blessed the bread he gave to the multitude, and multiplied it in like manner as he multiplies his body, so as to form the food of all mankind in all the world." For he also believes that the body and blood of Christ are literally partaken of by every Roman Catholic, when eating the wafer given by the priest, after that he, by blessing it, hath changed it into flesh and blood,* as Christ changed water into wine. But he never changed bread into flesh, though he could have done so if he had chosen it. And that power no man has. When Jesus spoke of his flesh being eaten, he did not mean literally his flesh, as the saying of Matthew shows-" All these things spake he unto the multitude in parables." As well might it be asserted, that when Jesus said, "I am the door," John x, 9, he meant a door made of timber. And that when Paul said, "They all drank of the rock that followed them, and the rock was Christ;" he meant that Christ was a rock of stone. 1 Cor. x, 4. And that when God said, "Behold, I lay in Zion for a foundation a stone, a precious stone, a sure foundation;" speaking of Christ, he meant that Christ was to be a stone. Isaiah xviii, 16. All these sayings are figurative. And so is the saying of Jesus, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world." John vi, 51. And therefore, so is the saying of Paul figurative, "He that eateth and drinketh unworthily (in the Greek anakios without discrimination), eateth and drinketh condemnation to himself, not discerning (mee diakrinon not distinguishing) the Lord's body." 1 Cor. xi, 29. That is to say, making no distinction between the bread he brought for his supper, and the bread on the Lord's table representing the body of the Lord, as the wine represented his blood. See 1 Cor. xi, 15-21. For Paul blamed those in that church who came together, not for the better, but for the worse, saying, "When ye come together into one place, it is not to eat the Lord's supper. For in eating every one taketh before his own supper; and one is hungry, and another drunken. What! have ye not houses to *This is what the Papal church terms transubstantiation. eat and to drink in? As I have received of the Lord, so have I delivered unto you, That the Lord Jesus, the night in which he was betrayed, took bread: and when he had given thanks, he brake, and said, Take, eat; this is my body, which is broken for you (huper humon on your account); this do in remembrance (eis anamneesin in commemoration) of me. After the same manner also the cup, when he had supped, saying, This cup is the new covenant in my blood:* this do ye, as often as ye drink it in remembrance (eis anamneesin in commemoration) of For as often as ye eat this bread, and drink this cup, ye do show forth (kataggellete ye proclaim, or publicly exhibit) the Lord's death until he come. Wherefore, whosoever shall eat this bread, and drink the cup of the Lord unworthily (anakios irreverently, in an unbecoming manner), shall be guilty of the body and blood of the Lord. For he that eateth and drinketh unworthily (anakios irreverently, in an unbecoming manner), eateth and drinketh condemnation to himself, not discerning the Lord's body. Therefore let him examine himself, and so let him eat of the bread, and drink of the cup." 1 Cor. xi, 17—34. me. The Lord's supper being a commemoratory ordinance, the bread and the wine are symbols of the body and the blood of the Lord, whereof all who in spirit eat his word are partakers, as those under the law who did eat of the sacrifices were partakers of the altar. And those of every church of the saints that partake of the one bread representing the body of the Lord which was broken for them, and of the one cup of wine representing his blood shed for the remission of their sins, have fellowship with the Lord, and with each other as members of the body of which Christ is the head. "It is the communion of the body and blood of Christ." See 1 Cor. x, 15-18. Breaking bread in love together, When our Saviour meets us so. * In Mark xiv, 24-" This is the blood of the new covenant." CONCLUSION. Reader, if you are one of those who believe that the atonement that Christ was to make for sin, to the saving of those that believe on him, was finished, when on the cross he bowed his head, and gave up the ghost, because the words, "It is finished," occur in the English version of John xix, 30, permit me to recall your attention to that which was before stated that those are the words of the translator, and not of Christ, nor of John, his witness. What Christ said on the cross when expiring, was written by John in Greek. And the word whereby John signified what Christ said is Tetelestai; which should have been rendered, It is accomplished, because it refers to a prophecy concerning Christ, in Psalm lxix, 21, "They gave me also gall for my meat, and in my thirst they gave me vinegar to drink." For John there states that it was to have that scripture fulfilled that Jesus said, "I thirst:" and that when they therefore gave him vinegar to drink, he said, "It is accomplished: then bowed his head, and gave up the ghost." To this in particular, your attention is called; because it prevents many from understanding the gospel as it was preached by the apostles. According to the testimony of all the apostles, as Christ's witnesses, the atonement which Christ was to make for sin, according to that which was written of him in the law, the prophets, and the psalms, was not finished until the third day after he was crucified and slain; when God accepted his expiatory offering in hades, and forgave them their sins for whom Christ had made his soul an offering in the body of his flesh on the cross; so freeing Christ from their sins, and them from the punishment of their sins, to the saving of both him and them; and therefore he raised up Christ again on the third day, not leaving his soul with the dead in hades. See Acts ii, 22—32; x, 39-41; 1 Cor. xv, 1-4; Ro. iv, 25. And that was the good news which caused the first Christians to rejoice, knowing that all their sins, even unto their death, were then forgiven them for Christ's sake; and that having also received of his Spirit through the hearing thereof, making them heirs of the world to come, there was now no condemnation to them, if they walked not after the flesh, but after the Spirit; keeping the ordinances and commandments of the Lord as they received them from the apostles, as Christ's ambassadors to all who believe on him to life everlasting. And should God give unto you the same precious gift of faith, and his Spirit, through the hearing of that good news, though previously one of the chief of sinners, you also shall be saved; and be an inheritor of that world, where there shall be no more death, neither sorrow, nor crying, nor any more pain, the former things having passed away with this world, at the appearing of the Lord Jesus Chriss, to give unto all the reward of their deeds in this life, whether they be good or bad. For that is the promise of God to every sinner that believes the record which he hath given of his Son as the Saviour of the world. See John iii, 16—18; Those who believe that good news do, in their assemblies, with one heart and voice therefore sing— 1 Tim. i, 15, 18. Now raise a solemn, cheerful strain, 'Tis Jesus high upon his throne, 'Tis Jesus risen from the dead, And now in heav'n both Christ and Lord; His people's advocate and head, Their joy, their crown, their blest reward. DUBLIN: PRINTED BY WILLIAM MAGEE, 5, EUSTACE-STREET. FORETOLD EVENTS TO BE FULFILLED IN A.D. 1870 AND 1871. "These be the days of vengeance, that all things which are written may be fulfilled."-Luke xxi., 22. In the third year of the reign of Belshazzar, King of Babylon, Daniel was told by the Archangel Gabriel, that the Jews, because of their transgressions, shall be trodden under foot of the Gentiles 2300 years; also their city, and their sanctuary: and that unto the end of the war desolation is decreed by God. By Scripture data, according to the common account called Anno Domini, those 2300 years began in the year 430 before Christ, when Jerusalem was rebuilt, and will therefore end in A.D. 1870, as may be seen by deducting the 430 years before Christ from the 2,300 years: The period of the war. The war began in the year The war will end in : :-thus But not until the times of the Gentiles are fulfilled by a war in Europe, for the destruction of the Roman Empire, with its eight and last head, the Papacy, as is foretold in Rev. xvii., 1-11 and by a Russo-Turkish war in Asia, for the destruction of the Mahometan Empire, foretold in Daniel xi., 36-45, now possessed by the Turks, the Sultan being the lineal descendant and heir of Mahomet, the "king of fierce countenance" mentioned in Dan. viii., 23-26, that the Jews be no more trodden down of them, after the year A.D. 1870. For so Christ informed his disciples, saying unto them :-"Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. For these be the |