Christian which praises itself, and every practice unchristian which condemns itself. I am not engaged to Christianity by decent forms, or saving ordinances; it is not usage, it is not what I do not understand, that binds me to it, let these be the sandy foundations of falsehoods. What I revere and obey in it is its reality, its boundless charity, its deep interior life, the rest it gives to mind, the echo it returns to my thoughts, the perfect accord it makes with my reason through all its representation of God and His Providence; and the persuasion and courage that come out thence to lead me upward and onward. Freedom is the essence of this faith. It has for its object simply to make men good and wise. Its institutions then should be as flexible as the wants of men. That form out of which the life and suitableness have departed should be as worthless in its eyes as the dead leaves that are falling around us.