of types and shadows, which have had their fulfilment in Christ, how far such individuals are entangling themselves with the yoke of bondage, and becoming debtors to the whole ceremonial institutions of the former Dispensation, and even detracting from the excellencies of the New Dispensation which was introduced by Jesus Christ.

And the apostle

The baptism of the Holy Ghost, or Christ's spiritual baptism, is still continued to the true believers ; for the apostle Paul declared; There is "one Lord, one Faith, and one Baptism.” Eph. iv. 5. Peter, in speaking of saving baptism, says; Which is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God, by the resurrection of Jesus Christ." 1st Epist. iii. 21. These testimonies, were there no others in the Scriptures, are sufficient to prove that it is no elementary operation ; and that it is of a lasting, unchangeable nature. The ministers whom Christ sends, are still enabled to teach, baptizing; and when that baptism is experienced, there is no doubt remaining of its sufficiency. The substance is enjoyed; and we dare not turn from it to embrace shadows.

CHAPTER XII.

OF THE SUPPER.

When our Lord first spoke to his disciples, of their eating his flesh and drinking his blood, it was heard with astonishment, and the exclamations, "How can this man give us his flesh to eat?”—“This is an hard saying, who can hear it ?" John vi. 52, 60. Their views were then outward; and they construed his words literally, when their meaning was altogether mystical. This has been the case, in relation to the flesh and blood of Christ, from the day that He first mentioned them down to the present period.

Thus some, taking the words of our Lord in the most literal signification: "This is my body," &c. and "This is my blood of the New Testament," &c. and "This do in remembrance of Me," have supposed that they were authorized to repeat this ceremony, and that the bread and wine became the very flesh and blood of Christ. Others, revolting at these gross conceptions, have variously modified their opinions, until they have brought it down to " an outward and visible sign of an inward and spiritual grace." And even thus modified, it is contended for as a standing ordinance in the Church of Christ.

That we may examine how far this idea is supported by the text, I will transcribe the several relations that are given of that transaction, by the four evangelists.

Matthew says; "And as they were eating, Jesus

took bread, and blessed it, and brake it, and gave it to the disciples, and said; Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying; "Drink ye all of it; for this is my blood of the New Testament, which is shed for many, for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.” Matt. *xvi. 26-29.

Mark's account is almost exactly in the words of Matthew. Mark xiv. 22-25.

Luke says; "And He took bread and gave thanks, and brake it, and gave unto them, saying; This is my body, which is given for you: this do in remembrance of Me. Likewise also the cup after supper, saying; This cup is the New Testament in my blood, which is shed for you." Luke xxii. 19, 20.

John passes over the supper, and proceeds to another transaction, thus; "Now before the Feast of the Passover, when Jesus knew that his hour was come that He should depart out of this world unto the Father, having loved his own which were in the world, He loved them unto the end. And supper being ended, (the Devil having now put into the heart of Judas Iscariot, Simon's son, to betray Him,) Jesus knowing that the Father had given all things into his hands, and that He was come from God, and went to God; He riseth from supper, and laid aside his garments; and took a towel, and girded Himself. After that, He poureth water into a bason, and began to wash the disciples' feet, and to wipe. them with the towel wherewith He was girded. Then cometh He to Simon Peter: and Peter said unto Him,

Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet! Jesus answered him, If I wash thee not, thou hast no part with Me. Simon Peter saith unto Him, Lord, not my feet only, but also my hands and my head. Jesus saith unto him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For He knew who should be tray Him; therefore said He, Ye are not all clean. So after He had washed their feet, and had taken his gar ments, and was set down again, He said unto them, Know ye what I have done to you? Ye call Me Master and Lord and ye say well; for so I am. : If I then, your Lord and Master, have washed your feet, ye ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.' John xiii. I—15.

also

Of the four evangelists, who have recorded the Passover that Jesus eat with his disciples, immediately before He suffered, only one says any thing like its being repeated. Can we suppose that, if it was designed for so important an institution, as is believed by some, it would have been thus slightly passed over? Would the insti tution have been entirely omitted by three out of the four evangelists, and by the fourth just mentioned in the simple expression; "This do in remembrance of Me?" Luke xxii. 19.

A question naturally arises, whether the breaking of bread for the common support of nature, and taking the cup with the giving of thanks, is not the thing that is to be done in remembrance of Christ. And whether, as often

as this is done as often as we sit down to our ordinary meals, under a reverent sense of the goodness of God through Jesus Christ, there is not a memorial of his body that was broken, and his blood that was shed for us; agreeably to the words of the apostle: "As often as ye do this, ye do show forth the Lord's death till He come.” 1 Cor. xi. 26.

When partaking of the blessings of a bountiful Providence, for the nourishment and growth of our natural bodies, does it not bring to mind the need there is, for the preservation of the Divine Life in us, of the bread which comes down from heaven, for the support of the inner man? And as this bread is obtained through the coming and suffering of Jesus Christ, whose precious blood was shed for us, it is calculated to make impressions of an humbling nature. It is Christ alone, internally enjoyed, that can nourish the soul up unto Eternal Life; and hence that mysterious expression of our Lord; Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you; for my flesh is meat indeed, and my blood is drink indeed." John vi. 53, 55. This, however repugnant in a literal point of view, is one of those precious truths, which the pious soul well understands, and often recurs to, in its progress heaven-ward.

66

Matthew, Mark, and Luke all give the circumstances of the breaking of bread, taking the cup, and giving of thanks. But this was no more than appears to have been our Lord's uniform practice. When He ate, He took the bread, and looking up to heaven, gave thanks, and brake it, and gave to his disciples. This is so often recorded, that we may fairly conclude it was his constant practice,