ting the Pope to distribute the Sacrament in a mutilated manner to a benighted people, who went to the Lord's Table as if to perform a work, not to receive a blessing, fearing the wrath and judgment of God.

In addition to this the Pope employed the mass as a soothing remedy for every kind of misfortune and disease. Let such perversions be to us a warning example, that we may not become similar despisers of the Holy Sacrament, but that we may receive it right gladly, according to its institution and true meaning.

Tell me, is it not an exceedingly cheering word, when the Lord tells His disciples so graciously and kindly: "Take and eat, this is my body; take and drink ye all of it; this cup is the New Testament in my blood, this do in remembrance of me," and do it not only once, but repeatedly until the end of time? Our blessed Lord desired, by means of this Sacrament and Testament, to keep alive in us our remembrance of Him and our faith. He therefore instituted His Supper as a constant memorial of His death, through which we are delivered from our sins and eternal misery.

In this we can see naught but condescension and love; there is no anger here nor vengeance; yea, parents could not deal more kindly with their children. Christ's chief desire, as He Himself declares, is that we shall not forget Him. It is His earnest intention that our whole being shall be impressed with the memory of His passion, that we may never forget how He died for us upon the cross and rose again from the dead. It was His purpose that coming generations should know Him

as their Lord, that they might be saved by Him; and therefore, also, He earnestly enjoined upon Christians to instruct the young in His word, and to keep His remembrance sacred, that those who come after them may also be induced to worship Him in the congregation of believers, and own Him as their Christ and only consolation. For this reason the Lord made His Testament, and we ought never to weary in the remembrance of it. Surely, when true friends meet it is no burdensome task for them to sit together in conversation throughout the night, forgetful of sleep and rest; why then should we grow weary of learning and of preaching the precious truth that Christ the Lord is our Redeemer?

But the Sacrament of the Holy Supper was instituted not merely that by its observance Christ might be honored; for He can truthfully say: I need not thy praise, I am the Son of God, whether. thou glorifiest me or not; but also and especially for the reason that we stand in need of such a Testament and Supper, and that we might be benefited by it. Listen to the words with which He gives the bread: "Take, eat, this is my body, which is given for you," and with which, soon after, He gives the cup: "Drink ye all of it; this cup is the New Testament in my blood, which is shed for you, for the remission of sins."

This declaration is the Christian's most effective consolation; for he who really believes that Christ gave His body for him, and that He shed His blood for the remission of his sins, cannot despair, no matter what sin, the world and the devil may say. He knows that this treasure wherewith his sins

have been cancelled is far greater than all his iniquities.

But the consolation contained in this declaration stands not alone; Christ really gives us with the bread His body to eat, and with the wine His blood to drink, as the words plainly state, in spite of the devil. Each one that eateth and drinketh, receives for himself in this Sacrament the body and the blood of Christ as his own especial gift. Yea, this is the very truth which we must firmly hold: Christ suffered and died for me also, and not alone for St. Peter, St. Paul or other saints. To assure us of this truth Christ gave His Testament; for through it each one individually receives the body and the blood of Christ. It is therefore proper to say that through this Sacrament we obtain forgiveness of sins; for where Christ is, there is forgiveness of sins; here we have His body and blood, as the words declare; therefore he who eats and drinks, believing that the body of Christ was given for him, and that His blood was shed for the forgiveness of his sins, must surely have this forgiveness. Yet, it is not the act of going to the Sacrament, nor the eating and the drinking, whereby we gain this divine grace, as the Papists falsely teach concerning the performance of their mass; but it is the faith in us which believes the words of Christ when He says: I give you my body, given for you into death, and give you my blood, shed for you for the remission of your sins. Thus will our reception of the Sacrament tend to the strengthening of our faith, and the chief and greatest blessing of this Testament will be ours.

Another benign effect of this Sacrament is the

union, in faith and doctrine, which it produces among Christians, and which is so very necessary. To bring about true union among Christians it is not sufficient that they come together to hear the same preaching and the same word, but they must also meet around the same altar to receive the same food and drink.

One may, perchance, hear me preach the word and yet be my enemy; but if one partakes of the Lord's Supper he, by that act, makes for himself, individually, a public confession of his faith, although there may be hypocrites now and then; and thus a more reliable union, between the Christians who unite in this Sacrament, is formed than if they merely had the Gospel preached unto them, though this may also cause them to be of one mind. Those of the same faith and the same hope unite at the Table of the Lord, while those of a different faith stand aloof. Agreement in the Church is very desirable, and there should be no divisions in matters of faith. This union was properly called, by a Latinterm, Communio, a communion, and those who would not agree with other Christians in faith, doctrine and life were called Excommunicati, as being different in their belief and conduct, and hence unworthy to belong to the congregation of those who are of one mind, lest they might produce dissensions and schisms. By means also of the Holy Sacrament Christ establishes this union among the little company of His believers.

Our old teachers entertained beautiful thoughts in regard to this when they said: Christ took bread and wine for His Supper to indicate that, just as many distinct and separate grains of wheat,

when ground together, make one loaf of bread, so we, being many, are one bread and one body: for we are all partakers of that one bread, though each one is a distinct person and separate individuality, 1 Cor. 10. And again, as many clusters of grapes and many little berries, each distinct and separate, when pressed together form one delicious juice, one wine, thus it is with the Christians who have the same faith, the same confession, the same love and hope of salvation.

This was the interpretation of our fathers, and they were not mistaken in it. The Holy Sacrament has the effect to firmly join the Christians together in unity of purpose, doctrine and faith, so that no one should stand alone, nor have his own doctrine or belief. The devil is sorely vexed at this, and is busy in endeavoring to destroy such unity and agreement. He knows full well what injury results to him, if we are united in our confession and adhere to one Head; hence he endeavors to tempt us, here and there, with false doctrines, with doubt, with lying insinuations in regard to the Sacrament and other articles of faith, hoping to cause dissensions in the Church.

It is true, offenses will come, yet it behooves us to guard against them, so that the devil may not entirely separate us. If one or the other insists on differing with us in the doctrine of the Sacrament, or in other parts of our faith, let us, who agree in one confession, be so much the more united in our faith in Christ Jesus; yea, let us be in this as one man. This, however, is only possible where there is unity in doctrine.

This, then, is an additional benefit of the institu