our union with Christ: it lies at the bottom of them they could not begin if we were not one with Him by birth natural we have naught but the old nature, which is corrupt as well as guilty : what ground were there to commence the work of grace, unless as in Adam all die, even so in Christ all were made alive?

But the present occasion leads us to think of another Sacrament of those continual means whereby union with Christ is in grown years to be maintained and strengthened. This blessed ordinance is described by our Lord Himself, in words than which none can more clearly set forth that close union, by which we are united to Him. "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you." "For My flesh is meat indeed, and My blood is drink indeed." Here again is a great mystery, akin to that before described, whereby we were first made members of His Body, of His flesh, and of His bones. I refer not to any carnal presence of Our Lord; to any material alteration of those outward elements which are appointed as the means of union with Him. Bread, and the cup of blessing St. Paul calls them, and bread and wine they doubtless are. Yet does Our Lord's humanity make them its medium of intercourse with the faithful and devout communicant, so that the worthy worshipper, truly and not in figure, receives his Maker. What says the Catechism? The in

ward part or thing signified in this holy feast is "the body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper." So that we must conclude that this union with Christ is real, and not a figure; that though mysterious, it is yet certain; though its manner unknown, yet its truth questionless. Do men ask its degree, or method, we cannot answer: enough that as we are one with Adam, we must be one with Christ.

Remember, lastly, that awful and mysterious as is this gift, it is not more awful than necessary. An awful thing it is, doubtless, to be one with Christ; to bear about us His hallowed nature; to have so precious a gift for which to account. How pure should be our hearts, how lively our faith, how warm our devotion, since it is to the Godman, Christ Our Lord, that we are thus united? To receive Him, to have Him as our visitant-how unspeakable, yet how awful a blessing. "Lord, I am not worthy that Thou shouldst come under my roof." How well becomes it that we should strive after a perfect conformity of mind and temper with Him our Head. And yet it is not less necessary than it is overwhelming. For unless we are found in Christ, what have we in this world or the next upon which to depend? What present comfort have we, what future hope, what expectation of a glorious resurrection, what guard against life's temptations, what stay in the hour of death? How

could we lay our friends in the earth, as at any moment we may be called to do, did we not hope that as in Adam all die, even so in Christ shall all be made alive? How could we ourselves lie down tranquilly in the dust, did we not believe that through Christ our Head, there was an Easter Day for every one of us? In this feeling, then, let the devout and penitent draw near to the Lord's table, and earnestly believe in Him who gives Himself as the food of souls.

171

SERMON XV.

CHRIST'S RESURRECTION MAN'S RECONCILIATION.

ROMANS, iv. 25.

[Preached on Easter Day.]

"Who was delivered for our offences, and raised again for our justification.”

In these words is the event of to-day set forth as a cause of man's justification. Not only is Our Lord's death declared to have been a cause of man's forgiveness, but his acceptance with God is built also upon the fact of the resurrection. Christ "was delivered for our offences, and raised again for our justification." To explain this it will be necessary to consider, first, what is here meant by man's justification; and secondly, what was done towards that work by the Resurrection of the Lord Jesus.

I. Now what is here meant by man's justification? It plainly means that general change,

whereby those who are under God's wrath are admitted to His favour. The original state of man was one, in which such a change was not required. For by creation man was at one with Him who made him. God saw every thing which He had made, and behold it was very good. But when man's sin had separated him from God, he needed to be reconciled to his offended Maker. Hence the necessity of some mode of Atonement, or atonement, as it is commonly called, whereby God and man might be reunited. God was alienated from man, because He is of purer eyes than to behold iniquity; man was alienated from God, because he had lost that delight in God's laws, that relish for His service, that sense of His favour, which made up the image of the Creator, as it was originally reflected in man's heart. For thus it was that God had made man at first; like a clear mirror which gave back his maker's glory, and so set forth the brightness which it was formed to reflect. That which is needed, then, for the acceptance or salvation of mankind, is some method, whereby God may again be reconciled to man, and man to God. Such a method has God mercifully provided in that Son of His love," by whom we have now received the atonement." And His work of mercy in time past is not more essential to man's acceptance, than His work of mercy in time to come: "if, when we were enemies, we were reconciled to God by the death