LightandTruthThoughtsandThemesVol1:TheOldTestament

TableofContents

PrefaceI.TheOldAndNewCreation.II.TheLinkBetweenBeingAndNon-BeingIII.AHappyWorldIV.TheSin,TheSinner,AndTheSentenceV.Man’sFig-LeavesVI.ExpulsionAndRe-EntranceVII.TheBloodOfSprinklingAndTheBloodOfAbelVIII.TheWayOfCainIX.TheManOfRestX.GoingOutAndKeepingOutXI.TheShieldAndTheRecompenseXII.LibertyAndServiceXIII.TheDayOfDespairXIV.TheBloodOfDeliveranceXV.HowGodDealsWithSinAndTheSinnerXVI.TheFireQuenchedXVII.TheVisionFromTheRocksXVIII.TheDoomOfTheDouble-HeartedXIX.BeNotBorderersXX.TheOutlinesOfASavedSinner'sHistoryXXI.DivineLongingsOverTheFoolishXXII.WhatABelievingManCanDoXXIII.SongOfThePuttingOffOfTheArmourXXV.ThePriestlyWordOfPeace

XXVI.HumanAnodynesXXVII.SpiritualAndCarnalWeaponsXXVIII.DivineSilenceAndHumanDespairXXIX.JewishUnbeliefAndGentileBlessingXXX.TheRestorationOfTheBanishedXXXI.TheFarewellGiftXXXII.God'sDealingWithSinAndTheSinnerXXXIII.GodFindingAResting-PlaceXXXIV.TheMoriahGroupXXXV.DiverseKindsOfConscienceXXXVI.TheSoulTurningFromManToGodXXXVII.Man'sDislikeOfAPresentGodXXXVIII.TrueAndFalseConsolationXXXIX.GainAndLossForEternityXL.Man'sMisconstructionOfTheWorksOfGodXLI.TheTwoCriesAndTheTwoAnswersXLII.TheKnowledgeOfGod'sNameXLIII.DeliveranceFromDeepWatersXLIV.TheExcellencyOfTheDivineLoving-KindnessXLV.TheSickness,TheHealer,AndTheHealingXLVI.TheConsecrationOfEarth'sGoldAndSilverXLVII.TheGiftsOfTheAscendedOneXLVIII.TheSpeaker,TheListener,ThePeaceXLIX.TheBelievingMan'sConfidentAppealL.TheLoveAndTheDeliveranceLI.TheSinAndFollyOfBeingUnhappyLII.TheBookOfBooksLIII.TheSecretOfDeliveranceFromEvilLIV.TheVoiceOfTheHeavenlyBridegroom

LV.TheLoveThatPassethKnowledgeLVI.TheVisionOfTheGloryLVII.Man'sExtremityAndSatan'sOpportunityLVIII.TheDayOfClearVisionToTheDimEyesLIX.TheUnfaintingCreatorAndTheFaintingCreatureLX.TheKnowledgeThatJustifiesLXI.TheHeritageAndItsTitle-DeedsLXII.TheMeetingBetweenTheSinnerAndGodLXIII.God'sLoveAndGod'sWayOfBlessingLXIV.DivineJealousyForTheTruthLXV.DivineLoveAndHumanRejectionOfItLXVI.God'sDesireToBlessTheSinnerLXVII.TheResting-PlaceForgottenLXVIII.TheDayThatWillRightAllWrongsLXIX.TheGloryAndTheLoveLXX.FalseReligionAndItsDoomLXXI.NoBreathNoLifeLXXII.EveryChristianATeacherLXXIII.Work,Rest,AndRecompenceLXXIV.HumanHeedlessnessAndDivineRemembranceLXXV.LiesTheFoodOfManLXXVI.TheLoveAndTheCallingLXXVII.TheAngerAndTheGoodnessLXXVIII.DarknessPursuingTheSinneLXXIX.JerusalemTheCentreOfTheWorld'sPeaceLXXX.JerusalemAndHerKingLXXXI.LookingToThePiercedOneLXXXII.TheHolinessOfCommonThingsLXXXIII.WearyingJehovahWithOurWords

LXXXIV.DiesIrae

PrefaceALL the rivers run into thesea,yet the sea isnot full," said thewisestof thewise.Wemightaddtothis,andsay,"Alltheriverscomeoutofthesea,yettheseaisnotempty."Allthebooksintheworldhave,moreorlessdirectly,comeoutoftheBible,yettheBibleisnotempty.Itisasfullasatthefirst.Letusnotbeafraidofexhaustingit.ThereisbutONEbookthatwouldbearsuchstudy.Letusbethankfulthatourworlddoescontainsuchabook.Itmustbesuperhuman,supernatural.BlessedbeGodthat there isat leastonethingthoroughlysuperhuman,supernatural inthisworld; somethingwhich stands out fromand above "the lawsof nature";somethingvisibleandaudible to linkuswithHimwhosefaceweseenotandwhosevoicewehearnotWhatablankwouldtherebehere,ifthisonefragmentof the divine, now venerable, bothwithwisdom andage,were to disappearfromthemidstofus;or,whatisthesamething,thediscoveryweretobemadethat thisancientvolumeisnot theunearthlythingwhichmenhavedeemedit,but, at the highest estimate, amere fragment from the great block of humanthought,—perhaps,accordingtoanotherestimate,amererelicofsuperstition."BringtheBook,"saidSirWalterScott,uponhisdeathbed,toLockhart."Whatbook?"askedLockhart."WhatBook?"repliedthedyingnovelist,"thereisbutONEBook."Yes;thereisbutoneBook,andweshallonedayknowthis,whenthatwhichishumanshallpassaway(likethemistsfromsomeLebanonpeak),andleavethatwhichisdivinetostandoutandtoshineoutaloneinitsunhiddengrandeur.Godisnowrecallinghumanitytothebookwhichwaswrittenforit.Bytheveryattacksmade on it by enemies, aswell as by the studies of its friends, he isbringingusbackto thisonevolume,as the lightshininginadarkplace.Thatwe may know the past, the present, and the future, he is bidding us betakeourselvestoit.Letusreadit,letusstudyit,letusloveit,letusreverenceit.Itwillguide,itwillcheer,itwillenlighten,itwillmakewise,itwillpurify.

Itwillleadusintoalltruth.Itwilldeliverusfromthefermentingerrorsoftheday.Itwillsaveusfromtheintellectualdreamsofavainphilosophy,fromthevitiatedtasteofasensationalliterature,fromthespeciousnoveltiesofspiritualmysticism, from the pretentious sentimentalisms of men who soar above allcreedsandabhorthenameof"law,"fromBroadChurchism,andHighChurch-ism,andnoChurchism.Itwillleadusintolightandlove,intolibertyandunity,impartingstrengthandgladness.ThisBookis"thewordofGod."Itcontains"thewordsofGod,"butit is"thewordofGod,"thethingthatGodhathspokentoman.BeingthewordofGod,thatwhichitcontainsmustbethewordsofGod.EachwordofGodistrue,andasdivineasitistrue.Butaretherenotvariousreadings,sothatattimesweareuncertainwhichistheauthenticword?Yes;butthese cases are few, and doubtful cases do not invalidate those that are notdoubtful,ofwhich lattermore thannine-tenthsof theBible iscomposed.Thedoubtfulreadingsmakeusfarmoresecureastoalltherest.TherearevariousreadingsinHomerandCicero,buttheoccurrenceofthesedoesnotprovethattherestarenotreallytheverywordsofHomerandCicero.Butarenottherewordsofwickedmen,nay,ofSatanhimself,intheBible;howcanIsaythatitcontainsnothingbutthewordsofGod?Ididnotsaythis.ButIsay that even the words of the wicked are inserted in it by God, for a wisepurpose;andininterpretingsuchwordswearetoconsiderwhatthatpurposeis,sothattakingthepassageasawholeweshallextractthetruthofGodfromit,nay,discoveralsohowthewordsoftheungodlyaremadetoillustratethetruthofGod.NowordissetdownintheBiblesavebytheauthorityofGod.Thisisoursecurityandjoy.Butaretherenotvariationsinthenarratives,asinKingsandChronicles,asintheGospels;nay,asintheverywordssaidtobespokenatourLord'sbaptism.Yes;variations,butnot inconsistencies;and thesevariationsare introducedbythe Holy Spirit on purpose to bring out all the aspects of the scene. Thesevariationsfromtheexactoriginalwordsarenotbychanceorwithoutapurpose.TheSpiritwastheauthoroftheoriginalwords,heistheauthorofthevariationsalso.Hashenota right tovaryhisownwordswhenheseesfit;andwhenhevariesthemshallhebeaccusedofinaccuracy?Shallthefactofthevariationbe

usedasanargumentagainsttheverbalinspirationofScripture,asaproofthattheoriginalwordswerenotworth theexact reporting? If thevariationwereacontradiction, the reasoning would hold good; but as this is not alleged, theaccusationfallstopieces,foritisapuresophismtodeducefromavariationthesameconclusionsasfromacontradiction;anditisasarbitraryasitisabsurdtodenyawriterthelibertyofsettinghisownwordsindifferentlights,nay,andtofounduponthefactofhisdoingsoachargeorasuspicionthatheneverspokeorwrote any suchwords at all. So long aswe can shew thatwe have divineauthority for thevariations,weneednot shrink fromacknowledging these,orsuppose that the consequences of such an acknowledgment must be arelinquishmentofthefullinspirationofScripture.SupposeIamarguingwithafriendconcerningsomethingwhichIdidandspoke,amInotat libertyatonetimetocitemyoriginalwords,atanothertimetovarythemsoastogivepointtothemorforcetomyargument.AndbecauseIthusexplainmyselfinvaryinglanguage,shallitbesaidthatIneverreallyusedtheverywords,orthatitisofno consequence to knowwhether thewordswere reallymine,when the veryobjectofthediscussionistogetat theoriginalwordsandtheirtruemeaning?Yes;wehavedivineauthorityforthevariationsinthedifferentnarratives;and,havingthat,wehavedivinesecurityforwordsofScripture,quiteasmuchsoasiftherehadbeennovariationatall.Thisbecomesallthestrongerwhenithappens,asisadmitted in thepresentcase, that theaimof thewriter is really topresent thevarying truth to us, that he can have no object in misrepresenting it ormisreportinghimself,nay, thathis character is suchas toplacehimaboveallsuspicion,bothinregardtotruthfulnessandwisdom.I take thisBook, then, as "the oneBook," theBookofGod, as truly such asCalvin's"Institutes"orHooker's"Policy"arethebooksofmen.Andwhymenshouldwritebooks for their fellow-men, andGodnotwriteoneBook forhiscreaturestotell themofhimself,Idonotunderstand.Itseemstomethemostnaturalofallthings.TheuttersilenceofGodtothecreatureswhichhehasmadewouldsurelybesounnaturalastobeincredible.ThatGodshouldspeakiswhatwemightexpect; thatheshouldbedumbisbeyondallbelief.Thatheshouldspeakinwordsofhisownchoosingiswhatweshouldaboveallthingsdesire,for thenweshouldknowthathis thoughtswerereallypresentedtous; thatheshouldspeakinwordsofman'schoosing(ifsuchathingcouldbe),isaltogetherundesirableandunlikely,forthenweshouldnotknowwhetherthelanguageand

thethoughtwereintheleastcoincident;nay,weshouldfeelthatwehadgottenanincorrectanduntrustworthyvolume,thatwehadbeencheatedandbetrayed,that insteadof breadwehadgot a stone, and insteadof an eggwehadgot ascorpion.The pages that follow are an attempt to bring out, as briefly as possible, thethoughtsofGod,ascontainedinthewordsofhisBook.Itiswithlightandtruththatwehavetodo,inhandlingthatBook.TheoldLatinpoetsays,

Verborumvetusinteritaetas,but thedivinevolume,with its truewords, like the lightwhich is itsemblem,remains,foreverperfect,andforeveryoung.Edinburgh,November1867.

I.TheOldAndNewCreation.

Genesis1

FAITH only can read this chapter aright; for the record goes back beyondhumanhistory;andforitsstatementswehavetheauthorityneitheroftestimonynor experience, but the bareword ofGod (Hebrews 11:3). These pre-historicannalsofeartharetheregionoffaith,quiteasmuchasthoseposthistoricannalsgivenintheApocalypse.ItisbyfaiththatweunderstandthattheworldswereframedbythewordofGod;forfaithhastodowiththeunseenbothbehindandbeforeus.ThischaptercontainsthesubstanceofourcreedconcerningGod,asTHECREATOR.I.TheCreation.Itcomprisesthewholeofwhatwecalltheuniverse,andall that it contains, visible or invisible,—"the heavens and the earth." Thisuniversewascreated;itdidnotcreateitself,nordidchancecreateit,nordiditexisteternally.ItsCreatorwasGod,notaGod;buttheonelivingandtrueGod,who calls himself El and Elohim, and Jehovah. Its Creator was theWord ofGod, theSonofGod, thesecondpersonof theElohimorGodhead(John1:2;Colossians1:16).Thiswas"inthebeginning;"thatis,theindefinitepast,thefarpast.Then the thingswhich are now seenweremade, not out of pre-existingmaterials,or"thingswhichdoappear,"butoutofnothing.II.TheChaos.Itwasshapelessandunfilledup,withoutformandvoid.Itwasnotproperly"theearth"or"theworld;"and"thefullnessthereof"hadnotyetcome.Whetherthischaoswasthefirststateoranaftercondition,thatoffallandpunishment,inconnectionwiththeapostasyofangels,wedonotsay.Here,however,earthliesbeforeusinchaos;howlongweknownot.Thischaoswasoneof"darkness,"whichcoveredthewholefaceoftheabyssordeep.Howthiscouldbe,saveinconnectionwithasinningrace,isnoteasilyseen;for"Godislight,andinhimisnodarknessatall."III.TheLife.TheSpiritofGodmovedupon(orbroodedlikeadoveover)thefaceofthewaters.Thesewaterswereeverywhere;theglobewasfluid,but

thewatersweredead:thefluidmasshadnovitalityinit,itwaslikethelifelessbodies of the valley.TheHolyGhost came upon them, and the power of thehighestovershadowed them; lifewas imparted; thedeepwasquickened,orasMiltonwrites,"madepregnant."ThisSpirit,thenasnow,camefromHim"whohas the seven spirits ofGod,"—theSonofGod, theCreator, for "in himwaslife." The quickening Spirit is with him. "The Life was manifested" (Psalm104:30;1John1:2).TheLight.Godspoke;thelightcame,followingthelife.Foritisnotfirstlightthenlife,butfirstlifethenlight."Thelifewasthelightofmen."Christthelifewasthelightof theworld. ItwasGod, theSon,whocommanded the light toshineoutofthedarkness.Itneededawordonly;nomore.TheOrder.Therehasbeenconfusionhitherto;mixture.Skyandearth,lightanddarkness,airandwater,areallcommingled.Everyneedfulelementisthere,buttheyaremixedupwitheachother,andsoareuseless.Astotheairandearthandwater,theremustbedivision;thelandmarksofeachmustbeset;astolightanddarkness,theremustbealternation;dayandnight,sunriseandsunset.Allmustbeperfectorder;nooneinterferingwithitsfellow,buteachleftfreetoworkitsownworkinthedevelopmentofagloriousuniverse.VI.TheBeauty.Itisnolonger"withoutform."Itisnowcomingintoshapeinallitsdifferentfeatures,andalliscomely."ByHisspiritHehathgarnishedtheheavens."Itisbydegreesorstagesthatthisbeautyisdrawnout;yetitdoescome. The blue heavens, the translucent atmosphere, the sparkling stars, thebrightsun,thewaxingandwaningmoon,thegreenearth,theblossomingtrees,themany-colouredflowers,—allbeautiful;forHewhoformedthemisHimselfthe fountainhead of all beauty, the perfection of perfection, the infinitelyloveableOne.Weweremadetolove"thebeautiful"inthecreature,howmuchmoreintheCreator!Hehasmadeeverythingbeautifulinitsseason,andHehasgivenusmindscapableofappreciatingandadmiringitall;butitisHehimselfwhoisaltogetherexcellent,thesumaswellassourceofallbeauty.Heclaimsadmirationandloveforhimself,astheinfinitelygloriousOne.VII. TheFruitfulness.Valley,plain,hill,andfieldareallfruitful;andtheybringforththeirshrubsandfruittrees,theircorn,theirabundanceofeverythingthat isgoodforfood,aswellaspleasant to theeye.It isafruit-bearingearth.

Barrenness is unknown.Man and beast are there, fish and fowl are there; allkinds of life, intelligent or unintelligent. It is not mere beauty or order thatsatisfies God, but fruitfulness. It is fruitfulness He asks from us. We areourselvespartofHisfruitfulearth,aswellasitslords,andinbothaspectsHeasksforfruitfulness.Hecomestousdaily"seekingfruit."VIII. TheGoodness.Hegazedonit,andpronounceditallverygood.Eachpartofitwasgood;thewhole"verygood."Itisgoodineverysense;goodinthesense of beauty; good in the sense of subserving beneficent and loving ends;earthandsea,hillandvalley,riverandforest,allmutuallyhelpingeachother.Allisgoodness!Yes,amarvellouswholeofunutterablegoodness.Deathisnothere,norferocity,norwarfare.All isgood,verygood.Theearthisfullof thegoodness of the Lord. God delighteth in His handiwork. And though muchmarred and defaced, it still exhibits its original excellence. But it will do somoregloriouslyinthetimesoftherestitutionofallthings,whenthereshallbethenewheavensandnewearthwhereindwellethrighteousness."Behold,Imakeallthingsnew."

II.TheLinkBetweenBeingAndNon-Being

"Godsaid."—

Genesis1:3

THISchapter,inmanyplaces,prefixesthenameofGodtowhatissaidordone,thattheremaybenomistakeastothespeakerordoer,andthatGodhimselfmaybeprominentlypresentedtousinhisdivinepersonality.Weread,"Godcreated";"God made"; "God saw"; "God divided"; "God called"; "God set"; "Godblessed"; "God formed"; "God planted"; "God took"; "God commanded." Butthemost frequentword here is, "God SAID."As it is elsewherewritten, "Hespakeanditwasdone";"hecommandedthelighttoshineoutofdarkness";"theworldswereframedbythewordofGod";"upholdingallthingsbythewordofhispower."God's "word" is then the one medium or link between Him and creation.Creationisinonesenseimmediate,—theresultofdirectpower;inanother,itismediate,asaccomplishedby the interventionof speech.Howfar thismodeofstatement is a condescension to man's weakness, we will not say; but thefrequencywithwhichitisrepeated,shewswhatstressGodlaysonit.Therewasevidently an intervention of something corresponding to human speech, if,indeed,theactualwordswerenotspokenjustastheyaresetdown.Betweenthe"nothing"and the"something,"—non-existenceandcreation,—there intervenesonlytheword;butafterthatmanyotheragenciescomein,animateorinanimate,—secondcauses,naturallawsandprocesses,—devolvingthegreatoriginalfiat;for it is only as in connectionwith it that these laws and processes have anypoweratall.Thepowerorenergyoftheoriginal"word"stilllasts,stillvibratesthroughtheuniverse,stillkeepscreationinmotion,stillpreservesthesequencesandorderlinessofallcreatedthingsaboveandbeneath.He is the sovereign Speaker and the sovereign Worker. All are under hisauthority.Hesaithtothiscreature,Go,anditgoeth;andtoanother,Come,anditcometh.Hesitsonhisthronecommandingtheuniverse.

It is thatsameword that isstillacting;asefficacious,aspotentasat thefirst.Whydoesyonsunstillmoveandshine?Notmerelybecauseofawordspokensomethousandsofyearssince;butbecausethatwordisoperativeandenergeticstill.Wereadtheoriginal"Godsaid"ineveryrevolution;ineverysunriseandsunset. "By the same word are these things kept in store." Vitality, growth,beauty,fruitfulness,areindications,notofapastpower,butofapresentenergy;a continuation of the original impulse, or rather of the very same originalimpulsestillprolongedandworking."MyFatherworkethhitherto."WhentheSonofGodwashere,itwasthusheactedindoingHismiracles.Hespake and itwas done: "Lazarus, come forth"; "Youngman, arise"; "Damsel,arise";"Beopened."Itwasawordthatwasstill themedium.AndinHiscaseweseethefitness;forHewas"theWord."Butthereisthesamefitnessinthefirstcreation,forHewasHimselftheCreator.ItwasHewhospokethecreatingwordatfirst.Hiswordsarethewordsofauthorityandpower.ThisGod (and this Son ofGod) speaks to us still. He does not keep silencethoughourouterearshearnosound.1.HespeakstousinCreation.Thisearthandtheseheavensaretheechoofhisvoice.Godspeakstousineachpartofhishandiwork.Itisnot"nature'svoice"asmenspeak.Itisthetrue,authenticvoiceofGod.Hespeakseachdaytous,andisneversilent.AsHespakeatfirst,andtheuniverseheardhisvoice,sohespeakstousnow.Shallwehearornot?2. HespeakstousintheWorditself.ThisBookembodiesHiswords.CreationisthevisibleembodimentofHispowerandwisdom;itistheresultofHiswords.Hispowercameforthinspeechasachannelormedium.ThisbookofHisis,inadifferentway,theeffectofHisspeaking.Itishiswrittenwisdomandpower.ThereisHisvoicetous.Thethunderandtempestarehisloudvoiceofgrandeur;thesunshineandthegentlebreezeHisstillsmallvoice;butdeeper,clearer, keener, softer, yet more penetrating than all these, is His word.Menspeak of the Bible being the thoughts of God, but not His words.As if youcouldspeakofacertainpieceofmusicapartfromthenoteswhichcomposeit,orof the seaapart from thedropswhichmake itup;as ifyoumight say thatcreation embodied the general purpose ofGod, but not anyminute or special

designs.ThatBook iswhat it isbecause itcontains thewordsofGod.ToourouterearGodspeakstous;andthroughouroutereartoourinnerman.Foritisthrough theword, and in connectionwith it, thatGod communicateswithus.Thatwordquickens:"Thywordhathquickenedme."Thatwordproducesfaith:"Faith comethbyhearing."Thatword strengthens, comforts,heals, nourishes,revives.Itgetsintocontactwitheachpartofoursouls,andworksitsownworkhere.Anditdoesthisbecauseitisdivine.Nohumanwordscouldbetrustedtoworktheworkinahumansoulsounrestrictedly.Itisnoteloquence,norpoetry,norargument;but somethingmore thanall these together; somethingpeculiarand indescribable, which man could not have formed, and which he cannotunderstand,thatmakesitsosuitableforthesoulofafoolishandsinfulman.3.HespeakstousinProvidences.Letuslistenreverentlytoeverythingthathappens,andweshallrecogniseadivinevoice,anddivinewordsinall.Noprovidenceisdumb.Nosorrow,nojoy,nosickness,norecovery,nocalamity,publicorprivate,isdumb."Godsaid"soundsoutfromthemall.BythemGodispursuing us at every step, and all the day stretching out his hands to adisobedient and gainsaying race. How articulate, how eloquent are the dailyevents of the commonest life on earth. Yet we close our ears! Day unto dayuttersspeech,yetwewillneitherinterpretnorhearken!4.HespeakstousbyHisSabbaths.Imentionthisespeciallybecauseofits connectionwith the creation-scene.EachSabbath is to us a silver trumpetspeakingdirectfromGod.Itgivesnouncertainsound.Itspeaksofgrace,andlove, and rest. It isGod'sweekly invitation to theweary.Hewhowould takefromusourSabbathswouldsilencethevoiceofGod.ThusitisthatGodspeakstous.Yetdeeperthanallthesethereisadivineandirresistible voice speaking to our innerman.Not separate from theword, yetstill distinct,—thedirect, sovereign, almightyvoiceofGodbywhich thenewcreation is formed.Hence it is that out ofmanyhearing the same sermon, orreading the same Bible, some believe, and some believe not. As in the oldcreation,sointhenew,itisGodthatisthespeakerandtheworker."Behold,Imakeallthingsnew."ThenewcreatingwordscomefromHislipstosoulsdeadinsin.Whatnobleandmightythingsarewords!Throughthemwewieldthemindof

ourfellowmen.Wecannotoperateondeadmatter throughthem,asGodcan,butonlivingsoulswecan.Whataresponsibilityonusforourwords!Whatadangerandsininidleorevilwords.Letourwordsbeevertrueandholy.

III.AHappyWorld

Genesis2

WHAT a poem, what a picture was the first chapter! Unrivalled inmagnificence.Theworkdone,andthewordswhichdescribeit,arebothofGod.Nowwegetsomedetailsofthework.I.Itscompletion.Thustheheavensandearthwerefinished,andthewholehostorarrayofallthattheycontained.Godfinisheswhathebegins.Heleavesnothingimperfect.Andhedelightstospeakofitasfinished.Sowithcreation;sowiththetabernacle;sowiththetemple;sowiththegreatworkonthecross."Itisfinished."Soatthecloseoftime."Itisdone."II. Therest.Theseventhdaysawtheworkdone.Hitherto ithadbeencontinuouswork.Now it is rest.God rests.Creation rests.Themorning starsbegintheirsong,andthesonsofGodtheirshout.WhatrestmeansinHimwho"fainteth not, neither is weary," we cannot say. It means more than merecessationfromwork.God'srestmustbeasrealathingasHisjoyandHislove;thoughwhat it iswecannotsay.Hecalls it rest. Itmustbe something inhimexactly corresponding to what rest is in us. The day on which He rests He"blesses;"andblessingwithHimisnomereword.Itmustbeadaymorefraughtwithblessingtousandtocreationthantherest.Moreblessingflowsoutonthatday.Therearedeeperthingsinthisthanwethink.Weshallonedaylearnthatneither earth norman could have donewithout this day of blessing. Invisibleblessingflowsoutfromiteventothosewhoareprofaningit.Godsanctifiesit;setsafenceroundit;makes itaholy thing, like thealtarwhensprinkledwithblood.Hehasdonethis,becauseHerested,andbecauseHeshallrest.ItistheSABBATH,therest-day.Shallwenotlovethename?III. Thedetails(4-6).Godgraciouslyrecapitulates;andgivesusaglimpseoftheprocessofcreation.Allplantsandherbswerehishandiwork;notchance;nornature;norman.Asyetthegroundwasunfilled;andrainhadnotfallen.ButnowGodinterposes.Hecoversearthwitharefreshingmist,andhecreatesman.

