to join with his people in the most solemn and sacred ordinance of the church? This he requires of you, as an evidence of your love to him, and of your thankful acceptance of the benefits of his death and passion. Every time, indeed, you come to the sacrament of the Lord's supper, you will virtually repeat the vows of your confirmation. If, therefore, you do not repent of the obligations, continue from time to time to renew them; and thus the Lord shall be your God, and your everlasting portion.

(4.) Let your whole conduct and conversation be such as becometh the gospel of Christ.

Aim at a consistent and upright course; and glorify your Saviour by living not unto yourselves, but unto him who died for you, and rose again. Attend to every personal, relative, and social duty. Have you parents?-Honour your father and mother; for this is the first commandment with promise. Guard against the temptations and dangers of the world, by watchfulness and prayer. Avoid, as you would a serpent, all companions, pleasures, entertainments, or writings, that have a tendency to lessen your sense of divine things. Consider the shortness of time; the uncertainty of life; and the sure and swift approach of death. Contrast all these vain pleasures with the importance of eternity, and the glory that shall be revealed. Reflect upon the happiness of heaven, and the torments of hell; and let the consideration of these infinitely momentous concerns, influence your conduct and conversation throughout your remaining days. "Be steadfast and

unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord."

And now, my dear young friends, what more shall I say? May the favour and blessing of the eternal God rest upon you at all times. May he graciously enable you to fulfil the duties to which you are called and make you spiritual, humble, and consistent christians. As such, you are the members of Christ's body; his flesh, and his bones. Remember Jesus Christ, therefore, who died for your sins, was raised again for your justification, and now ever liveth to make intercession for you. May you never be ashamed to confess the faith of Christ crucified; but manfully fight under his banner against sin, the world and the devil, and continue Christ's faithful soldiers and servants until your life's end. And then may every one be at length received with the Saviour's plaudit, "Well done, thou good and faithful servant, enter thou into the joy of thy Lord." Amen and amen.

SERMON XXIV.

MATTHEW Xxvi. 28.

AND AS THEY WERE EATING, JESUS TOOK BREAD AND BLESSED IT, AND BRAKE IT, AND GAVE IT TO THE DISCIPLES, AND SAID, TAKE, EAT; THIS IS MY BODY. AND HE TOOK THE CUP AND GAVE THANKS, AND GAVE IT TO THEM, SAYING: DRINK YE ALL OF IT; FOR THIS IS MY BLOOD OF THE NEW TESTAMENT, WHICH IS SHED FOR MANY FOR THE REMISSION OF SINS.

THE mind of man, in his present state, is such as to render it extremely difficult for him to receive or retain lively impressions on any subject, which is not, in some way or other, presented to his senses. To this weakness of our nature, the great Author of our being condescends, by representing to us spiritual subjects under sensible images. In the Mosaic dispensation, religious instruction was frequently conveyed by type, figure, and visible representation. In the Christian economy, the great mysteries of our redemption, though more clearly revealed, are also exhibited and impressed upon our minds, by similar means, in the two sacraments of Baptism and the Lord's Supper. But though the application of water to our persons, and the presentment of the symbols of the body and blood of Christ to our sight, touch,

and taste, would be nothing, apart from the explanations which the word of God furnishes, of the truths and blessings represented by these rites; yet, accompanied by those explanations, and coming in aid of them, these symbols are well suited to assist our conceptions, and to awaken our feelings.

Having considered the sacrament of Baptism in a series of discourses, on the nature, the subjects, the mode, the benefits, and the obligations of the ordinance, we will now proceed to the examination of the other sacrament; and in the discussion of this subject, I propose to consider:

I. The nature of the ordinance.

II. The ends for which it was instituted.
III. The qualifications for participating in it.
IV. The motives for engaging in it.

V. The benefits to be derived from it.

I. In the first place, we are to consider the nature of the ordinance.

The sacrament of the Lord's supper, is a symbolical religious service, instituted by Christ, as a memorial of his death. . The emblems are, bread broken and wine poured out; denoting, the breaking of his body, and the effusion of his blood upon the cross. The communicants are to receive these symbols, from the hands of the minister who has authority to dispense the ordinance. The popish doctrine, that the laity are to receive the ordinance in one of these symbols, and the clergy in both, is a human invention, without the least foundation in scripture.

But in order more particularly to shew the nature of this sacred institution, I will briefly notice the various names by which it is known.

1. It is called a sacrament.

As a sacrament, the ordinance may be considered as a sign and as an oath.

The definition which our church gives of a sacrament, is this:-" An outward and visible sign of an inward and spiritual grace, given unto us, ordained

Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof." It is a sort of parable to the eye. As man consists of body and soul, and the soul admits impressions and exerts its power by the body, the sacraments are adapted to such a constitution. In the Lord's supper, Christ, and the benefits of his salvation, are set before us, in the elements of bread and wine; to be seen, handled, and tasted.

With respect to the nature of a sacrament as a sign, it may be distinguished from other rites and ceremonies, by the especial command of Christ himself. Common ceremonies, the church may decree and abrogate at pleasure, provided they be in conformity with the word of God. They are useful for the sake of order; and under different circumstances, different ceremonies may be observed or laid aside. But this is not the case with the sacraments, which are of perpetual obligation.

Again, it is said of a sacramental sign, that it is "a means whereby we receive the grace of God, and a pledge to assure us thereof." The gospel is an