long pilgrimage accomplished, through regions parched and sultry, and greatly deficient in accommodation for travellers. The case of Joseph and Mary putting up in a stable-although the occasion was widely different shows the hardships to which these travelling parties were not unfrequently subjected. No such impediments lie between us and the Lord's Supper; no arduous journeys, no harassing privations and perils. In it the righteousness of God is brought near to us; and all the greater will be our guilt, if we turn from benefits so easily accessible.

No doubt, the assemblage of the tribes at Jerusalem was an imposing spectacle, and must have conveyed a delightful impression of the unity of God's people. But we have now a disclosure of that spiritual union with the Lamb of God, and through him with one another, which this external congregating imperfectly foreshadowed. We have a clearer revelation of that identity which is gloriously independent of time and place, and have, therefore, all the pleasing interest of national concourse, and none of its embarrassments.

(2.) The Lord's Supper commemorates what the Passover only predicted. It is easy to see that history greatly excels prophecy in promoting faith. What God has promised is just as sure indeed as what he has performed; for he is a God who cannot lie. But to our weak and misgiving hearts, a prospective intimation does not convey the same assurance as an authenticated record. Suppose that the paschal lamb had foreshown with evangelical clearness to the Jewish worshippers the propitiatory suffi

F

ciency of the Word made flesh,' the question still remained, But can these things be?' In a form so extraordinary, so remote from all probable anticipation, 'Will God in very deed dwell with man upon the earth? Can a conception so stupendous ever pass into fact? It seems too good to be verified: we cannot believe it for joy. Such are the sceptical queries which the Lord's Supper answers-answers by the credentials of accomplished facts. It assures us of what may be, by relating to us what has been; and seals it as a faithful saying, and worthy of all acceptation, that Christ Jesus has come into the world to save sinners."

There are still promises awaiting fulfilment; but if the promise of Christ's sacrificial death has been fulfilled, there is no room for despairing, no room for doubting of any others. When the Jews were promised Immanuel, God with us,' they might object: We have no pledge of it in events, for God has never yet conferred so great a gift. That he has given Egypt for our ransom, is no certain guarantee that he will give his Son for our ransom, since the former price is nothing to the latter, and that benevolence which is equal to the smaller boon may be unequal to the greater. But now the first, the best of all largesses, has been conferred. Christ has been given; and love equal to this kindness must be equal to any and to all kindness. 'What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us

* 1 Tim. i. 15.

all, how shall he not with him also freely give us all things?'* Rome was the mistress of the world; and he who took that city of seven hills, made all kingdoms his provinces, and all sovereigns his subjects. But, if we make sure of Calvary, still vaster are its dependencies, and still nobler are our conquests. Heaven is ours as well as earth; eternity as well as time; and, as we look abroad from that commanding position on infinite space and infinite duration, we hear a voice saying, 'Let no man glory in men: for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's.'t

These other thoughts I mention without illustration-that the Lord's Supper excels the Passover, by promising a second advent of Christ-in having been appointed directly by himself-in being observed by a more select company of worshippers; and yet with all this selection, incomparably more numerous.

* Rom. viii. 31, 32.

1 Cor. iii. 21-23.

CHAPTER IV.

THE LORD'S SUPPER ILLUSTRATIVE OF THE SCHEME OF SALVATION.

SECT. I.—THE SACRIFICIAL CHARACTER OF CHRIST'S

SUFFERINGS.

HAVING seen in what circumstances and in what language the Supper was instituted, I proceed to consider some of its principal uses. The most general of these is suggested by the words-Ye do show the Lord's death.'* The word translated show, signifies to announce, to proclaim, to preach.† The Jews called their Passover, Haggadah, a showing or declaration, that is, of the events which it recorded; and it is possibly, by a transference of this language, that the Lord's Supper is called a showing or preaching of his death.

The question arises whether, in this mode of expression, the communicant is supposed to set forth the death of Christ to his own mind, or to the view of others? The primitive Christians appear to have explained the term as having a personal application, or as conveying an appeal to one's self; for, in keeping the ordinance, they observed a strict secrecy. † Καταγγέλλετε. Ainsworth on Exod. xii. 8.

* 1 Cor. xi. 26.

LORD'S SUPPER ILLUSTRATIVE, ETC.

77

To us it appears, that openness of celebration consists better with the nature of this service. Noah, in building the ark, was a preacher of righteousness to all the men of his generation; and, if the sacramental Supper preach the Lord our righteousness, why should not Christians, in observing it, extend to as many as possible the benefit of its instructions? The saying, Ye do show the Lord's death,' appears clearly to convey the idea of publicity; and I know of no other instance in which any one is represented as preaching, and can be proved from the connexion to be at once teacher and disciple. We, therefore, keep this feast with open doors, and in broad day. If any immoral or profane persons choose to tread on its environs and gaze on its provisions, we prevent them not. On the contrary, we look and pray for consequent benefit to them; and, even though the scorner, in the view of that impressive solemnity, should delight in his scorning, we feel privileged in having to say for ourselves, Thou preparest a table before me in the presence of mine enemies.' *

It does not follow that the Supper is a converting ordinance, as some have alleged, to those partaking of it; and that profligates should be encouraged to observe it in the hope of turning them from their profligacy. This opinion prevailed, at one time, among a section of the churches in New England, and was the occasion of dissevering from his flock the celebrated Jonathan Edwards, who calmly but firmly opposed indiscriminate admission to the Lord's table. To par*Ps. xxiii. 5.