Probablythestateoftheatmospherethenwassuchastoproducemistinsteadofrain; and it may be that this was the state of things up till the deluge. Howwonderfularehisworks;inwisdomhathhemadethemall,thefinishedortheunfinished!IV. Man'sformation.Manissaidtobe"formed,"tobe"made,"andtobe"created." All by God; and out of the dust. His origin is partly of earth andpartlyofheaven;hisbodyfrombeneath,hissoulfromabove.Godbreathesthe"breath of lives" into him, and he becomes a living soul. Thus his body is"made"or"formed;"buthissoulis"created."ThefirstAdamwasmadealivingsoul,thelastAdamaquickeningspirit.Thefirstmanisoftheearthearthy,thesecondman is theLordfromheaven. InHimwe liveandmoveandhaveourbeing.Wearehisoffspring.V.Man'sdwelling(8-15).Godplantsagardenforhim,inaregionwhichhe names Eden (delight). This garden is the eastern part of Eden; afterwardscalledParadise.Hestoresitwithallthatisbeautifulandfruitful:atreeoflifeheputs there; a tree of knowledge also. Down from the heights of Eden therecomesariver,whichwatersthegarden,andthenpartsintofourstreams,infourdirections,eachflowingthroughsomegoodlyland.Thusthegardenisdoublywateredby themist and the river. It is a dwelling fit forman;andworthy ofGod.God is not ashamed to be called theirGod;seeingHe has provided forthemsuchahabitation.Thishabitationman is tokeepanddress. Itneedshiscare; yet the care is slight. No sweat of the face; no anxious toil. Easy andpleasantlabour!SuchistheloveofGod.VI. Thetest(16,17).Arighttoeverytreebutone!Largescopeandfreewelcometoeverytreebutthatofknowledge.Hereinislove.YethereisalinkfasteningmantoGod.Manisnottobeallowedtogoatlarge,withoutanythingtoremindhimofGodordivinelaw,ordivinesovereignty.EveninthispleasantgardenGod'sauthoritymustbeacknowledged.Thoushalt,and thoushaltnot;thoumayest, and thoumayest not, is the formula in which God presents hisauthority,andlaysdownatestofobedientlove.Hereisloveonthelargestscaleofbeneficence;hereisobediencereducedtothesmallestpossiblepoint;libertyaswideaspossible;restraintalmostnothing;onelittlepieceofforbearance.VII. Thehelp-meet.Man cannot do alone. It is not his nature; it cannot

consist with his happiness. He will not need much to remove the gloom ofsolitude; one companionwill do. God forms this one for him,—a help-meet;taken,notoutofthedust,butoutofhimself;notoutofhishead,asifsuperior;notoutofhisfeet,asifinferior;butoutofhisside;—wherelieshisheart;—hisequalinoneaspect;andyetheisthehead,—thefirstAdamtherepresentationofthesecond,outofwhosewoundedside,whenHesleptthesleepofdeath,hisEve,thechurch,wasbrought;—theoffspringofhisheart,theobjectofHislove,—altogetherone.VIII. Thepurity.Naked,yetnotashamed.Thisisholiness;theperfectionofinnocence.No fear; no blush; nothing to hide. They can look to one anotherwithoutshame.TheycanlookuptoGodwithoutfear.Forsinisnotthere.Itissin that gives an evil conscience. It is sin that spreads blushes on the face.Consciousguilt;howthismakesonehanghishead!Letuslearn,—(1.) That evil is not ofGod.God creates nothing sinful. Sin comes from thecreature,notfromtheCreator;frombeneath,notfromabove.(2.)ThatGod'sworksinconnectionwithearthandmanarethoseoflove.Hemadetheworldanditsfullnesssoexcellent,becausehelovedman.Godislove.(3.)ThatGod lovesholiness.Hemademanholy,becauseHe isholy, andHeloveswhat isholy.He loves toseeholiness in theworldwhichHehasmade;andHeistoseeityetwhenallthingsaremadenew.

IV.TheSin,TheSinner,AndTheSentence

Genesis3

THE first two chapters gave us creation's perfection. Like a newly finishedstatue, there it stands. The chisel has given its last touch. The sculptor issatisfied;pronouncesitverygood,andrests.Allisfair.Earthislikeheaven.But now the descent begins. The steps are no longer upward, but downward.Creaturehoodcannotstandalone.Themomentthatitislefttoitselfiftotters,itfalls.ItmustbejoinedtotheCreatorbeforeitcanstand.Thefallisthefirststeptowards this everlasting union, in virtue of which creation is to becomeinfallible.I. TheTempter.Outwardlytheserpent,inwardlythedevil;hencecalled"the old serpent;" hence theApostle says, "as the serpent beguiled Eve," and"lest Satan should get advantage over us." This is the first demoniacalpossession. Afterwards we read that the devils entered the herd; that SatanenteredJudas;thathefilledtheheartofAnanias.Inspeakingtomanhemustusesomefleshlyform.Thusbymeansoftheserpenthecommunicateswithman.II.TheTemptation.Thetemptermakesuseofthetestingtree,andpointstoit as amark of restraint and tyranny.His object is to separateAdam andEvefromGod;toproducetheevilheartofunbelief,whichwouldmakethemdepartfromthelivingGod.Forthisendhesuggestsdoubtsonthreepoints,(1.)AstoGod'sgoodness,—inprohibitingthetree.(2.)Hisfaithfulness,—infulfillingHisthreats.(3.)Histruthfulness,—indeceivingthemastotherealnatureofthetree.HavinggotEve to listen, he leadsher on, and then flatly contradictsGod.Yeshallnotsurelydie.III.TheBait.(1.)Negative,yeshallnotdie.(2.)Positive,yeshallbeasGod,knowinggoodandevil.Thefirstwastoremovethedreadofdanger,thesecondtoleadon.Knowledge!KnowledgelikethatofGod!Intellectualambition,—thisis man's first snare, and it shall be his last. Worship of intellect and genius.

Human supremacy in mind. Progress! Not in the knowledge of God Himself(Satandoesnotdarepromisethat);butofgoodandevil.Doesnotthisimplythatevilisinitselfastrangeattraction?Toknowevilmanwilldoanddareasmuchas to know good. Evil is in his eyes an empire of boundless range, towhoseutmostlimitshefainwouldpenetrate.Hencehisloveofthe"sensational."Theopeningoftheeyetoseeafaroff,whetherintospaceortime,orthesubstanceofthings,isanirresistiblebait.Fortheobtainingofawiderrangeofvision,whatwillmannotdo?TheSuccess.Thetemptertriumphs.Woman,"theweakervessel,"yields.Shefalls, and in falling, drags her husband down.Three thingswin her over. (1.)Thetreeisgoodforfood.Whythennoteatofitasofalltherest?YetforthisshehadonlySatan'sword.But"thelustoftheflesh"prevailed.(2.)Itispleasantto the eyes; it looked goodly, and the lust of the eye prevailed. (3.) Itmakeswise; it is the treeofknowledge.Shewants tobewise,andshewillnotwaitGod's time, nor take it in God's way; but in her own, or rather the devil's.Wisdomisthedevil'sbait;wisdomapartfromtheGodonlywise,—apartfromHimwho is thewisdomofGod.Whatharm is there inwisdom,sayshestill;andsowiththissophistryheleadsmenintoknowledgewhereGodisnot;intoliteraturewhereGodisnot,andwhereChristisunknown.TheShame.Weareunfittobeseen,isthefirstfeelingthatarisesafterthesin;unfittobeseenbyanyone,evenbyoneanother;unfitforthesuntoshineupon.Acoveringordarknessistheironlyrefuge.Nowtheyknowwhatnakednessis.The virus of the forbidden tree has shot through them, and the sense ofdisobedience clouds their conscience; they now for the first time know thedistinction between their comely and uncomely parts,—the clean and theunclean.Theytakethenearestandthebroadestleaf,andtwistitoverthem.Hereitissimplycovering,inafterdaysitbecameornamentaswell.VI.TheDread.HowshallwelookonGod,orGodlookonus?Godcomesdown,—theyflee,asfaroffaspossible, intothecovertof thetrees.Theirfig-leavesweremoreforthemselves,thisisforGod.TheydarenotfaceHim.TheydreadHisanger.Ofolly!TohidefromGod!Yetmanhasalwaysdoneso;hisdoingdeeds indarknessorwhenalone,whichhewouldnotdoin the lightorbeforetheothers,isthesamefeelingashere.

VII. TheTrial.Godsummonsthem.TheycomeforthandstandatHisbar.Hequestions them,andbringsout theirwholeguilt stepby step.Theyblameeachother,theyblameGod,theyblametheserpent.Buttheysullenlyadmitthedeed.Poorexcuses!Whatcanpalliatesin?WhatwillGodacceptaspalliation?Guiltyontheirownadmission;thisistheverdict.VIII. TheSentence.Eachof theguilty parties receives judgment. (1.)TheSerpent.As the instrument he is cursed, and as the representative of the oldserpent. A greater than the serpent is here. In this curse on the serpent, GodrevealsHislovetothesinningrace,andtellsthatinsteadofcursingthevictim,asnodoubtSatanexpected,hemeansto takehispartagainstSatan,—toraiseup a deliverer, the Son of thewoman,who, though notwithoutwounds,willdestroyman'senemy.Themanwiththebruisedheelistobethebruiseroftheserpent'shead.(2.)TheWoman.Nocurse,butstillachastisement,amemorialofhersin;asthefirstinsinsheistobeinsubjection,andthoughthroughchild-bearingsheistobethesourceofblessing,yetthisverythingshallbeinsorrow,toremindherofher sin. (3.) TheMan.No curse on himself, but on the ground for his sake.Fruitfulnessinevilisthedoomofthesoil;sorrowanddeath,toilandsweatisthedoomofman.Yettheseafterallareearthly.TheydonotseparatefromtheloveofGod.TheMan'sFaith.Henameshiswifeaccordingtothepromise;motheroftheliving,notofthedeadmotherofhimwhoisthelivingone,theresurrectionandthelife.AdambelievedGod,andwasjustified;heacceptedGod'stestimonytothecomingMessiahasthelivingOne,thoughbornofherwhohadbroughtindeath,andhebecamepartakeroflifeeternal.God'sClothingforMan.Coatsofskins;thoseoftheslainsacrifices,providedbyGodhimself,betterandmoredurablethanthefig-leaves;typesofheavenlyraiment,andpreintimationsofthesourcefromwhichthatraimentwastocome,—ofthematerialsofwhichthatraimentwastobecomposed,viz.,thelifeanddeathoftheLambofGodthattakethawaythesinoftheworld.ThiswaswhattheLordmeantwhenhesaid,"Bringforththebestrobe,andputitonhim,"andwhatPaulmeantwhenhesaid,"PutyeontheLordJesusChrist."

Yes;theSonofGodhascometoclotheus!Hehasprovidedthegarments,andHeputs themon.They are fair andgoodly;washedwhite inHis ownblood;gloriousasthesun.Heasksustotakethem;nay,HeentreatsustoallowHimtoputthemuponus."Buyofmewhiteraiment,thatthoumayestbeclothed,andthattheshameofthynakednessdonotappear"(Revelation3:18).

V.Man’sFig-Leaves

"Theysewedfig-leavestogether,andmadethemselvesaprons."—

Genesis3:7

THEY are alone, yet they are ashamed. They are in Paradise, yet they areashamed.Itisconsciencethatismakingthemblush.Itnotonlymakescowardsof them, but it works shame and confusion of face. They are ashamed ofthemselves; of their nakedness; of their recent doings. They cannot look oneanother in the face after their disobedience and recriminations against oneanother.TheycannotlookuptoGodnow.Possiblytootheyshrinkfrombeinginviewof the serpentwhobeguiled them.The feelingof happy innocence isgone.Theymustbecovered.Thisistheirfeeling,thedictateofconscience.Theeyemustnotseethem,eitherofGodorman.Thelightmustnotshineonthem;theeyeofthesunmustnotlookonthem;andthefairflowersandtreesofParadisemustnotseetheirshame.Theylovedarknessratherthanlight.Coveringiswhattheyseek,—coveringfromeveryeye.Thus,shameandguiltareinseparable."Imustbecovered," is thesinner'sfirst feeling,—fromtheeyeofGodandman,evenfrommyown.Theycannotlookonme,norIonthem!Thusfartheyareright.Butnowtheygowrong.Theirmistakewastwofold:(1.)Thattheycouldcoverthemselves;(2.)thattheycanbecoveredwithmaterialsfromvegetablenature.Letuslookatthese.I. Manthinkshecancoverhimself.Heknowsnotthegreatnessoftheevil;hedoesnot calculateon thepenetrationof theall-seeingeye.He sets toworkandmakeshimself a covering, andhe says thiswill do.What sin is, orwhatthesinnerneeds,orwhatGodrequires,hehasnoideaof.Eachsinnerhashisownwayofcoveringhimself;heweaveshisownweb,whatevermaybethesubstanceofwhichitiscomposed.Hewishestobehisowncoverer,themakerof his own raiment.He thinks he can do it himself.He has no idea that it is

utterlybeyondhispower.Hetruststotheskillofhisownhandstoprovidethedress that shallhidehis shamefrom theeyeofGodandman.He thinks itaneasythingtodealwithshame,andfear,andconviction,andconscience.HewillnotbelievethatthesecanonlybedealtwithbyGod.Thisisthelastthingthathewilladmit.Hewilltryathousandplansbeforeacceptingthis.HewillmakeandtryonmanykindsorsetsofraimentbeforebetakinghimselftothatwhichGodhasmade.Theunbelievingman'swhole religious life isaseriesofplansandeffortsforstitchingaraimentforhimself,withwhichtoappearbeforeGodandbeforemen;nay,withwhichhehopestoappearbeforethejudgment-seat.Itiswiththisman-made,thisself-madeclothing,thisearth-made,orpriest-made,orchurch-madereligion,thatherobeshimself;withthishesoothesconscience;withthishequietsfear;withthisheremovesthefeelingofguiltyshame.Hecandoallthatisneedfulhimself,oratthemostwithalittlehelpfromGod.II. Manthinkshecancoverhimselfwithleaves.Hesupposesthatwhatwillhidehisshamefromhisowneyewillhide it fromGod; thatevensuchafrail covering as the foliage of the fig-tree will do. He has no thought ofanythingbeyondthis.Thefig-leafwilldo,hethinks.WhatmoredoIneed?Butheismistaken;thefig-leafwillnotdo,broadandgreenasitmaybe.Butwhywillitnotdo?(1.)Itisman'sdevice,notGod's.Thatwhichcoverssin,andrendersthesinnerfittodrawnear,mustbeofGod,notofman.Godonlyhastheright,Godonlycan, prescribe to man how he is to draw near. What then is ritualism but areligionoffig-leaves?(2.)Itissimplyforthebody,notthesoul.Itdoesnotrelievetheconscience,orsatisfytheguiltyspirit,orcoverthewholeman.Itisutterlyinsufficient.Itcouldnot remove one fear, or quiet one pang of remorse, or make the man feeltranquilinthepresenceofGod.(3.)It iscomposedof life,notofdeath.Thatwhichis tocoverman'ssin,anddeliverhimfromthesenseofshame,mustbesomethingwhichhashadthelifetakenoutofit.Thegreenfig-leafwillnotdo.ItisnobetterthanCain'ssacrifice,—thefruitoftheground.Theonlythingthatcanrelievethesinnerfromguiltandshameisatonement;theonlyatonementisbyblood;forwithoutsheddingofbloodisnoremission;andthereforetheonlysufficientcoveringmustbeone

connectedwithatonement,¾onewhichrepresentsdeath,¾onewhichtellsofthepayment of the righteous penalty and the removal of the righteouscondemnation.Thefig-leafspokeoflife,notofdeath;oftheblessing,notofthecurse. It had nothing in it which told of propitiation or substitution; nothingwhich spoke of God's anger turned away bymeans of the endurance of thatangerbyanother.The truths here taught us for ourselves are not a few. They are of profoundimportance.(1.)Man'sdevicesforcoveringsinareuseless.Theymaybeeasyordifficult,—cheap or costly,—still they are vain. They profit nothing. The covering isnarrowerthanamancanwraphimselfin.Thesedevicesareinnumerable.Good,deeds,longprayers,ferventfeelings,self-mortificationsandpenances;church-connection,rites,ceremonies,religiousperformances,—suchareman'swaysforapproachingGod,hiscoveringsforasinfulsoul.Theyareallfig-leaves!(2.)Man'sdevicesall turnuponsomethingwhichhehimselfhas todo,notonwhatGod has done.Manmisses themain point of importance. Thiswas notwonderfulinAdam,towhomnothinghadbeenrevealed;butitisamazinginusnow,whenGodhasannouncedthathehasdoneall,—that"itisfinished!"(3.)Man'sdevicesassumethatGod issuchanoneashimself.Hecanconcealhimself fromhis fellowman; thereforehe thinkshecancoverhimself, so thatGodshallnotseehim.Thatwhichconcealshimfromahumaneye,hesupposeswillconcealhimfromadivine.(4.)Man'sdevicesalltriflewithsin.TheydonotfathomitsdepthsofmalignityinGod'ssight.Theyassumethatitwillbeeasilyforgivenandforgotten.Theyoverlookitsevil,itshatefulness,itseternaldesertofwoe.Whatarefig-leavesasaprotectionagainstthewrathofGodortheflamesofhell!

VI.ExpulsionAndRe-Entrance

"Sohedroveout theman:andheplacedat theeastof thegardenofEdencherubimsanda flamingswordwhich turnedeveryway, tokeepthewayofthetreeoflife."—

Genesis3:24

WEmaysafelyconcludethatthissolemnactonthepartofGodisnotseparatefrom,orincontradictionofthepreviouspromisesofgrace,butinfulfilmentofit,—embodying an illustration or exposition of it. As generally interpreted, itstandsalone,andspeakswhollyofjudgment,notofgrace.Butrightlyread, itanticipates the apostle's statement, "Thewages of sin is death, but the gift ofGodiseternallife;"orif therebeaughtaboutitapparentlysternorterrible, itamounts to nothingmore than that in the Epistle to theHebrews, "TheHolyGhost this signifying, that the way into the holiest of all was not yet mademanifest."I.Theexpulsion.Theholydwellingsospeciallymadeformancannolongerbehisabode.Hehassinneditaway.Heisnottobecastoutofearth,orevenoutofEden;butoutofParadisehemustgo,thatGodmaytestifytotheevilofsin.Butthesimplefactofhisbeingleftonearth,—nay,inEden,—isaproclamationofGod'sforgivinglove.(1.)TheExpeller. It isGodhimself.HewhomadeParadise forman, and setmaninit!Heexpelledhim.TheexpulsionandtheintroductionaretheactsofthesameBeing.(2.)Theexpelled.Itisman,—nay,"theman,"thesameasmentionedbefore;themansonewlymade,sogreatlyloved,—madeinGod'simage,torepresenthimandtoservehim!(3.) The expelling. The word is a strong one,—driving out by force, as thenationsofCanaan.Inverse23weread,he"sentout";butmanwouldnotgo,so

heiscompelledtoforcehimout!Itisforcibleejectionfromaforfeitedabode.ParadisewastheplaceofGod'sdwellingwithman;andnoweitherGodormanmustleave.IfGodleaves,manishopeless;ifmanleaves,hisplaceisstillkeptopen for him by God. Even in the expulsion God shews his grace, Hislongsuffering,Hisunwillingnesstoleavemanorman'searth.Hedesiresstilltohaveahabitationhere."Thisismyrest,"Hesays.II.Theguard.Thiswasasword,—orrather,"thesword,"theswordoffire,or"theflameofthesword,"—theswordwhichturnedroundeveryway,perhapsgirdling Paradise with a flaming belt; the sword spoken of, Joshua 5:13; 1Chronicles21:16,27;Psalm45:3;Isaiah34:5,6;Ezekiel21:5,Zechariah13:7.Itwasplaced,not simply tobar entrance,but to inflictdeathonallwho shouldattempt toenter. Itwas"theveil";but itwasmore.It told that theholiestwasnotopened;andthatuntilGodwithdrewthebarrieritwasdeathforthesinnertoenter.Whatmoreefficient,moreterriblefencecouldtherebe?Swordandfireinone! God's sword and fire,—revolving, in life and power; making access animpossibility.Livingfire,orfierylife!Itistheshekinahintheformofasword,aselsewhere in the formofapillar, according to thepurpose tobe served.Oman, canst thou re-enterParadisewithoutGod's permission?Canst thouopenthebarredgate?Canstthouremoveorquenchtheswordoffire?Thoucanstnot.There is one that shutteth and no man openeth; that kindleth and no manquencheth.OnlyHecanopenwhoclosedthegate;onlyHecanquenchthefirewho kindled it; He who said, "Awake, O sword, against the man that is myfellow!"Thatswordisquenched,—inthebloodofJehovah'sfellow,thegateisopen,theaccessunchallengedandfree!Butthespecialobjectofthisfencewastokeepthewaytothetreeoflife,whichwas in themidst of the garden.The eatingof this treewas to preserveman'simmortality.Asthecommonfruitofthegardenwastoupholdhimagainstthetearandwearofeachday;sothetreeoflifehadinitspecialvirtue;anditisnomoreinconsistentwithman'simmortalitytosaythisthantosaythatheneededother food tomaintainhis life. Itwas"in themidst,"as themostconspicuousandmostaccessibleplace:markingitsimportanceandpreeminenceamongthetreesofthegarden.Thepreservationofman'simmortalitywasnownolongeradesirable thing. Besides, it was forfeited. He was taught that there wasimmortality in store for him; but not through that tree. It must be reached

through death. Itmust be the immortality of resurrection.His being debarredfromthetreeoflifewasthepreliminaryorpreparatorysteptohisbeingtaughtthis wondrous lesson which after ages were to evolve. Man shall one dayapproachthetreeoflife(Revelation2:7);butnotnow!Deathliesbetweenhimandlife.Deathisthegateoflife;resurrectionisourhope.III. Thenewoccupants.Thecherubimnowaresetwheremanwas.Theseare doubtless symbolic things, such as those of gold in the tabernacle; or, ifhavingthesemblanceoflife,likethosespokenofinEzekielandtheRevelation,which are still symbolic, not real beasts or living creatures. Their appearance(earthly animals); their position on the mercyseat; their being one with themercy-seat,theirbeingsprinkledwithblood;thesongtheysinginRevelation,alltellusthattheyareredemption-symbols,proclaimingman,andman'searthwithall its creatures, redeemedandglorified;man reintroduced intoParadise,higher than that from which he was driven out, the Paradise of God. ThesecherubimintheearthlyParadisearesaidtodwellthere;not"set",but"madetotabernacle" there. They are placed there as in a dwelling, to indicate man'sfuture restoration to theabodehehad lost.Thesightof themisgoodnews toAdam.Heandhis seedare tobe restoredafterall.Theyarenotalways tobebanished;notalwaystoworshipatthegate,orstanduponthethreshold.Theyaretore-enterandpartakeofthebettertreeinthebetterParadise.Theway isnowopened; the swordwithdrawn; the invitationunrestrictedandunconditional. A new and living way! Let us draw near! Without iscondemnation,withinispardon;withoutisdeath,withinislifeandimmortality.Thereisnobarriernow;noveil;nohindrance;nodistance;nouncertainty.Thebloodisshedandsprinkled.Throughdeath,lifehascome.Thetombbecomesthegateoflife.Whystandwewithout,asiftheswordoffirewerestillthere,orasiftheveilwerenotrentintwain?Whyhesitate,ortremble,ordoubt,whenallisplain,andwhenGodhimselfisbeckoningusin?Letuscomeboldlytothethroneofgrace.Letusdrawnearwithatrueheart,andinfullassuranceoffaith.Letusnotlingeronthethreshold,butatoncegoin.Thebloodwhichhasbeenshedonearthandacceptedinheaven,isthatwhichemboldensustoapproachwithconfidence,notreckoningitpossiblethatwecanbesentemptyaway.

VII.TheBloodOfSprinklingAndTheBloodOf

Abel"And he said, What hast thou done? the voice of thy brother's bloodcriethuntomefronttheground."—

Genesis4:10

"AndtoJesusthemediatorofthenewcovenant,andtothebloodofsprinkling,thatspeakethbetterthingsthanthatofAbel."—

Hebrews12:24

THIS cry of Abel's blood reminds us of the "How long?" of the martyrs(Revelation6:10),andof the injuredwidow's"Avengeme."ItwasacryfromthegroundwhereithadbeenhiddenfromeveryeyebutGod's;acrytoGod;acrywhichbroughtdownacurse.The"bloodofsprinkling" is, firstofall, thebloodwhichwassprinkled in thetabernacle; which, with all its imperfections, spoke better things than Abel's.But it is especially the blood of the Lamb of God as sprinkled on theconscience,inbelieving.InoneaspectthecryofChrist'sbloodisthesame.ForitisthatbloodthatnowrestsonIsrael.Throughitthelongcursehascomeuponthenation.Butstillthisisnotthedirectandpropermeaningorapplicationoftheblood.ItspeaksbetterthingsthanthatofAbel.I.Itspeaksoflove,nothatred.ItwastoCain'shatred,abrother'shatred,thatAbel's blood borewitness. The blood of sprinkling speaks of a brother'slove,—theloveofChrist,theloveofHimwholovedusandwashedusfromoursinsinHisownblood.Itistrulyoflovethatthebloodsoloudlyandexplicitlyspeaks.Thus it speaks better things than that ofAbel: for it speaks both of afather's and a brother's love. "God is love" is itsmessage.Of the lovewhich

passethknowledgeitbearswitnesstous;—loveuntodeath;lovestrongerthandeath.II. Itspeaksofgrace,notofwrath.BecauseofAbel'sbloodGodwasangry.ItwasdivinewraththatspokeoutinhiswordstoCain.Butitisdivinegrace and mercy that speak in the blood of Christ. The blood of sprinklingpropitiatesGod, and draws out grace. It says,Where sin abounded grace didmuch more abound. Grace "abounding" over divine wrath and human sin;"richesofgrace;""exceedingrichesofgrace;"the"graceofGodthatbringethsalvation,"—thesearethevoiceswhichcomefromittous."III. Itspeaksof forgiveness,notcondemnation.The blood said, Father,forgive them. Itwasnotcondemningblood.Hewhoheardof it,andbelievedGod'stestimonytoitsmeaningandefficacy,wastherebyassuredofforgiveness.Thebloodshewedthetruebasisandthetruewayofpardon;pardonthroughthecondemnation of another; Pardon through the blood-shedding, for the blood-shedders themselves; righteous, true, holy, unchangeable, eternal Pardon. "Nocondemnation;"nay,justificationthroughthegreattransactiononthecross.Itspeaksofcomfort,notofterror.Abel'sbloodwasdreadfultoallwhosawit;fullofterrortothemurderer;alarmtohisconscience;remorsetohisspirit.Notsowiththisbetterblood.Itsvoiceiscomfort.Itsoothesthesinner's terrors.Itdoesnotpalliatehissin;yetitsospeakstohimconcerningitastolethimknowthat the blood-shedding which brings him in guilty, and deserving of amurderer'sdeath,assureshimatthesametimeoftheremovalofallhisfears.Itisindeednobler,richerblood,thebloodofGod,andsobringingonthesheddermore awful guilt; yet by its propitiatory nature, its expiatory power, itannounces,withdivinecertainty,thedeliverancefromtheinfinitedangerunderwhichtheywhohadshedithadbroughtthemselves.It speaksofpeacecome,notofpeacegone.ThebloodofAbel said,Peace isgone;peacehasforsakentheearth;ithasleftmanandthefamiliesofman.Allis now hatred, variance, murder, separation between man and God; betweenmanandman;betweenbrotherandbrother.ThebloodofJesustellsthatpeacehas returned.He isourpeace.Hisbloodhasbrought it back to earth.Hehasmade peace by the blood of his cross. It has come! It has come down fromheaven.Heavenandeartharemeeting.Godandthesinnerarebeingreconciled.

