at his death. It is nothing less than everlasting life through an union with Him that is secured to the faithful in this ordinance; and to neglect the ordinance is to throw away the means of life. "He that eateth my flesh and drinketh my blood hath everlasting life." But again, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." And do not say that here is a great mystery, which you cannot conceive or understand. For because it is such, we bid you take it to your hearts with holy awe and devout joy; knowing how vast, how wonderful, must be the truths and the blessings contained in it, how precious the gift bestowed, and how important the instruction to be drawn from it. Say not, Because it is a mystery, therefore it is so awful that I cannot approach it. Say, rather, "I see here the abundant grace and goodness of God and my Saviour, and the wisdom he has shown in conveying spiritual grace and strength under outward signs. I adore his wisdom, and will partake, in humble but strong faith, of the grace here offered to me; I will eat of this bread of life and live for ever; 'I will receive the cup of salvation, and call upon the name of the Lord.' There must be a

divine grace shed over this

mystery, and a

blessing to follow it. How shall I refuse the one

or the other? or how, refusing them, shall I be owned now, or at the last day, as a member of Christ, a child of God ?"

Now let it be remarked, with reference to the use made by the Church of the text at the head of this discourse, that these ordinances are not only tokens of present favour, means of present grace, but means of preparing and enabling us to receive our Lord at his coming; at his coming now to dwell in our hearts by his Spirit, and coming at the last day in power and great glory. Baptism, as it is the beginning of a spiritual life, so is it a monitor, reminding us of our continual need of renewal by the Spirit of holiness; and teaching us to make preparation for "the regeneration*" of body and soul, "when the Son of man shall sit on the throne of his glory." And the Lord's Supper, while it supplies to the faithful the means of receiving Christ to dwell within them, "to strengthen them with might by his Spirit in the inner man," is working within them continually that blessed change from death to life, which shall issue in life everlasting. "As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." The frequent setting forth of the death of Christ, as our

* Matt. xix. 28.

atoning sacrifice, is not this a pledge and assurance of our faithful expectation of the resurrection unto life eternal?

You see, brethren, the nature of these holy ordinances, as mysteries of godliness, and our office in dispensing the grace given in them. We do nothing as of ourselves; but " are stewards of the manifold grace of God." "We speak the wisdom of God," as the Apostle saith *, "in a mystery, even the hidden wisdom, which none of the princes of this world knew ;" and we show forth the grace of God in a mystery, hidden from the men of this world, who "mind earthly things." But "God hath revealed them by his Spirit; " and they are what "eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive the things which God hath prepared for them that love him." + "And all are yours, brethren, whether life or death, or things present or things to come, all are yours "the exceeding riches of his grace"-"the effectual working of his power in them that believe."

"Receive them, then, as His gift through the hands of his servants. If we be unworthy, let not this take from the greatness of the office in which we serve, nor render the grace of God of none effect.

* 1 Cor. ii. 7.

+ 1 Cor. ii. 9.

Neither let the admiration of talent, or any thing which may be excellent in your eyes, be a snare to take off your whole heart and thoughts from doing honour to the Giver of all good. Oh, my brethren, let us not forget, whatever may be our rank or station, our office or quality, our worldly or our spiritual calling, whether we minister, or are ministered unto-let us never for a moment forget Whose we are, and Whom we serve. The pomp of earthly wealth and power, the pride of worldly wisdom, and the vain glory of human applause, shall soon pass away, "but the word of

our God shall stand for ever."

Yet, while you contemplate with holy awe and devout thankfulness the riches of divine grace, remember affectionately those from whose hands you receive the precious gift; and pray that the greatness of the glory of it may not be diminished, nor the comfort it should bring be injured by their unworthiness: pray for them, that they may themselves be enabled to partake profitably of that which they bestow; and "may give an account of their stewardship with joy and not with grief;" that at the last and dreadful day of the Lord they that give and they who receive may rejoice together."

66

SERMON VIII.

THE GOSPEL COVENANT.

GAL. iii. 29. If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

ST. PAUL has been speaking of the covenant made with the patriarch Abraham, and fulfilled in Jesus Christ; and showing the use and intent of the law of Moses, which was introduced for a special purpose, not interfering with the covenant.

A covenant is an agreement binding two parties by certain obligations. It supposes that the parties are at variance, and are brought together upon conditions which are specified. It supposes, too—at least this is of frequent occurrence that there is some one to go between them, to bring them together, to act as a mediator.

Now, if the parties are equal in condition, they will meet on equal terms. But if one be much superior to the other, that party will prescribe the terms of the covenant. So it is between God and man. Man rebelled against God; and God might justly have cut him off, and