that they are thus preserved (Jude 1). Are they quickened? are they justified? Their quickening, their justification, is in Christ (John v. 26; Rom. iii. 24). In short, all spiritual blessings are in and through Christ (Eph. i. 3; 2 Cor. iv. 6); and this is signified in the words, the Lord make His face shine upon thee;" for Christ is indeed "the Light of the world" (John viii. 12).

But whence doth such mercy spring? Of man's works? No! (Titus iii. 5.) Of man's own will? No! (John vi. 44.) Truly man's will is wholly set in him to do evil (Gen. vi. 5). Whence, then, doth this kindness come? From grace; from free, sovereign, distinguishing grace (2 Tim. i. 9; Eph. ii. 7; 1 Cor. xv. 10). Hence the beauty of that petition in Aaron's blessing, "The Lord make His face shine upon thee, and be gracious unto thee." Doth any poor soul desire to have this blessing? Let them remember that all is of grace (1 Tim. i. 14), and that God's grace proceeds not upon man's rules (see Esther ii. 17; Ps. cxiii. 7). We must now proceed to the third clause of Aaron's blessing: Lord lift up His countenance upon thee, and give thee peace.' If the Father hath blessed a poor soul with all spiritual blessings in heavenly places in Christ, it is the work of the Spirit to give the enjoyment of such great benefits. It is the work of the Spirit to make the soul to blossom and bud, and fill the face of the world with fruit. Hence the prayer of Paul (Rom. xv. 13); hence the promises of Jesus in His last conversation with His disciples (John xiv. 18; xvi. 7).

"The

Dear Christians, let us not be content without the fulfilment of this triune blessing in our own cases; let us not rest without enjoying, by the blessing of the eternal Spirit, the love of the Father and the gift of the Son (1 John i. 4; Heb. vi. 11, 12).

Such, then, is the formula of Aaron's blessing. But who are

II. The persons blessed? (Num. vi. 23-27.) The persons blessed were the children of Israel. The blessings of Jesus, the Son of God, our Great High Priest, are not confined to any one family or nation after the flesh (Gen. xxii. 18); therefore is Col. iii. 11 written. And yet are they confined to one spiritual people, to the Israel of God (Psalm iii. 8; xxix. 11). It is marvellous that any can give sleep to their eyes, or slumber to their eyelids, until they know that they are of "the Israel of God." I know that there are (if I may so speak) common blessings, shared by all mankind-creation, preservation, long-suffering, forbearance, and so forth; and these blessings are communicated in and through Christ; so that it is said, "That was the true light which lighteth every man that cometh into the world" (John i. 9).

But, brethren, these are not saving blessings. What I would press upon you is this, not to rest until you have the peculiar blessing of the peculiar people; for, indeed, as there are those for whom Jesus prayeth not (John xvii. 9), so are there some whom Jesus blesseth not (Rom. ix. 16, 17, 18). Oh, then, "give diligence to make your calling and election sure (2 Peter i. 10). I may now go on to remark,

III. Upon the time when this blessing was pronounced. It appears to have been after the offering of incense (see Lev. ix. 22, 23; see also Luke i. 9-11; 21, 22). May we not well conclude that all the blessings that descend upon "the Israel of God" are poured down, in answer to Jesus' pleading, upon His waiting people? "Ask, and it shall be given you (Matt. vii. 7); "Watch unto prayer" (1 Peter iv. 7); "Pray without ceasing" (1 Thess. v. 17).

Dear people, are we waiting for our High Priest to come forth and bless us? waiting not carelessly, but prayerfully (see Psalm lxxxi. 10; xxii. 26). Oh, remember the words of the Holy Ghost, by the mouth of St. James (iv. 3). Let us now observe,

IV. The place in which this blessing was pronounced. It was pronounced at the door of the tabernacle, when all things had been rightly set in order. And so is it most certain that the blessing of JehovahJesus is most largely poured forth where His children are walking together orderly, fruitfully, in love (Psalm cxxxiii.). There is such a thing as Gospel order and unity, and how much soever people, ignorant of God's will, as revealed in His Word, may refuse to submit themselves to them that have the rule over them, on the score of Christian liberty, it is certain that they thereby rob themselves and others of much blessing (see 1 Thess. iii. 13; Col. ii. 2; Psalm cxlvii. 13; cxxxii. 15). Oh, then, Eph. iv. 14.

