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of Bread. But it is to be believed that larger portions of grace are bestowed, by a rite of his own institution, when worthily performed, than by prayer alone.,

He has instituted and ordained a holy mystery as a pledge of his love; in* which, while we receive the created 'food and refreshment, bread and wine, according to his institution, in remembrance of his death and passion, we become partakers of his most blessed body and blood, that is, his Divine nature, emanating into our very fouls, by the Holy Spirit, and seeding them, from time to time, as they may require new. strength and refreshment. We there«receive the artos Epicusios, the Bread of Lise. '., .. « . .

The Oriental people, it is well known, expressed their religious ideas by strong figures, originally borrowed, perhaps, from hieroglyphics. The words bread, body, flesh, and blood, used for spiritual sustenance, or improvement of the soul in divine virtue,did not sound uncouth to them, because they were used to similar modes of'expreffion, not only in their facrifices, G 6 but but in the general style of Oriental poetry. Happy they who are not ofsended with these or any other difficulties which, previous to due examination, may appear to attend the divine doctrines of our Redeemer; but which, vanish, on consideration of ancient times,. places, manners, and institutions. Happy they, who, with pious simplicity, ask and receive, whether in the common com~ munications of grace, or the more particular ones at the Eucharists "abun~ f dance of the Bread of Lise, and the "meat that perislieth not." They, sliall grow, with such aliment, "unto *•« a perfect man, unto the measure of; * the stature of the sulness of Christ*."

* Ephes. m 13,.

S

SECTION XVT.

The Expressions of Body and Blood, as used by our Saviour, in the Institution of this Ordinance, not harp and uncouth Figures.

Tf the Lord's Supper be a seast aster a .". facrifice, as I think it is proved to be^ the expressions of eating the body and drinking the blood of our Saviour, that is, of the Victim Sacrificed, are not only significant in a high degree, but elegant, and, in every respect, the most eligible that could have been used, because the most proper.:

Whatever figure conveys the true idea of the speaker's mind, in the liveliest manner possible, fb as. to paint an, Image on the hearer's mind, and to effect what Quinfilian calls an Enargeia, is an elegance. This beautisul figure of rhetoric renders what is addressed to the ears an object

of mental vision. It represents things se) much to the lise, that they seem to be going on before the eyes, and not merely described by language. It forms a vivid picture on the retina of the mind, if I may use the expression; and not only delineates the object more clearly, but causes it to be more easily remembered. Things senfible are often not only the best but the only means of explaining, in a lively manner, things intellectual.

It is one of the most admiied kinds of the Enargeia not to describe a thing sully and circumstantially, but to select one or two of the most striking parts, which at once give the reader or hearer a strong and char impreffion of the whole. Brevity adds .to vivacity; one of the chief beauties of all eloquence *.

"Take,

* "Ornatum est quod perspicuo et probabili plus est.—Itaque F.»«{ysi«>, quia plus est evidentia, vel, ut alii dicunt, repræsentatio quam perspicuitas, (et illud quid em patet, haec fe quodammodo ostendit,) inter ornamenta ponamus. Magna virtus est, res, de quibus Ioquimur ut cemi videantur, enuntiare, uon enim satis efficit, Deque, ut debet, plene donun at ur

cc Take, eat, this is my body.—This ««is my blood; drink ye all of it."

Though these words have, in modern times, sounded strangely in the ears of some, yet they were persectly intelligible to those who heard them, and conveyed the speaker's mind with singular force. Those who heard them expressed no surprise at them. They knew that they reserred to a seast after a facrifice; and this was an. emphatic mode of ordering it to consist of the elements of bread and wine, in the place of the Victim, which, in this case, could not be for a moment supposed, in a literal sense, to constitute the holy repast. The idea of cannibalism would have been shocking to the seelings of humanity, and cannot, even now, be contemplated but with abhorrence. Those who Were present saw real bread and real wine in the

minatur oratio, si usque ad aures volet, atque ea. fibi judex, de quibus cognoscit, narrare credit, non expriroi et Oculis Mentis Ostendi,'* *

Quintilian, lib. viii. cap. 3.

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