In addition to all these causes for remembering and celebrating the love of God in Christ, we ought to consider not only the love which was manifested by his humiliation, sufferings, and death; but, moreover, the love which is implied in the gift of the Holy Spirit, bestowed on us through him, and in all the means thus provided for applying to us the redemption which he has purchased. On this subject, how can we fail to think, with admiration and gratitude, of the love which is implied in the provision that is made for turning us from our sins unto God-for sanctifying us wholly in soul, and spirit, and body-for making us conformable to the image of the Son of God, and for introducing us at last into the kingdom and presence of his glory! When we reflect on this, how can we help exclaiming with the beloved Apostle, "Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God!" (1 John iii. 1.) Such and so manifold are the considerations which, during the celebration of the Lord's Supper, are naturally suggested, to remind us of "the love"-the unparalleled love "wherewith he hath loved us."

5. But, while the ordinance of the Supper is thus naturally fitted to remind us of that love which prompted its Author to humble himself by becoming a partaker of our nature, and laying down his life for our sakes, it is not less fitted to remind us of the love with which he still continues to regard us. Having suffered, according to the Scriptures, all those things which were required of him as the Substitute and Redeemer of sinners, he has long ago entered into his rest. But although he has been exalted far above the reach of suffering, he has never been above the reach of affection or of sympathy. He has "sat down on

the right hand of the Majesty on high," and been glorified by the Father with the glory which he had with him before the world was. But this is far from having impaired either his capacity of feeling for us or his

readiness to succour us.

"For we have not an high

priest which cannot be touched with the feeling of our infirmities;" but one who," having suffered," and "having been tempted in all points like as we are, yet without sin," "is able to succour them that are tempted." (Heb. iv. 15.) There is joy in heaven among the angels of God over every sinner that repenteth; but still higher joy must there be in the mind of him who, in such an event, "beholds the fulfilment of his own purpose, and the fruit of his own sufferings and intercession. Then, indeed, he "sees of the travail of his soul, and is satisfied." Now, surely, his interest and delight in his people cannot be diminished in consequence of that very change by which they are made partakers of the divine nature, or by any thing which takes place in the course of that progressive work of sanctification carried on within them by his own Holy Spirit, by which they are made to increase in their conformity to his own blessed image. What stronger proof can they have of his continued love to their souls, than the continued advancement of a work by which, while they are made more and more like him, they are necessarily rendered more and more capable and desirous of enjoying him, and of seeing him as he is?

But, if the advancement of such a work as that now mentioned must necessarily be regarded as an undoubted and striking indication of his unchangeable love, so must every means and ordinance be regarded, which he has appointed and employed for promoting this important object. Now, this is manifestly the intention and tendency of the Lord's Supper. The institution of such an ordinance, for the very purpose of giving his disciples an opportunity of specially remembering him, and of entering into the most intimate and endearing fellowship with him, that can be enjoyed on this side the gate of heaven, is a most affecting evidence of his love. If it were not that he loved them and delighted in them, he would not have manifested such a desire to

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be the frequent object of their special and affectionate remembrance. In thus inviting them to remember Him, and all that he has done for their souls, and to accept anew the solemn pledges of his everlasting and unspeakable love, while they, at the same time, pledge themselves to be his entirely and his for ever, he gives them the most conclusive and significant proof how affectionately and graciously he still remembers them. This is the natural conclusion which we should be certain to form with respect to a case of mere human friendship. The persons with whose remembrance of us we are accustomed to feel the most highly gratified, are those towards whom we ourselves have been accustomed to cherish the highest measure of attachment; and from the value which we express for the continuance and manifestation of their regard for us, especially when we happen to be long separated from each other, they may safely judge of the share which they have in our affections. On the very same principle, every one must perceive, that the Lord's Supper is admirably calculated to bring to our remembrance the delightful certainty that our absent and exalted Saviour continues to regard us with unabated and unchangeable love; and this unabated and unchangeable love is one of the most elevating and affecting of the things which, in observing that ordinance, we are expected to celebrate and proclaim.

6. This leads us to observe, in the last place, that the Lord's Supper serves to bring to our remembrance the solemn intimation and assurance that he will come again. The certainty, manner, and objects of his second coming are repeatedly stated or alluded to in Scripture. The scene of his actual ascension into heaven was no sooner closed, than a communication on this subject was made by two angels to his disciples. When the time here referred to shall arrive, he "shall be revealed from heaven in flaming fire, taking vengeance on them that know not God, and that obey not the

gospel of our Lord Jesus Christ." But, at the same time, as is further intimated, “he shall come to be glurified in his saints, and to be admired in all them that believe," (2 Thess. i. 7-10.) To them who, thus believing, "look for him, shall he appear the second time, without sin unto salvation," (Heb. ix. 28.) Now, it is till the time of his second coming, as the apostle tells us, that this ordinance must continue to be observed. "For as often," says he, " as ye eat this bread, and drink this cup, ye do show the Lord's death till he come," (1 Cor. xi. 26.) Of that coming, therefore, it was intended, and can scarcely fail to remind us. While it points backward to his death, of which it is the instituted and hallowed memorial, it also points forward to his second coming, of which it affords, as it were, the pledge and the foretaste. While it reminds us of his absence, it also reminds us of his future return, when he shall receive us to himself, that where he is there we may be also, to behold his glory. This ordinance forms the connecting link between two dispensations. It was at the last Passover ever celebrated by Divine authority that it was instituted; and by Divine authority it took the place of that venerated solemnity. It is, in like manner, the connecting link between the Church in a state of trial and the Church in a state of triumph and beatitude. It affords the nearest resemblance to that fellowship which the saints in light enjoy with him who is "the Lord" alike "of the dead and of the living." It is the ordinance over which, at its first celebration, he himself presided in person; the ordinance in which we have the most endearing pledge of his abiding spiritual presence with his people while on earth, and the ordinance in which we have the liveliest representation of that renovated enjoyment which they shall have of his personal presence, when that which is in part shall be done away. It is, in short, the sweetest and the most appropriate earnest of that beatific and indescribable state of things, for which alone it is

to be abolished, when Christ himself shall again, and for evermore, preside in person over that general assembly and church of the first-born, whose sins have been expiated by his blood; whose souls have been justified through his righteousness, and sanctified by his Spirit; and whose highest felicity will, through eternity, consist in honouring, serving, and adoring him as the author of their salvation.

Such, then, is an imperfect delineation of the things which the Lord's Supper is naturally fitted to bring to our remembrance. It gives us an opportunity of remembering, while it emphatically calls on us to celebrate, 1. His amazing condescension in taking upon him our nature; 2. The grand object which he had in view in his humiliation and sufferings unto death, namely, his making atonement for our sins, and rendering the exercise of mercy towards us consistent with the manifestation and maintenance of all the other perfections of the Godhead; 3. His being thoroughly furnished and gloriously competent to the attainment of this object; 4. The motives by which he was actuated in coming into the world and laying down his life for us; 5. The love with which he still continues to regard us; and, 6. The solemn intimation and pledge that he will come again, to bless us with his presence, and receive us into his glory. When we think of all these things, which the Lord's Supper thus serves to bring to our remembrance, and also of the things previously enumerated, which are directly represented in it, we cannot fail to perceive that, while it is something far higher in its nature than a merely commemorative and symbolical ordinance, it is, even so far as this view of it is concerned, peculiarly suitable, significant, and affecting.