This is a remarkable fact, and ought greatly to strengthen our faith. The whole of Christ's work of redemption thus appears in all its parts only as the vital fulfillment and realization of a cycle of types and figures, presented for upward of a thousand years, to the eyes of the people of Israel and of the whole world. Can this be mere chance, or only the contrivance of human forethought and calculation? Impossible! Here we see the overruling hand of the living and true God. Here is his plan, his work, his performance. He that doubts of this, doubts of the existence of the sun at noon-day. It is only in nature that we meet with God under a vail, while in the connection of his revelation, all vails and coverings are removed. Only seclude yourselves, for a time, for the purpose of biblical study, and send up repeated and heartfelt aspirations for divine enlightenment, and you will unceasingly observe infallible traces of Jehovah, and there will be no end to the discoveries you will make of all that is wonderful and glorious.

Now, as the deliverance in Egypt found in Christ's atoning sacrifice its fulfilled and substantial antitype, so likewise did the divinely-ordained Passover in the Lord's Supper. Come, therefore, and see! The table at Jerusalem is prepared; and all that the feast requires is served up. The mysterious act of the washing the disciples' feet has just been concluded, the bread may now be broken and the food enjoyed. The disciples are deeply affected. The Master, who was made like unto his brethren in all things, sin excepted, and in whose bosom beat a human heart, which deeply sympathized with the poor children of Adam, is so no less. He sees before him the paschal lamb, and in it the type of himself. He is "the Lamb of God that taketh away the sin of the world," even as he had caused himself to be announced by his forerunner, John, at the commencement of his course. As a fresh testimony that he was so, he had made his entry into the Holy City on the same day on which the paschal lambs were wont to be brought in for the slaughter.

After they had again sat down at the festive board, Jesus begins, in tones of heartfelt tenderness, to say to his disciples, "With desire have I desired to eat this passover with you before I suffer." O, observe what a glimpse he here gives us into the

sanctuary of his inmost soul! He has heartily desired to keep this feast with them. But for what reason? It doubtless appeared sweet and pleasant to him to pass the last hours of a life devoted to the service of others, in the peaceful circle of those who harmonized with him, and who were the germinating seed of his Church, away from the discordant sounds of unbelief and the noise of an opposing world. It must also have been consolatory to him to celebrate the close of his career in the bosom of affection, and in the society of his confidential followers, and then take his leave of them in an undisturbed and peaceful manner. But do not suppose that, in what has preceded, you have exhausted the causes of his desire. Beware, especially, of ascribing to the Lord, any thing of that sickly nature, which is usually termed sentimentality. As in him all was sound, and full of pith and energy, so he was also a perfect stranger to our morbid sensibility, and our selfish pleasure in effeminate and visionary sensations. That which caused him to long so ardently for this passover was, doubtless, love; not, however, a love that seeks enjoyment, but which burns to do good, to beatify, and bless.

Our Saviour's desire to partake of this last passover doubtless arose chiefly from his heartfelt longing for the coming of that hour in which he should be able to make an end of our state of condemnation, and nail to the cross the handwriting that was against us. He also cordially rejoiced in anticipation of this peaceful evening, as the point of time when he should be permitted, in his intended and mysterious institution, to make his will, so to speak, in favor of his beloved followers, and with the consent of his heavenly Father, to bequeath to them the fruits of his atoning life, sufferings, and death. In a word, it was for the sake of the Sacrament, to be then instituted, that he longed so ardently and earnestly for the approach of this his last passover feast. Long had this institution of his love presented itself, as an attractive memorial, to his mind. Hence you may judge of the importance which ought to be attached to this sacred ordinance. An act which had simply reference to the establishment of a returning friendly festive memorial, would never have been to the Son of God the object of such a pro

found, ardent, and long-cherished desire. The words, "With desire have I desired," are of themselves sufficient to refute not merely the rationalistic, but also the otherwise so estimable Zurich Reformer's view of the Lord's Supper. They impress upon the sacred feast the stamp of a divine mystery—of a sacrament. O, my Lord and Saviour, thus ardently did Thy heart long for the moment when Thou couldst bequeath this legacy of Thy loving-kindness to us sinners! Even the horrifying night of death, which was so soon to close around Thee, did not hinder Thee from thoughts of such compassion! O, how hast Thou loved us to the end! And yet who loves Thee in return, and thanks Thee as he ought for the rich inheritance bestowed upon us, or duly estimates this gift of Thy grace! O Lord, how are we degenerated, sunk, and lost! Have pity upon us, O Jesus, and create us anew, according to Thy promise!

