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was actually offering himself up for the sins of men. The bread and wine are such exact symbols of the body and blood of Christ, that when he instituted and administered the ordinance, he said, "This is my body; this is my blood." St. Paul, speaking on the same subject to the Corinthians, said, "As oft as ye eat this bread and drink this cup, ye do show the Lord's death till he come " This ordinance was enjoin

ed upon all true believers. "Drink ye all of this," says our Lord,

"Do this in remembrance of me." All who can can come, humble and penitent, "not trusting in their own righteousness, but in God's mercy," are entitled to the privilege, and are under obligations to improve it. The particular manner in which this ordinance is administered, provided the elements are blessed and consecrated by a regular priest in the church of God, is probably not essential to its validity. The most solemn and devout manner should be preferred; and the whole sou' should be engaged in exercises of devotion.

This sacrament, like the other, has not only " an outward and visible sign," but also "an inward and spiritual grace." It is designed and calculated to strengthen those who duly receive it, to give them a more lively sense of divine things, to promote the Christian graces in their souls, and to help them forward in the Christian path. If they are inclined to forget their Saviour, a new exercise of fellowship at his table will enliven their views, and lead them to a more clear recollection of the great and good things that he has done for their salvation. If their feelings are cold and languid, a visit to his altar will help to inspire them with new fervour. If they are gloomy and dejected, a fresh application at the sacred fountain will revive their hopes, and animate them with divine consolations. An humble and devout attendance upon this invigorating ordinance will always strengthen the soul for the Christian warfare, and guide it to victory and glory.

Such being the nature and design of the Lord's supper, will not all humble believers attend faithfully upon it? Will any of the servants of God shrink from obeying his commands? Will they carelessly disregard those institutions, which were appointed for their spiritual consolation? Do they not feel their weakness and their wants? And are they not anxious to make use of all the means, which have been devised to strengthen and sustain them in their course? As the Saviour's atonement is the only fountain of salvation, will they ungratefully neglect the appointed memorial of it, and turn away from the mercy set before them? If they continue thus negligent, it is to be feared they will decline from the path of godliness, fall from their steadfastness, and relapse into impiety and unbelief. Let the subject be seriously considered; and let it be ascertained, who is on the Lord's side, who is willing to take up the cross and follow Jesus to his sufferings and to his death, and in that way alone become partaker of his glorious resurrection.

The Lord's supper is nothing in itself; it is only a memorial, to teach us that a Saviour has been given and offered up for our sins. It should then remind us that we are sinners, lost and undone, insomuch that none but a Redeemer from heaven could deliver and save us.

Nothing but divine power could bring us back, and restore us to holiness and happiness. How desperate must have been our situation, to need such a method for our recovery! How deep should be our humiliation, how ardent our repentance, and how fervent our gratitude, whether we reflect upon our own sinfulness, or upon God's mercy! How earnest and faithful should we be in using every means appointed for our spiritual good; that so we may be "delivered from the bondage of corruption, and brought into the glorious liberty of the children of God!" Especially should those be awake and alive to their duty, who have ever obtained a comforting sense of the divine goodness. If they feel that the Lord has blessed them, let them fully enjoy the blessing; and let their joy be increased by fervent gratitude and holy love They have not "already attained, neither are already perfect." Sins and infirmities hang about them; and they need farther advances in Christian grace. Penitence should therefore be constantly exercised; supplications and prayers should be daily offered up; the Christian ordinances should be faithfully attended; and all the means of grace should be diligently used; that the soul may be more purified from sin, more improved in piety and godliness, and more fitted for the happiness of heaven.

VERMONTENSIS.

SERMON.-No. XXIX.*

Prov. iv. 26. Ponder the path of thy feet, and let all thy ways be estab

lished.

