A. Yes; so much is this the case, that he has taught us to expect forgiveness of our sins, only in so far as we forgive those who have trespassed against us; and he has, throughout all his discourses, connected the promise of divine pardon with an injunction to mutual forgiveness on the part of those who profess his religion.

Q. In what sense may we be said to have communion with Christ at the Sacramental table?

A. In this sense, that it is in fact his table,that is to say,—a table which was first consecrated by him, where the memory of his love is still celebrated,—and where, in doing over again what he did with his primitive disciples at the first institution of the solemnity, we may, by an easy and natural exercise of faith, consider ourselves as still partaking with him of the service which he once honoured with his personal presence.

Q. Would there not be manifest absurdity in the conduct of any person who had sat down at the Sacramental table, and who should, immediately after performing this service, presume to show hostility or to express dislike to any human being?

A. Yes; for the spirit of the Gospel is a spirit

of love to the whole family of God,-and even sinners ought to be viewed, not with scorn, but with pity and good wishes, by those who have been professing their own unworthiness before God, and receiving the pledges of his pardoning mercy.

Q. Is it not a beautiful feature in the character of this service, that it has so direct a tendency to awaken feelings of good-will to men in those who partake of it?

A. Undoubtedly; for it is plainly desirable, in the highest degree, that there should be some times, and some services, in which men should be reminded, that it is their duty and their interest to lay aside the contentions and jealousies that set them so commonly in opposition to each other, and to cherish the divine feeling, that they are brethren, and children of the same impartial Father, however far they may seem to be removed from each other by the accidental distinctions that take place in their lots ;—and surely no time and no service is so well adapted for awakening this good-will to men as that in which we commemorate the dying love of him who has given his life, not for the Jew only, but for the

Greek, and from the moment of whose death the wall of separation that had divided the household of God was broken down,—and the glorious message began to be published over the whole face of this our world, of "peace on earth,”—from the fatherly pity of God,-and good-will to the children of men.

A service, consequently, which has in it this tendency, has, from this very circumstance, an evidence of the very best kind of its being a trulydivine institution.

GENERAL CHARACTERISTICS OF THE SERVICE.

Q. In what respects does this great Christian ceremony differ from all the other solemn services that have been kept sacred by men?

A. It seems to me to differ from them all by several very important and beautiful circumstances, which also are essential to the grand purposes it

was meant to serve.

Q. Will you enumerate the circumstances to which you have alluded, and which seem to you so honourably to distinguish the Christian festival,

both from the solemnities of the Jewish dispensation, and from the imposing rites of heathen worship?

A. It is a more simple rite than any other that has been adopted as an expression of the more solemn piety of men.

It is destined for a far longer duration,—being intended, not for ages or generations only, but to last as long as the world shall endure.

It is appointed for a corresponding extent of adoption among men,-being not intended for a peculiar people, or to be confined to one country, but to extend over all the earth, as the Gospel itself is gradually dispersed among all nations, and thus eventually to become the universal festival of the human race.

It is pre-eminently distinguished from all other services, by the grandeur and universally-felt importance of the benefits which it commemorates,— namely, divine mercy to men,-pardon of sin,— peace with God,—and the prospect of immortality.

It is distinguished, in the last place, by its direct tendency to promote the very best feelings of which human nature is susceptible, and by its requiring of those who partake of it, not so much

extent of knowledge, as a heart and intention in conformity with the divine law.

Its object, therefore, is rather to promote the best state of the feelings of human nature, than to give the most extensive range to the understandings of men, though even in this respect it is preeminently grand, as it invites them to the consideration of the whole economy of divine wisdom, and of the exceeding riches of redeeming love.

OBLIGATION TO PERFORM THE SERVICE.

Q. Is it not strange, considering the nature of this service, and the high authority by which it has been enjoined, that so many persons should live in the neglect of it?

A. Indeed it is so;-for to a mind that is occupied with the grand and affecting considerations which the service awakens, nothing can be so wonderful as I do not say that men should neglect this service, but that they should not welcome it with the warmest feelings of their hearts, and consider the performance of it as their chief honour and delight.