original purity. And thus we see the fountain opened. We see in Christ how the sinner may be pardoned and cleansed. It is a fountain of blood and water, for sin and uncleanness.

Such is the language of the wonderfully arranged circumstances connected with the death of Christ. Let it now speak to our conscience.

-God does

1. Let it remind us of the need of redemption. nothing in vain. The remedy describes the evil. The blood zells of guilt; the water of impurity; the paschal lamb of bondage. All then, in their personal references, should be seen, felt, deplored. Let the light of the cross show you the danger of sin. Mourn on account of it. Ask for power to mourn. Pray for the spirit of prayer. Ask, till your heart softens, melts, and you cry, in real agony of spirit, "God be merciful to me a sinner."

2. Let it remind you how exactly redemption is suited to your condition. You feel your guilt: behold the blood of expiation, and look for pardon. You feel your bondage: behold the Lamb of the Lord's passover, and look for victory and deliverance. You feel your unholiness: behold the water, and look to be delivered from all your filthiness, all your idols, and all the hardness of your heart. Look on the Pierced One, and look that you may be saved.

How wonderful are the ways of God! The Saviour is provided, and all is done to mark him out to you, and induce and encourage you to look to him. We exhort you to this. Your guilt may be fearful. Be humbled that it is. But this blood cleanses from all sin. You need not perish. You shall not unless you neglect this great salvation. And then your blood will be on your own head.

And see in this glorious Saviour the object of your continual confidence. Keep the Lord's passover every day you live. Move not from the side of the fountain. Pitch your tent here. It is good for you to be here. Pardon, liberty, holiness, all are yours in Christ. Enjoy your blessings. Improve your privileges. Wait on the crucified Saviour, till he calls you to stand by his throne of glory.

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RELIGION A BLESSING.

"So then they which be of faith are blessed with faithful Abraham.” -GALATIANS iii. 9.

THE character of the venerable patriarch, as drawn in the Old Testament, is as delightful as it is instructive. It is a beautiful impersonation of the dignity of genuine virtue. And it is presented unto us under circumstances which are intended to illustrate the gainfulness of genuine virtue. When Abraham was called to leave his own country, and his father's house, the divine promise was, "I will bless thee." And of this promise, Abraham's subsequent life realized the fulfilAbraham first believed, and afterwards fully experienced, the faithfulness of God.

ment.

We are warranted by the Scriptures to consider this venerable man as a public person, -a type and representation of a class. "That he might be the father of all them that believe; who also walk in the steps of that faith of our father Abraham," is the explicit language of St. Paul.

As, then, to Abraham it was said, "I will bless thee;" so is the same promise presented to them who "walk in the steps of his faith." Or, as it is expressed in the text, "they that be of faith, are blessed with faithful Abraham."

I am going to lay stress upon one word in the text. Not merely do they who sustain the character alluded to resemble Abraham, but they are said, emphatically, to be blessed.

Let us examine their circumstances, and see whether they are indeed such as to justify the application of the term blessedness.

Let us, however, first, have a distinct idea of their character. Though our principal object is the illustration of their blessedness, yet a few minutes must be devoted to the description of their character now set before us, and on which, subordinately, and in virtue of the direct appointment of God, their blessedness depends.

Few words are employed; but those few are most significant: "They which be of faith." And that significance is heightened

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by their position. The references to Abraham which we have quoted occur in these two epistles, in which the inspired writer was led to discourse explicitly of God's method of justifying the ungodly; or, in the brief phrase of the apostle, of "the righteousness of God." And when taken in this connexion, and in this connexion we find it, the word "faith" becomes very definite in its signification. It refers to that act of the mind by which God's merciful promise, in Christ Jesus, becomes the object of the sinner's entire confidence for salvation. It implies those views of personal guilt and danger which have impelled the sinner to “ flee for refuge to lay hold on the hope set before him;" but it expresses acquiescence and confidence in God's method of saving men through the redeeming merits of Christ. They have repented; they have turned from sin; but they have sought for pardon and peace by disclaiming all confidence in themselves: they came to God by Christ, in the exercise of faith alone. Faith received what grace bestowed. So that even thus it was the leading feature of that turning to God which has given a new character to their whole subsequent life.