Thereisyethopeformanandman'searth.Weneednotdespair,asifpeacehadfledawayforever.VI.Itspeaksoftheblessing,notofthecurse.Abel'sbloodspokewhollyofthe curse; it brought the curseonCain; andon the earth. It doubled the cursewhichAdam's sin had brought to theworld.Christ's blood blesses and cursesnot.Itsvoiceisthevoiceofblessing.Itmeansblessingineverydrop.Itmeantblessingwhenfirstshed;itmeansblessingstill.Thereisnocurseinit,savingtothosewhorejectit.Initisthefullnessofeternalblessing,blessingsuchasthesinnerneeds;theremovalofallcurseforsoulandbody.VII. It speaks of nearness, not of distance, between man and God.Reconciliation, friendship, communion, nearness¾all these are contained in it."Wewho sometime were far off, are made nigh by the blood of Christ." Noseparation,nodarkness,nouncertaintyof relationship,but re-cementedunion,on the basis of a purged conscience and an everlasting righteousness. Everyhairbreadth of the distance which sin had produced is forever swept away.Perpetualnearness!Eternalfellowship!Thisisourportion;securedtousbytherighteousremovalofallthatintervenedbetweenusandGod;eitheronGod'ssideorours.VIII. Itspeaksof thepurged,notof theprickedanddespairingconscience.Abel'sbloodspoketoCain'sconscience;itmusthavebeenaperpetualprickingand wounding. Christ's blood speaks of purging, healing, soothing. No moreconscience of sins!A conscience purged from deadworks to serve the livingGod!Everywoundinithealed;everytroublelaidtorest;everyshadowrestingoveritdispelled.Notdespair,buthope.Itspeaksoflife,notofdeath.Abel'sbloodseemedthesealsettothedeathoftherace.Brothermurdersbrother,—what is tobe theendof this?ButChrist'sWordspeaksoflife;thereversalofthesentencebythepaymentofthepenalty.TherewasnolifethroughtheWordanddeathofAbel.ThereislifethroughthebloodanddeathoftheSonofGod.Lifefromthedeadisthevoiceoftheblood;lifetotheslayersofthePrinceoflife.Thevoicefromthecrosswasoneoflife;—"I give unto them eternal life." The voice from the tombwas the same;—"quickenedtogetherwithChrist."

Itspeaksofrestoration,notofexpulsion.ItwasAbel'sbloodthatmadeCaina fugitive and vagabond,Christ's blood brings us back from ourwanderings;restores us to Paradise; delivers us from exile; gives us possession of theParadiseofGod,theheavenlycity,thenewheavensandearthwhereindwellethrighteousness.ItisthebloodoftheSonofGodthatmakesusfriends,children,heirsofGodandjoint-heirswithChrist.LetusreceiveGod'stestimonytothisblood,thisbetterblood,thisbloodoftheeverlastingcovenant.Thereceptionof thisdivine testimonyis life,andpeace,andholiness.Bewarnedagainsttherejectionofthistestimonyandtramplingonthisblood.Itis blood which, when sprinkled on the soul, saves; but which, when notsprinkled,condemns.Itwillsinktherejectortothelowesthell.

VIII.TheWayOfCain

"AndCainwentoutfromthepresenceoftheLord."—

Genesis4:16

"NotasCain,whowasofthatwickedone,andslewhisbrother.Andwhereforeslewhehim?Becausehisownworkswereevil,andhisbrother'srighteous."—IJohn3:12"Woeuntothem!fortheyhavegoneinthewayofCain,andrangreedilyaftertheerrorofBalaamforreward,andperishedinthegainsayingofCore."—Jude11AS"thewayofCain"isspokenofbytheapostleJude,asspeciallythewayofthelastdays,letusinquirewhatitwas.Itwasevil,notgood.Heisanopenanddefiantsinner;andinhimsintakesitsfullswing.Heisthefirstchildofthefall,and the offspring of the fallen; he is no common transgressor; he runs noordinarycareerofwickedness;herushestotheextremityofevil.Heisgivenasabeacon,yetasa truespecimenofman,of thehumanhearteveninthemostfavourablecircumstances.Hecameintotheworld,not likeAdam,full-grown,butachild,andthereforewiththeleastpossibleamountofevil.Heisthechildof believing parents; forAdam shewed his faith by calling hiswife, andEveshewed hers by theway inwhich she received her first-born.He had amostgodly brother, andwas one of a pious household; brought upwithin sight ofParadise, and from childhood taught the knowledge of the trueGod, and thewoman'sseed.Hewasexposedtonooutwardtemptation;hehadnocompanionin sin;hewalked thebroadwayalone.Hewaswarned,nodoubt, against theserpentandhisseed.HewasmorethanoncespokentodirectlybyGod.Hehadeverypossibleadvantage,intheabsenceofevilandthepresenceofgood.Muchmighthavebeenexpectedfromhim;yetheturnshisbackonGod,onParadise,onthealtar,onthesacrifice,onallthatisgoodandblessed.Butletusseemorespeciallywhattheapostlecalls"thewayofCain."Itisthe

way,I. Ofunbelief.Cainis thefirstspecimenofanunbelievingman.Hisparents were sinners, but they believed. His brother was a sinner, but hebelieved.Cain is not an atheist, nor an altogether irreligiousman.Heowns aGod,andbringshisfruitstothealtar.Buthebringsnolamb,noblood,nothingthatspeaksofdeath.Hecomeswithnoconfession,nocryformercy.Heseesnoneed of thewoman's seed, no danger from the serpent; no preciousness, andperhaps no truth, in the promise of the serpent's crushed head or Messiah'sbruisedheel.HetakesSatan'ssideagainstGod,notGod'sagainstSatan;forallunbeliefisasidingwithSatanagainstGod.GodisnottohimtheGodofgrace,nor thewoman's seed theSaviourof the lost.Hehasa religion,but it is self-made, a human religion, something of his own; without Christ, or blood, orpardon.TheloveofGodistohimmereindifferencetosin.RejectionofGod'sreligion,andofHisMessiah,—thisis"thewayofCain."II.Itisthewayofapostasy.HeturnshisbackonGod,andwillhavenoneofHim.He is not likeoneofourdarkheathen, ignorant of the trueGod.HeknowsJehovah,andhasheardHisvoice;butheturnsaway.Heisanapostate(thefirstapostate)fromthereligionofhisfather;ascorneroftheMessiah;hewants aMessiah of his own,—"a Christ that is to be"; not God's Christ, butman's.Fromwhatsmallbeginningsapostasysprings.III.Itisthewayofworldliness.Havingforsakenhisfather'sGod,hemakesagodtohimself;thatgodistheworld.HegoesfarfromParadise,buildsacity,becomesathoroughmanoftheworld;becomesthefatheroftheinventorsofallcuriousinstruments,leadstheever-swellingcrowdinitsraceofworldlinessandvanity,—withthecry,Onward,onward;progress,progress.Theyeatanddrink,marry,andaregiveninmarriage.AllaboutCainisofthispresentevilworld.Inouragewhataspiritofworldliness isabroad;oftennotopenwickedness,butsimply worldliness, so absorbing the soul as to draw it quite down from theregionof"theworldtocome."Itisthewayofhatred.Hebeginswithenvyofhisbrother;goesontohatred;endsinmurder.Heisspeciallyjealousofhisbrother'shavingfoundfavourwithGod.Yes, strange, thoughhewouldhavenoneofGod forhimself, he cannot

bearthathisbrothershouldhaveit.Nottheloveofmanorwoman,butofGodisthecauseofthefirstjealousyandthefirstmurder.HehatesGod,andallthemoreforlovinghisbrother.HehatesAbel,andallthemoreforbeinglovedofGod.HecannotlayhandsonGod,ashefainwoulddo,buthelayshandsonHisfavourite, and so takeshis revenge.Yes, thewayofCain is thewayof envy,jealousy,hatred,murder!ThewayofGod-defiance.Hedissembles;hewipeshisbloodyweaponandhis bloody hands, saying,What have I done?He lies; he pretends; hewouldhidehisdoings fromGod.Hehasbeguiledhisbrother intoa lonely fieldandslainhim,thinkingthatnonewouldrescue,andnonesee.Heactsastheliarandthe hypocrite in the very presence of God. The way of Cain is the way ofhypocrisy, falsehood, and defiance of God. God asks him of his brother; hisanswerisnotonlyalie,butabrazenfacedpieceofimpiety:"AmImybrother'skeeper?"ThushemocksGod;uttersthelanguageofirreverenceanddefiance:—"Heisyourfavourite,whydoyounotkeephim?Ineverpretendedtokeephim."Heremingled fear, shame, audacity, defiance aremanifested.Hewouldfaindeny thedeed,butdaresnot.He trembles, andwould fainconceal it.Heputsonadefiantairandattitude,asiftobraveitoutbeforetheall-seeingOne!SuchisthewayofCain!Markhisdoom.1.Despair.Nocryformercy,butmerely,MypunishmentisgreaterthanIcan bear. So is it in other ages. The sinner's despair of mercy, or complaintagainst God for making his punishment so heavy, is the repetition of Cain'soffenceandhisdoom.Whyshouldasinnerdespaironthissideofhell?Thereisforgivenesstotheuttermost;gracereachingfarbeyondtheextremityofhumanguilt.2.BanishmentfromGod.HegoesoutfromthepresenceofGod,asifhecould no longer bear that.Hemust away fromParadise, thebirthplaceof therace, theoldseatofworship.Butwhat is this to theeternalbanishment?Cainhasno rest,moving toand frowithouthopeoraim,a fugitiveandvagabond,seekingrest,findingnone.Sadcurse!yetnothingtotheeternalwandering!3.Disappointment.Hehimselfwashismother'sdisappointment,forshethoughtshehadgottenthemanchild.Soisheadisappointmenttohimself.From

firsttolastweseeinhimadisappointedman,tryingeverything,succeedinginnothing;buildingcities,roamingfromplacetoplace,tosoothehisconscience,andfilluphisheart'svoid.Butinvain!4. Fruitlessworldliness.Heistheheirofabarrenworld;forthewholeworld is his. He is possessor of a soil made unfruitful by a brother's blood;tillingandsowing,yetnotreaping.Awearyman, toilingfor thatwhichisnotbread; trying towringwateroutof theworld'sdry sandsandbrokencisterns.Such is the careerof thousands.Fruitlessworldliness.A lifeofvanity; a soulutterlyvoid;abeingwhollywasted.

IX.TheManOfRest

"AndLamech livedanhundredeightyand twoyears, andbegata son;andhecalledhisnameNoah,saying,Thissameshallcomfortusconcerningourworkandtoilofourhands,becauseofthegroundwhichtheLordhathcursed."—

Genesis5:28,29

THISistheutteranceoffaith;itisthevoiceofabelievingmanthatwehearinLamech'swords.LamechspeaksbecauseGodhadspokentohim.Itisnotmereparentalyearning;itisnotmereselfishwearinesscryingoutundertoil;itisnottheexpressionofadarkandvaguehope;itisfaithspeakingouttherevelationwhichGod hadmade to it regarding creation's deliverance; and it is the firstintimation we have as to the removal of the "curse,"—as to the "rest" and"consolation."It is a double prophecy. By this I do not mean a doubtful or a conditionalprophecy.Thereisnosuchthingasaconditionalprophecy.Ifitbeprophecy,itisnotconditional;andifitbeconditional,itisnotprophecy.Adoubleprophecyisonethattakesintwoevents,orpersons,orplacesinonedescription;thenearandthefar;predictingboth,whileseemingtopredictonlyone;asDavid,intheseventy-secondPsalm,pointsbothtoSolomonandtoagreaterthanSolomon;asIsaiahpoints to theBabylonofhisdayandBabylon thegreat.Theprophetsketchesasceneorperson immediatelybeforehiseye,but in languagewhichintimatesthatafargreateriscoming.Thenearorminiaturesketchissodrawnastobringoutthefullfeaturesofthelargerandmoredistant.SoisitherewithLamech.Godrevealstohimthefutureoftwopersonsandtwothings:(1.)hisownson,andafargreater,ofwhomhissonwasbuttheshadow;(2.)thealleviationorremovalofearth'scurse,partiallyunderNoah,fullyunderthegreater thanNoah.There are two remarkablepropheciesbefore the flood,first,thatofEnoch,concerningMessiah'scomingwithhissaints,todestroythewicked;whichwas a double prophecy, relating both to the deluge and to thejudgment at theLord's coming; the second is that ofLamech concerning "the

rest" of the saints (2Thessalonians 1:7) and the removal of the curse.Let uslookintothissecondprophecy.I.Thecurseontheground.Whenmansinned,thefirststrokeofthecursefell.Ithadnowlastedaboutfifteencenturies,unabated.Itwassomethingreal:itsresultswerebothbarrennessinwhatwasgood,andfruitfulnessinevil.Thewholecreationgroaned; theblightandsadnesswerefelteverywhere. Itwasarecordofhumansin;God'svisibletestimonytothegreatnessofthefirstsin—theonesinofprimaldisobedience—"Cursed is thegroundfor thysake." It isnotyetremoved.Creationisstillsubjecttovanity.Corruption,mortality,decay,deatharehere.Ithasbeenalongcurse,yetitisthememorialofasinglesin.II. Man's toil andweariness.Thewhole verse readiesweariness andheavinessofspirit—almostdespair.Theworldwasgrowingmorewickedandmore luxurious. Itwas increasing inpopulation.Menwerenot allowed to eatflesh;nor tokill animals save for sacrifice.Theseanimals, increasing rapidly,would require an immensepasturage.Man's toilwould thusbegreatlyon theincrease; it would become quite oppressive and overwhelming. He knew notwhattodo,norwhichwaytoturn.Toil,toil,toil!Thiswashisdailylot.Inthesweatofhisfacehewasmadetoeathisbread.Thecurseonthegroundgrewnolighter, and his labour grew heavier. What with barrenness in good andfruitfullness in evil, it demanded of him endless labour and weariness. Hegroaned under it along with a groaning creation. He was compelled tosympathise with the groaning and travailing creature. Such ought to be ourfeeling.Ourtoilmaynotbequitesooppressive;wedonotsowhollydependonour toil; the appliances of art and the permission to eat animal food havealleviatedour labours.But still creationgroans,andmaneatshisbread in thesweatofhisface.III. Man's longingforcomfort.Thewordsof theverseare thoseof thehirelinglookingfortheshadow,andlongingforrepose.Thesepatriarchswereagedmen; somenearly a thousandyears.One thousandyears of toil!What alife!Ifthree-scoreandtenbesowearisometosome,whatwouldonethousandbe? Lamech,when he uttered thesewords, was one hundred and eighty-two.Surelyhehadknowntoilandwearinessbeyondwhatwecando!Dowewonderthathelongedforcomfort,thathesighedforrest,andthathebreathedoutthesedeeplongingsfordeliverance?

Arewenotlongingtoo?Istoilsosweetthatwewishitscontinuance?Orisrestsoterriblethatwedonotdesireit:andsay"howlong"!Mans expectation of deliverance.He knew that the case of earth was nothopeless.HewouldgatherfromthefirstpromisethatGodmeant,sometimeorother, to undo the curse. And while he sympathised with the "groaning andtravailing" of creation, he joined in its "earnest expectation." He sustainedhimselfunderhistoilbytheexpectationofrest.Hewasnotsatisfied to remainforever toilingandsweating. Itwaspartofhiscreedtolookforrest;tograspthecomingconsolation.Manlabouredandwasheavyladen;butheheardthevoiceofthetrueNoahsaying,Comeuntome,allyethatlabour,andIwillgiveyourest.Man'sexpectationwasconnectedwithsomeoneindividualtobeborninduetime.LamechhadbeentaughtofGodtoexpectsomethinginconnectionwithhisson,whomhenamedNoah,inconsequenceofthisexpectation.Andinhistimereliefwasgranted,thealleviation,thoughnottheremoval,ofthecurseand the toil, (1.) Noah received a confirmation of the first blessing given toAdam before he fell; (2.) In his time man's life began to be shortened; (3.)Permissionwasgrantedtotillanimalsandeattheirflesh;(4.)Specialattentionwas directed to husbandry, "Noah began to be a husbandman." These partialalleviations given in connection with Noah were figures of the completedeliveranceofcreationinconnectionwithagreaterthanNoah;inthedayoftheSonofman,thedayofthemanifestationofthesonsofGod,ofthoseofwhomEnochprophesied"theLordcomethwithtenthousandofHissaints."Thusweanticipatethedeliveranceofcreation,theremovalofthecurse,inthedayoftheSonofman,whenHeshallsay,Behold,Imakeallthingsnew.Thegreater thanNoah is at hand; andwithHim themanifestation of the sons ofGod;and,withthat,therestwhichremainethforthepeopleofGod;thetimesoftherestitutionofallthings;whenbarrennessshallbeexchangedforfruitfulness;and the wilderness rejoice and blossom as the rose: for we according to Hispromiselookfornewheavensandanewearthwhereindwellethrighteousness.Seeing,then,welookforsuchthings,whatmannerofpersonsoughtwetobeinallholyconversationandgodliness!

X.GoingOutAndKeepingOut

"Now the Lord had said untoAbram,Get thee out of thy country, andfromthykindred,andfromthyfather'shouse,untoalandthatIwillshewthee:and Iwillmakeof theeagreatnation,and Iwillbless thee,andmakethynamegreat;andthoushallbeablessing:andIwillblessthemthat bless thee, and curse him that curseth thee: and in thee shall allfamiliesof theearthbeblessed.SoAbramdeparted, as theLordhadspokenuntohim;andLotwentwithhim:andAbramwasseventyandfiveyearsoldwhenhedepartedoutofHaran."—

Genesis12:1-4

THUSbegins thestoryof Israel's calling,asanation.Like thegreat riversofearth,ithasasmallbeginning,—oneindividual;aChaldeeofUr;anidolaterofMesopotamia;withno recommendationorworthiness; a genuine specimenofGod'selectinggrace,andofdivinesovereignty,aswellasof thepowerof theHolyGhost.Sofarasappears,Godhadnotpersonallyinterposed,fromNoah'stimetothis.TheonlykindofinterpositionwasthatatBabel.NowhecomesforthoutofHissilenceanddarkness.Hespeaks;nay,Heappears;He,as theGodofglory,or"God of the glory" (Acts 7:2). The shekinah re-appears; and out of it Godspeaks to Abram. The frequent use of the words "the Lord APPEARED toAbram,"inconnectionwithStephen'sreferencetotheglory,intimatesthismodeofrevelation.I. Thecommand. It is sovereignandauthoritative; it is explicit anduncompromising; itdoesnotwaitonourwillorchoice; it leavesnoroomforhesitationonourpart."Gettheeout"areJehovah'swordstoAbram.Theyrefertoonesingle transaction, aboutwhich there canbenomistake; and lest thereshouldbeanymistake,thethreethingstobeleftarespecified,country,kindred,father's house.The getting out is to be complete and decided. It is also to be

immediate; no waiting, nor lingering, nor preparing; get out at once. Thiscommand is all themore peremptory from its not specifying the place to begoneto.Withthathewasnottoconcernhimself.Theterminusaquowasquiteexplicit; not so the terminus ad qeum. The latterwas of littlemoment in themean time. Itwouldcome to lightbyandby. Itwason thebarecommandofJehovahthathewastoact;puttinghimselfblindfoldintothehandsofGod.Allthat Abramwas to know of his route or destination was this, "It is the landwhich I will shew thee." Thus completely was he shut in and shut up toobedience.II. Thepromise.ItisasdirectlyfromGodasthecommandis;sothathecannomoredoubttheonethantheother.Itrelateswhollytothefuture,—muchofit tothefutureoffarages.Yetit isaveryexplicitandblessedpromise,forthe fulfilment ofwhich he had the divine truthfulness and unchangeableness."God who cannot lie;" who "does not repent,"—this is the God both of thecommandandthepromise.Hegivesboth;letusacceptboth;notseparatingtheonefromtheother.InthispromiseGodcomesforthstrikinglyasthedoerofthewhole;"Iwillshew;""Iwillmake;""Iwillbless."All is of the Lord and of none else, (1.) A land,—though unknown; (2.)numbers;(3.)blessing;(4.)honour;(5.)fountainofblessing;(6.) theoccasionof blessing or cursing; (7.) the blessedness of the whole earth in him. Largepromisesthese!Gloriousblessings!IncludingallthatAbramneededforeternityaswellastime.ThisgivesavisionofMessiahandhisglory,aswellasofallearthunderHim;forAbramistobe"heiroftheworld"(Romans4:11).III. Theobedience."HedepartedastheLordhadspokentohim.""Heobeyed,"saystheapostle(Hebrews11:8).Godcalled,hecomplied.Hedidnotargue,norlinger,norhesitate,norlookback.Hesetoutatonce.Heknewnotwherehewasgoing;notastepofthewayoranythingoftheland.Hehadnoearthly counsellor or guide. Only the God of the glory,— Jehovah in Hisshekinah,Hewentbeforehim,asinthepillarcloud.Everythingconnectedwiththis obedience was supernatural and divine. Jehovah broke his earthly ties;enabledhimtotriumphoverearthlyaffections;madehisfacelikeaflintagainstallopposition;tookhimbythehandandledhimout.Herewehaveobedienceinitssimplest,purestform,—believing,trustingobedience."Godhasspoken,"thatishisanswertoallsuggestionsfromwithoutorwithin."Godhasspoken,"

that cheers and gladdens him. He could not mistake the voice,—either itsmeaningorthequarterfromwhichitcame.Thatwasenoughforhim.Weneednotaskparticularly,wasthisthetimeofhisconversion?Probablyitwas.ItwasthedayofGod'spowertohim.ItwaswhatChrist'swordsweretothesonsofZebedee,ortoZaccheus.Godspoke,andtheHolySpiritcarriedthemessagetothe inner man. He was turned from dumb idols to serve the living God; hebecame heir of the righteousness which is of faith; he became Messiah'sancestor,yetatrophyofMessiah'spower.Therearesomestrikingtextsinsubsequentscriptureswhichderivemuchlightandpointfromthisscene.Theyarethefollowing:(1.) Psalm 45:10, "Hearken, O daughter, and consider; and incline thine ear;forget also thine ownpeople, and thy father's house."God thus speaks toHischosenones;thebrideofChrist.Thushespeaksaloudtoanunheedingworld."Hear,andyoursoulshalllive."Oh,listennow,—turnyourbackontheworld;yourfacetoJesus!(2.)Matthew16:25,"Ifanymanwillcomeafterme,lethimdenyhimself,andtake up his cross, and followme." Christ's command is as explicit as that toAbram. "Come afterme,"— come at once. Come now!Deny self and come!Denyselfandtakeupyourcross!Whateverhinders,come!(3.)2Corinthians6:17,"Comeoutfromamongthem,andbeyeseparate."Herethe words are remarkably like those addressed to Abram. The command is,therefore,comeout;be separate; touchnot; thepromise is likeunto it," Iwillreceiveyou;""Iwillbeafather;""Yeshallbemychildren."Godspeakstous,andsays,"Comeout."(4.)Revelation 18:4, "Comeout of her,my people." In one aspect this is thelikesttoAbram'scall,foritisacalloutofBabylon.Itsuitstheselastdayswell.Come out of Babylon! Come out of every false church; every city of idols;everyrefugeof lies!Comeout!Saynot, Iwillstay,butworship the trueGodinside!No.Comeout!ThisisGod'scommand!

