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 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

the cross.

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 by 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

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exhibition of the grace of God; and the substance of the glad tidings is,- -"God hath given unto us eternal life, and this life is in his Son." In the sacraments, we receive communications of this divine grace, and And we are farther declare our acceptance of it. assured, that he who established these sacraments, will accompany an humble and believing use of them with the gracious agency of his Holy Spirit; and they are thus pledges of his love, and tokens of the spiritual blessings therein communicated.

But the word sacrament signifies an oath, as well as a sign. The word originally implied, the oath which the Roman soldiers took to be faithful to their general and from the resemblance between the engagement made to Christ by the communicants at the Lord's table, and the oath of fidelity made by the Roman soldiery to their general-this ordinance has This is, however, a name

been called a sacrament.
which it bears in common with the ordinance of
baptism.

2. Again, the ordinance of the Lord's supper
frequently called the communion.

Here

In this institution, Christians have communion with Christ their head. The language of the apostle is especially verified,Truly our fellowship is with the Father, and with his Son Jesus Christ.' he peculiarly manifests himself to his people, and imparts his graces and his consolations; and they offer grateful returns of love and duty. Christ, by his word and Spirit, comes to us, and takes abode in our hearts; and thus "we dwell in Christ,

up

his

is

and Christ in us-we are one with Christ, and Christ with us."

This communion likewise implies, communion with the universal church; even "with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. In its participation we profess and declare, that "we, being many, are one bread and one body; for we are all partakers of that one bread." As a vast number of creatures make one world, so a great multitude of christians make one church; and all its members are animated by one Spirit, united to one Saviour, stamped with one and the same image, partakers of the same divine nature, entitled to one and the same inheritance, and they will join in one glorious song of praise to their Redeemer ;-"Thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation.”

3. Farther, this institution is often called the eucharist.

This word signifies literally the thanksgiving; and it was probably applied to the ordinance, because in all the accounts contained in the New Testament of its original institution, it is stated that the Lord gave thanks before he distributed the affecting memorials of his precious sacrifice. Though our blessed Lord had a full prospect of his approaching sufferings in all their bitter aggravation, yet he was not on this account indisposed for thanksgiving. As the Captain of our salvation, he was putting on his armour for the last conflict; but he gives thanks, as though he

were putting it off, being confident of a complete victory. But the ordinance may be called the eucharist, because we are to give thanks in the participation of it, and joyfully to celebrate the Redeemer's praises. The sacrifice of atonement has indeed been once offered, and can never be repeated; but Christians are daily to offer sacrifices of acknowledgment. Hence the exhortation, "By him, there fore, let us offer the sacrifice of praise to God continually; that is, the fruit of our lips giving thanks to his name." And in this ordinance we are especially called to rejoice in our exalted Saviour, while we remember with grateful adoration, his dying love. This cup of salvation is truly a cup of blessing.

4. Fourthly, it is called a feast.

"Christ, our passover, is sacrificed for us; there fore let us keep the feast." The blessings of religion are not unfrequently spoken of in the scriptures as a feast. Thus, we read in the prophecies of Isaiah,~ "In this mountain, shall the Lord of Hosts make unto all people a feast of fat things-a feast of wines on the lees, of fat things full of marrow; of wines on the lees well refined." Hear also the words of our Saviour:-"A certain man made a great supper, and bade many; and sent his servant at supper time to say to them that were bidden-Come, for all things are now ready." The term may be applied with peculiar propriety to this ordinance.

It is a royal feast, wherein Christ shews the riches of his glorious kingdom, and the honour of his excellent