There is another consideration, that seems to me as remarkable as the one just mentioned. The institution of the Supper was to perpetuate the memorial of what was painful and ignominious. Here again is a wide departure from the usual course of things. Men do not ordinarily select those incidents which are charged with gloomy reflections to tell their story of defeat and sorrow to after times. They would rather keep such out of sight. They would fain erase them from their own thoughts, and not inscribe them on monuments. They love to immortalize by stated celebrations, or permanent signs, such events as catch the wonder of men, and are connected with ideas of glory;-such as the winning of battles, the founding or the saving of states, surprising acts of valor or munificence, and all the palms and trophies of success. These are the subjects which they desire to hold up before their children and children's children. These are the monuments of which they celebrate the laying of the corner-stone, and the crowning of the summit, with processions, and a nation's rejoicing, and the eloquence of great men. Or if they set up those of an opposite kind, testimonial pillars of wrong and suffering, it has been usually for no other purpose than to transmit to a further age the animosity of the present; to keep alive the feelings of hate or the purpose of revenge. Mark the contrast in this rite that Christ founded. It is of a disgraceful death that he wishes to make the memory immortal. He would perpetuate the recollection of that moment which seemed to give the triumph to his foes, to overwhelm those who loved and confided in him with obloquy and despair, and to leave to utter ruin the cause for which he had lived, -the moment when his pretensions were to be cruelly

mocked in the sight of the whole people, and he was to expire as a malefactor. All this, too, in the loftiest spirit of good-will to men that was ever manifested or conceived of. Not to inspire his adherents with an imperishable dislike to those by whom that atrocious deed should be done, not to stir up the nations to avenge his fall, but to offer an exhibition of devoted duty and disinterested love, and establish a blessing that should be extended universally and never cease.

There were points in his history of a far different nature which he might have selected for commemoration in his church. But he passed them by. He appointed no service to celebrate the day of his baptism, when that solemn introduction to his ministry was sanctioned by a voice from heaven; none to celebrate the night of his transfiguration, which was brightened by the visitants from another world. He did not signalize in this way any of his mighty works, any of the hopeful and brilliant portions of his life. He chose above them all the season of his betrayal, rejection, mockery, and murder. He took in his hands the bread, that he was going to turn into so mournful a symbol, and in the act of breaking it he gave thanks. What instance of devotion can you conceive of, that approaches this in tenderness and sublimity? He gave thanks, as he was preparing to go as a lamb to the slaughter. He gave thanks, as he was teaching his disciples to remember his sufferings. Hence the ceremony which we observe is sometimes called the Eucharist, thanksgiving. Was it not a thanksgiving wrought out of the midst of what our poor nature most shrinks from? Was it not the very eucharist of sorrow?

But why, some one may ask, did he choose such an

saw in his death the He saw in his blood faith, and the Gentile

incident to be peculiarly honored in the records and ceremonies of his church, seeing it was agonizing and ignominious both? It was because it crowned his obedience and led to his reward. He long blessing that should follow it. the seed of a great and spreading nations coming to sit under the shadow of it. He saw his numerous followers making it their honor and comfort to recall this scene of shame and tribulation. He saw that cross, the frame for an infamous punishment, revered as a blessed sign among the most different tribes of the earth. Were not here reasons enough for his preference? And do we not thus see in every part of this institution the spirit of prophecy in which it was conceived? What need have we of further witness ? See here one of those traits, such as are often found in the Scriptures when they are well pondered, which carries at once to the soul the confidence and the ardor of faith. Let the Jews demand a sign, and the Greeks seek after wisdom. It is enough for me to look at Jesus on that memorable night; to hear him "speak of the exodus which he was about to accomplish at Jerusalem," — if I may apply from another occasion to this the remarkable expression of an Evangelist, and arrange a ceremonial to prevent its ever being forgotten.

Come, then, to his table, you who are of a cold and languid faith. You may derive from the contemplation of his strong love the sentiment that you need for the kindling of your affections. You who find the yoke of the Lord heavy and his commandments grievous, — you who are anxious to withdraw yourselves from every toil and sacrifice, come to the table.

trated with his obedience and charity.

Come and be pene

Come and learn to

love him as he loved you. You will find no difficulty in what is required of you, when you have once made yourselves familiar with the extent of his benevolence, and the trials that he passed cheerfully through in displaying it. You who are not sensible enough of the evil of sin and the fearfulness of its chastisements, come to the table. Remember what he endured, who put away sin by the sacrifice of himself; and regard not that as a light thing which he died to remove; and tremble at the thought of receiving the grace of God in vain. Come you,

who are already endeavouring well, and hoping righteously, that your success may be the greater. And you who are self-convicted of many faults, come, that your offences may be the less. Let all come but the perfect, who have no need of improvement, and the abandoned, who have no love or thought of heaven. To the first, the Gospel was not sent; and to the last, it is of no avail.

SERMON XXVIII.
SERMON

BY EPHRAIM PEABODY.

THE LORD'S SUPPER TO BE OBSERVED.

FOR AS OFTEN AS YE EAT THIS BREAD, AND DRINK THIS CUP, YE DO SHOW THE LORD'S DEATH TILL HE COME. 1 Corinthians xi. 26.

IN calling your attention, my brethren, to that Christian rite which had its origin in these words of Christ, the first question to be considered is, whether our Saviour intended it to be a permanent ordinance, to be observed, from generation to generation, by his followers. The answer to this question must of course be determined entirely by our Saviour's words. The account of the institution of the ordinance is to be found almost in the same terms in each of the Gospels of Matthew, Mark, and Luke, and in the First Epistle to the Corinthians. The following is the account given to the Corinthians : "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 often as ye drink it, in remembrance of me. For as often as ye