ness of the bliss, and the perpetuity of that life to which the fellowship of the faithful conducts, defy the possibility of description, and exceed the utmost limits of human comprehension. "Eye hath not seen," and yet the eye has beheld the most beautiful scenes, "nor ear heard," and yet the ear has listened to the most harmonious sounds, "neither have entered into the heart of man the things which God hath prepared for them that love him,”—and yet the heart has imagined the noblest scenes, peopled them with the gayest forms, adorned them with the fairest objects, tinged them with the brightest colours, and placed them in the strongest light. All these images convey but a faint and imperfect idea of the church glorified. Beyond the highest glory, there is yet an unpierced and unapproached light;— a range of knowledge, a perfection of holiness, sources of enjoyment, and a perpetuity of bliss open before us, which surpass thought, which escape the combining power of the imagination itself, and which the light of eternity can alone disclose to our view.

1 Though this passage primarily refers to the glories of the Christian dispensation, yet it may be secondarily applied to the glories of the heavenly Jerusalem.

CHAPTER VIII.

THE HOLY EUCHARIST IS THE DIVINELY APPOINTED SYMBOL OF FELLOWSHIP WITH THE CHURCH, BUT NOT SUBVERSIVE OF OTHER TESTS:-SUCH AS A "FORM OF SOUND WORDS," THE CHURCH MEETING, AND THE CLASS MEETING.

"OUR Lord Jesus Christ hath subjected us to his gentle yoke, and light burden; whence with Sacraments most few in number, most easy for observance, most excellent in signification, he bound together the society of new people."-ST. AUSTIN.

"By this Sacrament is signified and sealed that union, which is among our Saviour's true disciples communicating therein their being together united in consent of mind, and unity of faith in mutual good will and affection, in hope and tendency to the same blessed end, in spiritual brotherhood and society; especially upon account of their communion with Christ, which most closely ties them one to another; they partaking of this one individual food become translated, as it were, into one body and substance."-DR. BARROW.

They have a holy table among them, the symbol of their communion with one another in the Lord."-HowE.

BAPTISM is the initiatory ordinance of the Christian religion. It should be administered once, and never again be repeated. But the Eucharist is the perpetual sign and seal of the covenant of grace. It should be constantly administered and "continued steadfastly in" to the end of our life. All who have been baptized are members of the visible church of God,

and entitled to the external privileges and immunities of the church; and all who communicate at the table of the Lord, should either be members of the mystical body of Christ and fruit-bearing branches of the true vine, or earnest seekers of salvation. There are other symbols of church communion, but they are merely institutions of human device, while this is an ordinance of divine appointment.

The institution of the Lord's Supper is thus narrated by the sacred historian. "And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins. 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 my Father's kingdom."* The points which here claim especial notice are the consecration of bread and wine to this sacred use by prayer and thanksgiving; the distribution of the elements among the disciples; the representation of these as signs and seals of the covenant of grace ; and the actual participation in this service, by all present, by eating the bread and drinking the wine. The institution of the Lord's Supper is thus referred

* Matthew xxvi. 26-29.

to by an inspired apostle. "For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread: and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come." * This account the apostle had received not by tradition, but by revelation, -not from the apostles, but from the Lord himself.

This solemn ordinance should be administered continually; and constant communion is the duty of all Christians. It is not sufficient that we approach the table of the Lord once or twice during the year, but as often as we have opportunity. The holy communion, with the early Christians, was a constant part of the Lord's-day service; and those who joined in public worship never failed to partake of this blessed Sacrament. It was not confined to the Sabbath day; but, for centuries, it was received almost every day during the week. "If any believer join in the prayers of the faithful," was an ancient canon, "and go away without receiving the Lord's Supper, let him

* 1 Corinthians xi. 23-26.

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be excommunicated, as bringing confusion into the church of God." Whether we consider this Sacrament as a command of God, or as a privilege to man, we must be convinced that we ought to obey the command, and improve the privilege.

The dispositions of mind, with which we should come to the table of the Lord, are too important to be overlooked. There should be strict scrutiny and self-examination. Without humility this service cannot be rendered; but with humility it will never be rejected. "God resisteth the proud; but he giveth grace to the humble." There must be the pouring forth the heart in devotion and praise. Without reverential and exalted thoughts of God, and lively apprehensions of his majesty and mercy, we cannot render an acceptable service. There must, in this nearest of all our approaches to God, be faith in the Word, the promise, and the Son of God. "Without faith it is impossible to please him for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." Without charity our sacrifice will not be accepted, and we must, therefore, lay aside all envy, hatred, malice, and uncharitableness. There must be a settled resolve to forsake all sin, to practise all holiness, and to yield obedience to all the commandments of God.

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* Hebrews xi. 6.