Observe, I. The duty that is required of us, and of all Christians, in reference to the Lord's Supper: that which is the body and the soul of the ordinance. It is supposed and prescribed that we "eat" that bread, and drink that cup; and that we do it often. It is not a vain, empty thing; not only an outside service. Bare eating and drinking will not save us: we must eat of that bread, and drink of that cup. The Corinthians were very faulty, many ways, in managing the service;

but the Apostle does not therefore drive them from it. He does not take away the ordinance, but strives to reform them.

It is supposed and prescribed that in doing this we "show the Lord's death." Some think it alludes to the custom of the Jews at the passover, when their children asked them the meaning of the service, Ex. xii. 26. As they showed forth the saving of the first-born by the sprinkling of blood, so we the "Lord's death," as the salvation, the life of his people.

Observe, II. The duration of it"till he come." No state of the Church in the world is to be expected so perfect as to be above this ordinance. We need it in this wilderness, as our manna, to sustain us. But when Christ comes, there will be no need of it. This intimates the continuance of the Church in a succession till Christ's second coming. The Lord's Supper is an ordinance that will never be out of date to the Church militant.

It is the duty I am now to speak of. Doctrine I. That it is the duty of Christians often to receive the Lord's Supper.

Baptism is to be administered but once, as circumcision was, because that is the ordinance of initiation; this of growth. We were but once born, but we must be daily fed, Heb. ix. 25, 26. Christ, "by one offering," did "perfect for ever them that are sanctified." Two or three considerations show the duty.

While we are often sinning, we have need to be often receiving the pardon of our sins. We must take the pardon not only on God's terms, but in God's way. It is appointed as a special friend to faith, Matt. xxvi. 28; John xiii. 10. In the ordinance a "fountain is opened" for us to wash our feet. Consider the nature, the number of our sins, and we shall see need to lay hold of all opportunities for receiving our pardon.

While we are often in temptation, we have need to be often renewing our covenants with God. It is good to arm ourselves with those considerations that are most sensible, and show the greatest obligations. An honest mind does not startle at assurances. "Grace for grace" is communicated to us in and by the ordinance. We stretch out our hand, and healing virtue is communicated.

While we are often labouring under so much coldness and deadness of affection, we have need to be often remembering the death of Christ, Gal. ii. 20.

Nothing is so affecting to a Christian as the remembrance of the death of Christ.

Inferences.-1. Bless God for the opportunity of coming often to the ordinance of the Lord's Supper, Rev. xxii. 2. The "tree of life" "yielded her fruit every month." We have monthly opportunities of this kind. We are invited to come often, Psa. xxvii. 4. Gracious souls are at home in God's ordinances; the oftener the better, the more welcome.

2. Let us improve all opportunities of this kind accordingly. Do not make excuses to shift off your attendance, as many do. Ordinarily, the reason is, they are not willing to be so long serious as their consciences tell them they must be. This excuse is a bad sign. Many keep off, under pretence of quarrels. But one sin will not excuse another. If "thou art reconciled," though thy brother be not, thou art welcome to come. The wilful neglect disfits for the next opportunity.

3. Take heed lest frequency and familiarity breed contempt. Keep off worldly cares. Suppress wrath and bitterness. Take heed of despising the manna, because it comes so often. We must account for those opportunities which we might have had, but neglected. Doctrine II. That "as often" as we partake of the Lord's Supper, we do and must "show forth" the Lord's

DEATH.

We do it in profession. It is the nature and design of the ordinance. We are then dealing about the death of Christ.

We must do it in truth and sincerity. Observe, The subject-matter about which this ordinance is conversant; and that is, the Lord's death. It is an

ordinance of the Christian religion in general; but that which primarily ap pears in the Lord's Supper is the Lord's death. Of that I shall now speak, and I would lead your thoughts to seven things:

1. Consider the eternal counsel and foreknowledge of God concerning the death of Christ, Acts ii. 23; iv. 28; Rev. xiii. 8. "Slain from the foundation of the world;" that is, in the counsel and decree of God.