In conclusion, let me remind all that Jesus is the only High Priest who effectually blesses. We cannot be priests to ourselves. Our fellow-men cannot bless us, neither can ordinances alone prove blessings (Ezekiel xxxiv. 23-31). But Jesus came to bless, in turning us from our iniquities (Acts iii. 26); and oh, may any who believe themselves to be thus blessed, whether masters or mistresses, fathers or mothers, brothers or sisters, neighbours or friends, remember the word spoken to Abram, "I will bless thee, and thou shalt be a blessing." Oh, that there may indeed be showers of blessing!

GLIMPSES HERE!-THE GLORY HEREAFTER!

THE S BSTANCE OF A SERMON PREACHED AT THORNTON CHURCH, BY THE REV. S. ADAMS, VICAR.

"Lo, these are parts of His ways; but how little a portion is heard of Him? but the thunder of His power who can understand ?"—JOB Xxvi. 14. By the good providence of our God we are brought again to the house of prayer for all people-for all their wants and for all their sins. We have come to-day to behold the King of Israel, to see His countenance of glory, to hear His voice of mercy, and to sit at His feet and hear His words of love and life, of grace and truth; for one wants to see Jesus, another to follow Him; one is in need of comfort, another of peace; a third is anxious to get a promise, a fourth to obtain pardon, a fifth to find mercy; for we are come to Bethesda, to be made whole of whatsoever disease we labour under. Every one who is waiting for the moving of the waters by the angel, wants more life, love, grace, strength, peace, joy, faith, hope, holiness, righteousness, and salvation. Thus we all meet together, Sabbath after Sabbath, within these aged walls, as poor, undone, wretched, lost, and the chief of sinners.

First, then, I ask of you all, Have you considered God's servant Job? for the Lord saith, "There is none like him in all the earth." God had given him everything his heart could desire, but the Lord suffered Satan to deprive him of all in one day-all his thousands of cattle, and all his children. Nevertheless, he did not complain, nor murmur a word, but he blessed the Lord for dealing thus with him. He knew and believed the Lord had given him all these, and the Lord had taken them all away; and that He could and would give him greater things than these. But

this was not all; for, to prove the devil was a liar from the beginning, and will be to the end, the Almighty suffered him to strike His servant Job with sore boils, from his head to his feet, and then to stir up his wife to tempt him to curse God and to slay himself. But Job said to her, "You speak foolishly; shall we receive good at the hands of the Lord one day, and shall we not receive evil from the evil one another day? Hath not God set the day of prosperity and the day of adversity, the one over against the other, for us to consider His might?" Job then sat down

in the midst of the ashes of his sacrifices and wept sore.

