Indeed he has ordained a regular provision, by which support more needful than bodily refreshment may be supplied. The communion of his body and blood affords that nourishment to his faithful disciples, which the increase of the loaves afforded to his followers in the desert. "Hungry and thirsty, their soul faints within them," as they carry on their conflict against the world without, and the flesh within. Perhaps Satan takes advantage of an hour of natural weakness, and harasses them with unusual trials.

This, then, is the season when that grace is most needful which is made perfect in weakness, and is sufficient for every trial. And this is the season for receiving fresh strength from those outward means which the Lord instituted for the express purpose of maintaining spiritual life in the believer. "He took bread, and blessed it, and brake it, and gave it to his 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." The bread, however, was not his body, nor the wine his blood, except in a figure. The one, then, was to remind them of the other. The figure was to recall the reality. The bread was to remind them that his body broken for them was the price of their redemption. "Take, eat; this is my body." This is my body, which shall be broken for you, when I bear your sins upon the cross, even as this bread is broken in my hands. And as the bread which I bless and break, is nourishment to the eater; so this my

4 Matt. xxvi. 26-28; 1 Cor. xi. 24.

body is the "bread of life;" "the living bread which came down from heaven:" " my flesh, which I will give for the life of the world:" "if any man eat of this bread, he shall live for ever."5

The blood, again, reminds Christians of the sacrifice which their salvation cost, because, although "without shedding of blood is no remission," "the blood of Christ cleanseth from all sin." As he said, “Drink ye all of this; this is my blood of the new testament, which is shed for you and for many for the remission of sins." This is "the blood of the everlasting covenant," which "whoever drinketh, hath eternal life: and I will raise him up at the last day."

Thus, in this memorial of his cross and passion, this symbol of the inexhaustible grace of the Redeemer, we find enough to revive our hopes and encourage our exertions. As bread is the most universal nourishment, and as wine is the most salutary cordial to the human frame, so in the virtue of Christ's propitiation we seek support and refreshment in all time of our tribulation, in all time of our wealth, in the hour of death, and the day of judgment. And as the inhabitants of Bethsaida were strengthened to return home by the miraculous nourishment supplied to them, so now the disciples of Christ proceed in their warfare against the enemies of their salvation, strengthened by the bread of life, and refreshed by the blood shed for them and "for many, for the remission of sins.”

5 See John vi. 50, &c.

LVI.

SECURITY OF THE PHILIPPIAN CHURCH.

PHIL. i. 3-7.

3. I thank my God upon every remembrance of you, 4. Always in every prayer of mine for you all making request with joy,

5. For your fellowship in the gospel from the first day until

now;

6. Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ.

THE city of Philippi was remarkable as being the first on the continent of Europe which received the gospel. St. Paul was specially directed thither. Whilst he was engaged amongst the churches of Asia, a vision appeared to him in the night; "There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately he endeavoured to go into Macedonia, assuredly gathering that the Lord had called him for to preach the gospel unto them." So they came unto Philippi, "which is the chief city of that part of Macedonia, and a colony; and were in that city abiding certain days."

Not many, Lut important days. The seed of the

gospel was sown, and not in vain. Paul was permitted to drop the seed into the ground, but not to witness its growth. For after a short residence in the house of his first convert, he was hurried to prison with Silas his fellow labourer, on a charge that "these men, being Jews, did greatly trouble the city, and teach customs which it was not lawful for them, being Romans, to observe." Mindful, therefore, of the saying of the Lord Jesus, "When they persecute you in one city, flee unto another," they departed from Philippi, and proceeded to Thessalonica.

:

The plant, however, which during this short sojourn they had introduced, was not allowed to wither. The earthly husbandman was removed to another scene. But the heavenly husbandman is always the same, and always watchful and under the culture of his grace there sprang up "first the blade, and then the ear, and after that the full corn in the ear." So that now, twelve years after the apostle's visit, there were congregations with their elders and officers whom he could contemplate with unusual satisfaction, and address as the saints in Christ Jesus which were at Philippi. These had not rejected the gracious message of reconciliation, but had turned from their idols to worship the living and true God, and "to wait for the hope set before them."

These formed the Christian congregation to which this letter was addressed and from that time a good work was begun in them: they commenced a new course of life, "the life of faith in the Son of God: " they became "a peculiar people, redeemed from all iniquity,

1 Matt. x. 23.

and zealous of good works;" they lived not unto themselves but unto God; not for this world, but for eternity.

But there is a singularity in St. Paul's expression. He does not say that they began this good work; but that this good work was begun in them: begun by another; that other being God.

He has good reason for so speaking. The preaching of the gospel is compared to the sowing of seed. When the seed is cast upon the ground, it may, or may not, vegetate and grow. If the fowls of the air devour it; if the ground is strong or impenetrable; if no warmth or no moisture follows; the seed is thrown away; no blade springs up. Only where there is a soil properly prepared; only where the dews and rains and sun promote its vegetation, does the blade appear; and when it does appear, then we might say that a work was begun in the field. And so, too often, the seed of the word falls upon a heart barren as sand, or hard as stone; and no work follows; only when the Spirit of God conveys the word within, and hides, and keeps, and cherishes it in the heart, does the seed spring up and grow, and "bring fruit unto perfection." In this very place, Philippi, for instance, we read of one among many to whom Paul was preaching, "whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And she was baptized, and her household." Thus was the good work begun in her. But we are expressly informed that God began it. He opened her heart, that she attended unto the things spoken. And in every one who is "working

2 Acts xvi. 14.