With the expression of heartfelt desire our Lord connects one of a prophetic nature, and soon after adds another of a similar character: "For I tell you," says he, "that I will not any more eat thereof, until it be fulfilled in the kingdom of God." As if he had said, "We are about to part; our connection with each other will be henceforth of a different kind. But we shall see each other again, and once more sit at meat together." We ask inquisitively and anxiously, When? and, further, inquire what it is that now presents itself to the mind of our Lord, and elevates him above the pain of parting? The eye of his spirit looks into the distant future. He says, "I will not any more eat thereof until it be fulfilled (the passover). in the kingdom of God." The Lord knows what he is saying, and rejoicing in spirit, sees what he refers to clearly and distinctly before him. We only perceive something of it in the dawning distance; but even this is sufficient to cast a reflection of the Saviour's joy into our hearts.

The Passover of the Old Testament, after its transformation into the Lord's Supper, has not yet experienced its final fulfillment. It points prophetically to something further, and even greater and more glorious. A feast of the reconciled and redeemed is yet forthcoming, with which our present Communion stands in proportion only like the copy to the original,

or like the foretaste to the full enjoyment.

Something new

When this feast shall be celebrated, Faith will have become Sight, that which is in part have become that which is perfect, and strife and conflict have terminated in enduring triumph. This high festival, which shall nevermore be interrupted, will be held at the moment when the kingdom of God shall be accomplished and completed, and with the renewal of Nature. will then take the place of our present Communion. Ask me not wherein it will consist. It is certain, however, that our Lord, in the words, “I will not any more eat this passover with you, until it be fulfilled," does not merely intend to say, "till we shall rejoice together in the perfect glory of my kingdom, with all the redeemed." We are not entitled thus generally to explain his language. The mode of expression he makes use of, does not even admit of this reference to something indefinitely spiritual; and the addition, which the Lord afterward makes, is quite at variance with it.

It belonged to the ritual of the Passover, that in it, four cups should be handed round, having reference to the four promises in the divine announcement of the miraculous deliverance in Egypt, viz.: "I, Jehovah, will bring you out, deliver, redeem, and take you to be my people, and will be your God." After presenting one of these cups, during the social meal at Jerusalem, probably the first of the four, which must not be confounded with the cup after supper, mentioned in Luke xxii., 20, the Lord thus expresses himself, "I say unto you, I will not drink of the fruit of the vine, until the day when I shall drink it new with you in my Father's kingdom."

What does this mysterious sentence mean? Does he only mean to say, "I will drink no more passover wine, but will eventually enjoy that heavenly felicity with you which is signified by the wine, in full measure, in the Church triumphant ?" The Lord could not possibly have intended that we should thus generalize and subsidize the meaning of his very striking language, so solemnly introduced with the words, "I say unto you." But in Christ's perfected kingdom on earth there will be something similar to our communion prepared for us, at which, perhaps, as from the tree of life in Paradise, we shall again eat,

and where we shall again drink as from the fountains of Eden! Our Lord really seems to hint at something of this nature, although the kind of eating and drinking, for which the glorified creation will furnish the elements, may, for the present, remain a mystery to us.

Suffice it to say that the Saviour here undoubtedly points out the passover of the New Covenant-in which he elevates and transforms that which was typical in the Old-as the prelude of a great and festal jubilee, which awaits his believing followers in the future of the kingdom of God. That which exalts the sacrament of the Lord's Supper to such a prelude will appear in the sequel of our meditations. O that it may be manifested as such to the experience of all who approach it, and cause them to exclaim with delight "This is none other than the house of God, this is the gate of heaven!" This would assuredly be the case, if they only came duly hungering, thirsting, and filially believing. A single participation of the sacred ordinance would then teach them more of its true nature and object than a hundred theological discourses. They would then leave the holy place inwardly rejoicing in the language of the Psalmist, "Thou preparest a table for me in the presence of mine enemies. Thou anointest my head with oil, my cup runneth over!"

VI.

THE INSTITUTION OF THE LORD'S SUPPER.

THE Passover has been kept, according to Israelitish usage, the paschal lamb has been consumed by the guests with feelings of deep emotion, and the festive cup has been several times sent round as was customary. The moment had now arrived when after singing the great "Haleel," or psalm of praise, the meal should be concluded, and the signal given to the guests to rise up and depart. Instead of this, what occurs? The Master, to