Now observe, my friends, how wonderfully the Lord speaks of His servant Job-that there was none like him in all the earth for patience, humility, and poverty. But of whom could this be truly said except of our Lord Jesus Christ? who, though He was rich in heaven, for our sakes became poor in this world; for He laid aside His glory, and took upon Him the form of a servant, and had not where to lay His head, and humbled Himself "to death, even the death of the cross, that we, through His poverty," His ignominy, and His sufferings, "might be rich." Again, how wonderfully Job exalts the Lord of all power and might when he said, "Shall we receive good at the hand of God, and shall we not receive evil?" Ought we not, therefore, to consider His servant Job, and follow him who said, "Lo, these are parts of His ways, ""for His goings forth have been from of old, from everlasting;" the Lord went forth for the salvation of His people? It pleased Jehovah-the Father, Son and Holy Spirit-to go forth in the councils of old in purposes of grace, mercy, and love, in the election of His people, whereby they are at a predestinated time created for Him to be saved by Him and to glorify Him. Thus Jehovah, of His own good will and good pleasure, entered into an everlasting covenant of grace, and, according to that covenant, His people are called out of darkness into His marvellous light, they are born again of the Spirit, conformed unto the image of Christ, taught of God the Father-and who teacheth like Him ?—and thus translated into the kingdom of God. Now, as they remember from whence they were hewn, and the hole of the pit from whence they were digged, they stand still and wonder, admire and adore that grace which saves them, and teaches them, and reigns in them. They are often overcome in their minds at the unparalleled goodness of God to them; they are confounded and silent; for all they can say or think is what their Lord saith, "Even so, Father, for so it seemed good in Thy sight." Now, if you are a child of God, you will daily exclaim to yourself, "Lord, who am I that Thou shouldest take knowledge of me, and what was my father's house but a house of sin and death? Why me, Lord? Why me, even me, the greatest rebel, the chief of sinners, and no more worthy to be called Thy son ?" "Oh, to grace how great a debtor Daily I'm constrained to be !"

Now, it pleases God the Holy Ghost to take of the things of God, His covenant of grace, His counsels of old, His loving-kindness (Jer. xxxiii. 2), and His truth which endureth for ever. And, moreover, it is the good pleasure of the Holy One to take of the things of Christ, as He said, and show them unto you as yours even His grace, His glory, His kingdom, His righteousness, His peace, and His truth. Such see and know the mysteries of the kingdom of heaven; they behold, and admire, and adore. Now I wish you to distinguish between the comings forth of

the Lord Jesus from the Father, and His goings forth with the Father in eternity; then all will be clear unto you.

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Again, there are the ways of the Almighty in creation, and these are past finding out by all our naturalists and geologists; and there are the ways of His providence, which are often strange, deep, mysterious, and wonderful to the believer, for "His way is in the sea, and His path in great waters, and His footsteps are not known." Nevertheless, we know the ways of wisdom are ways of pleasantness, and all her paths are peace.' "The Lord saith by the Prophet, "I will bring the blind "—and who is blind but the Lord's servant?"by a way that they know not: I will lead them in paths that they have not known. I will make darkness light before them, and crooked things straight: these things I will do unto them, and not forsake them" (Isaiah xlii. 16). What a way is this! Darkness and light; crooked things and straight; very perplexing to carnal reason and to flesh and blood, but so it is we can witness. Sit down every day and trace the way the Lord led your soul, and you will say, "Good and upright is the Lord; therefore He will teach sinners in the way." The Lord saith, "I will instruct thee, and teach thee in the way which thou shalt go. I will guide thee with mine eye"-here we have instruction and teaching-" therefore be ye not as the horse in battle, or as the mule which has no understanding, but in all thy ways acknowledge Him, and He will direct thy paths." Acknowledge His wisdom, His goodness, mercy, truth, and love.

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Lo, these are parts of His ways;" only a part of His love, grace, wisdom, truth, and redemption; a part of His glory, will, and pleasure. Well, but a part is a proof of the whole-a pledge of the rest—a portion of what it will be. As God showed Moses the pleasant land; as the Lord showed the Apostles His kingdom of glory; and as the Holy Ghost teacheth us that all is ours, "for we are Christ's, and Christ is God's;" so we know in part, and see in part, and hear in part, and receive in part; "for He showeth His word unto Jacob: His statutes and His judgments unto Israel. He hath not dealt so with any nation, and as for His judgments, they have not known them. Praise ye the Lord" (Ps. cxlvii. 19, 20). Oh, my friends, what will the whole be when that which is perfect is come? for then that which is in part will be done away. Oh, what a mercy to have a part which can never be taken from us. Like Mary, you and I have "chosen this good part." Now, a part may be little-yea, very little nevertheless it is a part. We may have received but littlea little grace, a little comfort, a little faith, hope, joy, patience, and humility-nevertheless we can say we "have tasted the Lord is gracious, we have felt His loving-kindness, we have known His name, we have seen the Lord is very pitiful to us and of tender mercy, for precept must be upon precept, line upon line, here a little and there a little. Moses saw a part-yea, the back part. Joshua, David, Isaiah, and all the saints have seen a part, which is a pledge of the whole, an earnest of the inheritance, a seal of the redemption, a portion in the land of the living, a view of things hereafter, an evidence of things unseen.

