gree affected by the spectacle. If, then, public and family worship be well fitted to impart to our religious principles and feelings the additional strength which is found to proceed from sympathy and mutual countenance, are we as anxious as we ought to be to secure these advantages, in their fullest extent, both to ourselves and others? If we were, should we ever absent ourselves unnecessarily from any religious service, public or private, of which we conscientiously approve? Is it not evident that, in both cases, the advantage derived from such services must depend in a great measure on the unfailing regularity with which we attend upon them? and in the case of public worship, that, in absenting ourselves from it, we inflict an injury not merely upon ourselves, but upon the whole religious society with which we are connected? The purposes for which, as we have seen, such societies are formed, can only be effected upon the supposition of a regular attendance on the part of their members. The absence of each individual must produce its own definite effect in diminishing the pleasure and edification resulting from the performance of public worship by the society. The person who frequently absents himself, not only deprives his fellow-worshippers of the benefit resulting from his countenance and sympathy, but

suggests an idea of indifference, if not disapprobation, on his part, which can scarcely fail to prove generally prejudicial. We should consider, that in enrolling ourselves members of a religious society, as well as of any other, we bind ourselves, by a tacit agreement, to take such a part in the proceedings of the society as may be necessary for effectually accomplishing the purposes for which it was established. With these considerations before us, it will scarcely be disputed that our eagerness to secure to ourselves and others the benefits resulting from sympathy and mutual countenance in religious matters, so far as they are connected with family and public worship, might be considerably increased with advantage.

Lastly, occasions not unfrequently occur, in addition to the regular services of religion just referred to, on which much may be done in the way both of receiving and imparting the benefits of sympathy and mutual countenance referred to by the apostle. Of this kind are those public meetings, held at stated intervals by the members of most religious communities, for the purpose of promoting, as far as possible, the interests of the Christian religion in general, and especially those of the denomination to which they themselves belong. The importance

of such meetings, if well attended, and conducted with spirit, must be apparent upon the slightest examination. It is desirable, at all times, for those who are engaged in the promotion of the same cause to consult together, at stated and not very distant intervals, as to the most effectual means of promoting it; to compare the observations they may have severally made, and to adopt such plans as may seem advisable for the furtherance of their common object. It is, besides, of great importance that persons so circumstanced should enjoy the advantage of that mutual comfort and encouragement, the value of which has been already illustrated. If, however, meetings of this kind be desirable for all religious bodies, it requires but little attention to perceive that they must be peculiarly so for that with which we are connected. There are no men whose united efforts are so much called for as the members of a re

ligious community which may be pronounced to be still in its infancy. There are none to whom mutual sympathy and encouragement are so valuable, as the advocates of doctrines which, like those of Christianity itself, when the words of our text were written by the apostle, are everywhere spoken against. But, my friends, it must not be forgotten, that the moral effects produced by such a meeting must depend altoge

ther on the manner in which it is attended, and on the interest which it excites. If numerously attended, and conducted with spirit and animation, it will act as a heart upon the body to which it belongs, and send a life-pulse of vigour and activity to its remotest extremities. If neglected by those whose station and character enable them to countenance it effectually, its utility must be, of course, proportionably diminished. In meetings of this kind, my Christian friends, we have opportunities presented to us of giving our sanction and assistance to what we believe to be the cause of gospel truth, and of bestowing upon our brethren, whose feelings and opinions coincide with our own, that sympathy and countenance so gratifying and encouraging to human nature, and on which the apostle teaches us, in the text, to set so high a value. Let us be eager at all times to avail ourselves of such opportunities of meeting our brethren, "that we may be comforted together with them, by the mutual faith both of them and us."

SERMON VII.

THE LORD'S SUPPER.

LUKE XXII., 19.

This do in remembrance of me.

THERE can be no doubt, my Christian friends, that sensible ordinances are well suited to the nature of man, and that, in a large majority of instances at least, they are highly useful, if not absolutely necessary for keeping up a sense of religion in the mind. That this should be the case is not at all surprising. From infancy to age man is, in a great measure, the creature of sensible impressions. By them the dormant energies of the human mind are first awakened. They first supply the little stranger with objects upon which its latent powers of observation and memory may be exercised. From them proceed the sparks by which that flame of intellect is kindled, which is destined, perchance, at some future period, to burst forth into a blaze of genius that will astonish and delight mankind. All our earliest pains and pleasures proceed from the same source. What wonder, then, that an