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a type, though it has never ceased, and, till he come again, never will cease to be a memorial of his death. Of that second coming, however, it still affords a most interesting, though an indirect, intimation. While it leads our thoughts back to his death, it also directs them forward to his return, with all its certainty, with all its glory, and with all its momentous consequences. As the Lord's Supper is the connecting link between the Mosaic and the Christian dispensations, so it is the connecting link between the Church on earth and the Church in heaven-between the kingdom of grace and the kingdom of glory. The ordinance of the Passover directed the eye of the believer to a Saviour yet to come: the ordinance of the Supper, while it directs it to Christ our Passover, as actually slain, directs it also to him as yet to " appear a second time, without sin unto salvation." While it sets before us the most sublime and affecting proof of his confidence of success in the transcendent work of accomplishing our redemption, it teaches us to look with full assurance for the accomplishment of all things which are connected with our being made conformable to his image, and partakers of his glory. We see that, at the very moment of entering into the deadliest conflict with the powers of darkness, and while he was encompassed with all the sinless infirmities which belonged to his state of humiliation, he felt a triumphant certainty of getting him the victory; and we cannot reasonably entertain a doubt, that now that he has been exalted to "the right hand of the Majesty in the heavens," he will gloriously fulfil all his promises, and in spite of all our sins, all our weaknesses, and all our adversaries, "sanctify us wholly," and "save us to the uttermost.”

CHAPTER I.

ON THE PECULIAR SUITABLENESS AND SIGNIFICANCE OF THE LORD'S SUPPER AS AN ORDINANCE DESIGNED FOR SHOWING FORTH THE DEATH, AND KEEPING UP THE REMEMBRANCE OF CHRIST.

THERE is a very obvious and important difference between a sacramental and a merely commemorative ordinance, or between a sacramental and a merely commemorative sign. Of a merely commemorative sign we have a striking example in the pillar which Jacob set up at Bethel, on the morning after the remarkable vision, in which he had there received so glorious an evidence of the divine presence and protection. We have a similar example in the golden pot, containing manna, that was laid up before the Lord within the vail, as a memorial, through all their generations, of the heavenly food which the Israelites had received from him during their forty years' journeying in the wilderness. We have another example in the twelve stones which Joshua caused to be taken out of the channel of the Jordan, and erected on its bank, to mark the place where the priests' feet had stood when they held up the ark of the Lord till all the tribes passed through on dry land. We have another example in the stone which Samuel, after the defeat of the Philistines, set up near Mizpeh, and which he called Ebenezer, or the Stone of Help, saying, "Hitherto hath the Lord helped us.' These were commemorative signs, and merely commemorative. But there were also among the Israelites commemorative ordinances, such as the Feast of Pen

tecost, the Feast of Tabernacles, and others. During the last-mentioned feast, the people, at a particular period every year, erected to themselves booths or tents, and dwelt in them for a week; thus exhibiting a beautiful and affecting memorial of that species of dwellings which their forefathers had been obliged to occupy during their lengthened wanderings in the desert. Of the same nature is the ordinance of the weekly Sabbath, -commemorative at first of the holy rest which ensued after God had completed the work of creation, and latterly also of that rest into which Christ entered after completing the still more glorious work of our redemption, extending as it did to the last moment of his state of humiliation.

