rendered damnation, in verse 29, means judgment, as you will see in the margin, and refers to those temporal afflictions which are mentioned in verse 30, and not to eternal woe. The solemn warning here given arose from the abuses into which many had fallen as to the observance of this institution, in consequence of connecting it with a common meal, and observing it apart from their brethren. Not that they were guilty of excess, for the word rendered drunken often means well refreshed, as in John ii. 10. and we cannot conceive of persons being addressed as Christians who could indulge in such intemperance. They had mistaken the design of the ordinance, and were no doubt greatly to blame, but they were chastened of the Lord, that they might not be condemned with the world, verse 32, so that' their afflictions were intended to awaken them to a sense of their sin, that they might be saved; and we learn in the next epistle that the end was gained.

No doubt a transgression in regard to this institution, like every other sin, exposes to the displeasure of God; but there is no warrant for that spirit of terror and bondage, in relation to it, in which many Christians have been held. The Lord invites his people to a privilege, and there is nothing to hinder a Christian from partaking of this feast, prepared for him on his way to the celestial city. The man who thinks that the character necessary to the acceptable observance of this rite may be dispensed with on other occasions, is grossly deluding himself; for what is it but that very state of mind which results from a life of faith in the Son of God, and from that habitual keeping of the heart with all diligence which is essential to the growth of genuine religion, and which is necessary to acceptance at the tri-" bunal of judgment?

Never ought it to be forgotten, however, that while

an ignorant and superstitious terror ought not to be indulged, yet God is to be had in reverence in the assembly of his saints. Special care should be taken that, while free from the former, we do not decline in the latter. A careless irreverence, and a rude familiarity, are quite different from warranted Christian confidence. The former is deeply offensive to God and injurious to ourselves, and that man has nothing to rejoice in who can look down on his superstitious neighbours, and bless himself that he can, without fear of any kind, eat and drink at the table of the Lord. The fear which hath torment is expelled in proportion as the Gospel is believed, but in the same proportion is there a holy reverence and a filial fear produced in the heart. It becomes Christians to be watchful against coldness and indifference, and to be fervent in prayer and in holy meditation before engaging in the public services of religion, in order that they may maintain the spirit of sacred devotion in the worship of God. It is matter of deep regret, when even the external behaviour indicates the want of suitable feelings.

It is deplorable, however, when men act in regard to preparation for this ordinance, as if they meant to qualify themselves for the favour of God, or at least for an interest in the work of the Saviour. How different this spirit from that which distinguishes Christians? Such characters are as far from the truth as are those who regard this ordinance as a fountain in which to wash away sin. How prone are men to abuse the appointments of God, and the most salutary exercises !

It is matter of deep regret too, that the observance of this institution is often urged chiefly as a thing proper and becoming, on coming to a certain age, without considering, that unless possessed of genuine piety, none can acceptably partake of it. The great duty of parents and others is, in the first instance, to urge up

on young people the necessity of a change of mind through the faith of the Gospel. If they give evidence of faith in Christ, by all means earnestly exhort them to obey the whole appointments of the Saviour, in relation to Christian fellowship; but till they give evidence of this, their admission to the peculiar ordinances of the churches of Christ will only serve to ensnare and deceive them. The effects of this profanation are truly deplorable.

I conclude with reminding you, my dear friend, that we ought to remember the death of Christ with ardent love and profound reverence—with heartfelt contrition and animated joy. Since in this ordinance there is an appeal to the senses, let us be careful that the frequency of such appeals does not weaken their effect; and, to prevent this, let us with devout attention dwell upon the great things signified. In a word, let us have recourse to the remedies against formality and declension, which the Scriptures point out, among which we do not find infrequency in observance of the Lord's Supper so much as once named. The spirit of God has prescribed watchfulness, brotherly admonition, and counsel; stedfastness in the profession of the faith; the maintenance of a holy and a heavenly temper of heart, and constancy in the public as well as other duties of fellowship. Heb. iii. 12, 13; x. 19—25; 35—39; xii. 12—29; xiii. 5, 6, 9. We shall thus be preserved from superstitious dread on the one hand, and from careless irreverence on the other. While in holy fellowship we confess our faith in the atonement-in the promises of the everlasting covenant-and in the second coming of the Saviour, we ought ever to view the exercise as designed to assimilate us to the heavenly worshippers, who, while they continually ascribe salvation to God and to the Lamb, are also continually employed in active services of obedience. Somewhat, yea much, of

their spirit we may attain even here. Let this be sought for in fervent and importunate prayer.-I am, &c.

Heaven a seat of worship-Was represented by the figures of the law-Exhibited in visions to the prophets-Christians have access to it-The life of Christ a life of office-Importance of Scriptural views of heavenly worship-Christ the great object of attraction-The view given to the subject in the epistle to the Hebrews-The benefit of the frequent consideration of it The priestly care and sympathy of the Saviour-Connexion between his relative and personal glory.

MY DEAR FRIEND,

h

I HAVE repeatedly reminded you of the duty and the privilege of approaching the throne of grace with filial confidence and freedom of speech: Allow me now to call your attention to the worship of the heavenly temple, where this throne is seated. Heaven is not merely the seat of royal power and grandeur; it is a temple, and as such is the seat of exalted and sacred worship. The Redeemer appears there not only in state displaying his dignity and greatness, but ministering in his official character. His life there, no less than his death on earth, is necessary to our salvation. Rom. v. 10. Heb. vii. He does not possess mere personal glory, but likewise relative glory, as our head and representative. There, in a peculiar manner, dwells the God and

Father of Christ, and there all his family are around him participating in the blissful effects of his goodness -offering up the purest adoration of his excellenciesand uttering the warmest effusions of gratitude for the manifold riches of his grace. There the Saviour officiates as the great mediator in behalf of all in heaven and in earth who are the children of God, and for the purpose of adding to the family, by translating sinners from the kingdom of darkness into his own spiritual and holy fellowship.

Under the ancient dispensation, many representations were given of this glory and worship, which are often referred to in the New Testament, and are of much use still in illustrating this subject. Both the Tabernacle in the wilderness, and the Temple of Jerusalem, exhibited "a pattern of things in the heavens." The holy place, and particulary the holiest of all, with the ark, the mercy-seat, and the cherubim-the high priest in his sacerdotal robes--his solemn services in the sanctuary, connected with the offering of sacrifice, the sprinkling of blood, and the burning of incense; in a word, the whole of the Temple, in its ministers, furniture, and worship, formed a visible representation of the offices, work, and salvation of Christ. The epistle to the Hebrews contains much interesting instruction on this important and delightful subject.

Not only was there given in the sanctuary a constant representation of heavenly things-the prophets had besides this occasional visions and revelations, illustrative of the celestial temple and its sacred services. Isaiah had a vision of God as seated on his throne, above the ark, in the most holy place, where the glory appeared above the cherubim. This vision, we are told by John, related to the kingdom and glory of Christ; and was designed to exhibit the exalted and hallowed nature of that sanctuary which is open to believers of all