as the Apostle expresses it, that we discern the Lord's Body.

We speak not of course of any carnal presence, nor as though outward elements, such as water, or bread, or wine, were so far changed as that they could work effects beyond nature, but we tell you of the doctrine of grace as depending on the sanctification of Our Lord's humanity, and we testify the blessedness of being united to Him, who is the Head of our renewed Being. The gifts of grace were in a degree bestowed upon the Jew, and possibly upon the Heathen. But when God became man, they were poured out in a common stream, and in more abundant measure. This was first given to Him who might claim it of right, that from Him it might be conveyed to us, who can claim it only of bounty. "For it pleased the Father that in Him should all fulness dwell." "And of His fulness have all we received, and grace for grace."

And now, brethren, to make one practical remark, respecting the nature of that obedience which may be expected from Christians. It stands not, observe, on mere natural duty, on calculation or policy, it does not rest even on those better feelings of the heart which arise from the recollection of past services-no, Christian obedience is the produce of that real union with Christ Our Lord, whereby "as He is, so as He is, so are we in this world." Those who truly possess it have so reflected like a glass the glory of the Lord, that they are "changed

into the same image from glory to glory, even as by the Spirit of the Lord." Its necessary condition, therefore, must be such lively faith in the truth of things unseen, as may realize the greatness of our election.

And here how much are we all wanting, how imperfect our sense of things divine; we do not feel how closely we are pressed upon by the unseen world and its abiding realities. When we kneel in prayer to present our common offering, how little do we discern the great High Priest, who by virtue of His Body which was slain, is at that moment pleading for us in the heaven of heavens. How little do we estimate the peculiar efficacy which is thus given to our collective prayers! How little do we appreciate the peculiar advantage which is thus given to those who are members of Christ! How imperfect, therefore, our gratitude, how cold our devotion, how feeble our love! How little do we carry out with us into the world at large the consciousness of our high fellowship!

Were it otherwise, the members of Christ could never conform themselves as they do to this world's manners. Men would take note of us, that we had been with Jesus. We should not hear of covetous, worldly, self-indulgent, sensual Christians. "Shall I take the members of Christ," exclaims the fervent Apostle, "and make them the members of an harlot? God forbid." Surely, brethren, there must be a deep failing in the faith of the Christian world, or there

would not be so deep a degeneracy in its practice. The love of Christ is not now-a-days that burning consciousness of nearness to Him, which induced men to sacrifice every thing, and themselves first of all, in the service of the Gospel. That which lives will have voice and utterance, and if we are conscious of participation in the one glorious family of the Elect, we shall give no dubious tokens of our sympathy.

26

SERMON III.

THE RE-CREATION OF MAN.

II. CORINTHIANS, v. 17.

66 If any man be in Christ, he is a new creature."

THE text is one of those wonderful sayings, whereby the Gospel at once meets the wants, and surpasses the hopes of mankind. For does not every thoughtful man feel the burden of our old nature? Does not the infirmity of men's acts perpetually mock the ardour of their expectations? "To will is present with me, but how to perform that which is good I find not." How welcome then the intimation, that "if any man be in Christ, he is a new creature; old things are passed away, behold all things are become new." That which is announced to us is no mere improvement, no exaltation or enhancement of existing qualities; it is the reconstruction, not the amendment of humanity; its ancient principles are to be funda

mentally recast; and a new creation is to be substituted for the old one. Thus is the thing bestowed after which collective humanity had been yearning-" the whole creation groaneth and travaileth in pain together until now." To effect this work was the great object of Christ's coming; in His own person He accomplished that which could never have been attained by the temporary palliatives of Jewish law, and built up a new creation out of the ruins of the old one. "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but the new creation: and as many as walk according to this rule, peace be on them and mercy, and on the Israel of God."

Let us consider, first, what this new creation is; secondly, how it was to be effected.

The new

I. It is a re-creation of man's nature. race, therefore, consists still of the same individual beings, who constituted the old one. The family of Adam has not been superseded by any fresh progeny. The world's possessors have not been succeeded by new ones, but have been themselves reformed. "You hath He quickened, who were dead in trespasses and sins." Now, it is impossible to estimate such a re-creation as this, unless the original composition of man be borne in mind; and it be considered what was the ancient structure on which this fresh constitution of humanity has been engrafted.

What then was man's original creation? What