XI.TheShieldAndTheRecompense

"AfterthesethingsthewordoftheLordcameuntoAbraminavision,saying,Fearnot,Abram:Iamthyshield,andthyexceedinggreatreward."—

Genesis15:1

THE fullmeaning of this "word of theLord,"which "cameuntoAbram in avision," can only be understood by reference to the events narrated in thepreceding chapter. Never had such an unequal battle beenwaged as betweenAbraham and these mighty kings. With his 318 servants he had pursued,conquered, spoiled thousands,perhaps tensof thousands.Trulyheputhis lifeintohishand,andwithmarvellouscourageencounteredtheperil.Onthebackofthis,Godcomestohimwith"IamthySHIELD."Hehadmoreover,givenupthespoiltoothers,reservingnothingtohimself;andGodcomesinwithHis"IamthyexceedinggreatREWARD."Hehaddonebothoftheseinsimplefaith;having no previous command, or promise, or assurance of success; and Godhaving thus tested his faith, comes to himwith a blessedword of assurance:speakingtohiminavision,andcallinghimbyname.Letusmark,I.Thewordofcheer."Fearnot,Abram."ItisGodwhospeaks.HecallsAbram by name, as one on familiar terms with Him; and no doubt Abramrecognisedthecomfortingvoiceandcheeringwords.HowfrequentthroughoutScripturearethedivine"fearnots";howreadyGodistoutterthem,evenasafather tohis tremblingchild.To IsaacHesaid, "Fearnot, for I amwith thee"(Genesis26:24).ToJacobHesaid,"IamGod,theGodofthyfathers:fearnottogodownintoEgypt" (Genesis46:3).Frequently to IsraelHesaid the samewords,"Fearnot,forIamwiththee"(Deuteronomy31:6,Isaiah41:10).Andinmanycases,ashere,HenamesthenameofhimwhomHeischeering;fearnotZacharias,fearnotMary,fearnotPaul!GodtakesforgrantedthatHisservantsmay have cause for fear, that at times their hearts may fail them: fightingswithoutandfearswithin;sorrows,storms,dangers,burdens,troubles,enemies.TomeetandcounteracttheinfluenceoftheseuponthesoulHesays,"Fearnot."Yes, it is God, our God, who thus speaks. He knoweth our frame, and

remembereth that we are dust. He knows the world in which we live, andremembersthatitisalladverseandhostile.HeknowsthatSatanrages,andthathislegionsareallabroad.Heknowsthatthespiritmaybewilling,yetthefleshisweak.AndsoHesaystous,Fearnot,beofgoodcheer.ThusJesusspokeonearth,andthusHespeakethstillfromheaven.II. Thewordofsecurity."Iamthyshield."Thisistrulyadivineformofexpression,fullofforceandpoint.Goddoesnotsay"Ishieldthee,"but"Iamthyshield."Thislatterisfarstrongerthantheformer;justastheexpression,"Heis our peace," is far stronger than "He gives us peace," or "He is ourrighteousness," is stronger than He justifies us, or "He is our treasure" isstronger than He makes us rich. Here God proclaims HIMSELF to beAbraham'sshield.SoisHetheshieldofallwhoareAbraham'sseed.Thepast,thepresent,andthefutureareallincludedinthis.(1.) I WAS, or have been, thy shield. He had been so in Abraham's case;memorablyandmarvellouslyso,intherecentconflictwiththeseinvadersfromtheeast.HadGodnotbeenbothswordandshield tohim,howcouldhehaveventuredinto,orcomesafelyoutof,suchaconflictwithsuchsuperiorforces?SohasHebeentous,aseverydayofourpastliveshastestified,aperpetualandimpenetrableshield.(2.)IAM.thyshield.Itisnotthepastalonethatiswitnesstothisprotection.Itisstillcontinued.Eachdayweneedtheshield,eachdaywehave it.Eachdaybringsupanewbattlefieldandanewenemy;anewdangerandanewassault.ButGodisourperpetualshield.Roundandroundus,aboveandbeneathus,ourcompletepanoply,ourhightower.Thisisourdailysecurity.(3.) IWILLbe thy shield.Abraham dwelt among enemies, dangers on everyside;hewasastrangerinastrangeland;withoutafriendbutGod.Hegetstheassuranceofperpetualprotection.Noevilshallassail,noweaponshallprosper,no enemy shall overcome or wound. God says to His church, "I will be thyshield." Her dwelling is among enemies, she is a lily among thorns, a sheepamong wolves. The world is against her, hell is against her. If God were topermitit,shewouldbesweptfromearthinanhour.Shehasnomight,noskillagainst such an array of deadly foes. Her sufficiency, her security is only of

God.Heishershield.NotonlydoesHedefendher,butHeishershield.Yes;eachofusmay say,God ismy shield, I am safe, I candefy theworld, I canshakemyhandathell.IshallbemorethanconquerorthroughHimthatlovedme.Safenow,safe indays tocome,safe inconflict, safe inevildays,safe insorroworinjoy,safeonasick-bedoradeath-bed,safeforevermore.GodtheLordismysunandshield.Whoshallmakemeafraid?Thisismorethaneventhe"shieldoffaith"andthe"breastplateofrighteousness";itisadivineshieldand breastplate, behind which I am absolutely and entirely secure. JehovahHimselfstandsbetweenmeanddanger.Hisomnipotencecompassesmeabout.AmInotsafeforever?III.Thewordof recompense.Abrahamhadgivenup all and leftChaldea, hehadrefusedtolayhishandonthespoiloftheinvaderswhomhehaddefeated,hehadpartedwitheverythingofearth,andnowGodcomesinandpromisestomakeupforallbygivingHIMSELF.Hedoesnotsay,Iwillrecompensethee,butIamthyrecompense.Howforciblearethewords?(1.)Iamthyreward;(2.)Iamthygreatreward;(3.)Iamthyexceedinggreatreward.Howfullandrichare thesewords of promise!Here is present, and there is ETERNAL reward.Goddoesforusexceedingabundantlyaboveallweaskor think.Notpardon,wehavethatalready,itisfarbeyondthat;notsalvation,itisfarbeyondthat;notheaven,norglory,itisfarbeyondthese.ItisGodHimself,Hewhomtheheavenofheavenscannotcontain!Heisourreward—He—HIMSELF!Inallthiswefind,(1.)Strengthforworkandduty.Whatencouragement,comfort, invigorationishere!How canweweary inwell doing, or shrink fromperil? Jehovah is ourshieldandrecompense.(2.)Motive for self-denial and self-sacrifice.Weare called to these.ButGodgivesmorethanacommandorcall,Hepresentsuswithamotive,—protectionand everlasting recompense. Shall we grudge the surrender, seeing therecompenseissogreat?(3.)Areasonforcalmnessandstedfastness.Godiswithus.WeareonHisside,Heisonours.ItisHisworkthatwearedoing,Hisbattlethatwearefighting,notourown.Letusnotberufflednormoved.Letnoopposition,provocation,

vexation, defeat, triumph of evil annoy us. Our shield is Omnipotence. OurrewardisthefullnessofGodHimself.

XII.LibertyAndService

"Letmypeoplego,thattheymayserveme."—

Exodus8:1

THUSGodspokeofIsraelinEgypt,commandingdeliveranceforthem.Itwasawordofpower,like,"Let therebe light."ReluctantPharaohwascompelled toletgohisgrasp.Thecommandwasirresistible.GodaddsHis reasonfor thecommandand itsperemptoriness,"that theymayserveme."Hedidnotneed togivea reason,yetHedoesso;He justifiesHisclaimuponthemandagainstPharaoh.God'sauthorityovermenisaninfinitelyreasonable one. He makes no claim in regard to which even our ownconsciencesdonotjustifyHim.Hehasaclaimonus;andnoothercancompetewith this.Youmust serveme,Hesays tous; theymust serveme,He says tothemwhoheldtheminbondage.Thelength,andstrength,andapparentjusticeofotherservicecannotbetakenintoaccountwhenGodputsinHisclaims.'TisthusChristspeaksrespectingHischurch,Hiselect;the.HolyOneofIsraelrespectingHis Israel.Hespeaks toHisenemiesand theirs; to thosewhoholdtheminbondage,thePharaohsoftheworld,toSatan,"Letmypeoplego,thattheymayserveme."It isoutofearthlybondageintoheavenlyliberty thatHecallsus;fromthebondageofSatantothelibertyofChrist.Itisbothtoadivineservice and a divine liberty thatwe are called.These are the two things; andthey are inseparable. Not liberty for its own sake, but liberty for the sake ofservice;notservicewithout liberty,butserviceas theresultof liberty.Libertyand service conjoined; not the one without the other, but hand in hand."Freedom is a noble thing," yet its value consists in the position in which itplacesusforservice.ButwhatIspeciallynoticehereistheorderofthetwothings,—firstliberty,andthenservice,implyingthatserviceisimpossiblewithoutfreedom.TheremaybeEgyptian service,—such service as will satisfy the gods of Egypt, without

liberty, but not such as will please the God of Israel. There may be self-righteous service, mechanical service, Pharisaical service, the service of theouterman,withoutliberty,butnotthegladserviceofthesoul.I. Weareinbondage.Ournaturalconditionisoneofbondage.Weareborn in Egypt, not in Canaan; born in a prison; born with the fetters on ourlimbs;bornslaves.Ourwillsareinbondage;ourfacultiesareinbondage;ouraffectionsareinbondage;ourwholesoulsareinbondage.Thereisnofreemotionorfreeactionofanypartofus.Allisconstraint.Weactunder thesenseof terror,or fora reward,or inorder toobtainpardon.Wedonothing freelyorpurely.Workdone inchains isnoworkatall.Workdone inordertopurchaselibertyisnotacceptablework.II.Weweremadeforliberty.IsraelwasnotmadeforEgypt,norEgyptforhim.Sowewerenotcreatedforbondageandtheprison-house.Godmademanbothuprightandfree.Hiswholebeing,—faculties,andaffections,andwill,—weremadefree,trulyfree,withnothingofconstraintuponthemsavethegladconstraintoflove.Goddidnotcreateusbondslaves.Libertyis theproper, thenormalconditionofthecreature.III.WecannotserveGodwithoutliberty.Wemaydosomethingswithout.Thebodycanlabourinaprison,andwithfetters;butthesoulmustbefree inorder to serve; free in all its parts, so that nothing may be of constraint butwillingly.Other servicesmaybeperformed inanyway,—forwages,orunderthreat;butGod'sservicemustbeperformedfreelyinall itsparts.Wemustbefreeinorderthatwemayserve.Itisnotserviceinordertoliberty,butlibertyinordertoservice.ThisisGod'sorder;andhewhodisregardsit,orinvertsit,isaservantofwhom theMastercannotapprove,—whoseserviceHe rejects.Nay,hisisnoserviceatall.Tillwearefree,wecannotserve.Hethatisnotfreecanperformnodutyaright,notrueworkforGod.IV.Christcallsustoliberty.Hecametoopenourprisondoors;tobringusoutofthehouseofEgypt.Hecametobreakourchains,andtomakeuswhollyfree.Hehasstatedthematterthus:(1.)theSonshallmakeusfree,implyingthatthe liberty comes directly from Himself; (2.) the truth shall make you free,teachingusthatitisthroughthetruththatHegivesustheliberty.Heliberates.

Histruthliberates.HisSpiritliberates.WithourfettersbrokenbyHistouch;oursoulsreceivingHistruth;ourselvesfilledwiththespiritofliberty,wegoforthasfreedmentoserveGod.Inthebondageofunpardonedsin,inthedisquietudeofuncertaintyastoourrelationship,wecannotserveGod.Itisnottrueservice,orhappyservice,orlovingservice,oracceptableservice.Wemustbeletgothatwemayserve.Haveyoubeensetfree?Areyouwalkingatliberty?Hasthegospelbroughtitspeaceintoyou?IstheSpiritofadoptionteachingyoutosay,Abba,Father?YousayyouareendeavouringtoserveGod.Butinwhatspirit?Inloveordread?Ingladnessorinterror?Inlightoringloom?

XIII.TheDayOfDespair

"Intreatforme."—

Exodus8:28

PHARAOH is brought down fromhis haughtiness.He had but a little beforescoffed both atMoses and his God; now he is humbled,—only for a seasonindeed,—yethe ishumbled.HeconfessesJehovah;hebecomesasuppliant toMosesandtohisGod.IsthisthePharaohthatsaid,"WhoistheLord?"Howishecomedownfromhispride!What brings him down? It might be (1.) true repentance; (2.) cunning; (3.)terror.Itisonlythelastofthesethatishereatwork,andhisimpressionspassawaywith the terror.HecaresnomoreaboutGod thanhedidbefore;buthewouldfainbedeliveredfromthesejudgments.NowletuslookbeyondPharaoh.I.Thesinner'sdayofprosperity.Thereissuchathingasprosperityeveninthisfallenworld;prosperityforthewicked,—"Lo,thesearetheungodlythatprosper in this world." They are not in trouble as other men. They revel inpleasure, they roll inwealth, they are deckedwith honour; all things gowellwiththem.Theysay,"Tomorrowshallbeasthisday,andmoreabundant."Thesinnersitsatease,andputsawaythethoughtoftrouble.Hebasksinsunshine,and laughsatstorms.Hesailsonwardwithfavouringbreezes,andbelieves innoshipwreck.Noadversityforhim!II. Thesinner'sdayoftrouble.Noprosperitylastsforever;norisitevenlife-long, or half a life-time. Then the clouds gather; the tempest breaks; thewaveswashoverthevessel,anditbecomesawreck.Sometimesitisonelongdayoftrouble,afteraslongadayofpeace.Sometimesit is thealternation,atbrief intervals, of joy and sorrow, light and darkness, health and sickness,prosperityandadversity.Eachmanhashisdayordaysoftrouble.Letthisbethoroughlyponderedandlaidtoheart.Carewillcome;distresswillcome;sicknesswillcome;deathwillcome;wearinesswill

come.Theskywilldarken;thesmilewillvanish;thenightwillfall.Thesearecertainties,O sinner,—and perhaps very near. Thou canst notward them off.Wise precautions cannot ward them off; nor potent friends; nor prudentcouncillors;norsanatoryregulations;no;thesewillnotavail.God'sword,God'spurpose,willbreakthroughallthese,andlaytheelow.ThouwiltfindwhatitistobeinthehandsofthelivingGod.Hewilldealwiththee.HeisdealingwiththeenowbyHisgoodness;to-morrowHemaybedealingwiththeeinseverityandsoredispleasure.III. Thesinner'shelplessness.Heknowsnotwhattodo.Heoncethoughthimself strong;nowhe feelshimselfweak;unable to contendagainst his ills.Thecurrentistoostrong;hecannotswimagainstit.Hisfoesarenumerous;hisdifficulties great; his friends fail; his conscience awakes; his heart trembles;whatcanhedo?Heisutterlyhelpless;andinhishelplessnessheturnscoward.HisremembranceofGod.HithertoGodhadnotbeeninallhisthoughts;nowhe says, God only can help me.Man cannot;devils cannot; angels will not.PerhapsGodwill.His long despisedGod comes now to remembrance. So indangerthesinnercries.Inshipwreck;intheplague;hecries.HisdreadofGod.HedoesnotgostraighttoGod;orifhedoes,itisindespair.HetremblesbeforeHim;afraidtolookup.Heisoverawed,overpoweredbyasenseofGod'sgreatness.ItisafearfulthingtofallintothehandsofthelivingGod. God is to him themost terrible object of all, yet he cannot but betakehimselftoHiminsomeway.Heisundoneanyway.PerhapsthisdreadfulGod,whoismorepowerfulthantheseevils,maysuccourhim.VI.His appeal to God's people. He once despised them, hated, and shunnedthem;nowhegoestothemwith,"Entreatforme."Whatadifferentmanasaintseemsnow!HehassomethingtosaywithGod,andthat isagreat thingforadespairingsinner.Hehasinfluenceatcourt.Sohegoestohim.Howoftenhasthestricken,afflictedsinner,hadthesewordswrungfromhim,"Prayforme."Osinner,lookforwardtoyourdayofdarkness.Prepareforitnow.Itiscoming.Howdreadfultobeovertakenbyitunprepared.Osinner,gonowtoGod;straighttoGod;nottoMoses,nortoanysaint;butat

once toGod.Go,with all thy sins, and burdens, and trials; go now!Hewillreceiveyou,andblessyou.Thedayiscomingwhenanothercryshallbeheard;whenyoushallcryonrocksandhills;andallinvain.OseektheLordwhilehemaybefound!WhenJesusChrist thegreat Judgemaycome,weknownot.Hemaycome soon.Earth isgrowingold.Itssinisheavyuponit.Yoursinaddstotheload.Itwillsoonbetooheavytobear.Thenthevengeancecomes.God'slong-sufferingisgreat,butnotforever.Thegreatdayapproaches.Hethatshallcome,willcome,andwillnottarry.Upandmakeready!Upandwatch!

XIV.TheBloodOfDeliverance

"ItisJehovah’spassover."—

Exodus12:11

WEfirstnotice,I. Thenameheregiven to theordinance.TheLord's, or Jehovah's,passover. This reminds us of ourNewTestament feast, so like in name, "theLord's Supper." Both belong to the Lord. Both were instituted by him. Bothreferred toHim.ThePassoverand theSupperhavenomeaningwithoutHim.HeistheAlphaandtheOmegaofboth."TheLord"isChrist'sNewTestamentname;butitisalsoHisOldTestament.ItisHetheSon,theMessiah,thatissooftenspokenofthereunderthename,"theLord."HencewerestourbeliefthatChrist isGod, not somuch on the fact that the names ofGod are applied toChrist,asonthisgreaterfact,thatthenamesofChristareappliedtoGod.ItwasofhimthatEvesaid,"IhavegottenamanfromtheLord";ofHimEnochspoke,"Behold,theLordcometh";ofHimweread,"TheLordsaid,MySpiritshallnotalwaysstrive";"itrepentedtheLordthathehadmademanontheearth";"TheLord said to Noah"; "the Lord said to Abram; for He who appeared to Saulappeared toAbraham;and so in regard to thePassover, "theLordspoke untoMosesandAaron."II.Thepersonstowhomthisordinancewasgiven."ToMosesandAaron."Inalmostallotherplacesweread,"theLordspaketoMoses"alone.Hereitisspecially to both,—toHimwhowasKing in Jeshurun, and toHimwhowasIsrael'sHigh Priest. Theywere the representatives of the nation of kings andpriests,evenIsrael;andrepresentativesalsoofthechurch,thehigherandtruer"royalpriesthood,"towhomtheLord'sSupperwastobegiven.Tousthen,asthetrueMosesandAaron,kingsaridpriests,theLord'sSupperisgiven.ItisthebanquetofJehovah'sroyalpriesthood.TousassuchHesays,Eat,drink.Dothisinremembranceofme.

III. Theplacewhereitwasgiven.InthelandofEgypt. Itwasa feast inEgypt,andyetnotofEgypt. ItdidnotconsistofEgyptianviands. It spokeofdeliverancefromEgypt,andyetitwasfirsttobeobservedinEgypt.It toldofEgypt,andittoldofCanaan.SowiththeLord'sSupper.Itisintheworld,yetnotoftheworld.Itisgivenhere,observedhere,yetitpointsawayfromthis;itremindsusofourheavenlyinheritance.IV.Theinstitutionitself.Itconsistsoftwoparts,accordingtothedivisionoftheapostle(Hebrews11:28):(1.)Thefeast;(2.)thesprinklingofblood.Letusexaminethese.(1.)Thefeast.Whatisit?Initself.Itisalamb,withoutspot;alambroasted;withbonesunbroken;bitterherbs;eateninhaste,staffinhand.Symbolically. It is commemoration; it is testimony; it is nourishment; it iscontrition;itisstrength.SuchistheSupperoftheLord.Itisafeast;thefoodistheLambofGod.Thebread and wine speak to us. The Supper is full of meaning. It iscommemoration, testimony, nourishment.My flesh is meat indeed.Man eatsbetterthanangels'food.Take,eat,arethegraciouswordsofthedivineprovider.(2.)Thesprinklingofblood.The feast and thebloodmust go together.Theonehangsupontheother.Itisnotsimply"blood,"but"sprinkled"bloodwhichwefindin thePassover, thebloodof theLambonwhichwefeast.What thendoes this blood proclaim? What is it? What does it mean? There is life inquestion;forwherever thebloodcomesin there thequestionof lifeanddeathcomein.Herethereisthenthegivingoflifeforlife.Itisnotcleansingthatisthespecialsignificationofthepassoverblood,thoughindirectlythatmaycomein.Itissomethingelse.Letusseewhatitis.It is the blood of separation. That blood was sprinkled on door-post andlintel; and by this Israel was separated from Egypt. The difference betweenthemwasmarked by the blood. They in our daywho deny the bloodwouldobliteratethedistinctionbetweenthechurchandtheworld.Hatredoftheblood

hasbeenthemarkoftheworldsincethedaysofCain.Loveforit,andtrustinit, thecharacteristicof thechurchofGod fromAbel downward. Israeldwellsalone;isolatedbytheblood.Itisthebloodofprotection."WhenIseeit,Iwillpassover."ThatbloodwasIsrael's shield.There seems a twofold kind of protection,—the bloodwardingoff the destroying angel, and making him pass over; and God himself(attractedbytheblood)passingoverasadefender,betweenIsraelandtheangel(Isaiah31:5).Godsays,"WhenIsee."ThebloodiseverbeforeHim.Wedonotseeit.Itisoutside,—beyondourvision,—shedeighteencenturiesago.ButGodseesit,andthatisoursecurity.WethinkuponthebloodwhichGodsees,andfeelourselvessecure.It is the blood of deliverance. It not merely protected in Egypt, but itdeliveredout ofEgypt. It was this blood that saved: "I gave Egypt for thyransom." There is death for Egypt, but life for Israel. Pardoned and set free,Israelturnshisbackonthelandofbondage.Thatbloodwastheopeningofhisprisondoors.Itisstillthebloodthatsetsusfree!Freedomthroughthebloodiswhatwepreach.Itisthebloodofdoom.ItwasdoomtoEgypt.Itnotmerelysaid,GodisforIsrael, but he is against Egypt; nay, there is death for Egypt, for Jehovah'senemies.Itisstillthebloodthatcondemns.Forallwhoarenotunderitsshieldthereisonlydeath!Itsealsthesinner'sdeath!ThewrathofGodabidethonhim.Thebloodthatwouldhavesavednowdooms.

XV.HowGodDealsWithSinAndTheSinner

Leviticus4:27-35

WEhave here, (1.) the sinner.He is one of the common people; "anyman;""whosoever." (2.) The sin. It is one of ignorance; he is not aware of it;consciencedidnottakecognisanceofit;hehasforgottenit.(3.)Theremedy.Itisasin-offering;thisonlycanmakeitpassascompletelyfromGod'smemory,as ithaspassedfromhisown.(4.)Theatonement. It isbyblood; through theinterventionofpriesthood;noatonementwithoutthebloodofasubstitute.(5.)Theconnectionbetweenthesinnerandtheatonement.Helayshishandsonthesacrifice,foratwo-foldreason;toidentifyhimselfwithit;totransferhissintoit;hesays,Letthisstandinsteadofme,itslifeanddeathformylifeanddeath.(6.) The forgiveness. The sin passes away; there is no condemnation; it isinstantaneous,complete,perpetualpardon.Such was the symbol. Full and expressive,—revealing to us atonement andpardon through the one great sacrifice. Let us see what this old sin-offeringteachesus.I.WhatGodthinksofsin.Itissomethingwhichmustnotbeslighted.Itisinfinitelyhateful, calling for condemnationandwrath.Nothing lightor trivialabout it.Not to be jestedwith, or transiently frownedupon, or forgotten in aday. It calls for specialmarks ofwrath. It is the abominable thingwhichHehates;itsbeginningiswrathanddeath,itsendishell.AndasHethinkssodoesHewishustothink.Whatthinkyeofsin?Whatisyouropinionofitsnature,itsevil,itsdeservings?II.HowHedealswithit.Hedoesnotdespisenorforgetit.HedealswithitasaJudge.Heestimates itasaJudge.HecondemnsitasaJudge.HeinflictspunishmentasaJudge.Thismustbeeitherexecutedonourselvespersonally,oron our substitute. Condemnation must be proclaimed; the penalty must beexecuted,

(1.)Hecondemnssin.Hegavethelawtocondemnsin.Hesetupthecrosstocondemnitmore.Thesoulthatsinneth,itshalldie.Thewagesofsinisdeath.(2.) He provides a sin-bearer. He does not leave us to do this; but does itHimself.Henotonlyappointsthesinoffering,butHeprovidesthevictim.HisSon,theWordmadeflesh,—HeistheappointedSin-bearer,divine andhuman in his constitution, perfect in all respects, sufficient for thegreatundertaking,abletobearwrathwithoutbeingconsumed.(3.)Hetransferstheguilt.TheLordhathlaidonHimtheiniquityofusall.Thechastisement of our peace was on Him. He whose is the right to retain ortransfertheguilttransfersittoasubstitute.Thus,then,Hehasprovidedtheatonement.HisappointedHighPriesthasmadetheatonement.This atonement isnowapast fact. It isdone.The sin-offeringhas been brought. The blood has been shed. The propitiation has beenaccomplished. God has done it all, without man's help, or desire, orconcurrence. Nothingmore is needed now in the shape of atonement for theguiltiest.Nomore blood, nomore fire, nomore endurance ofwrath. It is alldone!Nothingcanbeaddedtoitortakenfromit.Loveisnowfreetoflowout.III.HowHedealswiththesinner.Hebidshimcomeforpardon,andassureshimofgettingitatonce,freely,onthegroundoftheprovidedatonement,andsimplyasasinner.Hisobjectistoconnectthesinnerwiththepropitiation;forso long as they remain separate there is no benefit resulting toman from theshedblood.Heprovidesthusfortheconnectionofthesinner.(1.)HeissuesadeclarationconcerningHisownfreelove,Hisgoodwilltomen,Hiswillingness topardonanysinner."Godsolovedtheworld.""God,whoisrichinmercy,forthegreatlovewherewithHelovedus."ThuswehaveGod'sown assurance of a personal welcome to each of us,—aswe are.We do notmakethewelcomepersonalbyourprayersorfeelings;weavailourselvesofanalreadyexistingpersonalwelcometoeachsinner,—asasinner.(2.)Heissuesa testimonyto thecompletenessof theatonement.HeraisedupHis Son from the dead as the visible testimony. But besides this He has in

variouswaysgivenfull testimonyas to thesufficiencyandsuitablenessof theatonement.(3.) He issues a promise of forgiveness to every one who will receive thistestimony. "It shall be forgiven him," is His promise to every one who thusbelieves.Thusforgivenessbecomesamatterofcertaintytoeveryonewhothusconnectshimselfwiththedivinesin-offering.Perhaps you say, I see that God has provided a propitiation, that this iscomplete,andavailableforme,buthowamI tobesoconnectedwithitas toobtainthepardon?Everythingdependsonthisconnectionbeingestablished,forwithout it there isnopardon.Now,howdid theIsraeliteconnecthimselfwiththesin-offering?Hesimplytookthelambandbroughtittothepriestandsaid,Letthisstandforme,layinghishandonitandtherebytransferringallhisguilttoit.Sowe,byreceivingthetestimonyandthepromise,connectourselveswiththedivineatonement.WegotoGodsaying,Letthislifeanddeathbeformylifeanddeath.Weconsenttobedealtwithonthefootingofanother,notourown,andimmediatelythepersonalexchangetakesplace.Hegetsallourevil,wegetallHisgood.OurdemeritgoestoHim,Hismeritcomestous.Wetaketheroyalgrantoflifeandrighteousnessthroughthelifeanddeathofanother.Pardonissecured,andoughttobeathingassureandasconscioustous,astotheIsraeliteafterhehadbroughtthesacrificeandseenitlaidonthealtar.

