would the Apostle refrain from addressing the Ephesians as God's "dear children" in this sense? Because, as creatures, they were fallen, corrupt, reprobate, and in need of a Saviour, a spiritual Creator, an atoning High Priest, to blot out their great transgressions, and restore them to the favour of God. And it was only as men who had availed themselves of this method of reconciliation with God, that the Ephesians could be called "dear children," and exhorted, as such, to be "followers of God." And although the whole race of mankind were still, notwithstanding their lost estate, the children, in a certain sense, of a justly offended God, and many, like the runaway slave Onesimus, had "perchance departed for a season, that he might receive them again for ever'," they could have no claim to the title which God reserved for those, and those only, who had become his by adoption.

Father.

The great point, then, at which all disciples of Christ should aim, is to become really "dear children" of their heavenly And how shall they be likely to attain that point? By being "followers of God." Thus, and thus alone, shall they be children," dear children," of the spiritual Parent of the sanctified, and obtain all the privileges of the most favoured heirs of promise. Some of us, I fear, are not at present "followers of God." Others, very probably, to the extent that human frailty will permit, are so.

First, then, as the greatest point to be attained, how shall those who are not at present followers of God, become so? To set about this important undertaking aright, inquiry must at once be made into the soul's present state. At present the soul is untractable, disobedient, undutiful, and its ways and wilfulness must be amended. It is not a "follower of God," imitating his character, honouring his authority, walking in his footsteps. The divine parental voice is unheard. The love of a crucified Saviour finds no answer in the heart. A home is abandoned, a child estranged, a Father lost, and all for sin. Although constrained by every loving obligation, the self-willed disciple walks not in a like love. "He loves not his brother whom he hath seen," neither heeds he his proffers of love. He cares not for his soul or his body, rejoices not with him in his joys, mourns not for him in his sorrows, vouchsafes him neither sympathy nor service, makes for him no sacrifice, extends to him no fellowship. Nay more, perchance he is the bitterest enemy of some of his

1 Philemon 15.

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brethren, does them all the ill he can, quarrels with them, speaks evil of them, persecutes them unceasingly. And how can he love a whit more God whom he hath not seen1"? Yea, he loves him not at all, he keeps not any of his sayings, gives him not his heart, serves him not with ardour, thanks him not for mercies, sees him not in trials, comes not to him, falls not down before him as a perishing sinner, and takes not any interest in the day, the house, the name, the kingdom, the glory of him who gives him all he has received. Can such a man love him whom he treats so scornfully, so ungratefully? Love usually shows its fruits, and evinces signs of life; but this man gives good evidence that he has it not in him. But what is the example thus slighted, thus not followed? "Christ also hath loved us, and hath given himself for us, an offering and a sacrifice unto God for a sweet-smelling savour." Can there be greater love than this, more vivid portraiture than this of zeal for the salvation of sinners, and disinterested desire to serve them?

Let those amongst us, who at present are not "followers of God," awaken out of sleep at this sight of God's glory shining round about them, take up their cross in love, and follow their Lord with joy. Let love beget love, and grace bind to gratitude. And oh, let there be confession, prayer, contrition, and thorough turning of the heart unto the Lord, at the sight of the many marvels he hath done for us. Let us exert every effort, and spare no pains to be at last found of Christ, not having our own righteousness, but his—not living unto ourselves, but unto him—and then in due time we shall be his "dear children,” dear because dutiful, children because conformed to his image, and obedient to his doctrine, his will, his commandments, in all things.

But there is yet another particular, wherein some amongst us may err and not follow God. And how is this error committed, and what may it be? "Foolish and hurtful lusts" obtain possession of the soul, and "drown it in destruction and perdition." The natural man is impure, unclean, unholy, full of all inordinate desires and corrupt communications; and in these things it has the mastery, and follows not God. "The cares of the world, the deceitfulness of riches, and the lust of other things choke the word, and it becometh unfruitful." By impurity in thought, in life, and in conversation, the soul makes shipwreck of its faith, and by degrees departs from first princi1 1 John iv., 20. 2 Eph. v., 2. 3 1 Tim. vi., 9. 4 Matt. xiii., 22.

ples. In a word, the unstable disciple becomes, by a very speedy process, so far as purity is concerned, an inheritor of wrath, an enemy of righteousness, a child of the devil.

But what showeth the example, which this ungodly professor ought, nay, as a baptized Christian, is pledged to follow? It showeth a life of faultless purity, which none could convince of sin, none turn aside after Satan; even the life of him, whose purity atones for man's impurities, and in whose sight the heavens are unclean, angels are imperfect, and even impure thoughts are sins. And must not Christ's disciple be conformed to him in purity, before he can lay claim to his love? Yes, he must cease to have "fellowship with the unfruitful works of darkness," and not even make mention of sins of impurity. He must, in fact, by repentance come out from among such things and be separate, and bringing even every thought into captivity to the obedience of Christ, become henceforth, so far as regards purity and every other quality connected with God, the docile, tractable, dutiful child of his heavenly Father. Thus will he become truly endeared to him, and in the end be a meet partaker, through Christ, of the heavenly inheritance.

