ings that result to the people of God, from the use of this ordinance? Ah! says another, "I would come to the table, but I feel not that hunger and thirst which, according to our Lord's sermon on the mount, would render me a proper subject of the promised blessing." And yet you appear not to be devoid of that very hunger and thirst. Pray what else is the desire you intimate, but the identical frame, whose want you complain of?

III. The solemnity of the ordinance demands that I should particularly address you who have made up your minds, and have determined, in the power of divine grace, to approach.

Come with a broken heart; such an oblation is acceptable to God; on such he will look who are of a broken heart and of a contrite spirit, and that tremble at his word. Was Jesus broken for you, and should not you be broken for him? Come, leaning on Jesus as one that leaneth on her beloved : come, weeping: He will lead you with joy. O did he weep blood for you, and will you not weep tears for him?

When at the table, meditate on his sufferings; their nature, their variety, their design, and their effects. Consider his command when he instituted this ordinance. "Do this in remembrance of me." Does not your heart reply-remember thee? O! should I ever forget thee? Forget one who has shed his own blood for my soul? No! let my right hand forget its cunning, if I forget my Redeemer. O, my soul, keep my Jesus in everlasting remembrance.-AMEN.

SERMON IX.

ON THE SACRAMENT OF THE LORD'S

SUPPER.

1 Cor. xi. 28.

But let a man examine himself, and let him eat of that bread and drink of

that cup.

BY CHARLES H. WHARTON, D. D.

Rector of St. Mary's, Burlington.

NEW-JERSEY PREACHER.

SERMON IX.

Cor. xi. 28.-" But let a man examine himself, and so let him eat of that bread and drink of that cup."

THE all-wise governor of the universe knowing what

is in man, and condescending to his infirmities, has not accommodated his holy ordinances to the intellectual improvements of a few only of the human race, but adapted them to the great mass of mortals, immersed in sensual things, prone to acquiesce in mere animal life, and with difficulty perceiving and admitting the pure and exalted truths of religion. The rites which he has instituted are accompanied with sensible images, with objects visible, and tangible in order to conduct the carnal mind by gentle gradations, and in the easiest manner, to the sublimity of a spiritual and celestial state. For this purpose he has appointed two sacraments, Baptism and the Lord's Supper, in which the elements of water, bread, and wine, are constituted under the operation of his Spirit, both signs and means of sanctification and pardon. In these symbolical institutions something is done as well as spoken, some palpable signs are introduced, and the language of actions and signs is adopted, a language more impressive and universal than any mode of articulate utterances whatever.

The word sacrament, which distinguishes these Holy Rites, is certainly not a scriptural term, neither is it classical, for it does not appear to be derived from saVOL. I.

W