manna which fell, some was designed for common use, and some was laid up in the ark for a memorial: that which was common was corruptible, and those who ate thereof died, though it came down from heaven; but that which was laid up in the ark, miraculously remained to future generations. It is God alone who keeps, and therefore, who gives this manna, or everlasting life; of which the manna in the ark was but a symbol.

Moreover, it is added, I will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. Stone whitened was the first and most ancient matter used to write upon. A new name signifies freedom, and a change of condition. Abram and Sarai received new names from God, and so did Jacob. Our Lord changed Simon's name for Peter; and Christians take a new name at baptism. The expression of the text, according to our notion, amounts to this: I will give him a new diploma or character to enfranchise him, and thereby grant him new privileges, change his condition, and make him immortal; he shall attain to that immortal life, whose glories and felicities none can fully conceive, but those who enjoy them. Our Saviour's joining the manna to the new name, that is, riches or maintenance to it, is according to the principles of the Mosaical law, by which no servant was to be set at liberty without something allowed for his present support.

་ མ་

Some have thought this expression of the white stone, alludes to a custom, by which the Romans cul

tivated and preserved a lasting friendship between particular persons and families. The method of

doing this, was usually by a small piece of ivory, which they divided lengthwise; the one party wrote his name on the one, and the other on the other, and then they exchanged them; and they were kept by each party as a badge of friendship, and when produced, ensured them and their descendants a friendly reception at the house of each other. Others have thought it an allusion to the ancient custom, in criminal cases, of absolving with a white stone, or condemning with a black one, the accused person.

The substance of the promise appears to be this: The faithful and persevering Christian shall, hereafter, be acknowledged by Christ, and received into a state of perpetual favour and friendship. There can be little doubt that this is the true meaning of the figures; and how reviving is such a promise to one who is labouring to make his way to heaven!

It only remains to inquire, whether you have ever seriously engaged in the religious conflict. Believe me, by nature every man is enlisted on the side of sin. This nature is to be subdued by the grace of God, before we are prepared for heaven. The warfare is not to be accomplished without our knowledge. No as it would be impossible to sever a limb from our body without our knowledge, so it is impossible sin should be separated from our souls without the most painful sensations. If we are not against our foes and for the Lord, we are for our foes

234 HARRIS'S SERMONS ON IMPORTANT SUBJECTS.

and against the Lord. How serious the thought! Some have overcome in part; let them persevere, and look forward for the fulfilment of the promise.

SERMON XXIII.

But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 1 Cor. i. 30.

IN this chapter St. Paul contrasts the Gospel of Jesus Christ with Rabbinical learning and Gentile philosophy, and brings them to the proper standard.

It was a characteristic excellence of the apostle, to judge of the utility of principles by their effects; and on this footing he challenges the wise, the scribe, and the disputer of this world. "For after that in the wisdom of God, the world by wisdom knew not God;" when philosophy had long tried its utmost, had long exerted its powers to understand the wisdom and perfections of God, which shine so clear in the works of creation, and was unable to look through nature, so as to form a proper, a soul-transforming 'view of nature's God; "it pleased God, by the foolishness of preaching, to save them that believe." God was pleased to pass by the bright luminaries of the Gentile world, and, by the preaching of a few illiteterate men, saw proper to convince the world that his

Gospel was his power, and that, by its own unaided energy, it could destroy sin and the power of the devil.

Having stated these facts before the bar of reason, he rests fully persuaded that his cause is the cause of truth; and while he is waiting for the decision, he takes occasion to state to his Corinthian brethren, that "God had chosen the foolish things of the world to confound the wise; and the weak things of the world to confound the things that are mighty: and base things of the world, and things which are despised, yea, and things that are not, to bring to nought things that are; that no flesh should glory in his presence." That man has never lived who dared to say -By the strength of my own understanding I have learned the will of God, and by my own power I am able to perform it. Man is foolish, guilty, sinful, helpless by nature. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. As if the apostle had said, The superiority of the Gospel over the wisdom of this world, does not consist in an ill-judged system of unqualified mercy, which admits the ignorant, guilty, and unholy into heaven. God's method of saving sinners, is by enlightening, pardoning, and purifying them; and to effect these glorious purposes, there is all-sufficient grace and energy in his Son, whom he hath appointed the Saviour of the world.

The apostle contemplates man as a fallen being in these words, and describes the effect of that stupendous condescension, which bound the Son of God