could express, or words could utter, "but God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, even the deep things of God." In this manner, then, is that intercourse with God, which was lost by Adam's sin, restored by Christ's obedience; and the law of grace takes place of the law of nature. To be a member by birth of the family of man, to possess the mysterious gift of a spiritual being, is to have the wonderful power of holding intercourse by thought with the Father of all being, whose presence is perpetually with His whole creation; but to be reborn by Baptism into the Church of Christ, to be made a spiritual member of our Incarnate Head— this is to have "a new and living way consecrated for us through the veil, that is to say, His flesh," and to be admitted by Mediation to fellowship in that "grace and truth," which by nature had their dwelling in Him. Such is that blessed means of union with the source of all wisdom, which was opened to us at this season by the exaltation of the Son of Man.

And how, then, can we best extend that gift of knowledge, which is plainly the most valuable possession of mankind? The question is sometimes asked, whether religious or secular knowledge is most important; which is most truly useful to the children of men. There is a means, indeed, of rendering even secular knowledge subservient to a hallowed end, by viewing it as a manifestation of

God's ways in the government of His creatures. But look at it in itself, detached from those higher relations by which it may be ennobled, and can we doubt its inferiority to those exalted thoughts, which lead us upward to the throne of God? Would you elevate the character of a nation, would you free a whole generation from the sordid and debasing chains of appetite, you must not build on those principles of a corrupted humanity, whereby alone nature can ascend to God-a better road is opened, a nobler message is proclaimed; "that which we have heard and seen declare we unto you, that also may ye have fellowship with us, and truly our fellowship is with the Father, and with His Son, Jesus Christ.

And as these considerations show that Christian training is what alone does justice to the capacities of man, so does it suggest the nature of that training, which alone can properly be called Christian. For Christianity is the doctrine of grace. It is a substitution of the system of Mediation for the system of nature. It is built upon the truth that all heavenly gifts were first received by the manhood of the Church's Incarnate Head, that from Him they might flow forth into all its members. Thus are divine blessings received by His servants through Sacramental grace, because they pertained to Him by oneness of nature. And hence we see how close is the union between a Christian education, and all those means of grace, whereby we

maintain our union with the Lord's Mystic Body. For what are prayers and Sacraments but "the joints and bands" by which the whole body of the Church "has nourishment ministered?"

Is it alleged, then, that the Church's system of education interferes with the full development of the intellectual faculties of men, that daily devotions, and a lengthened service, and full attention to the doctrinal teaching of our Holy Mother, abstract too much of that time which is required for the increasing demands of a cultivated age; we answer that too great prominence cannot be given to the highest of all sources of knowledge, that "the fear of the Lord is the beginning of wisdom, and the knowledge of the Holy is understanding." And further, to seek this gift in devotion as well as study, in holy ordinances as well as private thought, is the very course to which those great events conduct, of which this season reminds us. For this is that road of intercourse with God, which our one Mediator has provided. What can be more necessary, then, than those Gospel ordinances, whereby we drink of that well of grace, which has been opened for us in His Incarnate Nature? How can knowledge flow forth to us from the native source of unapproachable Godhead, save through union with Him, in whom alone the streams descend which water the earth?

Let no man, therefore, who professes to value the gifts of grace, neglect those Sacraments where

by the members of Christ are engrafted into His Body. Let none think those hours wasted, which hear the hymn of praise or prayer for pardon resound within the Church's consecrated walls. For shall we go back from Mediation to nature: having begun in the spirit, shall we be made perfect by the flesh? Were we devoted in baptism to Christ, that to the old Adam and to the principles of our carnal being, we may owe the attainments of our afterlife? Shall we be always satisfied with the doubtful parables of this imperfect state, and not hold onward to the measure of the stature of the fulness of Christ? It was well in Heathen times to grope about by the uncertain light of natural reason, while as yet the Day-spring had not risen on the benighted world. But alas for those who would still trust to the strivings of their individual faith, now that the highway of grace has been opened to the nations. For there is no truth save in God, nor any approach to God except in Christ; nor any union with Christ, except through the fellowship of the Gospel.

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SERMON XVII.

CHRIST THE CHANNEL OF GRACE.

[Whitsunday.]

ST. JOHN, i. 16.

"Of His fulness have all we received, and grace for grace."

THE gift of God's grace is ever set forth as the great blessing of the Gospel. By natural Providence does the Father of all sustain us: we look to His watchful care for our protection; for the advantages of food and raiment we are indebted to His bounty. But, when leaving the necessities of our bodies, we think of the necessities of our souls; when we rise above the order of nature to that world of unseen realities, which is ever around us; the grand characteristic of our being is the possession of grace. Now what is this grace which God bestows, and what is the channel