broken on the cross; and the wine poured out represents his blood shed by the soldier's spear. What is the inward part, or thing signified? "The body and blood of Christ, which are spiritually taken, and received by the faithful in the Lord's Supper." Are the bread and wine changed after consecration? No: after consecration, they are still bread and wine. The cup of blessing which we bless, is it not the communion of the blood of Christ?-the bread which we break, is it not the communion of the body of Christ? 1 Cor. x. 16. As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi. 26. What do you mean by their being spiritually taken ? The believer is really a partaker of Christ, and of the benefits of his death; and his interest herein is sealed in this ordinance. He has spiritually, as real an intercourse of friendship with his Saviour in heaven, as a man has, temporally, with a friend on earth, and the endearing pledges of mutual love are greatly cherished by this ordinance. Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you. John vi. 53. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood dwelleth in me and I in him. John vi. 55, 56. What are the benefits whereof we are partakers thereby? "The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine." Eating the bread and drinking the wine represent the manner in which we are to feed upon Christ in our hearts by faith with thanksgiving. As bread and wine refresh the body, so does the Lord's Supper refresh the soul of those who are true believers. For then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us." It supplies the believer with strength to hold on his pilgrimage, and gives him courage to encounter the enemies that beset his way: and it furnishes him with some of the strongest motives against sin. By eating this bread and drinking this cup, we declare our conviction that our souls are as dependent on the atonement of Christ for salvation, as our bodies are on our proper food for support; and as our bodies would not be supported unless food were eaten, so our souls will receive no benefit from the atonement of Christ, unless by faith we receive and enjoy it. Wine that maketh glad the heart of man, and bread which strengtheneth man's heart. Ps. civ. 15. I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. John vi. 35. I am the living bread which came down from heaven. If any man eat of this bread he shall live for ever: and the bread that I will give is my flesh. John vi. 51. Among the purposes for which we are to attend the sacrament, may be mentioned those of obtaining nearer communion with God,-keeping alive our gratitude,-—and dedicating ourselves anew to him. How does this ordinance contribute to strengthen and refresh our souls? By the divine blessing on the faithful receiver, his faith is strenghtened, and he is assured that Christ is the propitiation for his sins and is willing to be the food of his soul. They who receive this ordinance aright, are so influenced by the mercies of God, as to present themselves, soul and body, to be a living sacrifice, holy and acceptable to God. Do all who come to the Lord's table receive this refreshment to their souls? Many do not; none but those who feel and lament their manifold sins, and flee to Christ for refuge, are partakers of these benefits. All others can only be partakers of the outward sign. He that eateth and drinketh unworthily, eateth and drinketh damnation [or condemnation] to himself, not discerning the Lord's body. 1 Cor. xi. 29. Who may be said to eat and drink the Lord's supper unworthily? Those who come to it irreverently, or with self-righteous views; who do not feel the burden of sin, and the plague of their own hearts; and who therefore are destitute of true repentance, faith and charity. They that allow themselves in any sinful practices, cannot be worthy communicants: for this is so inconsistent with their profession, as to make all their prayers and praises mere hypocrisy. Your new moons and your appointed feasts my soul hateth; it is iniquity, even the solemn meeting. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil. Isa. i. 13-16. What is the danger of such a conduct? They who act thus "provoke God to plague them with divers diseases and sundry kinds of death." For this cause many are weak and sickly among you, and many sleep. When we are judged, we are chastened of the Lord, that we should not be condemned with the world. 1 Cor. xi. 30. 32. The chastening with the Corinthians received was sent, that, by repenting and seeking mercy, they might avoid eternal damnation. What is required of them who come to the Lord's supper? "To examine themselves whether they repent them truly of their former sins, steadfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and they be in charity with all men." Let a man examine himself, and so let him eat of that bread, and drink of that cup. 1 Cor. xi. 28. Examine yourselves, whether ye be in the faith. 