of it he obtained merit to cleanse, but the efficacy of it in cleansing comes from the application. The law pointed out this in the sprinkling of the blood of the sacrifices, and particularly in the cleansing of the leper. When the priest had examined him, and found the plague of the leprosy was healed, then the leper was to bring his sacrifice, and it was offered for him, and its blood was shed, but he was not pronounced legally clean, until the blood was sprinkled upon him. The shedding of the blood did not cleanse without the application. And these figures of the law are applied to Christ in the New Testament. The Apostle Paul speaks of the sprinkling of the heart from an evil conscience, and the Apostle Peter shews what it is which is able thus to cleanse the heart, namely, the sprinkling of the blood of Jesus Christ. This speaketh better things than that of Abel. Abel's blood cried for vengeance, but Christ's blood cries for mercy, and when it is applied, it sprinkles the heart from an evil conscience, and purges it from dead works to serve the living God.

This consideration brings us to meditate upon the office of the Holy Spirit. As Christ covenanted to shed his blood, so the Holy Spirit covenanted to apply the merits of it, and to render it effectual to the sinner's heart. This is his office-character : he was to take of the things of Christ, and to shew them unto us, to shew us our want of them, and then to shew us our interest in them. And in the

present case he was to convince sinners that they wanted cleansing, and that there was a fountain opened for uncleanness, and by his grace he enables them to wash and be clean. As there can be no outward washing away of any pollution, but by an outward application; so there can be no inward cleansing, but by his spiritual application. If there was a bath famous for curing some particular disease, you know it could not cure the diseased person, unless he was bathed in it: so neither can this fountain. It was opened for use, and whoever is cleansed by it, must be washed in it, inwardly and spiritually, by the Holy Spirit. He applies, and faith receives the benefit of that blood, which cleanseth from all sin for the Apostle, speaking of Christ, says," Whom God hath set forth to be a "propitiation through faith in his blood." Rom. iii. 25. The shedding of his blood had merit to cleanse, but faith apprehends it and receives its cleansing virtue. That faith, which is the gift of the Holy Spirit, and is wrought in the heart by his operation, relies upon the blood of Christ, and puts its whole trust and confidence in its power to cleanse, and then finds the heart sprinkled with it from an evil conscience, guilt being taken out, and peace brought in, with love and joy, and all the graces of the Spirit of God.

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From what has been said, it appears, that there is a fountain open for sin and for uncleanness, and that the blood of Jesus Christ can cleanse from all sin

He who shed it

As God, he was Father, and when

It had this virtue given it by the covenant of grace, when the holy, blessed, and glorious Trinity agreed to give their power to it, and nothing can resist the power of the Godhead. was God and man in one person. co-equal and co-eternal with the he took our nature, that in it he might obey and suffer for sinners, nothing could be wanting to render his obedience and sufferings absolutely complete for all the works of God are perfect; nothing can be added to them, or taken from them. When Jesus shed his blood upon the cross, it was the will of the ever-blessed Trinity, that this blood should be of infinite efficacy to take away sin. It cannot want power to cleanse, because the whole power of the Godhead is engaged to make it effectual. It is the blood of the everlasting covenant. The Son has shed it, and the Father has received it as a full satisfaction and atonement for sin, and the application of it is now in the hand of the eternal and almighty Spirit; and when he applies it, and gives the sinner faith to rely upon it, what can then resist its power, or hinder its efficacy? My brethren, how do you your hearts affected with these great truths? Do you see the polluting nature of sin, and do you desire to be cleansed from it in the fountain of Christ's blood? And do you therefore desire it, that you may be made holy as well as righteous? Would you have the blood of Christ to save you by its efficacy

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from the dominion of sin, as well as to save you by its merit from the guilt of sin? Sirs, what say your hearts to these things? Do you really wish to be cleansed from the power, as well as from the pollution of sin? If you do not wish for it, what do you think of the text? Is it true, that there is a fountain opened for sin and for uncleanness, and has the blood of Christ the cleansing virtue here ascribed to it? Can it take out the guilt of sins of the deepest dye? Are scarlet-crimson sins washed in it, as white as snow? Surely they are: for it can cleanse from all sin. By the shedding of his blood, Christ obtained infinite merit to cleanse sinners; but in order to their being cleansed, it must be applied, and the application is now made by the grace of the Holy Spirit. Has he then applied it to you or not? This is the main point. Have you been washed in this fountain and made clean? What are you the better for its cleansing others, if it never cleanse your souls? You can be benefited only from its application to you in particular, and by your experiencing the power of it in your own hearts. Let each of us then examine ourselves concerning this particular, and may we do it through the assistance of God with profit and improvement.

1. It is not unlikely, but there may be some persons here who are not thoroughly acquainted with the defiling nature of sin, and who never heartily

desired to be cleansed from it. This is the case of all unawakened sinners. They see not the pollution of their hearts and lives, and therefore they are easy and content in their present state, without ever desiring to be cleansed by the blood of Christ. Does any one's conscience speak to him at present, and say "This is my case; I have not been cleansed " from my sins, nor do I desire it. My sins are so "sweet and pleasing to me, that I should be very "unhappy if I was to part with them." But are they more sweet and pleasant than heaven, and would you part with heaven, rather than part with them? Consider this matter a little. You must part with one or the other: for hear what God says of you in his word. You are the objects of his hatred. "Thou, O God! (says the Psalmist) ha"test all workers of iniquity." Psalm v. 5. Yea, so great is his hatred, that he cannot suffer you to appear before him." Thou art of purer eyes, says "the Prophet, than to behold evil, and canst not "look upon iniquity." Hab. i. 13. And if And if you die in your iniquity, without the blood of sprinkling, you can never enter into heaven: "unclean person hath any inheritance in the king"dom of Christ and of God." Eph. v. 5. Το which agree the words of St. John in his description of the heavenly Jerusalem, "there shall in no "wise enter into it any thing that defileth." This awful scripture will be fulfilled in you. In no

"For no