XVI.TheFireQuenched

"Thefireshalleverbeburninguponthealtar;itshallnevergoout."—

Leviticus6:13

THISwas one ofGod's special commandments to Israel, and no doubt has aspecialmeaning both to them and to us. For he speaks no randomwords; histrumpetuttersnouncertainsound.Hesaysonlywhathemeans,andhemeansallhesays.Hiswordsareprofoundlyreal;moresothanthoseofthedeepestthinkerofanyage;andfarmoreenduring;fortheyareeternalwords,embodyingeternaltruths.Thefire,thealtar,thesacrifice,thetabernacle,haveallpassedaway;butthetruthembodiedintheseremainsforever.It isforourinstructionas trulyasforIsrael's.I. Thefire.Fireingeneralisthesymbolofwrath.Itissometimesthefigure of purifying; but more commonly of anger, divine anger,—anger onaccountofsin;forinnootherconnectiondoweeverreadofdivineanger.Notpersonalaffront,orcaprice,orpique,orpartiality,orill-humour;noneoftheseareeverconnectedwithGod'swrath.OnlySIN!ThehistoryoffireinScriptureis very instructive. It begins in Paradise, and ends in the last chapter ofRevelation. There is the flaming sword; the fire of the sacrifice; the fire ofSodom; thefireofEgypt'splagues; the fireof thepillar; the fireofSinai; thefireofKorah; thefireenfolding itselfofEzekiel; the"unquenchable fire"; thefirethataccompaniesChrist'ssecondcoming;thefireofApocalypticjudgment;the lakeoffire; thefire thatcomesdownfromheaven, that is toconsumetheungodly;thesearesomeofthememorableallusionstofireinScripture.MostoftheseareconnectedwiththeShekinahorvisiblesymbolofthedivinepresence,intimating that it is from that presence that the fire proceeds; even fromGodHimself.ThusGodintimatesmostsolemnlythatthereissuchathingaswrath.Yes,thereiswrath;nowhidden,onedaytoberevealed;wrathwhichthewickedtreasureupagainstthedayofwrath.Godisnottoobenevolent,toomerciful,tobe angry. If there be no anger inGod, theBible utterly deceives us.A large,verylargeportionofit,isquiteunmeaning,orratherfalse.Theexpulsionfrom

paradise, thedeluge,Sodom, sacrifice,pain,death, sorrow, the law, the cross,theunquenchablefire,theseareveryplainintimationsofwrath,—wrathagainstsin;wrathforthepunishment,notmerelyforthedeliveranceorwarningofthesinner. All the ills that flesh is heir to, are originally and in their properinterpretation (however over-ruled) expressions of divine anger. How terribleforasinnertobeconfrontedwithanangryGod!Howhatefula thingmust sinbe to excite that anger; tobe theone thing thatprovokesHiswrath.II. Thealtar.Thewordmeans theplaceof sacrifice. Itwas elevated;implyingthatwhatwasplacedonitwaslifteduptobepresentedtoGod.Therewasbutonealtarofsacrifice,—onespotforthesinnertomeetGod.Itwasthemostessentialpartoftabernacleandtemple;withoutittherecouldbenoplaceofworship fora sinner.Asinnercanonlyworshipatanaltar;canonlymeet;Godthere.Why?Letussee.Therearetwothings:veryprominentandvisibleaboutthealtar,thefireandtheblood:thefirethesymbolofwrath;thebloodthesymboloftheeffectsofthatwrath,intheinflictionofpunishment.Thuswhilethealtarproclaimedwrath,italsoproclaimedwrathappeasedinconsequenceofthedeservedpunishmenthavingbeeninflicted.Condemnationandpardonwerethus fully expressed; hatred of sin, yet love to the sinner: inexorable justice,inexhaustible grace. No sin pardoned without first being punished (either inpersonorbysubstitute);nodebtcancelledwithoutbeingfullypaid.AjustGod,andaSaviour;notonlyaSaviour thougha justGod,butaSaviourbecauseajustGod.Thusthealtarwas,(1.)Theplaceofcondemnation.ThereGodcondemnedthesinnerandhissin.Condemnationwasthefirstthingthealtarexhibitedandproclaimed.(2.)Theplaceofconfession.The sinner comes,not tohide,nor to extenuate,nortoexcuse,nortodeny,buttoconfesshissin.(3.)The place of pardon.The pardon is the result of the condemnation,—thecondemnationof thesubstituteor surety.Firstcondemnation, thenconfession,thenpardon;free,andlarge,andirrevocable.(4.)TheplaceofmeetingwithGod.TheonespotonwhichGodandthesinnercanmeet.Onlyover blood,overdeath,can the great business of salvation be

transacted,andthegreatquestionofpardonsettledbetweenthesinnerandGod.ThereonlyisitlawfulorhonourableforGodtomeetwiththesinner;thereonlyis it safe or comfortable for the sinner to meet with God. There the greatreconciliationtakesplace.Thecrossisthealtar.AtthecrosswemeetwithGod,andGodwithus.Therewe learnourcondemnationandourdeliverance,ourdeathandour life.Thereweconfess,and therewearefreelyforgiven.Thereweknowwhatsin is,andwhatgraceis!OurGodisaconsumingfire;yetGodislove.Thefireuponthisaltarwaspeculiarinmanyrespects.(1.)ItwaskindledbyGod.Atfirstitwaslighteddirectlyfromheaven,—fromtheshekinah-glory.ItwasGod'sownfire.(2.) It was fed with the fat of the sacrifices. The peace offering is speciallymentionedinconnectionwiththis.Asifthatwhichratifiedthepeacewasthatwhichsatiatedthefire.(3.)Itwasnevertogoout.Oncekindled,itwastoburnalways.Itneedednorekindling.ItwaskindledbyGod,butfedandkeptupbyman.In thecaseofthelostthefireofGodiseternalandunquenchable;andinthecaseofthesaveditisonlyquenched,becauseexhaustedinandbyHimwho,astheeternalone,endured the wrath of eternity during his brief life on earth. Good news tosinners!THEFIREisQUENCHED.Thereisonewhohasbornewrathforsin.Hewhoaccepts thatonewrath-bearingispersonallydeliveredfromitall.Buthewhorejectsitandtriestobearthewrathhimselfmustreapwhathesows,andbearitforever.There is but one tabernacle; one altar; one fire; one sacrifice; onePriest!Nottwo ways of approaching God, or two ways of pardon; only one! He whoacceptsandusesthatoneissafe;hewhotriesanothermustperishforever.Yes,thereisbutonecross,oneChrist;oneSaviour.ButHeissufficient."Christisallandinall."

XVII.TheVisionFromTheRocks"FromthetopoftherocksIseehim."—

Numbers23:9

ITwasofIsraelandIsrael'sglorythatthefalseseerofPethorspake.Hestoodupon the top ofMoab's barren rocks, and gazed down on the happy nation,whomGodhaddeliveredfromEgypt,hadbroughtthroughthedesert,andwasabout to lead into the land flowingwithmilkandhoney. Itwaswithwonder,perhapswithenvytoo,thatBalaamlookedonthegoodlytentsbeneathhim.So,fromthisdesertlandandthesedeserthills,wegazeuponthechurchonherwaytoCanaan,about tobesettledintheblessedlandandholycity.Andwhenwegaze,whatdowesee?I. Theruggednessofthelandofourpresentsojourn.Itistheregionofhostility aswell asbarrenness.This isnotour rest.Thesedarkmountainsarenotourhome.Wemaypitchourtentsamongthemforaseason,orclimbtothetoptogazearoundus.Buttheyarenodwelling-placeforus.WemaylookonCanaan from Pisgah, but Pisgah will not do for a home. Nebo lies hard byPisgah,andNebotellsofdeath,notoflife,—mortalityishere.Thisistheland,not of Israel, but ofMoab; and its gods areBaal, not Jehovah.We could notabidehere.II.Thegloriousland.Afaroffjustnow,butstillvisible,stillbeautiful.ItistheParadiseofGod; it is thenewJerusalem; thecitywhichhathfoundations;the new' heavens and new earth, wherein dwelleth righteousness. The visiongives us a wondrous contrast between what we are and what we shall be,makinguslongforthedayofentrance.III. Apeopledeliveredfromapresentevilworld.Onceinbondage,nowfree;oncegroaningunderoppression,nowintheserviceofaheavenlyMaster,andheirsoftheworldtocome;theredseacrossed,andnowbetweenthemandtheirpersecutors as an ironwall.Forgivenand redeemed;with theirbackson

Egypt,andtheirfacestoJerusalem."ApeoplesavedbytheLord."Apeople sustained by JehovahHimself.Theirs is the hiddenmanna, thewaterfromthesmittenrock.Jehovahfeedsthem;Jehovahgivesthemthelivingwater.ItisnotmanbutGodwhocaresforthem.AllthattheyhavetheyowetoHimwhohasdelivered them.They feedonangel's food;nay,better, theverybreadofGod;onHimwhosefleshismeatindeed,whosebloodisdrinkindeed.Apilgrimband.Theyarestrangersontheearth;thisisnottheirhome;hereisnot theircity.Their loinsaregirt,and theirstaff is in theirhand,and theyarehasteningonward.Nosittingdown;no takingease;no foldingof theirhands.Forward, still forward, is their watchword! Theirs is a pilgrimage, not apleasure-tour.Theymustnottarry.VI. Apeopleboughtwithaprice.Theirransomhasbeenblood;andtheyarenottheirown.Anotherlifehasgonefortheirs.Theyhavebeenpluckedfromdeathandthegrave;becauseanotherhasdiedandrisenforthem.Tothatothertheybelong,nottothemselves,northeflesh,northeworld.VII. Apeoplelovedwithaninfinitelove.Thebannerthatisoverthemislove.Thesongtheysingis love,"UntoHimthat lovedus."It isa lovewhichpassethknowledge;alovewithoutboundorend;aloveeternalanddivine.Allaroundandabovethemislove,—theloveofFather,Son,andHolyGhost.Theyare themonuments of love; thewitnesses of love,—free love, forgiving love,redeeminglove;lovebeyondthatwhichangelsknow,—alovewhichconstrainsthem,purifiesthem,urgesthemforward,gladdensalltheirway.VIII. Apeoplepreparingtopassovertothegoodlyland.Itiswithinsight;afewdays,perhapsless,willbringthemover.Theirjourneyisnearlydone.Theirtoilandwearinesswillsoonbeexchangedforrestandglory.And"nowisoursalvationnearerthanwhenwebelieved."FromthetopoftherockstheycanseeJerusalem, and Olivet, and Bethlehem; and get glimpses of the wholeoutstretchedland.Itisalandofplenty,wheretheyshallhungernomore,neitherthirstanymore;itisalandoflight,wherethereisnonight;alandofblessing,wherethereisnocurse;alandofgladness,wheresorrowcomesnot;asummerland,wherethefrostsofwinterchillnot;acalmsunnyland,wherestormsvexnotandshadowsfallnot;alandofhealth,wheretheinhabitantshallnotsay,I

amsick; a landofpeace,where thewar-trumpetnever sounds; a landof life,where corruption and mortality enter not, where death and the grave areunknown;alandofunion,wherebrokentiesareallreknit,andbrokenheartsallhealed.For theLambwhich is in themidstof the throne shall feed themandshall lead themunto living fountains ofwaters, andGod shallwipe away alltearsfromtheireyes!(Revelation7:17.)ThereJesusreigns;therewereignwithhim.

XVIII.TheDoomOfTheDouble-Hearted

"Balaamalso,thesonofBear,theyslewwiththesword."—

Numbers31:8

BALAAMhad taken the field against Israel,—against a peoplewhomhe hadpronounced blessed,—whom he had pronounced invincible both by earth andhell. Yes; Balaam "the son of Beor,"—he, and not another of the name,—herushesonthebossesoftheAlmighty'sbuckler;hedefiesIsraelandIsrael'sGod!Buthefails.HewouldfainhavecursedIsrael;buthecouldnot.HecounselledMoab to seduce Israel by temptation, and his device succeeded toowell. Henow fetches his last stroke. In vainHe perishes ignobly.He is slainwith theswordwhichhehaddefied.Suchistheendofthebackslider;ofonewhoknewthetruthbutdiditnot;whoonce said, "Letmedie thedeathof the righteous, and letmy last endbe likehis."Itwascertainlynottheendheprayedfor;yetitwastheendtowhichhiswhole lifehadbeen tending.Hereapedwhathesowed,and inhim"Godwasnot mocked." He died as he lived, in fellowship with Moab, yet in heartpersuadedthatIsraelwas thebelovedof theLord,and thatJehovahwasGod.His life had been withMidian, and so was his death. His grave is with theunclean.Hepassesfromearthwithnonetosoothehisdeath-bedandclosehiseyes; none to lament for him or to build hismonument. Sad end of a life ofhaltingandindecision,andresistanceof theSpirit,andbravingofconscience,and rejection of light, and wretched covetousness. He loved the wages ofunrighteousness,andverilyhehadhisreward.Letusseewhathewantedandhowhefailed;howambitioushewas,yetwhatalifeofutterfailureanddisappointmentwashis.Hewouldfainhaverisen,buthesunk.Hewouldfainhavebeenrich,buthelosteverything.Whatawastedlife!Yetthelifeofonewhoknewbetterthingsbutdidthemnot;whoknewthattheworldwasvanity,yetfollowedit;whoknewthatIsrael'sportionwasthebest,

yet chose that of Moab; who knew the true God and the true Messiah, butpreferred the idolatries of Israel's enemies. He saw Him from the top of therocks,but thatwasall.Hegotapassingglimpseof thecross,butnomore. Itwasallhesawofthewayoflife,ereheplungedintodeathandwoe.I. Hewantedtoservetwomasters.ThesewerethesameastheLordinafter days designated God andmammon. He wanted not to offend either; topleaseboth.HewaslikeIssacharcrouchingbetweentwoburdens.Butitwouldnotdo.Hefailed.Suchis thecertainfailureofallwhomakethelikeattempt."YecannotserveGodandmammon."Helovedtheonemaster,mammon;andhedreadedtheother;butwouldfaindothewillofboth.Hecouldnotaffordtolose the favour of either.Miserable life!Moremiserable death! The life anddeathofonewhosewholecareerwasonelongattempttodothebiddingbothofGodandthedevil.II.Hewantedtoearntwokindsofwages.Thewagesofrighteousnessandthewagesofunrighteousness(2Peter2:15)werebothinhiseyes;hewouldfainhavethepaybothofGodandofthedevil.Hewasunwillingtodoorsayanywhichwoulddeprivehimofeither.Hewasascautiousandcunningashewascovetous.Hewouldnotworkwithoutwages;andhewouldworkforahundredmastersiftheywouldonlypayhimwell.Howlikemanyso-called"religious"menamongstourselves.III.Hewantedtodotwooppositethingsatthesametime.Hewishedbothtoblessandtocurse.Hewaswillingtodoeitheraccordingasitmightservehisinterests.Theonlyquestionwithhimwas,"Woulditpay?"Iftheblessingwouldpay,hewould take it; if thecursewouldpay,hewould take it. Ifbothwouldpay, he would take them both. Blessing and cursing were both alike to him,confessinganddenyingthetrueGod,worshippingBaalorJehovah,itmatterednot, if by "this craft he could have his wealth." So with many among us. IfSabbath-keepingwillpay,theywillkeeptheSabbath;ifSabbath-breakingwillpay, they will break the Sabbath. True Balaams,—without principle, withoutfaith,andwithoutfear!Hewantedtwokindsoffriendship.Hewouldfainbefriendswitheverybody.Perhaps he was timid; of those whom Scripture calls "fearful" (Revelation21:8); perhaps, also, he was ambitious, and sought great things for himself

whereverthesecouldbeobtained(Jeremiah45:5);certainlyhehadbeforehim"the fear ofmanwhich bringeth a snare," and the love ofman's approbationwhichbringsnolessasnare;hedreadedIsrael'sGod,ofwhomheknewmuch,buthedreadedalsoMoab'sgods,thoughwhetherhereallybelievedinthemweknownot.Madeupofthesecontradictions,andactingnotbyfaithbutunbelief,he tried to secure the friendship of all whom he counted great, whether inheavenorinearth.Heshuthiseyesnotonlytothesinbuttotheimpossibilityof sucha course;he sawnot that the friendshipof theworld is the enemyofGod,andthatwhosoeverwillbethefriendoftheworldmustbetheenemyofGod.Hewantedtohavetworeligions.Hesawreligiontobeapayingconcern,aprofitabletrade,andhewaswillingtoacceptitfromanybodyoreverybody,toadopt it fromanyquarter if itwouldbutraisehimin theworld,andmakehisfortune.Perhapshethoughtallreligionsequallyrightorequallywrong,equallytrueorequallyfalse.Hewouldrathernotoffendanygodifliecouldhelpit.Hewouldmakeconcessionsto"religiousprejudices"ofanykindiftheprejudicedpeoplewill only help him on.Hewas like Erasmus of old,whom aGermanwriterthusdescribes,—"Erasmusbelongstothatspeciesofwriterswhohaveallthe desire to buildGod amagnificent church; at the same time, however, notgiving the devil any offence, to whom, accordingly, they set up a neat littlechapelcloseby,whereyoucanofferhimsometouchofsacrificeatatime,andpractise a quiet household devotion for him without disturbance." Such wasBalaam;twogodsandtworeligionshewantedtohave.But thisdouble service, anddouble friendship, anddouble religionwouldnotdo.Hecouldmakenothingby them.Theyprofitedhimnothingeither in thislifeorthattocome.Hisendwaswiththeungodly,hisportionwiththeenemiesof Israel. And his soul,where could it be? Not with Israel's God, or Israel'sChrist,orinIsrael'sheaven.Hereapedwhathesowed.He was a good specimen of multitudes in these last days. An educated andintelligent man, shrewd and quick-seeing, of respectable character, high infavourwiththerichandgreat,areligiousman,too,afterafashion,notunsoundincreedsofar,forheacknowledgesJehovahasthetrueGod.Butheisfondoftheworld,fondofmoney,fondofpreferment;onethatwouldnotlethisreligionstandinthewayofhisadvancement;whocouldpocketallscruplesifhecould

pocketalittlegoldalongwiththem;hollowofheart,butwithafairoutside;justan Erasmus; no Luther, no Calvin, no Knox, no confessor, no martyr. Hisworldlyinterestsarethemainthingtohim.HewouldrathernotriskoffendingGod,butyethewouldnotliketoloseBalak'srewardsandhonours.Hewouldrather not take up his cross, nor deny himself, nor forsake all for his God.Religionwithhimisnotjustathingtobesufferedfor,—atleastifhecanhelpit.So is itwithmultitudesamongstus.Theywantasmuch religionaswill savethemfromhell;notanatommore.TheworldistheirrealGod;goldistheiridol;itisinmammon'stemplethattheyworship.LoveGodwithalltheirheart!Theydon'tsomuchasunderstandthemeaningofsuchathing.Sacrificeriches,place,honour,friendstoChrist!Theyscoffatthethingasmadness.Oh,beon thesideofGod,outandout.Don't triflewithreligion.Don'tmockGod andChrist. Love not theworld. Be religious in your inmost soul.Don'tmistakesentimentalismforreligion,oragoodcharacterforthenewbirth.Youmay go very far and yet not be a Christian. Youmay followChrist in somethings;butifnotinall,whatisyourfollowingworth?Thisworldortheworldtocome,thatisthealternative;notthisworldandtheworldtocome.Christallornothing.Thesoulmorepreciousthanworlds,orutterlyworthless.Nomiddleground;nohalf-discipleship;nocompromise.No.ThefriendshipoftheworldisenmitywithGod.Comeoutandbeseparate.Thenewbirth,ornoreligionatall.Looktothylatterend!Whatisittobe?Whereisittobe?Withwhomis it tobe?Anticipate thy eternity. Is it to be darkness or light, shame or glory?Ohmakesure,makesure!DonotsearyourconsciencebyprayingBalaam'sprayer,"Letmediethedeathof the righteous."Whatwill that avail you? It is the lifeof the righteous thatGodiscallingyoutoleadandhewilltakecareofyourdeath.Decide,haltnot;elsesurelyyourswillbeawretchedlifeandastillmorewretcheddeath.Whatwillgold,orpurple,orhonourdoforyouwhenyouliedowntodie,orriseuptobejudged?

XIX.BeNotBorderers

"Goinandpossesstheland."—

Deuteronomy10:2

ISRAEL passed throughmany changes in their history; but here we have itstermination,—the possession of the land. They were bondsmen, wanderers,outsiders,borderers;buttheywerenottoremainsuch;theyweretopossesstheland.Heretheirearthlyhistory,whichbeganwithAbraham,ends.Letuslearnfromthissomethingastoourselvesandourhistory.I. Wearenottobewithoutaland.Wearetohaveacountryandacity.Whenintheworld,wehavetheseinacertainway,buttheyareallcarnal,theypassfromusandwefromthem.Theworld'scitiesandpossessionswillnotdoforus.Theycannotfillus,norsatisfyus,norabidewithus.Hence,evenwhenintheworld,weare trulystrangers; landless,cityless,homeless.Andafterwehavecomeoutfromtheworldwearestrangers,thoughnotasbefore;foraland,a city, a home have been secured to us. Sinners, God offers you the betterCanaan!II.WearenottobedwellersinEgypt.Thehouseofbondageisnotforus.Pharaohcannotbeourking.Wemust,likeMoses,refusetobecalledthesonsofPharaoh'sdaughter.Wemustgoout,notfearingthewrathoftheking;countingthereproachofChristgreaterrichesthanEgypt'streasures.III.Wearenottobedwellersinabarrenland.Thewildernessmaydoforaday,butnot for apermanent abode. Ishmaelmayhave thedesert, Israelmusthavethegoodland,—thelandflowingwithmilkandhoney.Wearenottobeborderers.TobeoutofEgyptisonestep,tocomeuptotheborders of Canaan is another; but that is not to be all.We are not outsiders,never crossing the boundary; nor borderers, belonging to neither region, evercrossingandrecrossingtheline,asifwehadnowishtostayornoportioninthe

land.Theborderlandsarenotforthechurch,norforanyonecallinghimselfaChristian,anIsraeliteindeed.We are to go in and possess.Out of Egypt, out of thewilderness, across theborders, into the very heart of the land,—Judah's hills, Ephraim's vales,Issachar's plains, Manasseh's pastures, Naphtali's lakes, and Zebulun's fertilereaches. We go in and take possession, leaving all other lands and regionsbehind. It is the God-chosen, God-given land. Let us enter on it. It is rich,goodly,wellwatered,letuspossessit.Notmerelyletussurveyit,orpitchourtentsinit,butbuildourhabitationsthere,todwellinitforever.What I gather specially from our text is, thatwe are not to be borderers; notmerely not Egyptians, nor Ishmaelites, but not borderers. The place to whichGodinvitesusistheland,thekingdom,thecity.Justnow,ofcourse,itisbutthepromise,for thekingdomhasnotyetcome.ButIspeakof thepromiseas if itwerethethingitself,forthepromiseisGod's,notman's.Therearemanyborderers inourday;halfandhalfChristians;afraidofbeingtoo decidedly or intensely religious. They are not Egyptians, they are notperhapsquiteoutsiders,fortheyoccasionallyseemtocrossthelineandtakealookof the land fromsomeof its southernhills.But theyareborderers.Theyhavenotboldly takenup theirabode in the land; theyhavenotentered innorpossessedit.Theyarevacillators,worshippersoftwoGods,tryingtosecuretwokingdomsand to layup twokindsof treasures.Letmespeakofand to these.Whyshouldyoubeborderers?I. It is sin. It is not yourmisfortunemerely, it is your guilt. Thathalfheartednessandindecisionisaboutthemostsinfulconditionyoucanbein.Borderer,youareasinner;asinnerbecauseaborderer!II.Itismisery.Youcannotbehappyinthathalf-and-halfstate.Youdon'tknowwhatyouare,norwhoseyouare,norwhitheryouaregoing.Youaresureofnothinggood;onlyofevil.Wereyoudyinginthatstate,—wereyoucutoffontheborders,youarelost;anddoesnotthatthoughtmakeyoutrulywretched?

III.Itisdanger.Youthinkperhapsthatbecauseyouhavegonealittlewaythatalliswell;oratleastthatyouareoutofdanger.No.Thedangerisasgreatasever.Wereyoutodieontheborders,—onlyalmostaChristian,—youareassureofhellasifyouhaddiedinEgypt.ItisabominationtoGod.Itisaninsulttohim.Itsaysthatyoudonotcareforhimor his goodly land.That halfheartedness is abominable toGod. It is likeLaodicea,orperhapsworse.Borderer,bewareof thusprovokingand insultingGod.Itislosstoyourself.Evenjustnow,howmuchyoulose.Youmightbesohappy!Ifdecidedandsure,youmighthavesuchpeace!Andthentheprospectofsuchaland!Whataloss!Yes,yourowninterestsaswellasGod'shonourdemanddecision.Itissuchagoodly,gloriousland!Itissofoolish,andsocowardlytoholdback.Ohdecide.Beaborderernomore.Enterinandpossessthelandatonce!

XX.TheOutlinesOfASavedSinner'sHistory

"Hefoundhiminadesertland,andinthewastehowlingwilderness;heledhimabout,heinstructedhim,hekepthimastheappleofhiseye."—

Deuteronomy32:10

WEmighttakethisfiguratively,ofAbraham,inChaldea;orofIsraelinEgypt;butMosesisspeakingliterallyoftheSinaiticwilderness,andofIsraelthere.NosoonerhadtheycrossedtheRedSeathantheybecamewanderersinthedesert.ThereGod found them; he came to them. Itwas truly a desert land;withoutbread,orwater,ordwellings,orcities.Allheat,barrenness,danger, terror.Hemetthem,cametothem,tooktheirhand,andbecametheirguide(Deuteronomy1:31,33;Nehemiah9:19);bydayandnighthekeptandledthemforfortyyears;taught,protected,watched,asiftheyhadbeenthetenderestpartofthetenderestmemberofHisbody.SuchwasIsrael'sstory, tillbrought toCanaan;andsuchthatofeveryIsraelite indeed,everysavedsinnerfromhisfirstarousingtillheentersintothejoyofhisLord.Consider,—I. Thesinnerinhisnativecountry.Thatlandofhisnativityisadesertwaste;itisthefarcountryintowhichtheprodigalwent;theworldwhereallisevil. It is abarren land,without comfort, or safety,or friends,orkindred.Nolivingbreadtofeedhisfamishedsoul.Nofountainoflivingwatertoquenchhisthirst.Nopeace,norrest,norgladness;noshelterfromthewrathtocome.Heiswretchedandempty;apoorwandererofthedesert,amanwithoutahome.II.ThesinnerfoundbyGod.(Jeremiah2:2)ThethreeparablesofourLordbringoutthis:thelostsheepfoundbytheShepherd;thelostsilverfoundbythewoman;thelostsonfoundbyhisfather.ItisnotthesinnerthatseeksGod,butGod thesinner;andwhenGodcomesHefindshimin the landofbarrenness,and famine, anddanger;He findshim inhis sinandwretchedness; a childofwrath, an heir of hell. He goes in quest of him; seeks him; saves him. Byconvictions,by terrors,bydisappointments,byasenseofwant,byweariness;bythesehepursueshimfromvalleytovalley,fromrefugetorefuge;andnotby

theseonly,butbyathousandsuchthingsgreatandsmall.Eachbeliever,ashelooks back reminds himself of this,—"He foundme in a desert land, awastehowlingwilderness."Ask themall, and theywill tell you this.AskAbraham,Moses, Manasseh, Zaccheus, Paul; ask the Corinthians, the Thessalonians,—theywill tell you the same story,—"He foundme in adesert land; "Hechoseme,soughtmeout, foundme,calledme,sentfromabove, tookme,anddrewmeoutofmanywaters.Iwasalostsheep,butHefoundme!Aprodigal,butHefoundme! Some in childhood, some in youth, some inmanhood.Yet all thesameatlast.III. ThesinnerunderGod'scare.The finding isnot theending,but thebeginningofGod'sdealingwithhim;whichfromfirsttolastisallmarvellous;thedisplayofwisdomandlove.(1.) Guidance. No place needs a guide like the desert. One gets utterlybewildered in its intricacies and labyrinths of rocks and plains.Hewho findshimknowsthis,andtakeshimunderhisguidance,sothatateveryturn,everystep,heshallbesureofbeingintherightway.Nay,andoftendoesGodbringhim into circumstances, in which there can be no help save in Himself. Thedesertispathless,thesinnerisignorant;therearefalseguides,uncertainways,aswellasdarknessandenemies.ThereforedoesGodleadus!ByHisword,Hisprovidence,His rod,Hishand,Hiseye;bysorrowsand joys,prosperitiesandadversities;by thefootstepsof theflock;hedgingupourway;denyingusourown will. He "leads us about;" not directly, but with many a winding, andapparentbackturning;manystagesandunlikelybypaths.HedoesnottakeusatoncetoCanaan,butleadsusabout;forwiseends;ofgraceanddiscipline,andpurifying;forthemanifestationofHimselfandtheoverthrowofSatan.Whataleader!Whateverbetheentanglements,briars, thorns,darkness,Hewillguideus; onward, still onward, to the city of habitation; we come up out of thewildernessleaningontheBeloved.Wepray,"thySpiritisgood,leadustothelandofuprightness."(2.)Instruction.Oneofhisfirstwordsis,"Learnofme."Thesinnerneedshisteaching,—divine,nothumanteaching;astowhatsinis,himself,God,Christ,thecross,theloveofGod,thegraceofChrist,theglorytoberevealed.TheseGodteachesus.Everydayandhourisateachingtime;andHewhohasfoundusisonewhohascompassionontheignorant.

