of trouble, of death and of judgment, who will not need to be remembered of Jesus, and who, therefore, in the time of duty, ought not to remember him? We infer it, however, still more directly from the emphatic words, " Drink ye ALL of this"-ALL -sinners who desire a Saviour, sinners who need a Saviour; men who are born in sin, who are born to suffer, who are born to die; it includes all; for," he that eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up at the last day." And "drink ye all of this;" this, the blood of the Lamb, which God hath himself provided for a burnt offering; the blood of the Lamb slain from the foundation of the world, and by virtue of whose sacrifice alone the kingdom of Heaven has been from the beginning open to all believers; the blood of the Lamb of GoD taking away the sin of the world. "Drink ye all of this;" the blood about to be drawn forth by the instrumentality of human treachery, yet shed for the expiation of human guilt; which sets the perfection of all love in bright contrast with the consummation of all crime; for GOD commended his love towards us in that, while we were yet sin

ners, Christ died for us. Yea, “drink ye all of this;" the healing blood, whereby the leper is cleansed, the deaf hear, the dumb speak, and the dead are raised to life; the blood shed for you, and for many, for the remission of sins. O drink all of this; for who is there that will not need to drink of it? Has aught else been revealed to man that can cleanse from sin, that can nerve for suffering, that can support in death, that can assure and absolve in judgment, that can abide and avail throughout eternity ? Are there any who are so ignorant that they do not prize it, so righteous that they do not need it, so independent, that they will not ask it? Is there one who can strike or search out for himself any path to Heaven besides that which is the new and living way, which Jesus hath consecrated for us through the veil, i. e. his flesh; in relation to which he said, "I am the way, and the truth, and the life; no man cometh unto the Father but by me?” Shall we, who must go to the Father, either to be saved, or to be judged, go to him without Christ? Shall we put away from us the cup of Salvation, with the risk, the certainty, it might almost be said, that so

doing we shall be presented, instead thereof, with the cup of wrath; the cup of which we are told that "it is red, and the wine is mixed; that as for the dregs thereof, all the ungodly of the earth shall drink them, and drain them out?" Let those who would harbour even the thought of disobeying such a Command first consider what it will be to abandon the benefit which shall be the consequence of obedience: a benefit in relation to which we may well accommodate the words of the servant of the Syrian chief, "If the Saviour had bidden thee do some great thing, wouldst thou not have done it?" How much more when he saith unto thee, "Drink ye all of this, for this is my blood of the New Testament, which is shed for you, and for many, for the remission of sins!"

III. Here, then, we are brought to the third of those particulars, in which it will be profitable to consider the dignity of that holy mystery, viz. the greatness of its attendant benefits. These benefits are summed up in one emphatic clause of the words of Christ: "This is my blood of the New Testament, which is shed for you, and for many, for the remission of sins." O! who

can repeat the words without an instant and lively perception of the benefit? The remission of sins-of all sin, for the blood of Christ cleanseth from all; of all that is heartily repented and unfeignedly renounced, though it be the accumulated iniquity of a whole life passed in utter forgetfulness of GOD, in total disregard of duty, in captivity to Satan, and in bondage to the world. Here the healing power exercised by Jesus in the flesh is symbolical, alike in extent and in operation, with his power to forgive sin. Whether the suppliant laboured under the fever of yesterday, or the paroxysm of instant madness-whether the infirmity were of eighteen or thirty-eight years' duration, the means that were employed, and the effect that resulted were the same. "Speak but the word, and thy servant shall be healed." Similar is the language of the Church. "Ye that do truly and earnestly repent you of your sins (over whatever interval those sins may have been spread), draw near with faith, and take this Holy Sacrament to your comfort." The benefit, then, is apparent; full of remission upon true and unfeigned repentance; not through tears of contrition, but through the blood of Christ.

It may be asked, however, "Is there no remission without the cup?" We answer without hesitation, that there is none without the blood. "Without shedding of blood," says the Apostle, “there is no remission;" and this is the prescribed and legitimate application of the blood. "This is my blood of the New Testament.” There is no salvation without the blood of Christ; and while we deny not, that the virtue of his blood may be elsewhere, we KNOW that it is here. Christ proffers to us the assurance of pardon and salvation through the Sacrament. "Whoso eateth my flesh, and drinketh my blood, hath everlasting life." Christ even seems to limit the assurance, in a passage which refers principally, if not exclusively, to the sacred Ordinance: "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." We leave the exception, therefore, we insist upon the rule; we indulge not in speculations, we confine ourselves to facts. Christ enjoins the Holy Sacrament as a special means of grace. He enforces the injunction by an appeal to those sensibilities which ought to be the most lively, those interests which ought to be the most precious, those