take pains to keep alive the ardor and interest of your younger days, and you will find that your feelings will not become wholly dead to the voice of the preacher nor will time and age be able to rob you of this source of your enjoyment. The ancient philosopher, on whom has been well bestowed the title of "Rome's least mortal mind," in writing beautifully of old age, tells us, that the great reason why the faculties of men are impaired in the declining years of a long life, is, that they cease to use and exercise them; and that any man, by continuing vigorously to exert them as in earlier life, may hope to retain them to the last, in something of their original power. The remark may be applied to the old age of the Christian. By faithfully watching over and exercising his feelings and emotions, he may retain them in some good degree of liveliness and vigor to the latest period. And although the zest with which he hung on the ministration of the word, in the first ardor of his youthful faith, may be gone, he will maintain a sober interest, and find a tranquil delight, suited to the serenity of his fading days, and to the peacefulness of the expectation with which he waits the summons to go home.

V. THE LORD'S SUPPER.

This interesting rite is the last in the series of Christian means which I shall mention. It is that to which the young disciple is accustomed to look forward with intense feeling, and the arrival at which constitutes an era in his progress fondly expected and fondly remembered. Sometimes it appears to be regarded too much as the limit of improvement, the goal of the course, the prize of the victory, after which the believer is to sit down and enjoy in security the attainments he has made, exempt from the necessity of further watchfulness and combat. It is owing, in no small degree, to the prevalence of this opinion, that so many make no

actual or perceptible progress after their arrival at the Lord's table. They esteem it less as the means and incitement of greater improvement, than as the end and completion of the work they had undertaken; not so much a refreshment to their weakness in the trying journey of duty, as the festival which rewards its termination. Be on your guard against this erroneous feeling. Habitually remember, that your vigilance and labor are to end only at the grave; that the fight lasts as long as life; that the crown of the victor is "laid up in heaven;" and that whatever indulgences may be granted here, they are but as encouragements to your perseverance and strengtheners to your weakness, designed to cheer and help you on your way; not seasons of repose and enjoyment, but of recollection and preparation; so that they, in fact, form a part of that system of discipline, by which every thing below is made to try and prove the character of man.

In this light you will view the peculiar ordinance of our faith, as a privilege and indulgence, but also as a pledge and incitement to activity in duty. From the moment that it has been your purpose to become a follower of Christ, you have looked forward to this holy feast as something which it would make you but too blessed to be permitted to partake. While occupied with other means of improvement, you have still felt that there was one thing lacking, and have perhaps been stimulated to a more earnest diligence in the use of them, by the reflection that they would prepare you for this ultimate and superior enjoyment. Such is the very common experience of the growing Christian; and it is my wish to show you how that may be rendered a blessing in the enjoyment, which has been so eagerly desired in the anticipation.

Settle it distinctly in your mind, that this ordinance, so

far as relates to your concern in it, has a twofold purpose; first, to express and manifest your faith in Christ, and your allegiance and attachment to him; secondly, to aid and strengthen you in a faithful adherence to his religion. That is to say, in other words, by your attendance at the Lord's table, you declare yourself to be, from principle and affection, a Christian; and you seek to revive and confirm the sentiments, purposes, and habits, which belong to that character. These are the two objects which the ordinance is intended to accomplish, and which you are to have constantly in view.

By considering the first of these, you will be enabled to decide how soon, and at what period, you ought to offer yourself for this celebration. Can you say that you are in principle and affection a follower of Jesus Christ? This is the question you are to put to yourself; not whether you have been such for a long time; not how great attainments you have made; but are you such at heart, and are you resolved perseveringly to maintain this character? Look at this question. Ponder its meaning. Put it to yourself faithfully. Do nothing with haste or rashness, but proceed calmly and deliberately. Then, if you can conscientiously reply in the affirmative, if you have already showed so much constancy in your efforts, that you may rationally hope to persevere, you may make your profession before men, and take the promised blessing. Hasty minds have sometimes rushed forward too soon, and only exposed their own instability, and brought dishonor on their calling. Be not, therefore, hasty. But timid men have sometimes hesitated too long; have delayed till their ardor cooled, till they fancied they could stand and flourish without any further help, till death or age overtook them, and they were called to meet their Lord without having confessed him before men. Be

ware, therefore, that you delay not too long. To deliberate whether we shall observe a commandment, after our minds are impressed with a sense of the duty of doing so, is to break it. To postpone our acceptance of a privilege, when we feel that it is such, and know that it is offered to ourselves, is to refuse it, and to forego its benefits. He who believes, and is resolved to live and die in his belief, has a right to this ordinance; he is under his Master's orders to attend it; and he should reflect that obedience, to be acceptable, should be prompt.

As soon, therefore, as your attention to religious things has sufficiently prepared and settled your mind, you will solemnly acknowledge it by this outward testimonial of faith. So far the ordinance looks to the past. It also looks to the future; and you will, secondly, as I said, use it as a salutary means of religious growth, appointed to this end, and singularly suited to accomplish it. You will regard it, and attend it, as one of the appropriate instruments by which you are to keep alive, and carry on to perfection, that principle of spiritual life, which has had birth within you, and which has made a certain progress toward maturity.

It is a means singularly fitted to accomplish this end, because it is an ordinance at once so affecting and so comprehensive; affecting, by bringing directly before us, in one collected view, the circumstances under which it was instituted, and the purposes of Heaven with which it is connected; the trials and sufferings of the Son of man, the meekness and sublimity of his submission, the tenderness and pathos of his last conversation and prayers, the desertion in which he was left by his disciples, the insults to which he was exposed from his enemies, the torture in which he died, submissive and forgiving; and all this that he might seal the truth which he had taught, and provide sal

vation for miserable men. It is true that all this is familiar to the mind, and often brought before it in other acts of worship. But here it forms the express subject of contemplation and prayer. Here it is set before us more evidently and vividly by the circumstances, the forms, the apparatus of the occasion. It is made the special object of regard, and therefore is suited, in a peculiar manner, to affect us.

It has another advantage. It is as comprehensive as it is affecting. In its primitive intention, in its simple purpose, it is, as it was designated by our Lord himself, a commemoration of him: "This do in remembrance of me." And what is it to remember Jesus, rightly and effectually, but to call to mind all that he was, and did, and suffered, in his own person; and all the blessings, advantages, and hopes, which have resulted to us, and shall forever result, from his ministry and death? These are all connected together by one close and indissoluble chain. They are united, in inseparable union, with his name and memory. When we reflect on our Master, our minds cannot pause till they have gone over all his example in life and death, have recalled his character and instructions, have pondered on the excellence and beauty of his truths, the glory of his promises, the bliss of his inheritance. Thence they will pass on to survey the effects which he has already produced on the condition and character of the world, to observe the contrast of our present enviable lot with what it would have been if he had not established his reign among men, and to contemplate the spreading prospects of human felicity in the wider extension of his kingdom; the removal of error, corruption, ignorance, and sin, and the establishment of universal truth, righteousness, knowledge, and peace. Thence they will pass on to a future world; to the unseen and unimaginable joys of a life in which purity, love, and