brethren, or sisters, or father, or mother, or wife, or children, or lands, for" his "names' sake, shall receive a hundred-fold, and shall inherit everlasting life." If, then, any suffer the loss of property or friends in consequence of selfdenial, they "shall receive a hundred-fold," even in this present world, in the inward satisfaction and divine consolation attending real religion; and they shall "inherit everlasting life;" they shall enjoy to all eternity that unspeakable felicity and glory which God has prepared for those that love and serve him. What, if in consequence of living "soberly, righteously, and godly in this present world," we should suffer "the loss of all things" that the carnal heart desires, if thereby we "may win Christ," "and be found in him, having the righteousness which is of God by faith," and become inheritors of eternal life; shall not our gain be infinite? How inconsistent, then, the conduct of those who know and acknowledge that here they have "no continuing city," and yet set their affections on things present, which perish in the using, and are as full of care and anxiety about the things of this world, and as eager in their pursuit, as if they were their only portion, and they were to enjoy them for ever!

SERMON XIV.

BY REV. ROBERT O. SPENCER.

THE LORD'S supper.

"Let a man examine himself, and so let him eat of that bread, and drink of that cup," 1 Cor. xi, 28.

Of all the institutions connected with our holy religion, no one is more important than the eucharist, or what is commonly called the sacrament of the Lord's supper. Indeed, in whatever light it may be viewed, whether as a

privilege, through which the most important and invaluable blessings are communicated to those who properly observe it, or as a duty enforced by the most solemn considerations, it stands pre-eminent. By the truly pious, in every age and country, it has justly been held in the highest estimation and reverence, being viewed as an all-important means of grace. It comes to us sanctioned by the remembrance of generations, during which it has been kept alive and observed in the Christian Church. It comes to us associated with the names of confessors and martyrs, who have honored it with their presence, and consecrated it with their blood. But its importance is enhanced from the consideration, that it was ordained by Christ himself to celebrate the most extraordinary event that ever occurred-an event which excited the admiration of angels, namely, the redemption of the world from sin, and all its dreadfully fatal consequences, by his own sufferings and death; and it was instituted, too, under circumstances the most tragical. It was on the eve of his own sufferings: his ministry was now drawing to a close; his enemies had formed the malignant purpose of his death; Judas was already engaged in the work of treason, and the high priests and the people were thirsting for his blood; yet the blessed Savior, ever intent on the happiness of his people, provides for them a sacred entertainment, and authoritatively puts forth this, his last, his dying command, "Do this in remembrance of me." It is not, then, to be wondered at, that when gross abuses had crept into the Corinthian Church in reference to this holy ordinance, St. Paul should be so solicitous to correct them, chiding with severity those who were addicted to them, but urging those who loved the Lord Jesus Christ to a suitable attendance upon it: "Let a man," says he, "examine himself, and so let him eat of that bread, and drink of that cup."

In the further prosecution of this subject, we shall consider,

I. THE NATURE AND DESIGN OF THE LORD'S SUPPER.

1. In reference to the nature of this great and important rite of Christianity, various opinions have been entertained; some interpreting literally what can only be metaphorically understood, holding the monstrous theory, that the bread and wine are converted into the body and blood of Christ; and thus reducing it to a carnal ordinance; others contending that they are mere signs of the absent body and blood of Jesus, and the use of them intended to be only a religious commemoration of his death. Both of these views are erroneous, and equally to be deprecated. The former is revolting to the senses and reason of mankind, requiring us to apprehend what is impossible in the very nature of things, that the body of Christ was eaten by his eleven disciples, while their Lord was yet alive, and present with them, or that, at the same time, he was both dead and alive. Had his body thus been disposed of by his disciples, it could not have been betrayed by Judas, or crucified by the Jews. Nor can Christians partake, carnally, of the body of Christ; such having passed through a great and glorious change prior to his ascension to heaven, and being immutable; and, even were it possible for them thus to partake of the flesh of Christ, it could be of no conceivable benefit to them, it being declared by our Lord himself, as given by John, "the flesh profiteth nothing;" doubtless intending to remove the carnal meaning put upon his words by the Jews-he having previously said, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." Besides, it is evident that our Lord availed himself of a figure of speech common in that day, and frequently used in Scripture, of giving to the sign the name of the thing signified: thus, "The seven kine are

(represent) seven years;" "This is (represents) the bread of affliction which our fathers ate in the land of Egypt;" "The ten horns are (signify) ten kings;" "That rock was (represents) Christ." In like manner, in our times, the sign is frequently spoken of as the thing signified: as, for instance, referring to a bust of Washington, we say, "This is Washington;" to an engraving of the battle of New Orleans, "This is the battle of New Orleans."

The latter view is, doubtless, in fault, in that it comes short, and attaches too little importance to the institution, regarding it simply as a ceremonial observance, and of no special advantage, further than to produce in our minds religious reflections and virtuous purposes. But what, then, is the nature of this institution? If we have thought correctly, it is not only a commemorative rite, but a commemorative sign and seal of the covenant of our redemption, and is to be regarded as an ordinance of the highest importance and perpetual obligation; being intended as a means a most sacred means, of communion with the Savior, showing forth not only his death, but his continued spiritual presence with his Church. And that this is a correct view of the subject will appear by further considering,

2. The design of the ordinance. Having the spiritual and eternal welfare of mankind, and especially of his people in view, Christ not only died for them to secure their salvation, but instituted his supper to perpetuate a public exhibition of his sufferings and death, and the benefits to be derived from them in the Church till his second coming. Clearly as these subjects are revealed in the Scriptures, and frequently as they are dwelt upon in the pulpit, such is the perverseness of human nature, and so far gone from original righteousness are mankind, that they need something to direct their attention to them, and impress them with a sense of their transcendant importance. With

this view, believers are required to celebrate publicly the supper, which is a standing admonition to mankind of these facts, and an inexpugnable proof of the authenticity of the Christian religion; showing forth, as it does, continually, his death until his coming again. The word, in the original expression of its design, is χαταγγέλλετε, and signifies, ye show it forth with approval and trust, or confidence. The cross of Christ was peculiarly obnoxious to the Jews, because they looked for a temporal prince and Savior, and trusted through him to receive universal dominion. It was to the Greeks foolishness, because the doctrine of man's justification and salvation by it was opposed to every notion that they had formed of what was dignified and philosophic. The wisdom of this world, and the princes of it, judged it absurd to expect salvation by one who was unable to save himself, and honor by one who died as a malefactor; and turned it to the reproach of Christians, that they were the disciples of one who was accursed of God and man: but they, by receiving the emblems of his death, were solemnly to declare, that they do not reckon the cross of Christ any reproach to Christianity, and that, so far from being ashamed of it, and desirous to conceal it, that, whatever constructions an irreligious and unbelieving world may put upon it, to them it is “the wisdom of God, and the power of God:" it is all their salvation, and all their desire. Thus they were to despise the shame attached to the cross of Christ, and even glory in it, as the means by which the world is crucified to them, and they unto the world, and esteeming its reproach as greater honor than all the applause of men. And, farther, by this they were to profess their entire dependence upon, and affiance in, the atonement of Christ, as amply sufficient to procure their present and eternal salvation. As they are not ashamed to acknowledge him as their only ground of hope, through whose name alone is salvation, so they are not