majestic representations of man's grandeur and dicmity. There is a depth in this simple but inspiring language which we cannot fathom; but we may remark some particulars in which it is verified by facts. I. MAN IS Goo's IMAGE AND GLORY IN HIS FORM AND FEATURES. 'rhis seems to be asserted in this passage. Why must not man's head be veiled when in the sacred assembly he draws near to tbe Father of spirits, the Lord of the universe? Because "he is the image and glory of God." This does not imply tlmt the Divine Bein" possesses a body as man does. No sue!~ anthropomorphism is suggested in the texi:. But so far as matter can be moulded mto a form which shadows forth the Divine majesty, it bas been so fashioned in the construction of the human frame and features. High thoughts, n?ble impulses, pure desires, tender sympathy, these-the glory of humamty-are written upon the countenance of man. II. IN HIS INTELLE~TU.~L AND ~ORAL ENDOWMENTS. This is probably what is meant by the declaration m Genesis that God made man in his own imaa-e. In his ca_pacity to apprehend . truth! in bis recogniti?n of moral excellence, in b~ power of will, man resembles his Maii:er. And there 1s no way by which we can arrive at a knowledge of God in bis higher attributes other than by the aid of the nature with which he has endowed us, and which he has declared to be akin to bis own. III. IN HIS POSITION OF SUBORDINATE RULE OVER THE CREATION. The psalmist asserts that God crowned man with glory and honour, and set him over the works of his han<ls, putting all things under his control. '!'bus did the Lord of all delea-ate 0 to his vicegerent an authority resembling his own. IV. IN THE Bn0TIIERH00D OF JEsus CHRIST. The assumption of human nature by the eternal \Vord was only possible because man was originally made in the Divine image. It is wonderful to fiud language so similar used concerning man and concerning the Son of God, who is described as "the emanation from the Father's glory, and the very image of his substance." The Incarnation seems a necessity even to explain the nature of man; it casts a halo of glory and rndiance around the human form, the human destiny. For the Incarnation was the condition, not only of a Divine manifestation, but of the redemption of humanity; and Christ's purpose was to bring many sons unto glory. V. IN HTS FuTURE OF ETERNAL BLESSEDNESS. All things which show forth God':; glory are passing and perishing. Man alone of all that is earthly is appointed for immortality. 'l'he mirror that reflects so bright a light shall never be broken; tl10 glory which man receives from heaven and returns to heaven shall never fade.-'!'. Ver. 20.-" The Lord's Supper." 'fhe abuses and disorders which prevailed in the Corinthian Church served as an occasion for an apostolic exhibition and inculcation of a more excellent way. Incidentally, we are indebted to them for the account given by the apostle of the original iastitutfon, and for instructions as to the proper observance of the ordinance. The designation here applied to the distinctive observance of the Christian Church is one of beauliful simplicity, and suggests an exposition of the acknowledged nature and benefit of the ordinance. I. THE DIVINE AUTHORITY OF THE LonD's SUPPER. 1. It is an ordinance of Christ, and its observance is consequently an act of obedience on the part of his people. It is not a service of man's device ; the Lord h~mself has said, " Do this." 2. It is :\ tradition of apostolic times. Paul professed to have "received from the Lord that which he delivered." The sacrament was accordingly celebrated within a generati01~ of Christ's own lifetime, and has been celebrated in unbrolrnn continuity from thai time to our own. 3. It was in the first century a regular observance of the Christian societies. 'l'hie is apparent from the way in which it is mentioned in this Epistle; it is treated as something actually existing, although in some cases misunderstood and abused. And as Paul writes, "As oft as ye," etc., it is presumed that the observance took place regularly and frequently. II. '.l.'HE D00TRlNAL SIGNIFICANCE OF THI!: LonD'B SUPPER. 1. It is a memorial of Christ, and especially of his death. He himself appoiut.ed that it should be observed "in remembrance of" himself and of his sufferings whose body was broken and whose blood was shed for his people. 2. It is a Eucharist, or service of thanksgiving. 'l'h19 Institutor of the ordinance "gave thanks," or "blessed," probably upon the suggestion of the cup of which the Jews partook durin.11; the Paschal meal. 'l'be sacrament is OH, xr. 1-34.] THE FIRST EPISTLE TO THE CORINTHIANS. 377
a reminder of all the benefits which we have received from God, and especially of the "unspeakable gift." 3. It is a symbol and means of spiritual nourishment. Spiritually,. the communicants eat the body and drink the blood of their Saviour, partakina and, feeding upon Christ by faith. The real presence of the Redeemer is experi~nced in the heart of the faithful recipient. 4. It is a bond of fellowship and brotherhood. Hence called a communion, or the communion, as the appointed means and manifesta- tion of a true spiritual unity. The brethren of the family are seated at one table, they join in one meal or sacred feast, they eat of one loaf and drink of one cup. III. 'l'HE SPIBITUAL PROFIT OF THE Loan's SUPPER. 1. It is a divinely appointed means of increased and more vivid fellowship with the uuseen Redeemer, who in this service draws near to those who draw near to him. 2. It is a profession of faith, attachment, and loyalty, the admitted and enjoined method or declaring Apon which side we stand in the moral conflict which rages, under whose banner we have enlisted, and whom we purpose loyally to serve. 3. lt is a testimony to the unbelieving world around. The death of Christ is proclaimed, not only to those within, but to those- without. More effectively than by words, men are reminded that the grace of God and. the salvation of Christ have come very nigh unto them.-T.