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miserable, in a future world : make your souls your first care.
You are fallen creatures, transgressors of God's law, and as such you are expored to the wrath of God : awake to a sense of your danger ; flee from the wrath to come. A Redeemer has appeared, died and risen, that he may deliver you from that wrath, and bring you to glory and happiness in heaven-Flee for refuge to him, and lay hold on the hope which he has fet before you.
That you may obtain salvation through him, commit yourselves to him by faith ; renounce sin by repentance ; seek the grace of the spirit by prayer and attendance on all appointed means; watch against fin and against the temptations which await you; be not conformed to the world, but prove what is the acceptable will of God; be not weary in well doing, for in due season you will
reap, if you faint not. That you may be quickened in your duty and in the work of
your falvation, think much on death and the judgment to come. 6 Hear the conclusion of the whole matter ; Fear God and keep his commandments, for this is the whole duty of man."
Youth invited to the Lord's Supper.
EXODUS xii, 26, 27.
And it hall come to pass, when your children shall say unto you, What mean
you by this service ? that ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.
WHEN God selected the feed of Abraham for a people to himself, he prescribed to them the form of worship, which he would accept. Among the various ordinances which he instituted, a principal one was that of the paffover. The inftitution, occasion and design of this ordinance are related in the chapter where our text is.
The great Jehovah was now about to deliver his chosen people from their long and grievous oppressions in Egypt. This deliverance he determined to effect in a manner which should demonstrate his power and fupremacy in distinction from the pagan divinities. To perpetuate the remembrance of this great salvation, he inftituted the passover, to be observed by the Ifraelites on that folemn night, when he sent forth his angel to destroy all the first-born in the Egyptian houses, and thus subdued the stubborn fpirit of the Egyptian king, to dismiss this afflicted people.
The inftructions concerning the festival were these. On the tenth day of the month Nisan, which answered in part to our March, and was thence forward to be the first month of their ecclefiaftical year, every family of Ifrael, or, if one family was too small, two neighbouring families joining together, were to take a male lamb of the first year, without blemish, and shut it up until the fourteenth day, and then flay it in the evening. In the blood of the lamb they were to dip a bunch of hyssop, and sprinkle with it the doors of every house where the lamb was eaten, and to continue in the house until the morning. This was the condition of their exemption from the judgment, which, in that night, was to fall on the Egyptians. This lamb was to be dressed whole; not a bone of it was to be broken ; it to be roasted with fire, and eaten all at once, with unleavened bread and bitter herbs; and if any part was left, it was to be burnt with fire ; and they were to eat it in the posture and habit of pilgrims, with their girdles around their loins, their shoes on their feet, and their ftaves in their hands.
After the Jews were settled in the land of promise, some of these circumstances were omitted, and others were added. The first pafsover was celebrated in their own houses : after the order of divine worship was settled, all the males were to appear before God in Jerusalem. The first paffover was eaten in a standing pofture: but it appears, by our Saviour's example, that it was after. ward eaten in the more easy posture of guests fitting around a table. In the first institution there is no mention made of the use of wine : but this in future time was added to the folemnity. To this there are fome allusions in the book of Psalms; VOL. y.
and there is express mention of it in our Lord's celebration of the festival.
To commemorate the deliverance of the Hrael ites from Egypt was the primary design of the pafsover, and to this design the circumstances of the feftival were pertinently adapted. The facrifice was a lamb without blemish to fignify their obligation to innocence and holinefs of life. It was set apart from the rest of the flock, to denote that they were a peculiar people unto God. As the most expeditious manner of preparation, it was roafted with fire, to fignify that they were to bold themselves in readiness for an immediate departure. The whole was eaten by them, or consumed with fire, that no part of it might be profaned by the Egyptians. It was eaten in the posture of travellers, to indicate their expectation of orders to begin their march. It was seasoned with bitter herbs, in memory of their cruel bondage and in thankfulnefs for their deliverance. The bread! eaten with it was made without leaven, in recognition of their sudden emigration, which allowed them no time for the ufual method of preparing their bread.
This festival, however, had a farther and more important delign, which was to lead the thoughts of the Jews to Jesus Christ, and to the great redemption effected by his death. Hence the aposrles call him our pasover the lamb of God-alamb Nain from the foundation of the world lamb without blemish and without spot. The order, that not a bone of the pafchal lamb should be broken, is faid to have been fulfilled in Christ, whofe bones, contrary to the common usage, were left unbroken at his crucifixion. His blood is called the blood of Sprinkling in allusion to the sprinkling of the blood of the paffover. And Chriftians are directed to keep the gospel feast, with the unleavened bread of fincerity and truth.
The Jewish paffover, then, was an ordinance of much the same nature and design as the Chriftian supper. The former had the fame intention with respect to the Jews, as the latter has with refpeâ to Christians, which is to lead their minds to the Saviour. The chief difference is, that the paffover prefigured his future death; the fupper commemorates his death already paft. This was instituted at the time when that was abolished, and doubtless succeeded in its place.
Our divine Lord, knowing, that the time of his death was at hand, said to his disciples, “With defire I have desired to eat this paffover with you before I suffer.” As it was the last paffover which he should ever see on earth, and the last that ever ought to be celebrated, he felt a peculiar solicitude to attend it with his difciples; and his defire probably was increased by the confideration, that this would be a favorable opportunity to institute his commemorative supper.
At the stated season for the celebration of the paffover, he foresaw, that he should be in the hands of his enemies; he therefore folemnized it the day before. And as foon as he and his disciples had done eating of the paschal supper, he initituted his own. He took fome of the bread which was on the table, and, having confecrated it by prayer, brake it and gave it to his disciples. And then he took fome of the wine prepared for the paflover, and, in like manner, blessed that, and diftributed it among them. On this occasion, he instructed them, that the bread and the wine were symbols of his body broken, and of his blood poured forth to procure pardon for finners, and to ratify the promises of the covenant. And