But how little a portion is heard of Him. Alas! alas! how very little in the conversation of Christians, how little in sermons and books; and this little seems to me to get less instead of more. We feel how little is our communion with Him, how little our affections are towards Him, how little are our thoughts upon Him. But," saith the Apostle, "if there be first a willing mind, it is accepted;" and we know His people

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are made willing in the day of His power. And the Church saith, "Ere I was aware, my soul made me like the chariots of Amminadib Christ's willing people. But how little a portion is heard of Him-yea, of Him and Him only-but much of self, and free will, and natural affections. We hear much of the world, of sin and pride, ignorance and wickedness; much of what man does, or can do, and ought to do. Then, saith the prophet, when men call the proud Pharisee and Papist happy; when they that work wickedness and speak wickedness are set up and extolled; when they that tempt God as the infidel are delivered from shame and contempt; "then they that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a book of remembrance was written before Him for them that feared the Lord, and that thought upon "" His name (Mal. iii. 15, 16).

Again, you may wander from mountain to hill, from church to chapel, and what do you hear of Him? of Jesus only? of Christ and Him crucified, whom Paul preached? of the work of God the Holy Ghost? of the doctrines of grace? Who exalts the Lord our God in His great salvation? Who is determined not to know anything among the people save Jesus Christ and Him crucified? Where do you hear of His perfect righteousness, His finished redemption, His power, will, grace, mercy, and truth? Nevertheless, it is a mercy to hear, to feel, to know, see, taste, and enjoy a little of Him who is All in all.

Lastly, "the thunder of His power who can understand "—that is, who can conceive and endure? for it is incomprehensible. We know the love of God we cannot comprehend, and the peace of God passeth our understanding; "but the thunder of His power who can understand?" We read of thunder at the flood, when God covered the earth with the deep as a garment; "the waters stood above the mountains: at Thy rebuke they fled at the noise of Thy thunder they hasted away" (Psalm civ. 6, 7). Again, the seventh plague of Egypt, "the Lord sent thunder and hail, and the fire ran along upon the ground," "and Pharaoh sent, and called for Moses and Aaron, and said, I have sinned this time: the Lord is righteous, and I and my people are wicked. Intreat the Lord that there be no more mighty thunderings and hail." Also, at the Red Sea, the Psalmist saith, "The Lord also thundered in the heavens, and the Highest gave His voice" (Psalm xviii. 13; lxxvii. 18, 19). At the giving of the law, all the people saw the thunderings and lightnings, and the noise of the trumpet, and the mountain smoking (Exodus xx. 18; Heb. xii. 18, 19). In the days of Samuel the Lord thundered with a great thunder, and discomfited the Philistines (1 Sam. vii. 10). God also testified of His Son with a voice of thunder (John xii. 29), which is the seventh record; and in the Revelation we read that "out of the throne proceeded lightnings, and thunderings, and voices;" and likewise of seven thunders which uttered their voices, but the beloved disciple was forbidden to write what they spake. Thunder, we hear, is the voice of God's power; that is, His power is as thunder; louder than any voice, stronger than any thing, and more majestic and terrible than any other sound. What, then, will be the thunder of His wrath when He shall say to them on His left hand, "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels ?" "for the pillars of heaven tremble and are astonished at His reproof." Oh, the mighty thunderings reverberating through the caverns of the horrible and bottomless pit, who can hear? who can bear? who can understand?