upon our constant perseverance in all virtue and holiness.

The next enquiry is the APPLICATION OF MIND, with which this action is directed to be performed. By remembering Him in this public and solemn manner, is certainly meant more than a transient or general recollection of Him. It must be such a remembrance, as answers some ends of piety or religion, by promoting his honor whom we commemorate; or by conducing to some religious or moral improvement in ourselves. To remember him doubtless implies a distinct attention to the several characters and relations, which he bears to us ; a present sense of the honor and reverence which are due to him under these characters; and of the obligations, which are brought upon us, by the relations which we mutually bear to him.

Let us then consider what the principal of these characters are.

The great end, for which our Lord came into the world, was to redeem mankind, to deliver them from that state of sin and ignorance into which they were almost universally sunk, and to reconcile them to God. In order to effect this, the first office which he assumed was that of a Teacher or Lawgiver. He taught men by his precepts and example a perfect rule of duty, how to serve God in an acceptable manner, upon what terms they would be accepted of him, and how to recover his divine favor, when forfeited

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by disobedience. This was the great business of our Savior's life. But another important part which he bore in our redemption was by his death. In consequence of which, as a voluntary sacrifice offered by himself, he is represented as the Mediator between God and man; as the one mediator, by whom God chose to reconcile the world unto himself, and for his sake to grant pardon and peace, and the promise of eternal life, to all that repent and forsake their sins. Under these characters then, we are more particularly concerned to represent him to ourselves, when we thus commemorate him; and with such sentiments, as a religious attention to them will naturally inspire.

To commemorate him as a Teacher sent from God, implies that homage of the mind, which the dignity of his person, and the divine power and authority with which he was invested, naturally require from us. It implies a conviction of the equity, wisdom, and goodness of all his laws, and consequently an entire acquiescence in their authority, a sense of our obligations to obey them, and a grateful acknowledgement of our happiness in being governed by them. In this view, our commemoration of Christ is a public declaration to what master, and to what religion we belong; it is, in effect, a renewal or confirmation of our baptismal vow; a solemn recollection, and an open profession to all, that we are the disciples of Christ, his subjects and his servants, and

sworn votaries to that religion, which he has taught us in his gospel.

The commemoration of Christ under the character of a mediator, (which seems indeed to be the thing primarily intended, since the symbols themselves, the bread and wine, immediately present the memory of his sufferings to the mind,) implies a devout thankfulness to God for his wonderful mercy, in having thus reconciled the world unto himself, through the mediation of his Son; and we can never more properly offer up our praises for those means of grace, and that hope of glory, which are set before us, than when we commemorate those sufferings of our Lord, by which they were purchased and secured to us.

It implies likewise a lively sense of the evil and demerit of sin; the remission of which and the consequent tender of life and immortality, was granted to, and merited only by the death of Christ, and by his obedience, which was "made perfect through

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sufferings." And when the use of sacrifices was superseded by the one oblation of himself once offered, in our stead, a perpetual memorial of this great sacrifice seems to have been appointed, that men might be continually reminded of the great price which was paid for their redemption; and that, reflecting on the supreme dignity of the sufferer, they might be warned of the heinous nature, and of God's invincible hatred of sin; that they might be humbled under a deep sense of their own guilt, and of the punishment

which they justly deserved for their offences; and at the same time, be confirmed in their resolutions of forsaking them, and of gaining an interest in the promises of God, and in the mediation of Christ, by a more faithful and sincere obedience.

This commemoration of Christ too is a proper expression of our pious hope and confidence in the goodness of God, through the mediation of his Son. The blood of Christ was the seal of the new covenant, by which all the promises of God are secured to us, upon the condition of our obedience to his gospel. "This cup," says our Lord," is the new covenant in "my blood." Whenever, therefore, this cup is offered to us, in representation of our Savior's blood that was shed for the remission of sins, it is a token and assurance given us on the part of God, that he will graciously fulfil his promises, if we perform the conditions required of us; and our reception of it, as such, is an actual profession of our belief in his truth, and our faith in his promises.

But there is yet another view, under which the Apostle has represented this Sacrament, which is that of a common bond of union among christians, atoken and declaration of their mutual agreement with, and of their love and charity to, each other. "The cup 66 of blessing," says he, "which we bless, is it not the "communion of the blood of Christ? The bread "which we break, is it not the communion of the body "of Christ? For we, being many, are all one bread,

"and one body.” By this communion, or common participation of the same bread and wine, the Apostle reminds us of our being united in one body under Christ, our common head; that as fellow-members, we might have the same care one for another, and entertain that mutual concern, that harmony of mind and sentiment, which ought to shine conspicuously in the members of the same religious society; and which is, indeed, the best proof of our being really christians, thoroughly incorporated into the body, and animated with the spirit of Christ.

Let us next enquire into the ENDS and PURPOSES for which this Sacrament was ordained; and the BENEFITS which result from its performance.

In what manner this religious Institution is particularly calculated to answer these ends, and how we are so to apply it, as to obtain these benefits, will easily appear from the view which we have already taken. The commemoration of our Lord, under whatever character or relation we represent him to ourselves, carries with it some affecting motive to a holy and religious life.

If we consider him as a Prophet, sent from God to teach mankind their duty, this will necessarily fill us with the highest reverence and attention to all his laws; will effectually strengthen and confirm our resolutions of obedience, by convincing us both of its