*

Now, the Lord's Supper, although a memorial of

* The name which is here adopted, and generally adhered to throughout this little work, is the one which is perhaps the most familiar, or which, at all events, is in the estimation of the writer the most appropriate and scriptural name (1 Cor. xi. 20) that can be applied to the solemn ordinance of which he is treating. This ordinance is called a Supper, in reference to the time at which it was instituted, and for the first time celebrated, which was immediately after our Lord had eaten the Passover, or Paschal Supper, along with his disciples-the one ordinance being from that moment superseded, and the other substituted in its room. And it is called the LORD'S SUPPER, first, because it was the Lord Jesus Christ by whom it was instituted and commanded to be observed; and, secondly, because it was in honour and remembrance of Him, and especially in remembrance of his death, that his disciples were commanded to observe it. This ordinance is also alluded to in Scripture under the title of the Feast, (1 Cor. v. 7,) in reference, as before, to the feast of the Passover, which it has thus superseded; and it is again alluded to (1 Cor. x. 21) as the Lord's Table. It is in like manner alluded to under the expression, the breaking of bread, (Acts xx. 7 :) and it is frequently called the Communion, because, in partaking of it, there is, as the Apostle tells us, (1 Cor. x. 16,) and as will be found more fully explained in a subsequent part of this treatise, a spiritual communion, or participation of Christ's body and blood; or because, in other words, all who worthily partake of it have spiritual fellowship with Him, and with one another. There are two other names which have often, and

Christ, and in particular of his death, is different from all these ordinances. It is a memorial, but it is, at the same time, something more than this, and something of far higher and more peculiar significance.

The Lord's Supper is an ordinance in which the gospel is preached by means of sensible signs, and professedly accepted of by all the communicants. It is an ordinance in which, on the part of its author, the most solemn proclamation is given, and the most affecting pledges are exhibited, of the blessings of the covenant of grace; and in which, by the public acceptance of these pledges, there is, on the part of the worshippers, the most solemn acknowledgment that they have come under the bond, and are alive to all the obligations of that covenant. Not only is there, in this ordinance, a representation of Christ's body and blood-nay, of his body broken and of his blood shed in behalf of sinners, and of his actually and freely giving himself" for the life

from a very early period, been applied to this ordinance, although they are not thus used in Scripture. It has been called the Eucharist, from a Greek word which signifies thanksgiving, not only because our Lord gave thanks to God at the time of its institution, but also because, when engaged in its celebration, we are required and understood to offer up thanksgivings, and express our infinite obligations, both to the Father and the Son, for all the benefits of redemption. It has also been, and is very frequently, called a Sacrament, from a Latin word which signifies an oath, and in particular the oath of fidelity which soldiers took to their general. It may thus be denominated, chiefly because in this ordinance we have presented and exhibited to us an outward seal of the solemn oath (Heb. vi. 17) by which God has been pleased to confirm to believers the blessed promises of salvation, as these are embodied in the Covenant of Grace, ratified as this covenant has been by the death of Jesus Christ his Son; but also because, in this ordinance, by accepting the visible signs and seals of the covenant, through which God significantly speaks to our faith, (comp. Gen. xv. 8-17; Judges, vi. 36-40; and 2 Kings xx. 8-11,) we make a solemn and public avowal that we are Christ's disciples, and that we have entered into engagements to honour and obey Him as the Captain of our salvation.

of the world," but to the worthy partakers there is, through faith, a real, although, of course, a spiritual participation of his body and blood, with all the benefits and blessings which they have purchased, and of which they are declared to be the emblems or the means. "For," to use his own words, "my flesh is meat indeed, and my blood is drink indeed," (John vi. 55.) And, says the Apostle, "the cup of blessing 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 ?" (1 Cor. x. 16.) Through faith, there is a real though spiritual union formed between Christ and the souls of his people; for he is said (Eph. iii. 17) to "dwell in their hearts by faith." Those therefore who, in the exercise of that faith which is wrought in them by the influence of the Holy Spirit, participate in the ordinance of the supper, do not more truly, by their bodies, partake of the outward bread and wine than, by means of faith, they partake of spiritual nourishment to their souls, in the blessings which he has provided for them by his flesh and blood. "Worthy receivers," says our Confession of Faith, (ch. xxix. § 7,) "outwardly partaking of the visible elements in this sacrament, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all the benefits of his death: the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine; yet as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses."

Without entering further at present on the consideration of the special and spiritual benefits which worthy partakers derive from this ordinance, it seemed to be proper, before proceeding to point out its peculiar suitableness and significance as a commemorative and symbolical ordinance, to leave no room for the impression that this was the whole of its character. It is clearly

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