infinitely greater deliverance. Salvation from death for the human race, through the virtue of his death as its Representative and Head, is the fundarneutal truth of the Christian system. On this truth rests the whole fabric of the kingdom of God among men. It is a kingdom founded, built up, consummated, glorified, by the power of 3 crucified Redeemer. We are reminded how- " All the souls that are were forfeit once, And he who might the vantage best have took Found out the remedy." "We have redemption through his blood," delivered by it from "the power of -darkness." And the destroying angel cannot touch the house that has taken shelter ,under the shield of its efficacious grace. 3. The pledge and seal of a consecrated life. 'l'he first Passover marked the beginning for the Hebrews of a new and distinctly national existence. However slow they may have been to recognize the full meaning ·-0f this, the most prominent feature of their position ever after was that principle ot separation and consecration to the Lord, of which the blood of the Paschal lamb was the symbol and the seal. Special emphasis is given to this by the fact that the Passover was at first a purely family observance. Its moral influence began at the very fountain-head of national life-the family circle. It was thlli the memorial of a covenant that existed before the Law, before the priesthood ; and may well be regarded as prefiguring a grace that is independent of all national and ecclesiastical conditions, all Churches, priesthoods, ritual orders-the boncl of the fellowship of the elect and reconciled children of God. Thus is participation in Christ, "our Passover," the beginning of a new life, the seal of a new Divine relationship, the charter of spiritual freedom, the pledge of personal consecration, the passport to citizenship in the eternal kingdom of God. II. 'l'HE EXHORTATION. "Wherefore let us keep the feast, not with the old leaven," etc. The seven days' Feast of Unleavened Bread followed the slaying of the Paschal lamb. In "the feast" the apostle may possibly have indirect reference to that sacred observance of "the Lord's Supper," in the institution of which he himself developed the Jewish Passover into its simpler Christian form (Luke xxii. 15, 16). This also, though no sacrifice, is both a memorial and a prophecy. "As often as ye eat," etc. •~l Cor. xi. 26). But the relerence is far broader. It indicates the life-long feast of Christian fellowship and service. We are reminded: 1. Thut the value of all the solemnitiea of our religion-sabbaths, sacred seasons, special Divine manifestations, acts of worship, etc.-lies in the influence they exert on our personal character and conduct. Let our daily lire be a "sacrament," a solemn yet joyous Passover of love, and gratitude, and trust, and praise. 2. That in order to this we must be "purged from -0ur old sins." 'l'he evil of the past must be resolutely abandoned. •• Malice and <wickedness" cast out from our dwellings, that "sincerity and truth" may take their place. Simplicity of mind, singleness of heart, honesty of purpose,-these are the '<lal'dinal Christian virtues, the very "bread and staff of life" to all Christian strength and nobleness.-W. Vers. 7, 8.-The Passover and the Lord's Supper. The Lord's Supper is not the Passover; but the one sprang from the other, and is to Christians what the other was to Hebrews, the memorial of redemption. I. THE MEANING OF THESE ORDINANCES. In the Passover were two parts, closely connected and yet distinct. 1. '!'he sacrifice of an unspotted ln.mb. 2. The feast on the sacrifice kept by each household. Under the established ritual in lsrnel, the l'ormer :was rendered at the sanctuary. It required an altar, and the hand of an authorized priest or Levite. The latter was within the domestic circle. lt required uo other .celebrant than the head of a household. There was no altar, but a family table. The service was not propitiatory, but commemorative and social. The Lord's Supper can .never be clearly understood if these two elements are superstitiously confused togdhcr. 'l'h.ere is an exhibition, not a renewal, of the sacrifice of Christ. The altar has beou ,served, and its occupation is gone. We have no more ntied of altar on earth, or sacrificing priest. Christ our Passover "has been sacrificed." What remains is the feast of commemoration and communion; and for this a table only is wanted, with one 186 THE FIRST EPISTLE TO THE CORINTHIANS. [oH. v. 1-13.
to preside and lead the service, not a. priest to interpose between the Christians and Christ. But while these two things arc not to be confounded, they are not to be put apart in our thoughts. It is not enough to say of the Lord's Supper that it is a social pledge of Christian friendship and a common hope. It may not be dissociated from the impressive thought and fact of Christ's atonement for our sins; and we cannot regard those who deny the propitiatory character and value of the Lord's death as competent to administer or partake of the Lord's Supper. The Passover was a family service, because it commemorated the redemption of a nation which was reckoned in tribes ac_cording to f~milies. ~'h? Lord's Supp~r is observed by groups, congregations, or org,m1zcd compames of Chnst1ans, because it commemorates the redemption of the Church which is arranged and reckoned in congregation:. or crroups all forming one "household of faith." b '