ALTHOUGH the general doctrines and precepts of Christianity, as applicable to mankind in all their relations and concerns, demand, in the course of publick instruction, our most frequent attention, yet it is of no little importance that our minds should occasionally advert to duties of a more particular character, which are imposed upon us by reason of the association with which we are connected, or the distinctive principles which we have been led to adopt. In addition to the obligations under which we are placed in regard to faith, repentance, and holy obedience, and to the fulfilment of which we are bound in common with others, there are some peculiar but necessary requirements which have reference to our differences of opinion and practice upon religious subjects, that claim from us a diligent and conscientious observance. As members, for instance, of the Episcopal church, it is incumbent upon us, my brethren, to examine, with fidelity, the nature of our institutions; to be able to give a reason for the sentiments which we have imbibed, and to cultivate those feelings and habits that are best calculated to advance the interests of cur cause. To ponder the path of our feet, and see that our ways are all established in truth, may, in this respect, be considered a duty which embraces an inspection of the motives and dispositions by which

* Delivered before the Convention of the Eastern Diocese, at their last meeting, in Windsor, Vermont, Sept. 24, 1823.

we are influenced; an acquaintance with the principles to which we have given our assent, and a constant uniformity in practice and profession. And it is with such a view of the subject, that I shall call your present attention to some of our more immediate obligations as Churchmen. In doing this, it will be my endeavour to enable you to comply with the injunction of the text by offering a few plain rules which, with the blessing of God, may be found useful in giving that direction to your steps which will be most conducive to your own peace and to the general welfare of our communion.

In the first place, the most sincere and decided attachment and preference are due from every individual to that system or mode of faith which distinguishes the religious community to which he belongs. In matters of conscience, and such as concern our relation to the Supreme Being, and to the events of a future world, there can be no justification of a course regulated only by motives of a temporal or worldly nature. Interest and fashion and convenience must give place to the convictions of the understanding, and in choosing the method which we intend to pursue for the inheritance of eternal life, we must be careful to ponder the path of our feet, and to establish our ways with a just sense of the claims and a uniform regard for the dictates of truth.

The Christian world, at the present day, is unhappily divided into numerous sects; and, for the support and extension of the various opinions which prevail, separate churches and combinations of men have been established. The moderation and policy of a free government have given to the inhabitants of this country a constitutional right to associate themselves with whatever denomination they please, and in the exercise of this privilege they are not of necessity subjected to any control but that which is imposed by their own dispositions. But the latitude which is thus given to our selection does in no manner annul our moral obligations, and for the use that we make of our liberty we are answerable to Him who created us. This is a point which seems to be overlooked and disregarded by many. Such is the excitement of the present age upon theological subjects, and so extensive is the spirit of disunion and contention, that the influence of passion, or the temporizing directions of worldly prudence, are more engaged in the arrangement of the several classes of religious society than the sure and immutable principles of reason or revelation. And hence it is, that among those who, from a similarity of situation with ourselves, have been esteemed by us as friends andassociates, united with us in the same cause and dependent upon the same means of instruction, we so often meet with indifference and even aversion to the promotion of objects connected with the best interest of our churches and the spiritual benefit of the individuals who compose them. Thus personal inconsistency brings discredit upon religion in general, and the prosperity of Zion is retarded by those who, from their station, might be expected to find their greatest happiness in building up its walls, repairing its desolations and beautifying its sacred temples.

The institutions of religion are not, like the employments of the world, to be as-umed and laid aside according to the caprice and fancies of the moment. They embrace the duties which we owe to God and our fellow creatures; they urge the doctrines upon which the eternal safety of our souls is dependent, and, from their exalted nature and all important design, they demand from us feelings and views with which no earthly consideration should ever be permit ted to interfere. We have been taught that an interesting preparation is necessary to our happiness beyond the grave, and it can only be supposed, when we have acknowledged the path in which we intend to walk, that we have a just sense of its advantages in regard to our future existence, and that we have chosen it on account of its imagined rectitude and security. And if we are rightly instructed in the things of another world, and are accustomed to reflect with seriousness upon the value of those means of grace which are mercifully bestowed as our guides to heaven, we shall neither rashly nor thoughtlessly adopt any measure, or pursue any course, until we are convinced of its excellency, and are, therefore, qualified to prefer it above all others.