(3.)Protection.Hecomesatonceundertheshadowofthedivineshield;sothathe iskeptby thepowerofGod;"preserved inChrist."Noenemyprevails;noweapon injures, no evil comes nigh; he is made more than conqueror. HowcarefulGodisofthenewfoundone!Howsensitiveaboutinjurydonetohim,asifdonetoHimself,totheappleofHiseye!Whataguardian,whataprotectordowefindinGod!Thesunshallnotsmitebydaynorthemoonbynight;norshallthesandofthedesertblowintooureye.O men of earth, are you still wanderers? Lost, unguided, uninstructed,unprotected?Whatwillthedesertdoforyou?WillitbeanequivalenttoCanaanandJerusalem?Godpursuesyou,appeals toyou, seeks towinyou,asksyou,HaveIbeenawildernesstoyou?Hecalls!Ineveryway,andbyeveryagency;bythegospel,bythelaw,byasenseofwant,bysorrow,bypain.Hecalls,—hepursues!Oh,fleenolongerfromhim.Lethimthisdayovertakeyou!

XXI.DivineLongingsOverTheFoolish

"Ohthattheywerewise."—

Deuteronomy32:29

THESEarethewords,notofanger,butoflove,ofdisappointedaffection,ofasorrowful friend, of a tenderhearted father, of an earnest, gracious, long-sufferingGod.InthemGodyearnedoverIsrael.InthemHestillyearnsoverus.In them we learn the attitude in which God is standing over us, all the daystretchingoutHishandstoadisobedientandgainsayingpeople.I.God'sdesiretomakeuswise.HimselftheinfinitelywiseGod,HelongstomakeuspartakersofHiswisdom.Hehasnopleasureinourignorance;nay,itexcitesHiscompassionasmuchasHisdispleasure.Heknowsthepreciousnessofwisdom,andHelovesnottoseeuswithoutit.Hewishesustobewise.WhythendoesHenotmakeusso,seeingHeisaspowerfulasHeiswise?Icannotexplainthiswholepuzzle,itisinscrutable.Onlyletusremember,(1.)ThatHeissovereignaswellasloving;(2.)Thatwisdom,fromitsverynature,cannotbeforced; (3.) That the power of a human will for evil, for resistance both towisdomand to love, is very great, far greater than can be supposed from thefeeblenessofthecreatureinwhomitis.Wecannotdisentanglethewholeknot,butweknowfromHisownwordsthatHedesiressincerelyandhonestly,toseeuswise.What else can our textmean—"Oh that theywerewise." Is not thisgoodnews?Goddesirestomakeyouwise!Ifanymanlackwisdom,lethimaskofGod.II.Man'sunteachableness.Thewishtobewiseandtheunwillingnesstobetaught is one of themany strange contradictions of humanity. The search forwisdomandtherejectionofitwhenGodpresentsit,isaspectacle,strange,butnotquiteunaccountable.Forthewisdommansearchesforiswisdomofhisownselecting;itiswisdomwithoutGod,itiswisdomwhichwillnotcontradicthispropensities and lusts, it iswisdom reasonedout byhimself and according tohimselfthecreditofdiscovery.Submissiontodivinetuitioniswhathespecially

dislikes;libertytotakeorrejectGod'sinstructioniswhatheclaimsforhimself,andthepresentageisdevelopingman'sunteachablenesstothefull.Heclaimstobehisownteacher,andtobethejudgeofthewisdomwhichheistoreceive.Heinsiststhathisownreason,hisownconscience,hismoralsense,shallsitinjudgmentonallthatispresentedtohim.Theauthoritativepresentationtohimofany doctrine he holds to be inconsistent with his liberty, and therefore evenwhenhereceivesthedoctrinethuspresentedherejectstheauthorityonwhichitcomes;hemayreceivethetruth,butitisbecausehisownreasonhasproveditoracceptedit,notbecauseGodhasofferedit.Hewouldhavehisfaithtostandinthewisdomofman,andnotinthepowerofGod.III. God'sprovisionforourbecomingwise.Hehasnot leftus togatherwisdomat randon,nor contentedHimselfwith themere expressionof awishthatweshouldbewise.HehasgivensubstantialproofofHissincerity in thisthing.Hehasprovided,(1.)Thelesson.Thisbookofhiscontainsthatlesson.Itisfull,varied,complete,simple.Itisalessonforlearnedandunlearned,forJewandGreek,forrichandpoor,—thesamelessonforall.Inthisonebookiswrittenthelessonoflessons;the lessonwhich,when learnt, removes darkness, ignorance, disquietude, andgiveslight,peace,health,andaneternalsalvation.(2.)Theschool. It is the school ofChrist.Forour first step is to becomeHisdisciples, toacceptHimandHis rules for theguidanceofour studies. "Makedisciples of all nations" was His commission. So we enter His academy, weenrollamongHisscholars.Thisdiscipleshipisthefirststeptowisdom,itistherenunciationof thefalseschools,of theworld,ofman,ofphilosophy,andthesubmissionofourwholemantotheregulationsofthisschool.(3.)Thediscipline.Itisnotsimplypouringininformationthatisrequired.Themind,thesoul,theconsciencemustbesodisciplinedandpreparedastoreceiveit aright. Various is this discipline, this training. Hardship, sorrow, trial,—allkinds of chastisement are required in order to fit us for the reception of thewisdom.Inthisdivineschoolallthesearebroughtintouse,dailyuse,tomakeusreceptive,pliable,teachable,submissive.(4.) The Teacher.He is the Holy Ghost. Sometimes we are said to "learn of

Christ" and to "learn of theFather," but theSpirit is the special teacher; " heshall teach you all things;" "who teacheth like him." His teaching is perfect,irresistible,yetnotmiraculous;gradual,natural,yetsupernatural.Heteachesusoutofthatbookwhichhehasinspired.Thus God yearns over us, grieving at our ignorance, mourning over ourunteachableness, offering to teach us, to make us wise. Thus pitying us, Heprovidesforus;leavingusinexcusableifweremainuntaught.Ohthatthouwertwise, He says to each one of us,—sincerely does He say it. Let us placeourselves entirely inHis hands for instruction, for light, for blessing. All Heasksis thatweenrollourselvesasHisscholarsandsubmit toHisteaching.InHisinfinitecompassionandloveHebeseechesustobewise.

XXII.WhatABelievingManCanDo

Joshua10:12-14

THEREareseveralmiraclesreferredtoinScriptureinconnectionwiththesun.WhenthesunwasdarkenedinEgypt(Exodus10:21);whenthe"lightofitshallbecome sevenfold"; when the shadowwent back on the dial of Ahaz (Isaiah38:8);whenthesunwasdarkenedatthecrucifixion(Matthew27:45);whenthesunshallbecomeblackassackcloth(Revelation6:12);whenitshallscorchmenwithfire.Butthisisthemostextraordinaryofthemall,nay,ofallthemiraclesof the Bible. It is quiet and beneficent; it is conservative, not destructive; itarrests but does not injure. It is not like the deluge, or the plagues of Egypt,desolatinganddeath-dealing;nor like theRedSea,orSinai,or Jordan,or thedescendingfireonCarmel.Itissimplyastoppageofcreation'smovements,thearrestingthedescentofthetwogreatlights,makingdayalittlelonger.Itdoesnotlooklikeamiracle,forthereisnochangeinsun,ormoon,orsky,orearth;yetitisthis"nochange"thatisthegreatestofallmiracles,—"Therewasnodaylikethat,beforeitorafterit,thattheLordhearkenedtothevoiceofaman."Thetimehadnotcomewhentheyshouldhavenomoreneedofthesun.Thethingwasdoneinamoment,withoutpremeditationorpreparation;notbyfastingandprayer,oranappealtoGod,asinthemiraclesofMosesandElijah;butbya command,aword, addressed directly to sun andmoon; as if JoshuawereassumingtheCreator'sauthority;thecommandoffaith,utteredinsimpleconfidenceinGod; thewordofoneman; thewordofaman insympathyandfellowshipwithGod.O confidence inGod,what can'st thou not accomplish!Joshuaisamanoflikepassionsasweare,yethespeakstothesunanditstandsstill!Itisnotonlyaveryextraordinarymiracleinitself,butitisaverymanifestone;notdoneinacorner,butopentotheeyesofall.ThatlonglongdayinPalestinewould doubtless be remembered forever. It could not be hid. It was in onerespect a beneficentmiracle; in another, indirectly, destructive; for it enabledIsraeltooverthrowtheirenemies;andinsucharuinGodisglorified.Itwas,we

mightsay,averysuperfluousmiracle.WhynotenableJoshua tocutshort thework,orsendthelightningortheearthquake?GoddoesnotalwayseconomiseHis forces,His gifts,His treasures.He loves sometimes to shewhowHe canlavishHisfullness,—howHecanbe,asmensay,extravagant.Howcompletelyamuchlessermiraclewouldhaveservedthepurpose!Yethedoesnotgrudgethis, inanswertothewordofoneofhissaints.Stupendousandsuperfluousitdoesseemtous,—fortheonestoppageofthesun(orearth)includessomanyother stoppages and the forthputting of an amount of Power, absolutelyinconceivable.Wecanmeasure theamountofpowerput forth insevering theRedSeaortheJordan;butthearrestmentofsunandmooninvolvesanamountofpowerbeyondallcalculationorconception.I. Familiarizeyourmindswithagreatmiraclelikethis.Donottrytoloweritordiminishit,oremptyitofthesupernatural.Takeitforwhatitisherestatedtobe.Godmeanswhathesays.Hedoesnotexaggerate.Takeitforwhatitis.(1.)ItwillenlargeyourthoughtsofGod.Heisseeninthismiracleasinfinitelygreatandpowerful;abletoarrestsunandmooninamoment.Weneedtohaveourthoughtselevated,expanded,greatened.ItiswithagreatGodthatwehaveto do. Alpine or Grampian magnificence declares His greatness; but this farmore.Indayswhenmantriestomakehimselflookgreat,andtothinkhimselfpowerful;itiswelltorememberthegreatnessofJehovah.(2.) Itwill increaseyour reverence.ReverenceofGodcomes, inpart at least,fromwhatweseeofhispowerandmajesty.WemustbesteepedinsuchviewsofGodas thismiraclegivesus, thatwemaybedelivered fromflippancyandfrivolity in dealing with God,—in prayer and praise. Are we sufficientlyreverential?AreweboweddowninspiritbeforethismightyGod?(3.)Itwillgiveyouatrueinsightintothetruesupernatural.Thetendencyoftheage is to disbelieve the supernatural; to assume that man occupies the wholespace of being; and that beyond what he sees, and hears, and feels, there isnothing,—noroomforangelsorspirits,noroomforGod,noroomforagenciesapart from known forces and ascertained laws. The Bible is full of thesuperhumanandsupernatural.Instudyingitwearedeliveredfromsuperstition,whichisthesupernaturalofthefake,andtaughttheworldoffaith,whichisthe

supernatural of the true. For faith deals with the true supernatural, the divinesupernatural.Itistheevidenceofthingsnotseen.II.HavefaithinGod.Hereisamiraclesogreatthatwecanhardlyaskfora greater; hence we ought to say, "Is there anything too hard for God." Itcherishesfaithandexpectation.ItshewswhatGodiswillingtodoformenlikeourselves.Letusnotbestaggeredbythegreatnessordifficultyofanywork,orthe power of any enemy.What thoughwe needed amiracle? If not a visiblemiracle,yetsomethingasgreat?IsnotGodwillingtodoitforus?Thereisstillpower,stilllove.HestilltakespartwithHisIsraelagainsttheirenemies.Letusbe trustful, believing, brave. If God be for us, who can be against us?Whatcannotfaithdo?Whatcannotunbeliefmar?HavefaithinGod.Notinself,man,schemes,societies,organisations,churches,money,intellect,science,progress;butinGod.LetusbeJoshuas.Letusshewwhatonelivingman,armedwiththelivingword,candowiththelivingGod!

XXIII.SongOfThePuttingOffOfTheArmour

"Omysoul,thouhasttroddendownstrength."—

Judges5:21

THISisonenoteofthewarrior'ssong;anoteloudandglad.Itistheexultingcryofvictory; the songof triumph;victoryand triumph;when thebattlewasnotmerelyforIsraelbutforGod.ItisthesongofDeborahandBarak;asonginspired by the Holy Ghost; a song of earth, yet doubtless responded to inheaven; the song of the putting off of the armour; the song of onewhowasstrongintheLord,andinthepowerofhismight.WemightsupposeitutteredbyAbrahamonreturningfromtheslaughterofthekings; by Moses when he saw Pharaoh overthrown; by Joshua when hediscomfitedAmalek;byDavidwhenheslewGoliath;byIsraelinthelatterday(Isaiah14:3,4).ItisthesongofonewhooutofweaknesshadbeenmadestrongintheLordandinthepowerofhismight.Wemight suppose it to beChrist's songof triumphwhenhedied,with "It isfinished"onHis lips;orstillmorewhenHeroseagain fromthedead;orstillmorewhenHeascendedonhigh,leadingcaptivitycaptive.WemighttakeitasthesongofapostlesonthedayofPentecost,when,"notbymight or power," they saw three thousand saved; and as the song of apostleswherever they went preaching the gospel,—Ephesus, Corinth, Colosse, orRome,—that wondrous gospel, proving itself mighty in their hands to thepullingdownofstrongholds,andtheoverthrowofenemies.SurelyitwasPaul'swhenhesaid,"Ihavefoughtagoodfight."Wemighttakeitasthechurch'ssonginthedayofhercomingtriumphoverallherenemies;overAntichrist,overBabylon,overSatan;whencaughtupintotheclouds, or standing on the sea of glass: "Omy soul, thou hast trodden downstrength."

Itmustbeours(1)daily;(2)speciallyatcertainseasonsandemergencies;(3)atthe last, likePaul; (4)hereafter throughouteternity,aswe lookbackupon thepast,andunderstandmorefullyourownimpotence,aswellasthegreatnessofthe powers arrayed against us. How often shall we find ourselves repeating,eveninthenewJerusalem,thesongoftheancientprophetess,"Omysoul,thouhasttroddendownstrength."I. Ourwarfare. It is "agoodwarfare," ormore exactly, "agloriouswarfare."Itisagainstenemieswithin,around,beneath;self,theflesh,theworld, but specially, theprincipalities andpowers of evil. "Fight thegoodfightoffaith."Itisourbattle.ItisGod’sbattle.Itisthechurch'sbattle; forwearebutoneofamightyarmyofwarriors.Itisawarfarefromwhichwecannotescape,savebydesertingChrist'sranks;forthereisnodischargeinthiswar.Itisaconstantwarfare. It isa lifelongwarfare. It isearnestand terrible;nochild'splay;nomeresoundorname;butanintensereality.NowhereoutofScripturedowefind itbetterdescribed thanbyBunyan inhisPilgrim'sProgress.Heknewthereality,andhaspainted itwell.Our life is thenawarfare;awarfarewhichenters into everything;because at every stepourgreat adversary stands tobarourprogress,andtopreventusglorifyingGodineachportionandtransactionoflife.Youcomplainofthepowerofsin.Well,fight!Ofthedifficultyofbelieving.Well,fight!II.Ourweapons.Weneedtobearmed,bothfordefenceandoffence;fullyequipped in every instrument of battle. No halffurnished soldier can fight abattlelikethis.Theremustbenobrokenswords,norustedspears,noshatteredhelmets.(1.)Whatourweaponsarenot.Theyarenotcarnal;notearthly;notself-made,norman-made.Theyarenot theweaponsofscience,orphilosophy,orhumanintellect.Theseavailnothingagainstsin,ortheflesh,orSatan.(2.)Whattheyare.Theyaredivineandheavenly,forgedandhammeredonnoearthlyanvil.TheyareGod-madeandGodgiven.Theyarecomplete,both forattack and defence. Sword, shield, sandal, helmet,—all that is needed in thiswarfare, and described by the apostle (Eph. 6), are provided for us. Noman

losesthisbattleforwantofofferedarmour.III. Ourstrength.Weneedpower touse theprovidedweapons.Not theweapons without the power, nor the power without the weapons, but bothtogether."BestrongintheLord,andinthepowerofhismight."Oursufficiencyis ofGod; all strength is in theLord.What are sword and buckler to palsiedlimbs?We need strength,—divine strength for divine armour. The fullness ofHimtowhomallpower isgiven, isatourdisposal.Thereneedbeno lackofstrengthtousinthiswarfare.Ourvictory.Itisnovainwarfarethisofours;noidlebattlefield.Wegoforthtowin!Yes.Oureyeisfixedonvictoryfromtheoutset.Weareassuredoftriumphfromthemomentwedrawthesword.Wearemademorethanconquerors.Howoftenarethesewordssoundedinourears:"Tohimthatovercometh."Weaimat daily victory,—we aim at final victory,—such as that of Paul. Fight andconquer. Let us anticipate the warrior's song: "Omy soul, thou hast troddendownstrength."Our recompense. All that win have their rewards; but some victories areharder to win; somemore or less complete. And there is a difference in thedegree of reward. The seven rewards promised to the seven churches arerepresentative rewards. They represent seven different kinds or degrees ofglory, set before the conqueror. Yet the least reward is unutterably excellent;worthallthestruggle,andthesacrifice,andthesorrow.Brethren,letusfight!Letusaimatvictory;atcompleteandperfectvictory.Letus covet a high reward; let us be ambitious of no common crown.Our greatCaptainspeakstous,"Behold,Icomequickly,andmyrewardiswithme."Howsoon He may appear we know not. And He comes with the crown ofrighteousness,thecrownofgloryinHishandforHisown.Ifwesuffer,weshallalsoreignwithHim.

XXIV.TheKissOfTheBackslider.

"Orpahkissedhermother-in-law;butRuthclaveuntoher."—

Ruth1:14

IN this book we have the Gentile sheltering the Jew, and the Jew in returninviting the Gentile to partake of Israel's land and blessing. Moab receivesJudah,andfeedshiminthedayoffamine(astheprophetinafteryearsspeaks,"Letmineoutcastsdwellwiththee,Moab,"Isaiah16:4),andJudahbidsMoabwelcometohisbetterportion.Israel'sfaminefirstsentIsraeltoEgyptforfood;Israel's persecution drove Israel's true Son—Messiah, Son of David—to seekprotectioninEgypt;sonowweseeNaomileavingBethlehem,passingovertheruggedhillsofJudah,crossingtheDeadSea,andsettlinginthelandofMoab,till thecalamitywasoverpast.Whether itwas faithorunbelief that ledher toflee fromBethlehem,we saynot. Itwas faith that ledher to return. It is as abelievingwomanthatwenowfindher leavingherexile toseekherownlandagain,thoughasyetsheknewnotthatMessiahwastospringofherline.Shesetsoutwithhertwodaughters-in-law,afteratenyears'sojourninMoab.Theytravelonwardforalittle,tilltheycometosomeparticularspot,—perhapstheshoreoftheDeadSea,whichtheymustcross.ThereNaomiteststhem;andtherethedifferencecomesoutbetweenthetwo.Itistothisdifferencewehavenowtoattend.ThedifferenceisbroughtoutinOrpah'skissingandRuth'scleaving.Therewasgreat resemblance up to a certain point. Both were Moabites; related bymarriage, if not by birth; both attached to Naomi up to a certain point; bothlinkedtoBethlehembytheirmarriage;bothgoingoutwithNaomitodwellinJudea.Thereweremanypointsoflikenessbetweenthetwo.Itwillbeprofitabletonoticethese.TherearemanyOrpahs among us,—few Ruths; many Balaams, many Demases, many whofollowawhile,andthengobackandwalknomorewiththeLord.I. Orpahandherkissing.TherearemanykindsofkissingspokenofinScripture;someevil,somegood.Thereis themurderer'skiss—thatofJoab(2Samuel20:9);theharlot'skiss(Proverbs7:13);thekissoftheenemy(Proverbs27:6);thekissofidolworship(Hosea13:2);theflatterer'skiss(2Samuel15:5,Absalom); the traitor's kiss (Luke 22:48). These, however, have nothing incommonwithOrpahandherkiss.Then there is thekissofaffection(Genesis

50:1, Joseph); the kiss of homage (1 Samuel 10:1, Samuel); the kiss ofreconciliation(2Samuel14:33);thekissofmeeting(Luke15:20,Theprodigal);thekissofparting(Acts20:37).Insomeof thesewefindOrpah'skiss.Itwasthekissofaffection,andthekissofparting.Thusfaritwasgoodandnotevil.Butwemustconsideritsmeaninginthecircumstances.Everythingdependsonthat.Itmeantthat,(1.)ShewasnotpreparedtoleaveMoab.Thetiesbetweenheranditwerestillunbroken, thoughfora timealittle loosened.MoabwasstillMoabtoher, thehomeofherkindred,thecentreofheraffections,thedwellingplaceofhergods.Thusmillionsarenotreadyto leave theworld, thoughoften insomemeasurebroken from it.Theycling to theiroldhauntsofvanity, foolishness,pleasure,lust,orliterature.Theycannot thinkof forsaking these.Nay, they soothe their conscienceswiththeargument,thatitwouldnotberighttobreakofffromallthese.Tothemtheworldisstilltheworld;attractiveandexcellent.Theycannotthinkofcrucifyingit,orthemselvestoit.Theyhavebeenborninit,livedinit,theirfriendsareinit,—whyshouldtheyleaveit?Theirheartsarestillhere,theirtreasureishere;andtheylingerinit,thoughattimestheyfeelthenecessityofleavingit.Whatwould life be to themwithout the novel or the ballroom, the theatre, the gayassembly,thebanquet,therevel,thefolly,thewine-cup,andthesong?(2.) For the sake ofMoab she was willing to part with Naomi. She was notwithoutlongingsafterNaomiandhercity,andherkindred,andherGod.Butheroldlongingsandtieskeptherback,andintheendprevailed.Yetshewishedtopartinpeace,tobidadecentfarewelltohermother-in-law.Shekissedthatshemightnotcleave.Herkisswasafarewell;afarewelltoNaomi,herland,andherGod.HavewenotmanyOrpahs?TheywouldfainhavebothIsraelandMoab.Theywouldrathernotpartwitheither.Theirheartisdivided.Theywouldfaincast in their lotwithGod's people, and obtain their inheritance. They are notscoffers;notopenlygodless;notrecklesspleasure-seekers.Buthalfand-half,orrathernotsomuch.Theywouldbereligiousuptoacertainpoint,—tothepointwhen a choicemust bemade,—and then their heart speaks out.They give upChrist,andturnbacktotheworld.Yettheydosoquietly,asitwere,andkindly.Theykissatparting;butwillthatkissavailthem?WillGodacceptthekissasanexcusefor turningback,orasasubstitute for thewhole-heartedservicewhichHedesires?Whatdoesthatkissmeannow?Whatwill itstandfor inthegreat

day of the Lord? It is not the kiss of Judas certainly, but it is the kiss of the"fearfulandunbelieving"(Revelation21:8).II.Ruthandhercleaving.Orpahkissed,butRuthclave.Orpahkissedthatshemightnotcleave.Ruthcleavessilently,andwithoutshowordemonstration.Shelingersnotnorhalts.Moab is behind her, Israel is before her, Naomi is at her side. Her choice ismade.Shefaltersnoteitherinheartorinstep.YonderareJudah'shills;behindthem lies Bethlehem; she presses forward. Jehovah must be her God, andJehovah's land her heritage. Nothing shall come between. She forgets herkindredandherfather'shouse.WhatareMoab'shills,orcities,or temples,orgods?Jehovah,GodofIsrael,isnowherGodforever.Hereiscleaving;hereisdecision;herearefaithandlove;hereistheundividedheart.ItisthisthatGodlooksforstill.NothingelsewillHeaccept.Nothalfaheartorhalfalife.NotOrpah'skiss,butRuth'scleaving.Hewantsdecision.Heabhorsvacillation and compromise. If you prefer Moab, go dwell there; enjoy itspleasures,andworshipitsgods.IfyouchooseIsrael,pitchyourtentthere,andtakeJehovahforyourall.Itisameanandpoorthingtodivideyourselfbetweenthe two. Be decided, brave, manly, and determined. Know ye not that thefriendshipoftheworldisenmitywithGod?Lovenottheworld.Lovetheworldtocome.LoveHimwhoisLordandKingofthatcomingworld.Comeoutandbeseparate,andtouchnottheuncleanthing.Indecision will profit nothing. Even in its gentlest and kindliest form, it ishatefultoGod.Itwillnotsatisfyyou;itwillnotsatisfyGod.AwholeworldandawholeChristyoucannothave.HalfoftheworldandhalfofChristisequallyanimpossibility.AlliancewiththeworldandalliancewithChrist isoutof thequestion.YecannotdrinkthecupoftheLordandthecupofdevils.Bewareofcarnal fascinations and snares. Beware of pleasures and vanities.Meddle notwithworldlyamusements.Suspectthatofwhichtheworldisenamoured.Blindnot yourselves by creature-love and creature-beauty.Lull not your conscienceasleepbyanoutwardreligion,afantastic,andpictorial,andsensualworship.ItisnotreligionbutChristthatGodpointsyouto.ForsakeallforHim.LetHimbealltoyou.LooktoBethlehem,whitherNaomiandRuthwereontheirway.Hewasborn

there.Letyourheartrestthere.Lookalittlefarther,toJerusalemandGolgotha.ThereHedied, the Just for theunjust.ThereHe finished thework.ThereHeshed the reconciling blood. There He gave full testimony to the free love ofGod.Letyourconsciencegetitspurgingandpacificationthere.Letyourwholesoulgoforthandabidethere,withHimwhodiedandroseagain,andwhohaspromised,saying,"Iwillcomeagain,andreceiveyoutomyself!"

