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also he took the cup, when he had supped, saying, this cup is the New Testament in my blood: this do ye, as oft as ye drink it, in remembrance of me."

II. The words used by our Lord on this solemn occasion, afford no more evidence that the bread which he brake was itself his body, than they do, that the cup which he held in his hand, was itself the New Testament in his blood. The bread was distinct and separate from his body, occupying a different part of space, and could not possibly be the same with it. But the bread represented his body, which was about to be broken for many; and the wine in the cup was a symbol of his blood which was about to be shed for many, for the remission of sins.

III. It was at an actual meal, intended for bodily refreshment, that our Saviour thus addressed his disciples; and when, in conformity with his command, the earliest Christians partook of "the Lord's Supper," there was no mystery in the observance; much less was any miraculous change wrought upon their food. Convened from time to time, at their social repasts, they brake their bread, and handed round their cup of wine, in the sweet fellowship of the gospel of Christ, and in solemn remembrance of his death.

IV. The Scriptures do not appear to afford us any sufficient proof that the command on which this custom was founded, was intended for the whole church of Christ in all ages, any more than our Lord's injunction to his disciples to wash one another's feet. There is nothing however in the practice itself, as it was thus observed by the primitive believers, inconsistent with the general law, that all mere types and

figures in worship, are abolished under the gospel. Let Christians when they eat their meat together "with gladness and singleness of heart," still be reminded by their very food, of the Lord who bought them. Let them, more often than the day, gratefully recollect their divine Master, "who bare our sins in his own body, on the tree," and whose precious blood was shed for all mankind.

V. But no sooner was this practice changed from its original simple character, employed as a part of the public worship of God, and converted into a purely ceremonial rite, than the state of the case was entirely altered. The great principle that God is to be worshipped only in spirit and in truth, was infringed; and, as far as relates to this particular, a return took place, to the old legal system of forms and shadows.

VI. It is probably in consequence of this changethe invention and contrivance of man-that an ordinance, of which the sole purpose was the thankful remembrance of the death of Jesus, has been abused to an astonishing extent. Nothing among professing Christians, has been perverted into an occasion of so much superstition; few things have been the means of staining the annals of the church with so much blood.

VII. "It is the Spirit that quickeneth," as our Saviour himself has taught us-" the flesh profiteth nothing;" and Christianity is distinguished by a spiritual supper, as well as baptism. To partake of this supis essential to salvation. No man can ever have a claim on the hopes and joys set before us in the Gospel, who does not feed, by a living faith, on the bread which came down from heaven, and giveth life

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to the world-who does not "eat the flesh and drink the blood of the Son of man." Now they who partake of this celestial food, are fellow-members of one body; they are joined together by a social compact of the dearest and holiest character, because they all commune with the same glorious Head. They are one in Christ Jesus; and when they meet in solemn worship-Christ himself being present—they are guests, even here, at the table of their Lord, and drink the wine "new," with him " in his kingdom."

May this be the happy experience of all who read this volume, whether they use, or disuse, what is called the sacrament of the supper!

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CHAPTER V.

ON THE NATURE AND CHARACTER OF THE CHRISTIAN

MINISTRY.

THE influences of the Holy Spirit on the hearts of men are both general and extraordinary. By the general influences of the Spirit I mean the work of grace,

a work essential to the salvation of the soul: by which alone we are turned from our evil ways, enabled to serve God out of a pure heart, and preserved alive, as members of the body of Christ. "The grace of God that bringeth salvation," says the apostle Paul, "hath appeared to all men; teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.”1 Again, he says "By grace are ye saved through faith: and that not of yourselves; it is the gift of God."2 The extraordinary influences of the Spirit are those which qualify individuals for particular religious services; they are by no means indispensable to salvation: it is not by them that we maintain our spiritual life; neither are they, as a whole, the common allotment of all the living members of the true church: but are variously bestowed-one upon one person, and another upon another.

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These extraordinary influences are usually denomi nated the gifts of the Spirit. "To one," says Paul, "is given, by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; (that is, probably, such faith as qualified for the execution of some peculiarly important service;) to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the self-same Spirit, dividing to every man severally as he will."3

This apostolic description of the distribution of divine gifts in the church is introduced by the declaration that "the manifestation of the Spirit is given to every man to profit withal;" or, as in the Greek, in order to that which is profitable or useful.5 And, as every member of the natural body contributes, by the exercise of its own functions, to the welfare of the whole body, so it may be presumed that there is no real Christian who is not, sooner or later, endowed with some particular spiritual capacity for usefulness in the church, and called to the performance of some specific services, in the great cause of truth and righteousness. When, however, we consider any one gift of the Spirit, we plainly perceive that it is not bestowed generally, but is the portion of those individuals only, upon whom is laid that peculiar office in the church, to the exercise of which such gift is directed.

31 Cor. xii, 8-11.

4 ἑκάστῳ.

5 πρὸς τὸ συμφέρον.

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