2 Cor. xiii. 5. Repentance is absolutely necessary. We must call to mind our past ways, and compare them with God's commandments. If any sin be yet indulged, unrepented of, and not forsaken, we are not meet to be partakers of this holy sacrament. (See chapter 3d.) How may you know whether you truly repent of your former sins? By observing whether you loathe them, with such a dislike as to cause you to lead a new life. Godly sorrow worketh repentance to salvation not to be repented of. 2 Cor. vii. 10, 11. If you have not been brought to this godly sorrow, beg of God to give you his Spirit, for He will reprove (convince) the world of sin. John xvi. 8. Think of your guilt, in any way which may most affect you. Charge your memory with those views of your own iniquity, which may most impress you with a sense of the need you have of Christ's blood. Look on him whom you have pierced, and you shall mourn. Pray like David, Examine me, O Lord, and prove me. Ps. xxvi. 2. A lively faith is also necessary in those who approach the Lord's table; because it is only by faith that we receive Christ, eat his body and drink his blood. The life of a Christian is a continual growth in grace by feeding upon Christ. (See chapter 4th.) Let us draw near in full assurance of faith. Heb. x. 22. How shall a person know whether he has this faith? It is attended by a lively sense of God's mercy through Christ, and is always evidenced by bringing forth the fruits of righteousness. Faith which worketh by love. Gal. v. 6. Faith, if it hath not works, is dead, being alone. James. ii. 17. A thankful remembrance of the death of Christ is also required, and to this end we are reminded, that we ourselves are "miserable sinners, who lay in darkness and the shadow of death." It is an easy thing, in repeating a general confession, to own this, but unless we feel it, we shall never heartily prize Christ as our Saviour: but the language of praise will be as unmeaning as the language of humiliation. Why is charity with all men necessary? Because this is a feast of love. Any unkindness of heart must therefore be quite unsuitable, and make us unacceptable to God. It can never be a feast of love to a revengeful spirit. By this ordinance we declare that we are fellow-members of one body, of which Christ is the Head: that we are all One Body, and can no more be severed from each other in heart and affection, without all the members suffering, than the members of the animal body can; that love and kindness should mark the spirit and temper of every individual; that we are one in the sight of God, in privilege, in the love of Christ, and in the glory provided for us. Christians thus declare themselves obliged to walk in love, as Christ hath loved them. If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Matt. v. 23, 24. By this shall all men know that ye are my disciples, if ye have love one to another. John xiii. 35. Let us keep the feast, not with the leaven of malice. 1 Cor. v. 8. (Be Without charity I am nothing. 1 Cor. xiii. 2. Keep the unity of the Spirit in the bond of peace. Eph. iv. 3. Let all bitterness, and wrath, and anger, and clamour, and evilspeaking, be put away from you, with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Eph. iv. 31, 32. Let us consider one another, to provoke unto love and to good works. Heb. x. 24. If God so loved us, we ought also to love one another. 1 John iv. 11. With what disposition of mind should we come to the Lord's Supper? With deep contrition and sorrow for our sins, which occasioned the death of our Saviour; with holy joy and thankfulness for the benefits to be derived therefrom; with a determination, by the grace of God, to offer and present to him ourselves, our souls and bodies, to be a reasonable, holy, and living sacrifice; and with perfect charity to all men, and especially with sincere love to God's people. Alas! how many who frequent this ordinance are dead to any spiritual sensations, go through the whole as a formality, and depart as cold and worldly as ever. All are invited to this heavenly feast, who are religiously and devoutly disposed; but unless we have this wedding garment, (Matt. xxii. 12,) we are not meet partakers of this holy mystery; and although we may plead, like those in Luke xiii. 26, that we have eaten and drunk in the presence of the Lord, we shall be ordered to depart as workers of iniquity. If we have not these dispositions of mind, we should pray for them. But we should not make our sins an excuse for neglecting this duty. This sacrament was appointed for our growth in these graces. We should remem ber that Christ is known to his disciples in breaking of bread. Luke xxiv. 35. He is the author of faith, and is appointed to give repentance; let us therefore come unto him in this his ordinance, and claim the benefits he offers in it. Though we should feel ourselves defective in these graces, if we be really humble and contrite, and come heartily seeking Christ, God will not cast us out, nor turn his mercy from us. And we offend God, and deceive ourselves, if we show a constant slight of Christ's ordinance, |