be also heresies among you that they which are approved may be made manifest among you. The factious and schismatic spirit seems to have existed in the same Church and even at the Lord's Table. It does not follow that because people are brought together in the same religious Assembly or Church, that they are united together in spirit. Two people may sit in the same pew, hear the same discourse, sing the same hymns, partake of the same bread and wine, and yet in soul be as remote from one another as the poles. No real spiritual unity can exist where there is not a supreme affection for the same being. Christ is the

only uniting place of souls. Another truth here is

III. That THE VERY BEST

INSTITUTIONS ON EARTH ARE OFTEN SADLY PERVERTED BY

MEN. For many reasons the Lord's Supper may be regarded as one of the best ordinances. But see how it was now perverted. It was made the means of gluttony and drunkenness, men used it as a common feast. "When ye come together therefore into one place, this is not to eat the Lord's Supper. For in eating every one taketh before other his own supper and one is hungry and another is drunken." Are not men constantly perverting divine institutions, Churches, Bibles, the Christian Ministry ?* &c.

which we break, is it not the communion of the body of Christ ?" The shed blood and broken body of Christ are here regarded, and must ever be regarded, as the effects and expressions of His self-sacrificing love. His "flesh" and "blood," mean His spiritual life. What was the spirit that animated and controlled Him? Self-sacri

ficing love. This made Him Christ, marked Him off from all other men that ever lived, the very "body" and "blood" of His soul. When we are commanded, therefore, to eat His flesh and drink His blood, it means that we are to take His spirit into us, His spirit of selfsacrificing philanthropy. This spirit is, indeed, the only true nutritious and satisfying food of the soul. No man can become morally strong or morally satisfied without this in him. Now, in the true spiritual cele

bration of this feast, there is a two-fold "communion." First: A "communion" of the disciples with Christ. They drink in His Spirit, and by a living sympathy are brought into a close and tender fellowship with Him. Christ comes in to them and sups with them, and they with Him. We are always bringing those with whom we have the strongest sympathy into our inmost being. Secondly. A "communion" of the disciples with one another. "For we being many, are one bread and one body for we are all partakers of that one bread." "This verse explains how the breaking of the bread was the significant act, which expressed, sacramentally, the communion of the body of Christ. There is one bread, it is broken in many pieces, and as we all (though each receives only a fragment) partake of the one bread, which, unbroken, consisted of these pieces, we, though many individuals, are one body, even the

body of Christ, with whom, as well as with each other, we have communion in that act." All who have a supreme sympathy for one common object will, by a law of their nature, be brought into communion one with another. All hearts will throb with one great feeling, all thoughts will flow into one common channel. Thus all true Christians are united one with another, as all the planets are united by circling round one centre, and deriving therefrom a common impulse, a common life, and a common order. Look at the feast

II. AS THE EXCLUSIVE PRIVILEGE OF CHRISTIANS. Paul speaks in these verses of two other feasts. First: The feast of the Jewish priesthood. "Behold Israel after the flesh." The Jewish sacrifice was divided, a portion offered on the altar, and a portion taken and eaten.

Secondly: The feast of the idolatrous heathen. "What say I, then, that the idol is anything, and that which is offered in sacrifice to idols is anything," &c. The heathens had their feast, they partook of that which they offered to their gods. But the spirit manifested in the partakers of both of these feasts-Jewish or heathen-would exclude from the feast which Christ ordained. In the one, there was only a formal respect for Jehovah, and in the other, demons and evil spirits. "But I say that the things which the Gentiles sacrifice they sacrifice to devils, and not to God: And I would not that ye should have fellowship with devils." None are to be admitted to Christ's feasts who are not in vital sympathy with Him. "Ye cannot drink the cup of the Lord and the cup of devils."

These verses teach us the following lessons

I. A GOOD MAN MAY HAVE A RIGHT TO DO THAT WHICH MAY NOT ALWAYS BE EXPEDIENT FOR OTHERS.

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." What

a

has not a good man right to? He has a right to go wherever he pleases, to eat whatever he pleases, to dress as he pleases, for a good man will be actuated evermore from a good motive. But for him to use his full right, would manifestly be often inexpedient and even pernicious to others. Things lawful" for him, would not always be things that would "edify," build up souls in reverent faith aud true worship. Therefore, it is not always right to stand upon our rights, it is right to conciliate and yield for the sake of others. Another lesson taught is :—

II. SMALL SCRUPLES ON

MINOR MATTERS SHOULD NOT BE

If

ENCOURAGED. First: you are over scrupulous about what you eat, it will interfere with your participation in the provisions which nature has

made for you. "What

soever is sold in the shambles that eat asking no question for conscience's sake." Some of the meat which had been used for sacrificial purposes in heathen temples was afterwards exposed in the markets for sale. If it is good meat it is not the worst for human food because used in sacrifice. Your nature is exhausted, it requires replenishment; you are hungry, there is the food hung up for sale, buy it, do not let superstitious feelings interfere with the claims of nature. How wretched and wan some of our co-religionists look through the weeks of Lent, because their scruples keep them from food. Secondly: If you are over scrupulous about

the beliefs of men, you will be deprived of social enjoyments. "If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you, eat, asking по question for conscience's sake." Free, genial, hearty, social intercourse is one of the greatest blessings of this life. Our Saviour came "eating and drinking," but if you are over scrupulous about the credenda of your host and his provisions, you sacrifice all this and injure your nature. Remember always that the world was given for your enjoyment. "The earth is the Lord's, and the fulness thereof." things are yours." Another lesson taught is

"All

III. A DEFERENCE ΤΟ

THE CONSCIENCES OF OTHERS SHOULD NEVER BE NEG

LECTED. "If any man say unto you, This is offered in sacrifice unto idols, eat not, for his sake that showed it, and for conscience's sake," &c. When at the table with meats spread before you which have been sacrificed to idols, and a fellow

guest

conscientiously

abstains from touching it, and he reminds you of the fact, then out of deference to his weak conscience do not touch it. However delicious it may appear, however fragrant its aroma, however hungry you may be, out of regard to that weak brother's conscience deny yourself. The most sacred thing under these heavens is the conscience. The weakest conscience should be respected, to wound the conscience is to wound the man. What meats and drinks to a human conscience? Another lesson taught here is—

are

IV. SUPREME REGARD FOR THE GLORY OF GOD

SHOULD RULE US IN ALL.

"Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God." "These words embrace all life. The definite acts of eating and drinking are mentioned expressly, as as they are the subject immediately under consideration. They are, however, to be regulated by the same principle which guides all