And more. It is on this faith that all still depends. Resemblances are often vague and uncertain, and may never be pressed too far. But there is an analogy furnished by the dependence of a complex system on a very simple principle, which may assist us. There is the human eye. But it is connected with the ultimate power of perception by the optic nerve. So the whole character and state of the Christian man depends on the continued vitality of his faith in Christ. By faith he lives. So that these few words open out to us a large field of meditation, were it now our purpose to follow them: "They which be of faith.”

1. Look at the alteration in their condition in reference to God, considered as their Sovereign.

They were previously condemned by the divine law. Through the provisions of mercy, the curse was suspended. But the suspension of the curse is not the same thing as pardon. Now, however, their sins are forgiven them for Christ's sake. They are constituted righteous before God.

They are adopted into his family. They are "the sons and daughters of the Lord Almighty."

2. Look, next, at the altered state of their feelings.

They were weary and heavy laden: they have now found rest. They have peace and joy through believing, because "the love of God is shed abroad in their hearts by the Holy Ghost given unto them." Instead of that sense of guilt which prevented them from "lifting up their face towards God," they have now the Spirit of adoption," who "beareth witness with their spirit that they are the children of God," and thus enables them, if with the deepest humility, yet with sacred confidence and readiness, to cry, “Abba, Father."

3. And see the complete change which they have experienced in their inmost souls.

They are, indeed, not saved "by works of righteousness which they have done;" but, as they are saved "by the washing of regeneration and renewing of the Holy Ghost, which God shed on them abundantly, through Jesus Christ our Saviour, they are saved in order to works of righteousness. They are created in Christ Jesus unto good works." They love God because he hath first loved them; and from this loving heart, they rejoice to keep his commandments.

4. Recollect what the Scriptures assert respecting that peculiar and distinguishing providence of which they are the subjects.

"The eyes of the Lord are upon the righteous, and his ears are open to their prayers." "The hairs of your head are numbered." "Your heavenly Father knoweth that ye have need of such things." These are but indications of a truth as delightful as it is wonderful; and which, perhaps, needed the gift of Christ to remove the doubts concerning it from our unbelieving hearts. "He that spared not his own Son, how shall he not with him also freely give us all things?" No father cares for his beloved child with the wisdom and tenderness involved in the scriptural idea of Providence.

5. And then, the end crowns the work, and the end is indeed the crowning blessing.

You see it in the holy peace with which the believer passes 'hrough the valley of the shadow of death; fearing no evil; for God hath given him the victory through Jesus Christ.

You see it in the unutterably joyful repose of Abraham's bosom, into which "they that be of faith" enter, when this mortal has put off its mortality.

You see it in the solemnly ecstatic triumphs of the last day, when there is the first experience of what is the glorified human nature.

You see it in that brightness which precludes all distinct vision, but in which "the redeemed of the Lord” shall dwell for ever, when the days of their mourning are all ended.

Now, first, combine all these things: and then ask, Are they the true sayings of God? Ask, rather, Is this the word of God? or have we followed cunningly devised fables? We take your acknowledgment of the general truth of religion for granted. Then search the Scriptures. Such blessings as we have described are connected with faith.

And are they not blessings? The favour of God? True peace of conscience? A regenerated nature? The watchful care of a paternal Providence? Victory over death? Life everlasting? If this be not blessedness, our spirits gasp for what has no existence. To nothing may the term be applied, if not to this.

Religion is a blessing then. How great, no tongue can tell, no thought conceive. It may imply self-denial, sacrifice, the crosses of a salutary discipline. But it associates a blessing with them while they last. It is the sunshine of the soul; the sunshine of life. And it gives a richer blessing when they have all passed away. O see and feel this! You are called to inherit a blessing. Can you accept of it too soon? Every moment is worse than wasted that is spent without this. Turn from sin, and guilt, and cursing. Turn This is the message, "All things are ready; come to the supper." O, remember the sentence at the last day! It is, "Depart, ye cursed." Remember this. That sentence

now.

will have a terrible emphasis to them who reject the blessing, the offered blessing. O turn ye, turn ye, to God. Your nature thirsts for blessedness. Here alone can it be satisfied: but here shall it be satisfied for ever and ever.