account of the tremendous judgments to be inflicted on that false and corrupt church described as the mystical Babylon,-as "the mother of harlots," which for so many ages was to exercise a most baleful tyranny over the nations of the earth, and to intoxicate herself with "the blood of the saints and martyrs of Jesus." In the chapter from which the text is taken, the Lamb and his bride, that is, Jesus Christ and his church, are introduced in contrast with the mother of harlots and her paramours; and it is intimated that the destruction of the latter is to be followed immediately by the nuptials of the former. It would seem, then, that the marriage supper of the Lamb here mentioned, refers to the commencement of the millennium, and to the glorious events by which that auspicious period will be signalised. Of that period, and of these events, it may well be said, "Blessed are they who shall see them, and share in them." The errors and corruptions, the strifes and divisions, which had previously tarnished the glory of the church, and impeded her edification and her extension, will then be done away; and the attainments of her members in knowledge and purity, in zeal and love, will far surpass those of any former period. Her boundaries will be enlarged, so as to be commensurate with those of the globe: Jews and Gentiles will be generally, if not "universally converted" to the faith of the gospel, and being formed into "one body," will be "presented as a chaste virgin unto Christ." To the church will then "be granted to be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints." Then will be verified the beautiful predictions of the prophet Hosea," I will call them my people which were not my people, and her beloved who was not beloved." "And I will betrothe thee unto me for ever; yea, I

will betrothe thee unto me in righteousness and in judgment, and in loving-kindness, and in tender mercies."

Such seem to be the period, the events, and the privileges, in reference to which it is said in the text, "Blessed are they who are called unto the marriage supper of the Lamb;" but there are other seasons and events and privileges to which that proclamation may be accommodated. In one of the Saviour's parables, the kingdom of heaven, or the gospel dispensation, is compared to a "certain king, who made a marriage for his son;" in another, to a man who made a great supper, and bade many." many." While the announcement in the text, then, refers primarily to one specific and most glorious period in the history of the church, it is evidently applicable to the successive ages of the evangelical economy. And if it may be accommodated without impropriety to the invitation to accept of pardon and salvation, addressed to sinners indiscriminately in the preaching of the gospel, it will apply with still more obvious propriety to that most holy ordinance, which we are this day to observe, and in which saints are invited to hold, with their Saviour, an intercourse peculiarly intimate, ennobling, and improving. It is of course to that holy ordinance, the ordinance of the Supper, that I intend to accommodate it. Let us, then, in dependence on divine assistance, consider some of those particulars on account of which the privilege of partaking of the Lord's Supper may be regarded as a privilege exceedingly great and valuable. And we may mention,

I. The author of the ordinance.

This ordinance is the Supper; and it may not improperly be characterised as the Supper of the Lamb. It is somewhat remarkable that, with the single exception of the first chapter of John's gospel, where we

meet twice with the expression, " The Lamb of God,” that appellation is given to the Saviour only in the book of Revelation; and that, in that book, it is given him more frequently than any other designation, being applied to him upwards of twenty times. Now, without adverting to other views of his character, let us consider, first, for a moment, those suggested by that instructive appellation. The lamb is one of the most gentle, and meek, and patient, one of the most guileless, and innocent, and amiable of the irrational creatures; and the lamb was used as the sacrifice at the feast of the passover, the greatest of the Jewish festivals. This appellation reminds us that Jesus Christ was a person pre-eminently meek, and gentle, and lowly; that he was possessed of spotless innocence, and perfect purity, being "holy, harmless, undefiled, and separate from sinners." It reminds us, too, of the uncomplaining meekness, and the matchless patience with which he endured his matchless sufferings; that "he was led as a lamb to the slaughter, and that as a sheep before her shearers is dumb, so he opened not his mouth." But above all, it is expressive of the nature and design of his sufferings; reminding us that they were of a sacrificial and expiatory character; undergone to satisfy the justice of heaven, and procure our pardon and reconciliation. Behold in him "the Lamb of God which taketh away the sins of the world." And in his resurrection and exaltation, you have a conclusive proof that his sacrifice has been accepted; that it has done what all preceding sacrifices were utterly inadequate to accomplish; that it "hath finished transgression, and made an end of sin;" rendering it perfectly consistent with the character and government of the Supreme Ruler to dispense pardon, and all other blessings, to our guilty and perishing race.

The principal ideas, then, suggested by the appellation in the text, are expiation of sin, remission, and eternal life. It suggests further, of course, the idea of a love that is unspeakable and immeasurable; for what but such a love could have prompted the Son of God to become man, and to submit to tortures and agonies of inconceivable severity for the sake of those who had no claims whatever to his favour,-who merited, indeed, his disapprobation and his vengeance.

But in considering the author of the ordinance of the Supper, we need not restrict our thoughts exclusively to the particulars suggested by the appellation Lamb, taken in its strict and literal import. From that name, as from any other of his names, we might, without impropriety, take occasion to contemplate his character, his history, and his conduct at large. This name itself, indeed, naturally reminds us not only of his abasement and sufferings, but of his pre-existent dignity and his personal excellence, and of his official exaltation and glory. When first introduced as a Lamb, in the visions of this book, he is represented as standing in the midst between the throne and the worshippers who encompass it-" a Lamb as it had been slain, having seven horns," the emblem of authority, "and seven eyes," which are said to be "the seven spirits of God, sent forth into all the earth." We are thus taught, not only that his sacrifice has been accepted, and that he appears as our mediator before the celestial throne; but that, to carry forward the gracious designs of his sacrifice, he is invested with unlimited dominion, and possessed, of course, of that infinite plenitude of power, and wisdom, and goodness, requisite for the exercise of a dominion thus unlimited.

Such, then, is the character of him who is the author and master of that festival of which you are invited to

participate, in the ordinance of the Supper. His name is "the Mighty God," but he became bone of our bone, and flesh of our flesh, and he expired on a cross, to deliver you from sin and wrath; and he lives in heaven to carry on and consummate the salvation of all who believe in him. In that sacred service, you commemorate more especially these vicarious sufferings, and his propitiatory death; but to do that aright, you must keep steadily in view his original dignity, and his official glory. "For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come;" not the death of a mere man, or an ordinary benefactor.

From this view of his character, you may infer the magnitude of the privilege of being called to the marriage supper of the Lamb. Most of you would regard it as a high honour to be invited to the table of one of the nobles or princes of the earth, even though you were not privileged to sit near him, or to converse familiarly with him. What a privilege, then, and what an honour, to sit at the table, and to enjoy the intimate and affectionate fellowship of Jesus Christ, who is "the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth."

II. The company with which you are here associated. To the carnal eye that company may not seem a splendid or attractive one, since it comprehends not many wise, not many mighty, not many noble after the flesh. "Judge not, however, according to the appearance, but judge righteous judgment." "Hearken, my beloved brethren, hath not God chosen the poor of this world, rich in faith, to be heirs of the kingdom?" though the greater part of those who sit at the table of the Lord are lightly esteemed among men, if they stand high in the estimate of the King of Heaven, the fountain of all honours and authority. What though their

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