It is required of us that we should be active and zealous in all our duties; but how can we render a compliance, when we feel little or no interest in the system under which these duties are prescribed to us? If our connexion with a religious society result merely from considerations of temporal profit and gratification, what inducements shall we have to manifest our engagedness in the advancement of the Redeemer's kingdom, and to insure to ourselves, by diligent and unceasing improvement of our talents, the one thing needful?

But I trust, my brethren, that I need not endeavour to prove to you the absurdity of professing principles for which we have no regard, or the danger of treating with neglect and indifference the instilutions which are to qualify us for the enjoyment of future glory. It cannot be doubted that your minds are duly impressed with a sense of the importance of truth, and that your consciences bear witness to the sincerity and ardour of your attachments. To justify and perpetuate your feelings and principles, we may, therefore, propose,

In the second place, the necessity of an acquaintance with the distinguishing characteristicks of our profession. It is, indeed, from this that our preference and our zeal ought to arise; for how can any one vindicate either to himself or his fellow creatures his adoption and support of that which he does not understand? And yet, in this particular, there is a remarkable deficiency in the Christian world. Mankind are so strongly bound by the chains of education and habit, and their aversion to the investigation of serious subjects is so naturally produced by the variety of their pursuits, that they are, in general, willing to believe upon the authority of others, without giving themselves the trouble to examine into the character and evidences of their faith. But whatever may be the case with many, to us, my brethren, there can be no excuse for adopting our opinions upon trust. Situated as we are in the midst of a community where the or

der and forms of the Church have, in most places, been but recently introduced, and where whatever varies from accustomed modes is likely to be viewed with jealousy, and opposed with bitterness, there is a peculiar necessity laid upon us to become acquainted with the ground of cur principles that we may be enabled to maintain and defend them when attacked.

The members of the Episcopal church need never be afraid to examine the evidences by which the peculiarities of their system are supported, for they rest upon a basis which has withstood the storms and revolutions of ages, and the more they are made the subject of inquiry, the stronger will be our conviction of the truths which they establish. From the history of the Jewish nation through every period of its existence until the coming of the Messiah; from the institutions of the latter during his personal ministry upon earth; from the uniform practice of the apostles, founded upon the commission which they had received from their divine Master, and from the sanction of the church universal in its earliest and purest state, we derive the most satisfactory assurance of the validity of our claims and the conformity of our rites to the word and the will of God. And if is only necessary that the members of our communion should, with impartial views and unprejudiced feelings, apply themselves to the investigation of their principles, in order to the reception of that proof which will encourage and confirm them in the way of their duty. By giving their attention to the arguments in favour of our system, they will be led to a right understanding of the sinful nature, and evil consequences of that schism which produces a division of the mystical body of Christ, and be urged on to a zealous contending for the faith which was once delivered to the saints. Nor is the inquiry attended with any great difficulty or inconvenience; and if a due sense were generally entertained of the importance of a true belief and an authorized practice, there would be an anxious and a prevailing desire to know, with some degree of certainty, the grounds of that which was professed.

It is, my brethren, a duty which you owe, not only to your own consciences, but to the church of Christ, to make yourselves familiar with the leading arguments in favour of that particular mode of religious discipline and worship to which you have declared your attachment. The doubts and perplexities that are occasioned by ignorance cannot subsist in common with that peace of mind which is essential to the real enjoyment of your faith, nor can you, so long as you are unable to give a reason for what you believe, avoid those difficulties of decision and inconsistencies of conduct, which are, in a very high degree, prejudicial to the interests of the Church. When objections are pressed upon you which you cannot refute, you will not only be subjected to a personal uneasiness and mortification, but the adversary will take advantage of your weakness, and triumph in his opposition to the truth. Ponder, therefore," in this respect, "the path of your feet, and let your ways be established," by an appeal to authorities which no artifice can evade and no bigotry deny.

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