their lot that, through much tribulation, they have entered into the kingdom; but, amidst the felicities of that kingdom, all the tribulation which they had previously endured, shall either be entirely forgotten, or shall be remembered only to enhance the " enjoyments which have at length become their everlasting portion." Yes; this is truly its character. Their previous enjoyments, even when they seemed to be most complete in their measure, were still most uncertain in their duration. When the cup of earthly pleasure was full to overflowing, it was always in danger of being, in a moment, dashed from their lips. When the tide of prosperity appeared to have become not only full but stationary, it was, even then, about to subside, although for a few moments its ebbing might not be perceptible. But one grand recommendation of the enjoyments into which they shall be introduced in the heavenly world, arises from the blessed assurance that these shall be inexhaustible and uninterrupted. They shall not only drink of that which is "living water,” (Isaiah xlviii. 18,) but of water which forms a pure and ceaseless rivera river "proceeding out of the throne of God and of the Lamb," (Rev. xxii. 1.)

5. The communion which the saints have with Christ in heaven, implies that they shall for ever reign with Him. "If we suffer with him," says the apostle, "we shall also reign with him," (2 Tim. ii. 12.) In like manner, it is declared by the Saviour himself"Verily, I say unto you, That ye which have followed me in the regeneration, when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel," (Matt. xix. 28.) This language, it is true, was immediately addressed to his twelve Apostles, and it may signify, in part, that they should be specially concerned in passing judgment on those tribes who had first enjoyed the benefit of their ministry, and had notwithstanding been guilty of rejecting the gospel which they preached.

"Know

The Apostle Paul, however, when addressing himself to a body of ordinary Christians, says, "Do ye not know that the saints shall judge the world ?". ye not that we shall judge the angels ?" (1 Cor. vi. 2, 3.) From all this it appears, that the saints shall be specially honoured and dignified by being associated with Christ in the judgment of the world-in the judgment, not only of ungodly men, but also of rebellious angels. Not that all judgment has not been really committed to the Son; but such is the intimate union and fellowship between the saints, and Him who, in their nature, is to occupy the throne of judgment, that, even in this august and solemn work, they are accounted as one with Him. Accordingly, we find it expressly declared by the Redeemer himself, on a very solemn occasion, even after he had entered into the kingdom of glory, and with reference, not to his Apostles alone, but with reference to every true believer, "To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne," (Rev. iii. 21.) What inconceivable honour and felicity must the saints possess, in being thus associated with the Son of God in exercising some of the highest functions of his sovereignty, and in vindicating and manifesting at once the righteousness and the grace of Jehovah, before an assembled universe!

6. But to conclude. The communion which the saints have with Christ in heaven implies that they shall be unceasingly engaged in adoring and serving Him. Although partakers of his glory, and exalted to share the honours and prerogatives of his throne, they can never cease to be his adoring worshippers and devoted servants. During their trials and sufferings on earth, angels were made to minister to them as heirs of salvation; but when they shall have attained to this glorious inheritance, although they shall appear in a nearer relation to Christ than do the angels, they shall

you

not be less ready to "do his commandments, hearkening to the voice of his word," (Psal. civ. 20.) They have been made "kings and priests unto God," but they are not less ready than the angels of God to "worship Him." The whole change which they have undergone in their souls, and spirits, and bodies, was intended for the very purpose of fitting and disposing them for the service of Him after whose image they have been gloriously renewed. That mighty and glorious change would have failed to confer on them any adequate happiness, if it had left them without an opportunity of demonstrating their gratitude and love by acts of obedience. Their fellowship with him must be of the most exquisite and endearing nature. They must be nearer to him, and far worthier of his complacency than when, soon after the first dispensation of his Supper, he said to the disciples, "Henceforth I call not servants, but I have called you friends;" and yet their very nearness and dearness to him must make it the highest of their enjoyments to "do his pleasure." While they were yet on earth, they were constrained and delighted to say, "Whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's," (Rom. xiv. 8.) Death, instead of making any change, in this respect, on their sentiments and feelings, shall only enlarge both their desires, their capacities, and their opportunities of showing, by their devotedness to his will, how truly, and peculiarly, and exclusively they are his. "This honour have all his saints," (Psal. cxlix. 9.) In this consists both their nearest fellowship and their highest felicity. "Therefore they are before the throne of God, and serve him day and night in his temple: and He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat: for the Lamb which

is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes," (Rev. vii. 15-17.)

CONCLUDING OBSERVATIONS.

SUCH is a faint view of that HEAVENLY COMMUNION by which the ordinance of the Lord's Supper is at last to be superseded. We need neither wonder nor regret, that, "when that which is perfect is come, then that which is in part shall be done away," (1 Cor. xiii. 10.) It is one of the noblest uses, and one of the highest honours, of this delightful and holy ordinance, that, by bringing the people of God into the most intimate and endearing, though spiritual, fellowship with their absent Lord, and, by contributing to render them more thoroughly conformable to his blessed image, its devout and frequent celebration is admirably calculated to prepare them for the fullest glories and the most elevated enjoyments of that beatific communion. The one is at once an emblem, and, to believers, an earnest of the other. By the benefits and enjoyments which the Lord's Supper itself affords, and by the still higher enjoyments of which, to the worthy communicant, it becomes the pledge, it serves to cheer and refresh the mind under all the sorrows and trials of this present life, to hallow and enhance all its comforts, and to impart to it fresh animation and vigour for the discharge of every duty. In proportion as the disciples of Christ are prepared to sit down and partake of the endearing ordinance in which they are called upon to remember and celebrate his death, with all the inestimable benefits which he thus has purchased for them-they are

also prepared for sitting down with him at the marriage-supper of the Lamb, and for enjoying all the blessedness of his fellowship in the kingdom of glory.

Whether, then, they consider their present improvement and comfort, or their future exaltation and happiness, it becomes them to use the greatest watchfulness and diligence in preparing, as often as a convenient opportunity is afforded them, to engage in the solemn ordinance of the Supper. In this ordinance they are furnished afresh with the means of receiving more enlarged and affecting views of their own sinfulness and helplessness of the infinite holiness, justice, goodness, and truth of that God with whom they have to do— of the suitableness, ability, and readiness of Jesus Christ to save those to the uttermost who come unto God by Him of the ample provisions and absolute security of that well-ordered covenant of which Christ is the Mediator of the richness, abundance, and entire freeness of those sources of spiritual nourishment and consolation, which are opened up to them through his atonement and intercession-of the blessed intimacy of that union which is formed between him and the souls of those who receive and rest on him for salvation-of the unreservedness with which they surrender themselves to his authority, and devote themselves to his serviceof the cordiality of that friendship, and the preciousness of that harmony which should be maintained all who are his disciples-of the honour and felicity of spiritual fellowship with him while they are still on earth-and of the glorious prospect of far higher honour and felicity, when he shall come again and receive them into the sensible glories and the seraphic communion of the New Jerusalem, the city of the living God! Fitted, as the ordinance of the Supper is, to open up to them such sublime and affecting views as these, it cannot fail to be regarded with the greatest interest, and to be approached with the utmost solemnity, by all who have a just idea of its nature, design, and obligation,

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