larger power of awakening their interest and engaging their affections on religious subjects. And while this is the case, the former are made to feel a deeper responsibility as to the conduct which they exhibit before their children in private life, and a more solemn con- . cern that, as they grow up, they may be induced to take on themselves those special obligations which, in the sacrament of baptism, were early contracted and ratified on their behalf. By the same means, too, the Church enjoys the advantage of bringing into the most sacred and endearing fellowship persons of different ranks, conditions, and accomplishments-persons who, on other subjects, may be of opposite views and interests. The nature of the fellowship which they enjoy with each other, and with their common Lord, during the celebration of his Supper, is such as is calculated, either to make them forget all their differences on minor subjects, and all their diversities of earthly condition, or to bring all these things to their proper level in the estimation of the worshippers. In entering into the most solemn transactions with God, and having their minds occupied with the devout contemplation of the things which belong to their everlasting peace, they are not only doing that which tends to uphold the unity of the faith, and to promote the peace, and honour, and enlargement of the Church, but to strengthen the hands, and encourage the hearts, and advance the salvation, of all her various members.

3. But this suggests to us another and concluding remark on this subject-That the frequent celebration of the Lord's Supper is desirable, because it is of advantage especially to the communicants themselves. We have already endeavoured, in a previous chapter, to point out the several benefits which are received by those who worthily partake of this holy ordinance; and these it is not necessary again to specify or illus trate. But, referring to what has there been advanced, it is sufficient for us here to consider the higher mea

sure of those benefits that may be expected from a frequent participation of the ordinance, on the supposition, of course, that it is partaken of in a worthy manner, and in a truly devotional spirit. On this supposition, the frequent celebration of the Supper will contribute to deepen their impressions of the Saviour's death, and to hallow him more and more in their remembrance. It will produce in them a corresponding impression as to the guilt, malignity, and hatefulness of sin; as to the accursedness of its dominion, and the dreadfulness of its penalties. It will thus contribute to the depth of their godly sorrow -to the mortifying of all their sinful affectionsto the increase and liveliness of all their graces. It will prepare them for higher and higher degrees of spiritual fellowship with Christ himself; and, in proportion as they grow in their resemblance to him, and in meetness for so exalted a fellowship, it will make them more capable of relishing each other's society, and of promoting the happiness in which they share. It will make them feel that, if there be peace on earth, it is that which is enjoyed by the friends and followers of Christ; and that, if they would ultimately be made partakers of the ineffable blessedness which is enjoyed by those whose communion is already around the eternal throne, there is nothing more important for them than to be diligent in the exercise, and cultivation, of all those affections to which such scope is afforded by the sanctifying and elevated employments of the table of the Lord.

In these employments they have fellowship not only with Him and with one another, but, though more remotely, with all in every place who truly call on his name. Nay, they form a connecting link between heaven and earth. They already resemble, both in character, employment, and privileges, those who have entered into his rest. They can claim kindred with Abraham, and Isaac, and Jacob, who are now in the

kingdom of glory. If really partakers of a living faith, they form part of that great spiritual community the whole of which is united to Christ, and claims Him for its Head-although one portion of it is still on earth and the other enjoying his more immediate presence in heaven. "Of him the whole family in heaven and earth is named," (Eph. iii. 15.) The members of each have been born of the same Spirit, and are united to the same Saviour. They have all been made partakers of the same nature, and He has become a partaker of theirs, "for which cause he is not ashamed to call them brethren." They are all alike the purchase of his blood-all alike dependent on his life-giving energy-all alike the trophies of his grace-and all alike the heirs of an inheritance which is "incorruptible and undefiled, and that fadeth not away." As one with Christ, they are also, in regard to one another, possessed of a oneness of soul and heart. The saints on earth can say of Him whom the saints in heaven rejoice in beholding and adoring-" We are the members of his body, of his flesh, and of his bones," (Eph. v. 30.) They claim him as their " Advocate with the Father." They are aware that "there is joy in heaven over every sinner that repenteth;" and they are equally persuaded that that joy is renewed every time that, in the spirit of penitence and love, they unite in doing homage to Christ by the commemoration of his death. They have not, as yet, any adequate conception of the beatific exercises of "the saints in light;" but they are sure that they are such as they themselves desire and are partly prepared to enjoy. They have already, in one sense, their "conversation in heaven." To conclude, they feel that they can already join with the brethren around the throne in singing the new song, and saying,

"Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen," (Rev. i. 5, 6.)

CHAPTER X.

ON THE COMMUNION WHICH THE SAINTS SHALL HEREAFTER HAVE WITH CHRIST IN THE KINGDOM OF GLORY.

THE Scriptures distinctly give us to understand, that, by celebrating the holy ordinance of the Supper, we are required publicly to "show the Lord's death till he come." In all his ordinances, but especially in this, he has promised to be with us by his Spirit, although the very object which we have in observing it-namely, that of remembering him-plainly implies that he is personally absent. The words which we have now quoted amount to an intimation, not only that he will come again, but that, when this glorious event takes place, there will no longer be any need for keeping up the celebration of this particular ordinance. We have no reason, however, to suppose, that, because this delightful ordinance, admirably adapted as it is to the present circumstances of his believing people, is then to be abolished—our communion with him is then also

But

to cease. It is, at present, the medium of the most intimate and endearing fellowship that we can enjoy with Him "whom having not seen we love; and in whom, though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory." its termination, when it shall take place, will be occasioned by circumstances which will bring us into nearer, and holier, and sublimer communion with him than any which we can ever have previously experienced.

To this glorious and animating fact, many manifest and pointed allusions are made in various passages of

Scripture; and what makes these allusions the more remarkable is the circumstance, that, while the sacred ordinance at present prepared for the Church on earth, is then to be superseded, the more intimate and spiritual communion which the saints are then to enjoy with Him who has already gone before, to prepare a place for them in the heavenly mansions, is still spoken of, in most of the instances, under the similitude of a supper or a feast. "Corn and wine," or "bread and wine," are, in Scripture, the well-known emblems of comfort and gladness. It is "wine which cheereth God and man," (Judges ix. 13.) It is "bread which strengtheneth, and wine which maketh glad the heart of man," (Psal. civ. 15.) And these are the emblems which are employed, not only in the Lord's Supper, but which, immediately after its institution, were introduced by him in speaking of the future privileges and enjoyments of his kingdom. "But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of the Father," (Matt. xxvi. 29.) These words may be understood to refer, in part, to the spiritual communion which he was to have with his genuine disciples after the establishment, and during the glorious periods, of the gospel kingdom on earth. We find, however, from another part of the sacred narrative, that, on the same occasion, he made use of other expressions, which seem to show that in both, he also, and perhaps especially, referred to the more exalted communion to which they were to be admitted in the kingdom of glory. "And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel," (Luke xxii. 29, 30.) We find, in like manner, that in the book of Revelation, he saith, by the Spirit, "To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God," (Rev. ii. 7, 17.) And again, "To him that overcometh