XXV.ThePriestlyWordOfPeace

1Samuel1:12-18

HEREwehaveanearthlyhighpriestdealingwithachildofsorrow;andinhistreatment of herwe find both a contrast and a comparisonwith the heavenlyHigh Priest. The contrast comes out strikingly. Eli shews, first, want ofknowledge;forhespeaksunderamistake,—inignoranceofthepersonandtheconditionofherwhomheaddressed.Secondly,wantofcharity; forhechargesheratoncewithdrunkenness.Third,wantofpatienceandcaution;forhedoesnotwaittoinquire.Fourthly,wantoftenderness;forhespeaksharshlyaswellasrashly.Howgreat thecontrast inall theserespectsbetweentheearthlyandtheheavenlyHighPriest.ContrastthisscenewiththatofthewomanofSychar,orthewoman taken inadultery.WhatacontrastbetweenEli and theLord!HowdifferentlydoesJesusdealwitha sinner from theway inwhichElidoes!ThewayinwhichEliactsmakesitnecessaryfor thewomantodefendherself; thewayinwhichJesusactscreatesnosuchnecessity;fortheytowhomHespeaksfeelthattheirunworthinessisnobartoHisgrace,andthattheadmissionoftheirunworthinessdoesnotalterthatgraceintheleast.ThewordsandactsofJesusdonotsetthemuponself-defence,as did Eli's.How great the difference between this holyman ofIsraelandHimwhois"TheHolyOneofIsrael!"Butthereiscomparisonorlikenessaswellascontrast.Eli,thoughimperfectly,does represent the betterHighPriest; even himwho can be touchedwith thefeelingofour infirmities,whocanhavecompassionon the ignorant,whoisamercifulandfaithfulhighpriestinthingspertainingtoGod,andwhoeverlivethto make intercession for us. This will come out as we consider (1.) theapplication to the high priest; (2.) the answer; (3.) the confidence; (4.) theconsolation.I. Theapplication.HannahdealsdirectlywithEli.SheisinJehovah'stabernacle;shehasaccesstoitsaltar;shespeakstothehighpriestfacetoface.Twospecialrequestsshemakes,(1.)countmenotadaughterofBelial,—treat

menotasasinner;(2.)letmefindgraceinthysight.Theseareourtwospecialpetitions in our dealings with the better High Priest: deal not with me as asinner,letmefindfavourwiththee.Forgivenessandfavour,thesearewhatweneed,andtheyarewhatwecometothePriestfor;forheistheHighPriestofthe good things to come.Let us dealwith himdirectly.Let us put ourwholecaseintoHishands.WeapplytoHimastheSonofGod,asthePriest,theGod-manwhositsonthethroneofgrace.Hewaitsforus;letuswaitonHim.HeisourEli,ourAaron,ourMelchisedec;allfullnessiswithHim.Hesetsopenthatfullnesstous.Thoughsinners,letusrememberwehavetodowithonewhocanManagetheworstcaseandcanundertakeforthechiefofsinners.II.Theanswer.Hisansweris,Goinpeace,—maytheGodofIsraelgrantthy petition. He speaks peace to her. She was sorely troubled and tempest-tossed;sheneededpeace,anditiswithpeacethathebegins.SoisitwithpeacethatourElibegins;hehasmadepeace,andhespeakstousthepeacewhichhehasmade,—"Goinpeace,"HesaystoeveryonewhocomestoHim,for"himthatcomethtomeIwillinnowisecastout."Thisanswerissuretoeveryonewho comes toHim.He does not stand on ceremonywithHis petitioners.Hegiveswhat is asked;He sendsnoneemptyaway.Letusbelieve thatwehavewhat we ask of Him. And then, as if speaking to us of the Father, he says,"Jehovahhearthee,andgrantthypetitions."WedonothearHisvoice;butjustassurelyasElispeakstoHannahandgrantsherprayer,sodoesHespeaktousanddoesforusexceedingabundantlyaboveallweask.EveryonewhogoestoourHighPriest is quite sureof an answer, and that a graciousone.He sendsnoneawayunsatisfied.PeaceandfavourfromtheGodofIsrael, theseare thethings He gives. Hannah went to Eli uninvited, but we go invited; it is ourheavenlyPriestwhosays,Comeuntome!III.Theconfidence.Hannahwentherway.Shedidnottrouble,norvex,noraffrontEliwithasecondorathirdapplication.Shetookhimathisword,likethenoblemanwhocametoJesusabouthisson.ItisthusthatwearetodealwithourEli.TakeHimatHisword.TrustHim.Do justice toHis faithfulness andhonesty. Let us not stand on ceremony, or approach in terror and doubt; butbelievethatHeistherewarderofallthatseekHim.NorletusdeceiveourselvesandmockHimby saying, I don't distrustHim, I onlydistrustmyself.This isabsurd.YouarereallydistrustingHim,anddoingsoonthegroundthatyouarenot fully complying with His conditions (as if He made any conditions!);

whereasHebidsyoutrustHimjustasyouare.Ifyourfaithisnotgoodenough,comewithitasitis.Ifyourwayofcomingbeimperfect,addthattothenumberofyoursins,andstilltrust.Letnothinginyourselfproducedistrust,solongasitistruethatJesusChristcameintotheworldtosavesinners."Theytrustedandwerenotputtoshame"isatruthforusnow.IV. TheConsolation.Shenotonlywentherway;butshedideat,andhercountenancewasnomoresad(literally,nomorewhat itwas).Deephadbeenhersorrow;nowitpassedaway,atthegraciousvoiceoftheHighPriest.Thuswe learnwhat it is that relieves a disquieted soul. It is the voice of theHighPriest, "Go inpeace."WehaveanHighPriestwithwhom tocommunicate inourtroubles,agreaterthanAaronorEli;andweknow,evenmoresurelythanHannahwhensheheardEli'svoice,thatHiswordstoeverysoulthatcomestoHimare,"Goinpeace."Heisnot"punctilious,"nordoeshewaittoscrutinizethe quality or excellence of our manner of approach. The moment that ourwords,"Godbemercifultome,"comeuptoHim,Hisanswercomesdown."Goinpeace."Letusbesureofthis;letusgivecredittoHispromises,eventhoughwe do not actually see His wee, or hear His voice. Our applicationmust besuccessful.He cannot denyHimself.He cannot dishonourHis priesthood norbreakHispromises.NotmorecertainoughtwetobethatwehaveaskedthanthatHe answers.How long arewe towait beforebelievingHim?HowmanysignsarewetoaskbeforewearesurethatHewilldoasHehassaid?Whywillwepersistindoubts,whichalltakeforgrantedthatHeisnottruetoHisword,andwhichdisguisetheirwickednessunderthenameofhumility,andunderthepretencethataswedonotknowwhetherwehaveaskedaright,wecannotknowwhetherhewill answer tillhehasanswered.Letusbewareof thePharisaismthatisalwaysaskingforasignbeforeitwilltrusttheSonofGod.

XXVI.HumanAnodynes

1Samuel16:14-23

OFSaulwemaysay,"Thoudidstrunwell,whohathhinderedyou?"Hebeganwell,butended ill.Hisfirstdaysandworkswerebetter thanhis last.SowithDemas; so with the church of Ephesus; so with the Jews, whose followingJehovah at first was belied by their last apostasy. So is it still with souls,churches,nations,ages.I.Saul'ssin.Fortherootofallwassin.Thissinwassimplydisobedienceto a command of God. He was bidden slay Agag and his people. A cruelcommand, somewouldsay, towhichdisobediencewasbetter thanobedience.Butitwasadivinecommand,whetherthewisdom,orthejustice,orthemercywerevisible.GodhadHisreasonsforit,andthatwasenough.Saul'ssinwasnotmisrule,noroppression,norwickedness,butsimplydisobediencetoacommandwhichsomemightcallarbitrary,ifnotharshandstern.SuchstressdoesGodlayonobedience,simpleobedience,unreasoningobedience.Hiswillmustbedone;forHeisSovereign,andHeistheGodonlywise.Saul'ssinwasthepreferenceofhisownwillandwisdomtoGod's.Letourconsciencesbetenderastothis;andletusbewareofactingonourownreasonsorideasoffitness,ordoingourownwill."Toobeyisbetterthansacrifice."II.Theconsequences.(1.)Hiscrownistakenfromhim;heisrejectedfrombeingking.(2.)Samuelleaveshim(1Samuel15:35).Butthetwospecialthingsmentionedherearethese:—(1.)TheSpiritoftheLorddepartedfromSaul.IdonottakeupthequestionastowhetherSaulwerea truechildofGod; thispassagedoesnotdeterminethepoint.Hemight be so; and thesewordsmight be like Paul’s: "Whom I havedelivereduntoSatan,thattheymaylearnnottoblaspheme"(1Timothy1:20);"deliver unto Satan for the destruction of the flesh" (1 Corinthians 5:5). Butcertainly"theSpiritwhichdeparted fromSaul"wasgood,notevil. Itwas thereversalofwhatissaid:"Godgavehimanotherheart,"—aheartforgoverning,whichHenowtakesaway.ThegoodSpirit isgrieved,anddeparts.Saul's last

actofdisobediencehasquenchedHim;heisleftwithoutheavenlyguidance.(2.)Anevil spirit from theLord troubleshim.He isnot left alone; for asoneSpiritdeparts,anotherenters.(a.)Heistroubled.His soul is now the abodeof darkness and fear.Hebecomesmoodyandsad;heisvexed,perplexed,desponding.Thisis thefruitofsin!(b.)He istroubledbyanevilspirit.Thecleanspiritgoesout,andtheuncleanspiritcomesin,—comesintotorment,andsadden,andvex.(c.)Heistroubledby an evil spirit from theLord.God lets loose Satan upon him. The uncleanspiritreturnswithothersmorewickedthanhimself,andhislaststateisworsethanhisfirst.Thesewordsareveryawful:"Iwillchoosetheirdelusions;"and"Godshallsendthemstrongdelusion!"Thus is his chastisement double—negative and positive; a departure of thegood, and the arrival of the evil. And this affliction is Jehovah's doing. Notchance,nordisease,nornaturaldepressionofspirits,butavisitationfromGod;judgmentfordisobedience,judicialpunishment.III. Humanappliances.Hereismusic,religiousmusic,—themusicoftheharp, theharpofDavid.This is soothingbut it doesnot reach the seatof thedisease.Itissomethinghuman,somethingexternal,somethingmaterialisticandearthly,somethingthatmancanoriginateandapply.It iseffectual toacertainextent; it drives away the evil spirit, and restores temporary tranquillity; thuspossiblydeceivingitsvictim.Inlikemannerwefindthehumanspiritafflictedineveryage, sometimesmoreandsometimes less.And inall suchcasesmansteps inwithhis human and external appliances. I donot refer to thegrosserformofdispellinggloom,—drunkennessandprofligacy, inwhichmenseek todrowntheirsenseofwant,andmakeupfor theabsenceofGod.Irefer to therefined appliances; those of art, science, music, gaiety, by which men try toministertoaminddiseased.WhatisRomanismandritualism,butarepetitionofSaul's minstrelsy? The soul needs soothing. It is vexed and fretted with theworld,itsconscienceisnotatease,itistroubledandweary.Itbetakesitselftoforms,something for the eye and ear, to chants, and vestments, and postures,and performances, sweet sounds and fair sights, sentimental and pictorialreligion,whichisbutarefinedformofworldliness.Bythesethenaturalmanissoothed, the spirit tranquilised; theman is brought to believe that a cure hasbeen wrought, because his gloom has been alleviated by these religious

spectacles,theseexhibitionswhichsuittheunregeneratesoulsowell.Theybutdrug the soul, filling it with a sort of religious delirium. They are humansedatives,notdivinemedicines.IV. Theresults.Apartialandtemporarycure.Itissaidthattheevilspiritdeparted,butnotthatthegoodSpiritreturned.Saul'stroublewasalleviated,butnotremoved.Thediseasewasstillthere.TheresultsofDavid'sharpwereonlysuperficialandnegative.Sois itwiththesinnerstill.Therearemanyoutwardapplications,whichactlikespiritualchloroformuponthesoul.Theysoothe,andcalm,andplease,butthatisall.Theydonotreachbelowthesurface,nortouchthe deepseated malady within. Men try rites, sacraments, pictures, music,dresses,andthevariedattractionsofecclesiasticalornament;buttheseleavethespiritunfilled,anditswoundsunhealed.Theycannotregenerate,orquicken,orheal, or fill with theHoly Spirit. Theymay keep up the self-satisfaction andself-delusionofthesoul,butthatisall.Theybringnotruepeace,norgiveresttotheweary.Theydonotfill,theymerelyhideouremptiness.Our age is full of such appliances, literary and religious, all got up for thepurpose of soothing the troubled spirits of man. Excitement, gaiety, balls,theatres, operas, concerts, ecclesiastical music, dresses, performances,—whatareallthesebutman'sappliancesforcastingouttheevilspiritandhealingthesoul'shurtwithouthavingrecoursetoGod'soneremedy?Thesepleasantsightsandsoundsmay"taketheprisonedsoulandlapitinElysium,"butwhatofthat?Theydo not bring it nearer toGod, they donotwork repentance, or producefaith,orfixtheeyeonthetruecross.TheyleavethesoulstillwithoutGod,andwithout reconciliation. The religion thus produced is hollow, and fitful, andsuperficial,andsentimental.Itwillnotsavenorsanctify.Itmayproduceasortofreligiousinebriation,butnotthatwhichGodcallsgodliness,notthatwhichapostlespointedoutasaholylife,awalkwithGod.

XXVII.SpiritualAndCarnalWeapons

"And themenof Israel said,Haveye seen thisman that is comeup?surely to defy Israel is he comeup: and it shall be, that themanwhokillethhim,thekingwillenrichhimwithgreatriches,andwillgivehimhisdaughter,andmakehisfather'shousefreeinIsrael."—

1Samuel17:25

HEREaretwomen,andinthesementwonations,tworeligions;twobodiesorcompanies,—the seed of the woman, and the seed of the serpent. Israel andPhilistiaarenowbroughtfacetoface.Theremustbewar,notpeace;notevenanalliance,notevenatruce.Theworld'stableisnotspreadforthechurch,northechurch's table for theworld.The"earth"maysometimeshelp thewoman,andswallowupthefloodswhichwouldoverwhelmher;butfriendshipwiththeearth is not to be cultivated or sought after. The friendship of the world isenmitywithGod.Here are two men,—the one the personification of power, the other ofweakness;theoneofself-reliance,theotherofconfidenceinGod.Weseeman,nothingbutman,intheone;God,nothingbutGodintheother.InthePhilistinewe see man fighting against God, in David man fighting for God.What theworldadmiresandprizesistobefoundintheone,whatitdespisesintheother.One thingmarks themboth: they are full of courage and of confidence; bothequally sure of success, though the one boasts, and the other boasts not. Thesourcesandgroundsoftheirconfidenceareverydifferent;buttheirconfidenceitselfseemsverymuchalike.Theobjectofeachis,inonerespect,different;inanother,thesame.Theymeetforbattle,—eachbentontheoverthrowoftheother.ButIsraelhasnotprovokednor challenged the conflict; nor is Israel desirousof seizingPhilistia.ShehasJerusalem:whyshouldsheseekGaza?ButPhilistiawouldfainhaveIsraelandherlandinherpower,andshemakescontinualinroadsforthisend.Sheisnot

contentwithGazaandAshkelon;shemusthaveJerusalemandBethlehem.ButitisnottheGentilegiantthatIaskyouspeciallyto,notice,buttheJewishboy,thestriplingofBethlehem.Inhimwehave—I. The rejectionofhumanweapons.Hewas fully aware (1.) of thegreatness of the issue depending on this combat; (2.) of the strength of theadversary; (3.) of his ownweakness; (4.) of the great things towhich he hadpledgedhimself.Yethedeclines toavailhimselfofanyof thosethingswhichwouldhavehelpedtomakeuphisdeficiency,andmadehim,asmanwouldsay,adequateforthestruggle.Hetakesonlythatwhichisexpressiveoffeebleness,—whichwouldmakehimincurtheimputationofbeingafool,liketheapostleinafteryears.Hehad tobecome"weak"aswellasa"fool," thathemightbebothwiseandstrong.His takingunlikelyandunsuitablehumanweaponswasmoreexpressiveofhisfaiththanifhehadtakennone;for, throughsuch,GodgottheopportunityofshewingHispower,—Hispower,notasdirectlycomingdown from heaven, but as coming through the feeble instrumentality of ashepherd, and a shepherd's sling. ItwasGod identifyingHimselfwithDavid,andusingtheslingasHisowntwo-edgedsword.Thusthetruebeginningofallstrength is weakness; the starting-point for success is the abnegation of self-power and human appliances. How often is it true, of individuals, and ofchurches,andofsocieties,thattheyaretoostrongforGodtoworkbyorwith;toowellequipped,ortoowellorganised;toorich,ortoonumerous,ortoogreat,forGod togetglory from!HemusthaveHisworkdonebyhands, regardingwhichtherewillbenomistakeastowhoisthedoerofthewholework,andtheauthorofallthesuccess.Daviddidnotrejecttheseweaponsbecausetheyweresinful.He often used the sword, and the spear, and the shield, in fighting thebattlesoftheLord.Hehadbuildedatowerforanarmoury,whereintherehungathousandbucklers,allshieldsofmightymen.But,incertaincases,thatwhichis lawful is not expedient. Lawful instruments sometimes become, if notunlawful,atleastinexpedientanduseless,whentheygiveGodnoroomtomakebareHisarm.Weare,generallyspeaking,fartoosolicitousaboutourstrength,andforgetthatitisalwaysbyweaknessthatGodworks.Wearetoosolicitousabout intellect, learning, numbers, money, as if we could have no hope ofsuccesswithoutthese.NooneistooweaktoworktheworkofGod;manyaretoostrong.Weareslowtobelievethis,slowtoactonit.YetitisoneofthegreattruthsonwhichGodhassetHissealduringtheagespast.

II. Theadoptionofdivineweapons.Davidleavesthehumanweaponstothe Philistine; he prefers the divine. The sight of human weapons in hisadversaryhadnotmadehimafraidtodobattlewithhim,normadehimsay,OhthatIhadaswordlikehis!Andashedrewnearer,andsawhiswholestrengthandarray,hisconfidencedoesnotsink;itrises.HeseesinthegiantanenemyofthelivingGod,andhisweaponsas,therefore,directedagainstHim.Thatsword,that spear, that shield, are used against Jehovah, God of Israel. David is notdismayed, but goes forward triumphantly, assured of being more thanconqueror.Hehasaweapon,—onlyone,—framedbynohumanhand,broughtoutofnoearthlyarmoury.Itiscalled"thenameoftheLord."Withthishecanface,notonlyGoliathandthePhilistianarmies,butSatanandthehostsofhell.This"name"isourweaponstill.Itissword,andshield,andspear.Armedwithitwecandoanywork,fightanybattle,engageanyfoe.Onlyletusbesurethatwe are on God's side, and our enemy against Him, we can go forward withconfidence."IfGodbeforus,whocanbeagainstus?"isonesideofthemaxim."IfwebeforGod,whocanbeagainstus?"istheother.Inusingthisnameasaweapon,orasaplea,IcomeasifGodandIwereone;asifGod,andnotI,wereonthebattle-field.WestandinGod'sstead,andHeinours.WefightinGod'sstead,andHeinours.ItisnotsomuchwethatworkasHe.UsingHisname,issimply confiding in His revealed character and sure word, and in nothing ofourselves,—making use of no arm of flesh, no power ofman's arm orman'sintellect,butJehovah'salone,theLordGodofIsrael.HavefaithinGod!Notinman,norintheflesh,noringenius,norinscience,norinnumbers,norinrank,nor in influentialnames,nor ingreatschemes,but in thelivingGod—David'sGodandours.

XXVIII.DivineSilenceAndHumanDespair

"AndwhenSaulinquiredoftheLord,theLordansweredhimnot,neitherby dreams, nor by Urim, nor by prophets. Then said Saul unto hisservants,Seekmeawomanthathathafamiliarspirit, thatImaygotoher,andinquireofher.Andhisservantssaidtohim,Behold,thereisawomanthathathafamiliarspiritatEn-dor."—

1Samuel28:6,7

THE scene of this sad strange narrative, is the plain ofEsdraelon, a place ofbattle-fields.ThePhilistinesareinthenorth,atShunem.Israelatthesouth,inGilboa. It is a critical hour for Saul, and for his people. The enemy is instrength;Samuelisdead;Saul'sconscienceisnotatease;hehasprovokedtheLord; how shall he face the enemy? "He is afraid, and his heart greatlytrembles."Heknowsnotwhattodo.Hedoes,however,therightthingsofar:heconsultsGod.Butthisinquiryisinvain."TheLordansweredhimnot,neitherby dreams, nor by Urim, nor by prophets." Then in his despair he betakeshimselftothewomanwiththefamiliarspirit.Thusheaven,earth,andhellarebroughtbeforeus.Alittleoftheveilisdrawnaside,andwelearnsomethingoftheworkingsoftheinvisibleaswellasofthevisible.Wenotice,(1.)God'ssilence;(2.)Saul'sdespair.I. God'ssilence.Saulinhisterrorcries,butthereisnoanswerofanykind.Nodreamofthenightrevealsthesecretsofthefuture;noprophetcomesinsteadofSamuel;novoicecomesfromthehighpriest.Allissilent.Silentjustwhenutterancewasmostdesiredandneeded.Saulknocksatthegateofheaven,but it is barred against him; there is no response.That silence, howdreadful!Theroarofthunder,thecrashoftheearthquake,therushofthehurricanewouldhave been a relief,— though terrible in themselves. But that silence, it isabsolutely intolerable. It is the silence of heaven; the silence of Him whosevoice was so anxiously expected. We read of the silence of the desert, thesilence ofmidnight, the silence of the church-yard and the grave; but this issomethingmoreprofoundandappalling: thesilenceofGodwhenappealed to

byasinnerinhisextremity.Theremustbeameaninginthatsilence.It isnotthesilence(1.)ofindifference;(2.)norofinabilitytohear;(3.)norofweakness;(4.)norofperplexity.Heisalivetothecase;hecanhear;heisabletodeliver;heknowswhatwouldmeetthecase.Yetheissilent.Itmustthenbethesilenceof refusal, of rejection, of displeasure, of abandonment. Terrible silence!Anythingwouldbebetterthanthis.SuchisthepositioninwhichGodrepresentsthesinneratcertaintimes:"WhentheycallIwillnotanswer"(Proverbs1:28);"Iwillnotbeinquiredofbyyou"(Ezekiel 20:31). The foolish virgins going for oil too late; the knocking foradmittancetoolate;thecryingLord,Lord,toolate;thecallingtotherocksandhills in the great day.The only answer is silence!Oh, terrible silence for thesinner!Hewouldnot callwhenhewouldhavebeenheard, andnow it is toolate!Godcalledonhimduringhislifetime,buthewouldnothear.Nowhecalls,but God keeps silence. Yet even this awful silence will be broken. God willspeak;Hewillspeakfromthethrone.Depart,yecursed,willbethebreakingofthesilence,andtheanswertotherebel'scries!II.Saul'sdespair.Dangerpresses;thePhilistinesaremustering;thecrisishascome.Yet there isnoanswer.Whatwillhedo?Therewere threecoursesopentohim:(1.)hemightsitdowninquiethopelessness,andlettheevilcome;or(2.)hemight, infaithandpenitentsubmission,committhewholematter toGod,evenamid thisawful silence:or (3.)hemightbetakehimself tohell forcounselsinceheavenwasdeaf.Hechoosesthelast!InhisdespairhegoestotheenemyofthatGodwhowasrefusingtoanswer;heturnstothewizardswhomhehadhimselfputaway;heturnsfromthelivingtothedead;heconsultswithhell. Itmust havebeen a dreadful dayof suspense forSaul; a dreadful night,whenhavingformedthefatalpurpose,hesetsoutacrossthehilltoEndor.Whathisthoughtsandfeelingswereinthatawfulhourweknownot.Theymusthavebeen of the wildest and gloomiest kind. "God has cast me off, I will betakemyself toSatan;heaven'sdoor isshut, Iwillsee ifhell'sbeopen."Andwhencrossingthehill,andapproachingthevillageoftheenchantress,hemusthavefelt,NowIamgoingonanerrandtoSatan;Iamgoingtotryifhecandoformewhat God will not." Oh terrible journey! Fit winding up to that silence andsuspense!Heisdeterminedtogetaglimpseofthefuture,thoughhisprophetbetheevilonehimself.Thepastisdark;thepresentisgloomy;whatisthefuturetobe?Godwillnottellhim.WillSatan?Thusherushesonindespair;—hethe

king of Israel, the friend of Samuel, the conqueror of Israel's enemies,—thefortyyears'monarchandwarrior,whohasnever trembledbeforeanenemy,—he, thetall,statelyBenjamite.Thus, inmelancholymadness,hemovesin thatdarkmidnight,over theheights thatoverlookedhisowncampand thatofhisfoes.Whatapicture!NothinginMiltonhalfsograndorsad,—hardlyanythingoutofhell half so terrible,—as thismanofwar, andmight, andcommandingstature,stridingonoverthesehillstothegateofthepit.Hisdespairhadblindedhim;hehadnotlearnedtosaywithonewhowasagreatersuffererthanhimself,"Though he slayme, yetwill I trust in him."He despaired becauseGodwassilent.Yetthesilencewasmeanttoleadhimtorepentanceandacknowledgmentofsin.ItwasGod'slastappealtohisconscience.Letuslearn,1. Theperilsofbacksliding.Hereisonewhooncebidfair,whomGodfavouredandhonoured;thefriendofSamuel,turninghisbackonGod.2.TheterriblenessofthesilenceofGod.Itmeanssomethingdreadful:itis a fearful thing to fall into the hands of the living God; to cry and get noanswer;tofindnolight!3.Theevilsofdespair.Nosinnerhereoughttodespair.Hiscasemaybesad;God'ssilencelonganddeep;hissinsmany;yetonnoaccountlethimturnhis back on God; rather let him fling himself into His arms. This would beblesseddespair.

XXIX.JewishUnbeliefAndGentileBlessing

"AndthearkoftheLordcontinuedinthehouseofObed-edomtheGittitethreemonths:andtheLordblessedObed-edom,andallhishousehold."—

2Samuel6:11

IT was into the house of a Gentile that the ark was brought; a Philistine; adwellerinGath;a"Gittite;"butonewhoknewtheLordGodofIsrael.ItwasthesinofanIsraelitethatledtoitsbeingbroughthere.Uzzahoffendedand was slain. He was afraid to trust the ark to take care of itself. He laiddistrustfulhandsuponitwhentheoxenstumbled.Perhapsthiswasnothisfirstoffenceofthiskind.Heseemstohavebeenforward;perhapsproud,—proudofhisoffice.It was David's unbelief that brought it. He did not rightly interpret God'sdealing; and was afraid; afraid of God, because He was holy, and ready tovindicateHisholiness.Hebeganthework,butbrokeitoffinthemidst,throughfear,—unbelievingfear.Hedreadsdangertohimself;but,strange,hedoesnotsoforObededom.Hewaswilling that Obed-edom should run the risk which he would not. In what astrangeconflictoffeelingsthiswasdone!Thereismoreofunbeliefandlessoffaith in David than we should have expected. He thrusts the ark into Obed-edom'shouse, thatwhatever illmighthappenmight fallonhim. Itwasnot inlove toObed-edom,norwithadesignofhonouringhim,norwith thewish toconferblessingonhim.NoneofthesemotivesseemtohaveinfluencedDavid;butblindfear,—awishtokeephimselfoutofdanger.HedoesnotseemtohavecaredaboutthisGentile;itwouldseemasifheweresaying,Ifthereisdanger,letitfallonaGentile.Hedoesnotseemtohavemeantitforgoodtohim,yetgoodcame.

