your thoughts above the sordid interests of earth to him on whom your eternal interests depend. Feel it, amidst the quiet scenes of domestic life, and rejoice that the care of your heavenly Father is over the children of your love, as they circle around you in their helplessness and innocence. Feel it, in the trying hour of pain and sickness, when the aching head, and enfeebled limb are yours, and wearisome days and tedious nights are appointed you, and let it teach you to endure-not with stoical pride and apathy the necessary results of unbending laws-but with the spirit of your Master, the afflictive dispensations of that being, who tempers his justice with mercy and chastens those whom he loves.

Above all, feel it, amidst the closing scenes of life, and let it dispel the shadows that sometimes gather around the pillow of death. Realize, as the ties which connect you with the world are dissolving, and the earthly pillars on which you leaned are one after another failing you-realize this great and sublime doctrine of an overruling providence-realize that God careth for you, and let it soothe and sustaiu the soul as the time of your departure draweth near. It will do this. Yes, my friends, it will do this. It must. It will assuage even the agonies of expiring nature. It will enable you to burst out in the triumphant language of the Psalmist, though I walk through the valley of the shadow of death I will fear no evil.' It will enable you to breathe forth the dying prayer of your Saviour upon the cross, Father, into thy hands I commend my spirit.'

SERMON XIV.

BY REV. NATHANIEL WHITMAN, OF BILLERICA.

CLAIMS OF THE LORD'S SUPPER TO A PRACTICAL OBSERVANCE.

ISA. lvii, 14, 15.-TAKE UP THE STUMBLING BLOCK OUT OF THE WAY OF MY PEOPLE. FOR THUS SAITH THE HIGH AND HOLY ONE THAT INHABITETH ETERNITY, WHOSE NAME IS HOLY-I DWELL IN THE HIGH AND HOLY PLACE, WITH HIM ALSO THAT IS OF A HUMBLE AND CONTRITE SPIRIT-TO REVIVE THE SPIRIT OF THE HUMBLE, AND TO REVIVE THE HEART OF THE

CONTRITE ONES.

The interests of pure and undefiled religion demand that the claims of the ordinance of the Lord's Supper to our practical observance, should be better understood and better regarded. To a discussion of this subject, the present discourse is devoted. I will first consider some of the more common objections to a practical observance of this ordinance, and then adduce some arguments in its favor.

I. A neglect of this ordinance by some, may be occasioned by their superficial views of its obligation and importance. In excuse for their neglect they may plead, that their attendance upon it would be productive of but little benefit to them; and that to absent themselves from it can be productive to them of but little evil. Thus may the subject be dismissed from the mind in the spirit of a most lamentable indifference. For is it possible for you to acknowledge a divine au

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thority in the command 'Do this in remembrance of me,' and not incur guilt in treating it with neglect? Is it possible for you to believe this ordinance to be a divine institution, and not feel assured of its being as wisely adapted as benevolently designed to promote your highest good? In neglecting this ordinance as unworthy of a practical observance, must you not deprive yourself of much good, and expose yourself to the displeasure of your Lord and Master? In approaching this high and holy subject, let levity be banished from our minds. It deserves, as it demands, a deep and solemn consideration.

An obstacle to a profession of their christian faith is found by some, in terms of admission to the church. The validity of this objection depends on circumstances. When it is required of us as a condition of churchmembership, that we surrender our conscience to the dictation of fellow mortals, in the way of a subscription to their opinions as the infallible and all important truth of God, we shall stand justified before heaven and earth in not complying with such a condition. For 'no king, no parliament, no church, no council, no synod, no man, or body of men, should be acknowledged by us to have any such rightful authority over us.' But, when it is required of us only that we make a credible profession of a practical faith in Christ, against such a condition of church-membership, there can be brought, it would seem, no valid objection. Is not the christian church, considered as a visible society, constituted such by a visible bond of union among its members? Is not this bond a credible profession of a practical faith in

Christianity? Does not the christian church, considered as a visible society of divine institution, possess the right of seeking its own honor and prosperity? Is it not its duty to exercise this right in reference to the principles, on which it extends the privileges of membership? But, would it faithfully perform this duty, should it welcome to its fellowship those, who were known to be infidel in principle, profligate in conduct, and avowed enemies to Christ and his cause? Should a company of such enemies of the cross seek admission to a church with the avowed design of thereby bringing contempt upon the christian cause the more effectually, could it consistently open its doors for their entrance? No. In the spirit of a true allegiance to its glorious head, and of solemn duty towards itself, it would refuse thus to give that which was holy unto dogs, thus to cast its pearls before swine. A credible profession of a practical faith in Christ, is a condition of churchmembership against which, as I must believe, no reasonable objection can be brought. The forms of such a profession may be very various, and yet all good. The more simple these forms, however, the more appropriate and the better.

Others there are, who plead as an objection to their seeking admission into a christian church, that there is in its present members so much of error and imperfection. This is a mode of reasoning much relied on, by those who adopt it, as unquestionably sound. Its weakness, however, will appear on examination. Is it not uncharitable to put the worst possible construction on the imperfections and failings of christian professors? Is it not unjust to attribute to

a whole church a character, which may belong only to a minority, perhaps, to a very few of its members, possibly to an individual? Is it not false reasoning to argue, that it will embolden your christian brother to dishonor his profession by wicked works, for you to adorn yours by good works? Is it not high presumption to plead your brother's faults as an excuse for your own deliberate disobedience? In giving yourself up to the dominion of this objection, may you not be yielding yourself to the sway of spiritual pride; or, at least, of a zeal without knowledge? This objection, as commonly urged among us, will be found on due examination, I am confident, to be made up of unhallowed ingredients. More especially will this be found to be its character, when it is considered, that our admission to a particular church, is an introduction to the visible christian church, which exists under different denominations, and is spread throughout the four quarters of the globe. Is it inconsistent with our sense of our christian duty to become a member of such a society as this? But, you observe your objection is urged against a particular branch of the christian fraternity. Does then this individual church allow you to guide yourself in faith and practice by the instructions of revelation? Does it exhort you to do this? Does it command you to do this? Does it seek to aid you to do this? Does it denounce. upon you the displeasure of the head of the church, if you fail to do this? Then, whatever may be the errors and imperfections of some of its members, you cannot be justified in viewing it as a church with which it would be sinful for you to unite. Yea, the greater its