body and blood of Christ is plain to be apprehended-that the body and blood are taken in the Lord's supper may require some explanation, in which, observe, first, that the answer has regard to the words of Christ, who said of the bread, "this is my body," and of the wine, "this is my blood." In these expressions Jesus maintained his former style and doctrine, as shown on an occasion in which though not perhaps speaking particularly of this institution, he was at any rate impressing the same ideas, for he then said to his hearers at large, "Verily, verily, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh and drinketh my blood hath eternal life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me." Whether or not Jesus was here pointing at the Eucharist, there is evidently a sameness in his language both here and at the last supper, enough to make us conclude from such agreement of the subjects and the words that he intended that such effectual partaking of his body and blood as he then declared necessary should be

conveyed in the ministration and due reception of this holy sacrament. But in what sense, and to whom, do the bread and wine in the Eucharist become the body and blood of Christ? Not by any mysterious and awful change of their nature, as is taught by that branch of the church from which we withdrew for had they been so changed, they would to all partakers have been in every case the body and blood of Christ, but they are these to the faithful only, and in a spiritual sense; it is only to the sincere believer, the accepted communicant, that they are made the means of conveying to his soul, whatever blessings Christ purposed when he spoke of the necessity and the uses of eating his flesh and drinking his blood. In this view the catechism asks "What are the benefits whereof we are partakers thereby?" (that is by the Lord's supper, those being the last previous words that had been used,) and then it supplies the answer. "The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are (strengthened and refreshed) by the bread and wine." As to these words, whatever might be said to impress and enforce them, they need no further mere explanation. So likewise, after that it is asked- "What is required of them who come to the Lord's supper?" a clear intelli

gible answer is given in three heads, on all of which they are "to examine themselves;" (the first being) "whether they repent them truly of their former sins, stedfastly purposing to lead a new life;" (the second, whether they) "have a lively faith in God's mercy through Christ, with a thankful remembrance of his death," and (the third, whether they) "be in charity with all men.

Here too is much matter for exhortation, had we now room or purpose to use it, as the case is, let this answer in its plainness and strength suffice, as well it may, for itself. On the whole doctrine of the Lord's supper, I will now declare myself, as I did on baptism, in the words of the articles of our church. "The supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is a partaking of the body of Christ, and likewise the cup of blessing is a partaking of the blood of Christ."

Brethren, on any former occasion of addressing you, however much I ought to have been humbled with a sense of deficiency and unworthiness, there has never been cause for feeling more

than now I ought to feel, the deep necessity of begging both of God and man pardon for distressing imperfections. In the matters of the visible church, I have just now been laying a trembling, perchance a rash hand, on the Holy of Holies, the mysterious vehicles in which are contained and conveyed the shrouded influences and workings of God's Spirit. In such a touch there is hazard of doing mischief to matters so high and pure. Then again I may have said at once too much and too little for just and full profit, may have glanced on many subjects with but meagre and feeble explanations, and with little or nothing of successful attempt at that better conviction which should gain the heart. I have felt and spoken as of what I do not know now, though I may hope to know hereafter. Consider I beg of you the difficulties under which I or indeed any one must treat this subject, and be tender if expected justice, humanly speaking, has not been done to it and to you. But even the weakest word may have power, if it be mixed through the favour of Christ, with faith in the hearer.Such too is the case with the sacramental signs and graces. Take, I beseech you, no lowering view of the seeming simplicity of the means in these holy institutions, but remember that through

the Spirit who worketh all things are possible to him that believeth. If in this persuasion, you are disposed to depend on your Saviour and follow his bidding, you will not fail either in one ordinance to bring children unto Christ, or in the other to come to his banquet and to be welcome and rewarded guests. He who speaks and you who hear, must in time cease from within these walls, but when what is done now, shall be known, and have its fruit hereafter, may it be to many of you, and to me with you, a recollection not unfitted for the courts of heaven, that under the guidance of the Spirit, in comforting faith and mutual Christian love, we have met together at the table of the Lord.