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posthumous honours, but from the most disinterested regard for our happiness. The Lord Jesus, far exalted above every created dignity, the object of angelic homage, stands in no need of the services of mankind. It was for our benefit that he appointed this institution, and shall we carelessly neglect, or contemptuously spurn the boon his generous friendship offers ?

It is one of the Redeemer's dying commands. The last advices of a venerated parent or dear friend are usually listened to with eager attention, laid up in the inmost recesses of the heart as a precious treasure, frequently reviewed with a delicious kind of melancholy, and followed with a scrupulous and religious care. And ought we to be regardless of the last advices of that best of all friends, who "loved not his life to the death" for our sakes? Should a generous friend, who, in order to shield us from some important danger, had died in our defence, with his last breath have bequeathed to us a miniature picture of himself in the act of expiring, and conjured us, as we loved him, frequently to contemplate this last token of his friendship, —where, in the whole compass of language, could we find terms sufficiently expressive of baseness, to paint our conduct should we allow the precious relict to lie uninspected for days, and months, and years, feel reluctant when called on to give so easy a proof of our gratitude, and even urge that we showed greater respect for our friend, by preserving his gift locked up from view, and contemplating it only at very distant intervals *? To too many professors of Christianity, I might safely use Nathan's language to David, "Thou art the man."

This command was given in the night in which he was betrayed. Even then he found both time and in

Coutts.

clination to think on us and our interests ; and shall we refuse to devote a few of our hours of health and comfort to the preserving such matchless love in everlasting remembrance?

The duty to which this command calls us, is by no means a burdensome one. Had he enjoined some tedious and difficult task,—had he appointed a ceremony painful as the self-inflicted tortures of the votary of Juggernaut, fatiguing as the Mohammedan pilgrimages, or costly as the sacrifices of the Jews, still reverence for his authority, and gratitude for his goodness, should have produced a ready and cheerful compliance. How much more readily, how much more cheerfully, ought we to engage in the simple, easy, significant ordinance, which he has instituted in commemoration of his dying love?-Such, then, are the most powerful and diversified obligations under which Christians are laid to observe the Lord's supper, originating in the command of our Saviour.

2d, We ought to eat bread and drink wine in remembrance of Christ, for this is a pleasant employment. Nothing more satisfactorily proves the essential benignity of the Divine Being, than his connecting in indissoluble union, man's duty and happiness. "In the keeping of God's commandments, there is great reward." This general remark holds true with respect to all those duties which are strictly of a religious nature. The indulgence of devotional contemplation and feeling, affords the most exalted employment both for the understanding and the heart, and is a source of pure, refined, exquisite enjoyment.

None of the institutions of Christianity are better fitted to draw forth those principles into exercise, and present them with appropriate objects, than the Lord's supper. All the most striking peculiarities in the Christian system of doctrine, and all the most affecting

incidents in the history of its Author, are at once brought before the mind, in a form peculiarly calculated to fix attention, and excite emotion. Merely to witness a ceremony so solemn, so significant, so interesting, so useful, must excite agreeable feelings in every well-regulated mind. Even those pure spirits, who have no direct interest, so far as we know, in the economy of reconciliation, but as an admirable display of the divine excellencies; even they may without improbability be conceived as contemplating the eucharistic feast with a combined emotion of wonder and joy.

But how pure must be the pleasure, how exalted the enjoyment of the Christian, who, with proper dispositions, engages in this sacred institution! "Speak ye who best can tell." Say, Christians, have not your understandings and your hearts been equally delighted, while eating bread and drinking wine, in obedience to your Lord's authority, and in affectionate recollection of his dying kindness? Have you not tasted delights, compared with which the pleasures of the world were vapid and worthless? Contemplating that most interesting view which the institution exhibits of your unseen Saviour, have you not felt the fire of divine love kindling within you, and under the united influence of faith and affection, have ye not "rejoiced with joy unspeakable and full of glory?" Has not "the peace of God, which passeth all understanding," taken possession of your heart, and diffused universal and ineffable tranquillity through the soul? I speak a language at present, which, though to many it may appear the effusion of a wild enthusiasm, is not I trust altogether unintelligible to some of my audience. They know, for "they have the witness in themselves," that I speak forth the words of truth and soberness. Far be it from me to affirm, that the observation of

the Lord's supper uniformly produces such high degrees of spiritual delight, even to the worthy participant. There is a great variety in the degree of susceptibility of devout impression and religious pleasure, in different minds, and in the same mind at different times; and it is a wise and merciful ordination of Heaven, that the mode of conveying spiritual improvement and pleasure should vary, lest we should trust more to religious institutions than to their Author, lest in the means of grace and comfort, we should forget the Spirit of grace and comfort. Still, however, it is a truth which cannot well be controverted, that the ordinance of the Lord's supper is intended, and is calculated, to communicate much pleasure to the genuine Christian, and that in the experience of the saint, it has actually been the means of producing much devotional delight and holy joy. The command, "This do in remembrance of me," is the reverse of grievous; to obey it is a pleasure and privilege, as well as a duty.

3d, We ought to eat bread and drink wine in remembrance of Christ, for this is a very advantageous exercise. Numerous and important are the advantages derived by a saint from a dutiful observance of the Lord's supper.

The preparatory services are in themselves highly useful. Careful self-examination, fervent prayer, and deep meditation on the leading truths of the gospel, are employments peculiarly fitted for preserving the life of religion in a healthy and vigorous state, for guarding against the formation of unholy habits, and for counteracting that spiritual languor which is so apt to dif fuse its enervating influence over the regenerate mind.

The ordinance itself is well fitted for strengthening our faith, animating our hope, elevating our affections, and strengthening our holy resolutions. The view of a dying Saviour, a reconciled God, a confirmed cove

nant, a finished salvation, an unstinged death, an illuminated immortality, an opened paradise,-is certainly fitted to rouse every energy of the soul into action, and urge to activity in doing, and patience in suffering the whole will of God. The love of Christ as manifested in this ordinance, awakens a reciprocal affection in the soul of the saint; and we know that the love of God and Christ shed abroad in the heart, is the only and abundant source of Christian virtue. As it is fitted to increase our love to the Saviour, it is also calculated to strengthen the bonds of Christian affection. and charity. We learn to love all who love our common Lord, and whom our common Lord loves. ed at the same table, eating the same bread, drinking the same cup, acknowledging one God, one Saviour, one Spirit, one faith, one hope, one joy,-we at once declare and increase the unity of our minds and our hearts. The malignant passions die within us, and the benevolent affections are at the same time exercised and strengthened.

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The recollection of the solemn obligations which we voluntarily recognize when seated at the Lord's table, is also followed by the most salutary consequences. It suggests numerous and powerful motives to perseverance and activity in the service of God. It is peculiarly useful in the day of temptation, and suggests a ready and most satisfactory answer to those who would seduce us from the ways of holiness. "I am not my own, I am bought with a price." I have publicly acknowledged the justice of the claims of my God and Saviour. Over the instituted symbols of the holy suffering humanity of my Redeemer, I have solemnly declared, that I will be his, his only, his wholly, and his for ever. "Depart from me, ye evildoers, for I will keep the commandments of my God." Such is a hurried sketch of the advantages to be de

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