important work. In this significant and most delightful ordinance, Christ is clearly preached to them---He is set forth evidently crucified, as it were, in their presence; and in their partaking of it they contribute, by the significant demonstration of their own faith, and gratitude, and devotedness, to preach and recommend him to the acceptance of others. By their participation of this ordinance, they not only show their respect for his dying injunction, but they proclaim that they glory in his cross-that he and none but he has made reconciliation for transgressors, and that he is all their salvation and all their desire. Such being the import of their engaging in this ordinance, and such the important ends which their doing so is calculated to promote, in regard to Christ's honour and interests in the world, surely it must be admitted that another very powerful recommendation is thus addressed to all his disciples, for yielding a strict and ready obedience to his solemn and emphatic commandment, "This do in remembrance of me."

4. We have to remark, lastly, on this part of the subject, that obedience to this commandment is recommended by a consideration of the spiritual benefits which the ordinance is fitted to impart to the partakers themselves. This topic will be treated of more fully hereafter, when we come to consider, under a separate chapter, the benefits which are received by those who worthily partake of the Lord's Supper. For this reason, we shall not enlarge on these benefits at present. Since, however, they are intimately connected with the particular branch of the subject now under discussion, it is necessary that we should allude to them in general, as serving to recommend the observance of this holy ordinance. Without anticipating the illustration which is afterwards to be given, it is obvious, even from what has been already stated, that these benefits must be numerous and important. It is impossible that the disciples of Christ should be engaged in an ordinance

such as we have already seen the Lord's Supper to be— it is impossible that they should have their minds occupied in such sublime and holy contemplations as those which it is fitted to suggest that they should have their gratitude to their Divine Master so called forth and enlivened—and that they should, in obedience to his own express command, find themselves engaged in a solemn service which is so manifestly connected with his honour and interests in the world,-without being made to derive from it many spiritual advantages. This being the case, it is enough for us, at present, to urge the fact, as a powerful consideration which must not be overlooked, for recommending the strict observance of the Supper, whenever they have an opportunity, and when their existing circumstances enable them to embrace it.

We now proceed to view the subject under another aspect. It is manifest, that in proportion to the force of those considerations which have just been urged, as enhancing the obligation which lies on all the disciples of Christ to obey his dying injunction, must be the sinfulness of neglecting it. But there are other considerations by which the sinfulness of this neglect admits of being more directly and particularly manifested.

1. The sinfulness of this neglect is particularly manifested by the consideration, that it is a slighting of Christ's authority. The command which our Lord has given for the observance of his Supper by all who may warrantably be ranked among his professing disciples, is most explicit and unqualified. It says nothing, indeed, as to the particular frequency with which the ordinance ought to be celebrated; but it seems obvious, from its being instituted at the time of the great yearly feast of the Passover, and from the circumstance that Christ himself is called our Passover, that its celebration was intended to be once a year at least; and, as we shall afterwards see, there appears to be sufficient * Chap. IX.

evidence that, during the apostolic age, it was much more frequent. Every careful and impartial inquirer, therefore, must perceive that it never could have been the intention of him from whom that express and absolute command proceeded, to permit any of those to whom it was addressed, to let an indefinite period elapse without their observing the ordinance at all. They are, indeed, to be careful as to the manner in which they partake of it, and for this reason they are specially exhorted to examine themselves; but they can find no authority in his word for continuing in the entire neglect of it, while they continue at the same time in the profession of faith in his name. Such conduct must be regarded as a distinct slighting of his authority, and consequently implies a very high degree of guilt. If that authority is deliberately dishonoured in any one particular, it is impossible that they should have for the authority itself much respect in any instance whatever—although, undoubtedly, the sinfulness of such disobedience is highly aggravated by the circumstances under which the injunction was originally given, and by the nature of the solemnity to which it relates.

2. This leads us next to remark, that the sinfulness of neglecting the Lord's Supper, is particularly manifested by the consideration that it is an undervaluing of his death. His death is the thing which that ordinance was intended principally to commemorate. It is that by which alone expiation has been made for our sins, and in which we have the fullest and most overwhelming demonstration of the love wherewith he has loved us; and it was for the very purpose of affording his disciples an opportunity of publicly avouching their faith in his blood, and of expressing their infinite obligations to his love, that the ordinance in question was instituted. The neglect of the ordinance, therefore, distinctly implies that his death is not valued as it ought, and as he himself meant it to be. It is no ex

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cuse for this neglect to allege, that his death is often the subject of grateful meditation and of humble thanksgivings in secret. This plea might have been used, and with as much justice, perhaps, in behalf of Peter, at the time when he disowned his Lord, as it ever can be in behalf of those who neglect to acknowledge and honour him at his table. He must be confessed before men, and confessed in the special and solemn manner which himself has appointed. The soul cannot be in a state to hold very intimate or endearing fellowship with him in secret, nor be in the exercise of much gratitude and love, if it does not recognise the duty and experience the desire of " offering the sacrifice of thanksgiving," of "calling upon the name of the Lord," and of "paying its vows unto the Lord in the presence of all his people." Is it not obvious, then, that the neglect of this public duty on the part of his professing disciples, involves them in all the baseness, guilt, and impiety of undervaluing his death?"

3. But we have again to observe, that the sinfulness of this neglect is particularly manifested by its being an undervaluing of communion with him and with his people. Even from what has been already stated respecting the nature and import of the Lord's Supper, it is sufficiently evident, not only that it contains a significant representation of the communion which his genuine disciples have with Christ and with one another, but that it affords the most favourable opportunity, and the most special means of actually enjoying that spiritual and exalted communion. At present, we need only direct our attention to the fact; but the fact being admitted, it necessarily follows that the neglect of the ordinance embodies in it all the aggravated sinfulness of lightly esteeming the fellowship to which Christ there invites us with himself, and with those whom he owns and delights to honour as his people. If Christ were as precious in our estimation as he ought to be, then would we evince a greater desire to meet

with him in the feast of his own Passover, and there to enjoy the fellowship of those who also feel him to be precious. Then, instead of resting contented with the opportunities which we may have of seeking him in secret, we should find that the more these opportunities were improved, the more indispensable and delightful did that solemnity appear, in which is made the nearest approach that can, on this side eternity, be made to his blessed presence. Then should we more eagerly long to go to his altar-to the altar of God our exceeding joy. But if remissness or indifference is manifested with respect to the ordinance in which he gives his people to expect the nearest and most hallowing intercourse that can be afforded to them till "our earthly house of this tabernacle be dissolved," surely we are chargeable with a sin of peculiar heinousness. In this state, how can we be prepared for relishing, or even for being admitted to the participation of that fellowship which the saints in light have with one another, and with him who is ever in the midst of them as the King of saints, and who is the glorious object of their adoration, gratitude, and delight!

4. We have still further to remark, that the sinfulness of neglecting the Lord's Supper is particularly manifested when viewed in connexion with the inconsistency of acting differently with regard to other ordinances. It has already been noticed, in the earlier part of this chapter, that, under certain circumstances, there are multitudes of cases in which individuals press forward to the participation of this ordinance, without any suitable or serious enquiry into their religious state. In so doing, they are influenced only by mere worldly motives-guided, at first, by nothing better, perhaps, than the example of the generality of those around them, or by a regard to their outward respectability, and afterwards, by an anxiety to maintain their place in society or in public estimation. But there are other circumstances under which an opposite practice very widely