from sabbath to sabbath; why do we not behold multitudes patiently waiting upon God for the healing of their spiritual diseases and the supply of their spiritual wants? Oh why are the public ordinances of religion so lightly esteemed amongst us, and why is the word of life so little prized? Whatever spiritual help we require, let us seek for it out of Zion.Surely God is in the midst of his sanctuary. There, in a peculiar manner, he manifests to his people the brightness of his countenance, and causes all his goodness to pass before them; there we may expect the fullest displays of his presence and perfections, and the largest communications of his grace; there the power of the Lord is especially present to heal; and there do the streams of the river of life abundantly flow to cheer and invigorate, to sanctify and cleanse, to refresh and gladden every waiting, seeking soul.And they that wait upon God in the use of his appointed ordinances shall renew their strength. Whilst, however, we thankfully use these means, we must ever

look above them to Him who is alone the fountain of living water,' and the spring of all our joys. He has promised to give the Holy Spirit to them that ask it, and on the fulfilment of this promise to ourselves, entirely depends the vigour of our graces and the consistency of our lives, the measure of our consolations and joys, our growth in grace, and progressive meetness for the inheritance of the saints in light. Let us then wait humbly upon God for such discoveries of the glories and excellencies of Christ, and such communications of the grace of the blessed Spirit, that as trees planted by rivers of water, we may become abundantly fruitful; and, as citizens of the heavenly Zion, may walk increasingly worthy of our high vocation, until we shall attain to the light of everlasting life, and enter in through the gates into the city,'-even that abiding city whose builder and maker is God.*

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* SHILOAH OF SILOAM, which is alluded to in the preceding Discourse, and referred to in the text, was a fountain under the walls of Jerusalem, east, between the city and the brook Kedron: it is supposed to be the same

XV.

as the fountain En-Rogel orthe Fuller's Fountain. (Josh. 7, and xviii. 16. 2 Sam. xvii. 17, and 1 Kings i. 9.) The spring issues from a rock, and runs in a silent stream, according to the testimony of Isaiah, viii. 6.— It has a kind of ebb and flood, sometimes discharging its current like the current of Vaucluse; at others, retaining and scarcely suffering it to run at all. The pool or rather the two pools of the same name are quite close to the spring. They are still used for washing linen as formerly. The water of the spring is brackish, and has a very disagreeable taste: people still bathe their eyes with it, in memory of the miracle performed on the man born blind. From this pool, on the last day of the feast of tabernacles, which was a day of great festivity among the Jews, it was the custom to fetch water, some of which they drank with loud acclamations of joy and thanksgiving, and some was brought to the altar, where it was poured upon the evening sacrifice. During this solemn offering, the people sang with transports of joy the 12th chapter of Isaiah's prophecy, particularly the 3d verse— With joy shall ye draw water out of the wells of salvation. To this custom our Lord alludes in John vii. 37: it was observed in commemoration of their forefathers being miraculously relieved when they thirsted in the wilderness; and the water poured on the altar was brought as a drink-offering to God, when they prayed for rain against the following seed time." Horne's Introduction to the critical study of the Scriptures, vol. iii. pp. 40, 41.

SERMON VI.

SOURCES OF OPPOSITION TO CHRIST

AND HIS GOSPEL.

ISAIAH VII. 14.

He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel.

THE question proposed to Philip by the Eunuch of Ethiopia respecting a certain other passage in this book, might with much propriety be asked respecting that which has been just recited-" Of whom speaketh the Prophet this?" Not because it is really a matter of doubt, but the very enquiry may serve to bring more fully into notice an important truth. The Prophet appears, on this occasion, to be charged with an especial message from Jehovah. "The Lord," says he, "spake

+ Acts viii. 34.

thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not a confederacy, to all them to whom this people shall say, a confederacy: neither fear ye their fear, nor be afraid. Sanctify the Lord of Hosts himself: and let him be your fear, and let him be your dread; and He, the Lord of Hosts himself, shall be for a sanctuary; but for a stone of stumbling, and for a rock of offence."t And there can be as little doubt of whom the apostle Peter speaks when he says, "Unto you therefore which believe, He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling and a rock of offence."* In fact, the Apostle and the Prophet are both speaking of the same person, the Lord Jesus Christ, who is the sanctuary of his people, their refuge from present wrath and eternal ruin, and who is exceedingly precious to every be

+ Isaiah viii. 11-14. * 1 Pct. ii. 7.