How did the death of Christ stand in the Divine counsel from eternity?

The glory of God was fixed upon as the ultimate design and end of those counsels, John xii. 27, 28. "Father, save me from this hour?" Nature struggled. "Father, glorify thy name." Yea, saith the Father, "I have glorified it, and will glorify it again." God was his own end in all the purposes of Christ's death, which was intended for the glory of God. God is glorified in the works of creation and providence; but all the attributes were never so glorified as in the sufferings of Christ. There is the harmony of the Divine attributes; therein appeared the beauty of the Lord.

The sinfulness and misery of mankind was foreseen as the occasion of all this. God purposed to set man up with a stock of knowledge and integrity, but he foresaw that he would break and become bankrupt. This being foreseen was overruled, so as to turn to the greater glory of God, Isa. xlviii. S. God knew that Adam would deal treacherously. No thanks to the first Adam, but ten thousand thanks to the second Adam. See, then, the evil and malignity of Adam's sin; that was a great stain, that would no other way be fetched out.

The salvation of a remnant of fallen mankind was determined and resolved upon. All that fell should not be left to be vessels of wrath, but some should be called out to be vessels of grace and mercy, and all spared for their sakes, to have an offer made them, Eph. i. In kindness to them God spared the whole body of mankind. Some of all ages and places are chosen out and called God's elect; their names are written in the Lamb's book of life. God had a kindness to the world of mankind in general, but he had a special regard to the chosen remnant.

In order to this, satisfaction must be made to the justice of God for sin. The honour of God must be preserved. Infinite wisdom was set to work to contrive a way that mercy and truth might meet together, that the malignity of sin might appear no less, lest the children of men should dally with him, 2 Sam. xiv. 14.

The Son of God undertook to do this. No other was able. No angel could undertake to satisfy. The Son of God interposed. Let me alone, saith he; I will do it. Heb. x. 5-10: "Lo, I come." John xvii. 2, 6; Isa. liii. 10. There was a time set for the accomplishment of this, and then he came and paid the debt to the utmost farthing.

2. Consider the Old Testament types and predictions of the death of Christ. The Church of God was, for many thousand years, maintained by types and shadows.

All the instituted sacrifices and purifications had direct reference to Christ, particularly the sin-offerings, which are never said to be of a sweet smelling savour, Heb. ix. 9; xiii. 14. The paschal lamb pointed at Christ. The day of atonement, Lev. xvi.

There were many accidental events that had reference to the death of Christ, especially the brazen serpent, John iii.; Abraham's ram; Jonah's being thrown overboard, to save those that were in the ship, and lying three days and three nights in the whale's belly.

To this bare all the prophets witness, Luke xxiv. 25, &c.; Acts xiii. 29. Christ's great care, in the midst of his sufferings, was, that the Scripture might be fulfilled, Dan. ix. 24. When the substance came, the shadows were done away. We see clearly what was but darkly hinted to them.

3. Consider the prefaces of Christ's death in his previous sufferings. The greatest part of his suffering was at last; but he was all along "a man of sorrows."

The sufferings of his soul, Heb. ii. 9. He tasted death. He suffered the powers of darkness to do their worst at him. He passed through a black cloud, when, on the cross, he cried out, "My God, my God, why hast thou forsaken me?"

The torments his enemies inflicted on him when he was in his agony: his friends forsook him: he was seized by Judas; with him a band of men from the chief priests; he was taken from prison to judgment. Follow him to the High Priest's Hall. See him abused, condemned, hunted from place to place, delivered to be scourged by the Romans, crowned with thorns. Behold him with his head wet with dew, and his locks with the drops of the night.

The shame and ignominy he underwent. He was despised of men, abused by the chief priests. Herod and his men of war set him at nought. They