Their

Little need be said to those, in conclusion, who are already, both in love and purity, "followers of God," and so far as human frailty will permit, consistently and systematically so. privileges are all comprised under that brief but comprehensive and encouraging title, "dear children." As such, they "have all and abound." They have more than heart can think, or tongue express. They have that love of the best of beings, which nothing can quench, nothing can turn away'; a love that waxes not cold, waxes not lifeless, waxes not feeble; but endures longer than life endures, and gives in the present life and reserves for the next, blessings which man cannot with his utmost ingenuity anticipate, or with his liveliest gratitude repay. Let all followers of God, then, as dear children, persevere in their work begun, persevere in faith, persevere in love, persevere in purity, persevere in every thing that becometh children of God; and then, thus animated, thus supported, thus kept stedfast unto the end, they will be entitled to hear, yea entitled to answer, in the great day of account, the Redeemer's summons to his people: "Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world'."

1 Matt. xxv., 34.

THE FOURTH SUNDAY IN LENT.

THE EPISTLE. Gal. iv., 21 to the end.

21 Tell me, ye that desire to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free

woman.

33 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.

24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.

25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.

26 But Jerusalem which is above is free, which is the mother of us all.

27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.

28 Now we, brethren, as Isaac was, are the children of promise. 29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

30 Nevertheless what 'saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. 31 So, then, brethren, we are not children of the bondwoman, but of the free.

The whole drift and purport of this portion of Scripture is, to show the everlasting repeal by Christ of the Mosaic ceremonial law, and consequently the cessation of all necessity, on the part of his disciples, of observing it. In order to enforce this doctrine in the most striking manner, the Apostle refers his fellowbelievers to the chapter in Genesis, which contains the account of Hagar's expulsion from the tents of Abraham, and the substitution of Isaac for Ishmael'. He calls this history, in reference to the subject before him, an allegory, or figurative mode of explaining what he wished to render intelligible, namely, the character of each of those systems of religion, respectively, which then prevailed in the world. And how does he do this? Ishmael," the son of the bondwoman," is made to represent the Mosaic ceremonial law, which imposed a burden on the soul and conscience too heavy to be borne. Isaac, "the son of the freewoman," is made to represent the more spiritual dispensation of the Gospel, which "abolished the law of commandments contained in ordinances," and introduced in its stead a service of perfect freedom. And further, Ishmael, “born after the flesh," is made to represent the Israelite, whose covenant was eventuEph. ii., 15.

1 Gen. xxi., 9-21 inclusive.

2

ally to be "cast out.” And Isaac, "born after the Spirit," is made to represent the Christian, who is to be an inheritor of the promises of the Gospel.

As heirs of this "better covenant," then, "established upon better promises," we, the disciples of Christ and children of promise, are in the situation of Isaac. We are different, so far as our system goes, to the professors of any other religion. Forms and ceremonies are no longer the main features of true religion, although still, to a certain extent, necessary. "Pure religion and undefiled before God and the Father" now is, to "visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world'." Faith, stedfast, and unfeigned, in the promises of God through Christ, is now the first step to acceptance; the foundation on which works must stand, and prayer be offered. Spirituality must be the essence of the form, "hunger and thirst after righteousness" the substance of the ceremony. We must be careful not to place too much dependance on the mere mechanical act of going to church, partaking of the communion, or hearing a sermon, things very right in themselves, but principally right as means towards an end.

of

Regarding them in this light, we shall, doubtless, with the aid of God's grace, accomplish their object and work out their purpose, for we shall confess because we feel our weakness; ask because we wish to obtain; give thanks because we are sensible of benefits; communicate because we love the Redeemer; hear because we are told of redemption. And the result will doubtless be cheering, and answer our fullest expectations. Encouragement will abound, reconciliation will stand prominently forward, and an atonement open wide the gates grace, of righteousness, of heaven, to every son of the bondwoman," who desires in sincerity to be "heir with the son of the freewoman." Isaac will represent the dispensation under which this happens; but he will represent still more forcibly, him, for whom it works such glorious privileges. Blest in his spiritual birthright, the true worshipper will find, on each returning Sabbath, a continually returning supply of helps, lights, and motives. And he will arise from all his devotions and acts of worship, more thoroughly resolved than ever to resist his great adversary the devil, and to walk forward on his way, rejoicing.

But there is another view of this subject, in the second

1 James v., 27.