ThearkoftheGodofIsraelcametoObed-edom.Itknockedathisdoorseekingshelter,seekingahome.Hereceiveditgladly.Hewasnotforgetful toreceivethisstranger;andtrulyhereceivedanangelunawares.Heseemstohavebeenaman of faith, onewho knew theGod of Israel,—who knewHim even betterthandid Israel'sking!WhenDavid, in terror,wouldhavenothingmore todowith theark,Obed-edomopenedhisdoorandbid theGodofIsraelwelcome.Trulyitmightbesaid,"Ihavenotseensuchgreatfaith,no,notinIsrael."Inthisunexpectedway,blessingenteredthisGentilehouse;nay,GodHimselfentered,andwithHimallblessing.Itwasbutatransientstayoftheark,athreemonths' sojourn;butGodHimselfhad takenupHisabode,andHewouldnotdepart.Nodoubtallkindsofblessingcamein,temporalandspiritual;andthesedid not leave. What a gainer Obededom became by this failure of David!ThroughDavid'sfall,salvationcametothisGentile!Godwasnotunrighteoustoforgethisworkoffaith.Verilyhehadhisreward.Itwasahighone.Davidwasaloser,butObed-edomwasagainer.Jerusalemwasa loser,butGibeahwasagainer!Thuswonderfulare thewaysandworksofGod!Nowturntothelessons.I.HowGodpunishesirreverence.ItwasirreverenceinUzzahtoputforthhishand.GodhadprovidedforthecarryingofthearkbyLevites,&c.Hewillnot allow this to be encroachedupon.Hewill not permitmen to do evil thatgoodmaycome;ortobejudgesofwhatisright,whenHeHimselfhasspoken.BewareofirreverenceinthethingsofGod;irreverenceinchurch;intouchingholyvessels; irreverence as to the name, or book, or dayofGod.Woe to theirreverent!TheyareUzzahs, and shallknow it at length, though theybe longspared.II.HowGod'speoplemisinterpretHisdealings.Daviddidso.Heshrunkfromtheark;hedreadedit;heshrunkfromGod;hedreadedHim;hewentbackto Jerusalem without that for which he had specially gone forth; all throughmisconstruing this judgment uponUzzah and his irreverence.God in smitingUzzahdidnotmean to repelor terrifyDavid;Hemerelywished towarn,—tocheckundue familiarity.David inhasteandunbelief supposed it tomean thatGodwas frowning upon him,— that Godwas a hardMaster,—eager to takeadvantageofeverysliporstumble.ThusDavidwrongedJehovah.

III. Howmuch they lose by thismisinterpretation. Professing to shunUzzah'spresumption, they fall intoDavid'sunbelief; and likeDavid they losethehonourand theblessingwhichmighthavebeen theirs.Such is theway inwhichhundredslosetheblessingsoftheGospel.TheymisinterpretGodandHisdealings;theyfleefromHim,theydoubtHim,theysuspectHim;andsopeaceislost,fellowshipislost,GodHimselfiskeptoutofthesoul.IV. HowmuchtheygainwhoreceiveGodsimply.WhileDavidwastheloser, Obed-edom was the gainer. He was not afraid of God. The ark cameknockingathisdooraskingadmittance,andhegladlyreceivedit.AndwiththearkGodcamein,andwithGodallblessing.EverythingprosperedinhishousenowthatGodhadcomein.SeehowGodcanoverruletheunbeliefandfailuresofhispeople.1.BewareofflyingfromGod,orshuttingoutGod.Hecomestoyouandknocks;beyouJeworGentile.Benotalarmed.Itisafriend,notanenemy.2. LetinGod.Bothintoheartandhome.LetGoddwellinyouandinyourhouse.BidHimwelcome.BenotforgetfultoentertainHim.Hecomesinlove.FuryisnotinHim.HeisseekingentranceforHimself,andshelterforHisark among the sons ofmen. LetHim not pass by your door.Go out tomeetHim,andbidHimwelcome.Hewillblessyou.

XXX.TheRestorationOfTheBanished

"For wemust needs die, and are aswater spilt on the ground, whichcannotbegatheredupagain;neitherdothGodrespectanyperson;yetdothhedevisemeans,thathisbanishedbenotexpelledfromHim."—

2Samuel14:14

SUCH is "the wise woman's" argument, or rather Joab's, addressed to kingDavid,inordertopersuadehimtobereconciledtoAbsalom.Goddoesnotdealwithusasyouaredealingwithyourson, thoughwehavedeservedhisanger.Hepunishes,yethe,devisesmeansforthecancellingofthepunishmentandtherestoration of his exiles. He is just, yet the Saviour. Mark the woman'sstatement.I.Wemustneedsdie.Thisisthelaw,theinevitable,inexorablelaw;notofnatureorfate,butofGod."Untodustshaltthoureturn;""Itisappointeduntomenoncetodie."Thisisnoprobability,butacertainty,anecessity;greaterthanthat the sunwill rise and set to-morrow. "Hedied," is the conclusionof eachman'shistory.Ourworld'sstoryisoneofdeath.ItmightbeMethuselah'sninehundredorDavid'sseventy,but it isdeathat last.Evenwhen theSonofGodtookournature,hemustdie.Nonehaveescapedthis,savetwo;noneshall,savethose who shall be alive when Christ comes. You may have health, friends,riches,honours,butyoumustneedsdie.When,where,how,youknownot.II.Weareaswaterspiltontheground,whichcannotbegatheredupagain.Manliethdownandrisethnot.Heisnotlikesomebuilding,whichwhenruinedmaybere-erected;norlikefallenfruit,thatmaybegatheredup;butlikewater,whichmingleswiththesoilandcannotbelaidholdof.Hemixeswiththeearth,and cannot raise himself, nor be raised by his fellows. He passes away andreturnsnot.Lookatthechurchyard,thereisthewaterspiltontheground.Lookatearth'sbattlefield,thereisthewaterspilt.Lookatthedepthsofocean,whichhaveswalloweduptensofthousands,thereisthewaterspilt.Notonedrophasyetbeengatheredupofallthathasbeenspiltsincetheworldbegan,saveone

drop, one precious drop,—even Him who saw no corruption. No grave hasgiven up its dust. Each slumbering atom lies till the greatmorning.Wemaywalk among and weep over them, and raise monuments with names andepitaphs,butwecannotgatherthemup.TheretheyremaintillHecomes,whoisthe resurrectionand the life, toput forthHishandand takeupeach forgottenparticle.III. Goddothnotrespectpersons.InHissightallarealike,assinners,ascreatures, as sons of Adam, as dyingmen,— young or old, low or high. Hecannotbebribed tospare.Heacceptethnoman'sperson.Thesickbedand thedeath-bedarespreadforall.Thetombopensforall;thesimpleturfitmaybe,orsomerichmarblemonument,butstillitisatomb,areceptacleforhumanbonesanddust.Noornamentscanmakeitotherwise.Thoumustdie,istherecordedsentence,andGodmakesnoexceptions.IV.HedevisethmeansfortherestorationofHisbanished.Heisrighteous,andwillnotpalliatesin,norrepealHissentence.YetHedoesnotleaveuswithouthope.Markhere,1. Hisbanished.WeareGod'sbanishedones,nolongerinourfather'shouse or the king's palace, cast out like Adam from Paradise, or Cain fromGod's presence, or Absalom from Jerusalem, or Israel from Canaan. Sin hasdoneitall.Thebrandofexileisuponus;itisGodhimselfwhohasbanishedus.Elsewhere we are described as prodigals leaving our Father's house, here ascriminalsbanishedfromHispresence.Oman, thouartanexile!Perhaps thoudostnot feel thy loneliness, thouhastgot familiarisedwith theplaceofexile,neverthelessthouartabanishedman,banishedfromHimwhomadetheeandinwhosefavourislife.2. God'slovetothebanished.HehasexpressedHisdispleasureagainsttheirrebellionbybanishingthem,yetHehasnotforgottenthem.Hepitiesthem,yearnsoverthem,beckonsthemback.Distancehasnoterasedtheirnamesfromhis paternal heart.No othermay pity them, but he does. The Father sees hisprodigalsinthefaroffcountry;theirmisery,lonelinessofheart,weariness,callforthhispity.Hestretchesouthishands,andthewordsofhislipsare,"Comeuntome,"return,return.

3. God'sdesigntorestorethem.Hehasapurposeofgrace.Thegoodpleasure of his goodness shews itself in a gracious design, a plan ofmingledsovereignty and goodwill, righteousness and grace.He has resolved that theyshallnotremainafaroff.Hispurposeshallstand.4. Hismeansfor this.Thesearenot statedhere,but theBible is therevelationofthese.HesparesnotHisSon,butsendsHiminquestoftheexiles.He comes into the land of banishment, lies in an exile's cradle, becomes abanishedmanforthem,livesabanishedlife,enduresanexile'sshame,diesanexile'sdeath,isburiedinanexile'stomb.HetakesourplaceofbanishmentthatwemaytakeHisplaceofhonourandgloryinthehomeofHisFatherandourFather.Suchistheexchangebetweentheexileandtheexile'sdivinesubstitute.Thoughrich,foroursakesHebecomespoor.Thoughathome,Hecomesintobanishment,thatwemaynotbeexpelledforever.Andhere,inconnectionwithourrestorationthroughasubstitute,therearethreequestions.(1.)WilltheFatheracceptasubstitute?Yes,Hewill;nay,Hehas.HispurposeofgracehasbeencarriedoutbyHisprovidingtheSubstitute.HehassentHisSon!HehassentSolomontoseekAbsalom,tobearAbsalom'spenalty.HehasnotsparedHisSonthatHemayspareus.(2.)IstheSonwillingtobecomeasubstitute?WillSolomonquitJerusalemandDavid'spalace,andtaketheplaceofthebanishedAbsalom?Hewill.Nay,Hehasdoneit.Hehascomedowninquestofus.Hehasborneoursins.(3.) Are you willing to take this substitute? He has come. He offers theexchange.Giveme thyguilt and takemy righteousness.Thou rebellious son,thoubanishedAbsalom,thouhaterofthyheavenlyFatherandconspireragainstHisgovernment,wilt thounot return?ThyFather'sheartyearnsover thee,Helongs to have thee back. Return, return! If not, He weeps over thee as overJerusalem;andwhenthoudiestHecriesout,OAbsalom,myson,myson.

XXXI.TheFarewellGift

"And it came topass,when theyweregoneover, thatElijahsaiduntoElisha,Askwhat Ishalldo for thee,before Ibe takenaway fromthee.AndElishasaid,Ipraythee,letadoubleportionofthyspiritbeuponme.Andhesaid,Thouhastaskedahardthing:nevertheless,ifthouseemewhenIamtakenfromthee,itshallbesountothee;butifnot,itshallnotbe so. And it came to pass, as they still went on, and talked, that,behold, thereappearedachariotof fire,andhorsesof fire,andpartedthembothasunder;andElijahwentupbyawhirlwindintoheaven."—

2Kings2:9-11

THIS is the parting of two friends; of themaster and the servant, Elijah andElisha.Theyjourneytogether, theycrossJordantogether, theycomeuptothegate of heaven together.Theymust separate; the one to go up to heaven, theother to remain a little longer here. They part, not in anger like Paul andBarnabas, but likeDavid and Jonathan,— in love.Elijah speaks first, andhislove tohis faithfulcompanionshewsitself in thewords,"AskwhatIshalldofortheebeforeIbetakenawayfromthee."Allthathepossesses,allthatisinhispower,hewillgive.ButElisha'srequestgoesbeyondwhathehadexpected,orwhathecouldgrant."Thouhastaskedahardthing,"athingbeyondmypowertogive;athingwhichonlyGodcangive.Imustreferyoutohim;butIampermittedtogiveyouthissign,"ifyouseemewhentaken;" that is tobethetokenthatGodgrantsyourrequest;ifnot,thentherequestcannotbegranted.Thesignwasgiven.Elishasawhismasterascend;nay,wasallowedtoobtainthemantleofhismaster,intokenofhisreceivinghisspirit.Andacknowledgingthissign,herendshisownclothes into twoparts,as ifputtinghis formerselfasideandputtingonElijah.But the requestofElisha isa strikingone. ItwasnotwhatElijahexpectedor

could grant; but it was in sympathy with his own feelings, and he thereforereferredittoGod.ItwasfortheSpirit,—thatSpiritthatrestedonanddweltinElijah,—nay,adoubleportionofthatSpirit.Headmiredandlovedhismaster;andhisdesirewastobelikehim;nay,togetbeyondhim;torisehigher;todoandsaygreaterthingsthanElijahsaidordid.In this narrative we find, in Elisha, the indication of such things as thefollowing:—I.Spiritualsympathy.Heisofonemindandspiritwithhismaster.Hehasbeenwitnessofhislifeanddoings;heseesthespiritwhichhaspervadedallhiswordsanddeeds;notmerelythespiritofpowerandmiracles,butofholiness,andzeal,andprayerfulness,andboldness.Sympathisingwithallthese,helongstohavethesamemind;tobefilledwiththesamespirit.Howwellforusifoursympathieswere thuswith themen inwhom theSpirit ofGod dwells or hasdweltinagespast!Notwiththisworld,norwiththespiritoftheworld,butwiththeworldtocome,andwiththespiritofit,shouldoursympathiesbe.Notwiththemenoftheworld'sgenius,orscience,orlearning;notwithearth'spoetsorphilosophers; but with prophets and apostles.Whatever there is of truth andbeauty in Homer, or Plato, or Demosthenes, or Shakespeare, or Bacon, orMilton, or Wordsworth, or Tennyson, let us accept; but let our spiritualsympathies ascend far higher; let us realise our trueonenesswithEnoch, andElijah,andElisha,andIsaiah,andEzekiel;ourfellowshipwiththatHolySpiritwhich dwelt in them. The sympathies of this age are confessedly not withprophetsandapostles.Theseare lookedonas fragmentsofobsoleteantiquityandold-fashionednarrowmindedness.Letus,however,gobacktotheseancienttimesandmen,notconcernedtobe"abreastoftheage"ifwebe"abreast"oftheSpirit.II.Holyimitativeness.HisdesireistobelikeElijah.Hewishesnotmerelytohave "theSpirit,"but "thy spirit," the spirit thatdwelt inElijah.Tobe likehim in the divine features of his character; like him in the possession of theSpiritandinthatspecialforminwhichhepossessedit;thiswaswhathesought.Thereiscertainlybutonegreatmodel;buttherearesubordinateonesalso.Paulsaid, "Be followers of me," and the eleventh of Hebrews is a collection ofmodels,abookofpatterns, ineachofwhichwemayfindsomething tocopy.While copying Christ, then, let us not overlook the inferior models, either

amongtheinspiredmenofBible-days,ortheuninspiredworthiesoflatertimes.MaythespiritofElijah,andPaul,andJohnrestonus;thespiritalsoofWycliffeand Huss, of Luther and Calvin, of Knox, and Welsh, and Rutherford, andWhitefield,andM'Cheyne,andHewitson.III. Divineambition.Elijahwasnotonlyfullofadmirationforhismaster,notonlywishedtobelikehim,butdesiredtogetfarbeyondhim.Heaskeda"doubleportion"ofhisspirit.Thisistrueambition;thisiscovetingearnestlythebestgiftsofwhichPaulspeaks,andinconnectionwithwhichhepointsoutthemoreexcellentwayof"charity,"inwhichespeciallyElishaseemstohaverisenhigherthanhismaster,Elisha'sministrybeingmoreoneoflovethanElijah's.Insuchthingsastheseletusbeambitious.Thereisnofearofaimingtoohighorseekingtoomuch.Letusnotgivewaytothefalsehumilitywhichsays,"OhthatwehadbutthehundredthpartofwhatElijahhad!"Letusratheratonce,withElisha,seektohavefarmore.Letusseekadoubleportionofhisspirit.Thisistruehumility.ItisdesiringtobewhatGodwishesustobe.Itishonouringhisfullnessandhisgenerosity.Itisacknowledgingtheextentofblessinginreserve;reckoning on it as quite illimitable, and therefore not confining ourselves towhat others have had before us, but going up into the divine fullness, for farmorethanhaseveryetbeenobtainedevenbythefullest.Quietexpectation.Hespeaksandactslikeonewhofullyexpectedtogetwhatheasked.ElijahhadreferredhimtoGodfor"thehard thing"hehadasked; itwas inGod'shandalone."It isnotminetogive"(as ifanticipatingtheLord'swords). Elisha owns the divine sovereignty, and is calm; but he realises thedivine love, and expects.Hebelieves, and thereforedoesnotmakehaste, butgoesquietlyonbesidehismastertoseetheend.Hebelieves,andthereforeheassureshimselfthatGodisnotlikelytobelessgraciousthanhismaster,nortodenyhimwhatElijahwouldgladlygiveifhecould.Letusbelieve!HavefaithinGod.TrustHimformuch, forhe isable todoforusexceedingabundantlyaboveallweaskorthink.Consciouspossession.Heacceptsthesign:heseestheprophetcaughtup;heseizeshismantle,andreturnsbythewayhecame,consciousofhavingreceivedthe "double portion."Hebelieves, and therefore he speaks and acts.The signpromisedhasbeengiven;canhedoubtthatthethingpromisedisalsogiven?Hemayhavenothingnewinfeelingtocorroborateit,butthatmattersnot.Hehas

itinsimplefaithinthebarewordofthetrueGod.The"doubleportion"ismine,hesaystohimself;andhegoesbacktoexercisehispropheticalcalling,inthecalmconsciousnessofpossessingmorethanhismasterdid.What isJordantohimnow?Astrokeofthemantledividesit;andhenceforthhislifeistobeoneofmightyandgraciousmiracle.LetusspeakandactasmenwhobelievethatGodfulfilsHiswordtous.Letustrustthatwordwhenweuseit.ThereismoreinitthaninElijah'smantle.Itislivinganddivine.Letusnotbluntordeadenitbyourwantofconfidenceinitspower.

XXXII.God'sDealingWithSinAndTheSinner

"Er,thefirst-bornofJudah,wasevilinthesightoftheLord,andheslewhim."—

1Chronicles2:3

HEREwehave,inonebriefsentence,astatementofthewayinwhichGoddealswith sin and the sinner. It is the repetition of a verse in Genesis, in a veryunlikelyplace,—inthemidstofnamesandgenealogies;Godthusgivingus toknowthestressHelaysonit.ItisnotfornothingthatHethusrepeatsit.Suchclausesasthis,flunginapparentlybychance,orwhatiscalledthetranscriber'staste, are full of meaning. This certainly contains a very distinct and awfulutterance.Lookingatitgenerally,wemaysaythatitbringsout,inaveryoutstandingandunambiguousform,suchthingsasthese:—I. God'sestimateofsin.Itdifferswidelyfromman's.ItistheJudge'sestimate;notthephysician'smerely,orthefather's.Itisoneofcondemnation.Itisnotsimplydisease,ormisfortune,oranaccidentaldeviationfromthestraightline;butguilt,whichmustbereckonedforaccordingtoinexorablelaw.Sin,inthedivinejudgment,isnotsomethingvague,andloose,andshadowy,butwell-definedandsubstantial.Itisnotathingofsentimentorfeeling,butathingtobedetermined by the sharp test of unchanging law,—law interpreted by aninflexibletribunal,andappliedbyaninfinitelyrighteousJudge,withoutrespectof persons; without fear, or favour, or partiality; without the remotest risk ofmistake,orpossibilityofmiscarriageofjustice.II. God'streatmentofsin.Hedoesnotmerelypronounceasentenceorverdict,withoutmeaningtocarryitout.Hisdeedscorrespondwithhiswords.Hehatessin;Hetellsusthis;Hetreatsitaccordingly.Histreatmentofitis—(1.) Prompt. Though he does bearwith the sinner, yet this patience is not at

variance with the promptitude.He is both patient and prompt; yet is he nothasty.Itdoesnottakehimunawares,norshewhimasifatalosshowtodealwithit.Heisalwaysreadytomeetitanddealwithit,whetheropenorsecret,greaterorless.(2.)Decided.He does not trifle with it, as if undecided how to proceed, orhesitating as to what sentence to pronounce. There may be, for wise andgracious reasons, some delay; but the delay does not arise from anywant ofdecision, any changeableness or instability.He is altogether decided inwordsandways."Heisinonemind,andwhocanturnhim?" (3.)Severe."TheLordslewhim"; that is, struckhimdown,cuthimoffbyaviolent death.Hedidnot die thedeathofmen, but perished likeKorah.Godmadeafearfulexampleofhimbeforetheeyesofhisbrethren; thoughwhat itwas we know not. When God arises to smite, he is infinitely terrible in hisvengeance. He is in earnest; and he punishes in earnest, when his wrath iskindledbutalittle.(4.)Watchful.His eye is on thewicked, his eyelids try the children ofmen.Nothingescapeshim.Nosin,howeversmall,isoverlooked.Thoughfuryisnotinhim,yetheiswatchful.Hiseyesareasaflameoffire.ButitisnotsinmerelythatGodwouldhaveusconsiderhere.Itisthesinnerspecially.Forthisnon-informationastothesin(wearenottoldwhatthesinwas)seemstobeforthepurposeofmakingprominentthesinner.Andthenthereticenceastothepersonalhistoryofthesinner,fixesoureyeontheothercircumstancesthusbroughtoutinrelief.He is a first-born son. To him would pertain peculiar honour, and in himwouldcentrepeculiarexpectation.Yetheisslain—slainbyGod.Howoftendowe thus find the natural order broken in upon, and human hope frustrated! ItwassoinCain; itwassoinEsau.Sinbreaksupallorder,anddisappointsallhope.Were it not for sin, the riverofhumanorder (family and social)wouldflowonundisturbed.He is the first-born of Judah. "Judah, thou art hewhom thy brethren shall

praise."Judah,inGod'spurpose,isalreadytheroyaltribe;andthissinner,slainby God for his wickedness, is the first of the royal line, the first link inMessiah'sroyalchain.AsEsauandReubenhadbeensetasidebecauseoftheirsin, so is Er. Sin breaks the line; and the blow that severs it is dealt byGodhimself."Jehovahslewhim,"because"hewaswickedinthesightoftheLord."Andifanyonesay,"Whydothheyetfindfault,forwhohathresistedhiswill?"ouransweris,"Naybut,Oman,whoartthouthatrepliestagainstGod?"Yes,God isnot afraid tobreakMessiah's line.Hecan rectify thebreakage inHis own way, but rather than that sin should go unpunished, He does nothesitatetobreakthatline;tosetasideJudah'sfirst-born.SoinfinitelydoesGodhatesin!But there is something yet more remarkable. The broken link was to berefastened by the permission of sin as great as thatwhich had broken it: thetriplesin,firstofOnan,thenofJudah,thenofTamar!Howmysterious!"Howunsearchablearehisjudgments,andhiswayspastfindingout!"WhatastrangefragmentofhumanhistoryisthisbreakingandthismendingofMessiah'sroyalline!"Ohthedepthoftheriches,bothofthewisdomandknowledgeofGod!"SeehowHehatessin;howHesmitesthesinner;howHedoesnotspareeventhefirst-bornofMessiah'stribe!YetseehowHispurposestands!AndseehowHecanmakeuseofsin for remedying thebreacheswhichsinmakes!WhataGodisours!Sorighteous,sowise,sopowerful,solovingandgracious!But how terrible the lesson regarding sin! God cannot pass it by. Onwhomsoeverfound,itmustbepunished.EvenwhenGod'spurposeistoremedyit,itmustbepunished;firstpunishedbeforeitcanberemedied,lestmenshouldmakelightofit,orthinkthatGodistriflingwithit.Yes; andwhen sin is at last found (thoughbutby imputation)uponHiswell-belovedSon,itmustbepunished.Hemustdie.YetHediesonlytolive;andhelivesthatwemaylivealso.Judah'sroyalSon,David'sLord,isourRedeemerfromsin.Jesus, thetrue"first-bornofJudah,"hewhom"hisBrethrenshallpraise,"was

"made sin for us;" though not "evil in the sight of the Lord," but good,—hisbelovedSon,"inwhomheiswellpleased,"—hewastreatedasevil,andslainoftheLord;"madeacurseforus,"thoughhewastheblessedOne;for"itpleasedtheLordtobruisehim,andtoputhimtogrief."ThusHetakesourevilasifitwereHisown;andwegetHisgoodasifitwereourown.GoddealtwithHimonouraccountas ifHewereevil,notgood;GoddealswithusonaccountofHimasifweweregoodandnotevil.GodslewHim,thatHemightnotslayus.GodcondemnedHim, thatHemightpardonus.We listen toGod's testimonyconcerningHim,and,inlistening,wedrinkintheeverlastinglife.Nor only life,but glory; royal glory. For in receiving that testimony we aregraftedintoJudah'sroyalline.Webecomepartof"thechurchofthefirst-born."We inherit a kingdom.Ours isDavid's palace, andDavid's city, andDavid'sheritage.OursisthebetterCanaan;thenewJerusalem;thethroneandcrownoftheSonofGod.Wearejoint-heirswithHiminHisroyalglory;sharersinHisholyreign.

XXXIII.GodFindingAResting-Place

1Chronicles21:1-30

THERE is something very peculiar about this fragment or episode of Israel'shistory.Itisabrupt,andinamannerisolated,thoughnotwhollyso.Ithasalsosomeveryremarkablepointsaboutit.Itistheintroductiontothehistoryofthetemple.ItshewsthewayinwhichDavidwasledtoMoriahasthetemplesite,andtoOman'sthrashingfloorastheplaceforthealtarofburnt-offering.ItwasthroughDavid's sinandpunishment thatGodpointedout the"rest"whichHehad chosen, and the spot where He had purposed to place His name (2Chronicles3:1).ThusGodoverruleshumansin;nay,takesoccasionfromittodisplayHisgrace. Itwas their king's sin thatwas the linkbetween Israel andMoriah,betweenIsraeland the temple,betweenIsraeland theplaceofburnt-offering.Strangethis,butsuitableandstriking.Itissinthatis,inonesense,thelink,oratleastthepoint,ofcontactbetweenusandJesus.Thereisthispeculiarityalsoaboutthespot:itwastheplaceofdivisionbetweendeath and life, between condemnation and pardon, between pestilence andhealth.Alluptothispointwasjudgment;butheretheswordstayed.Thishill,this thrashing-floor, stoodbetween the living and the dead. Such is really thecharacterofthetempleandthealtar.Herelifebegins,anddeathisstayed.Alluptothisisdeathandvengeance;thattemplewastheshieldoftheworld.Thereisalsothispeculiarity.ThespotwheretheplaguestayedwasGentile,notJewishground. Itwas thepropertyofa Jebusite—the lastheirof the Jebusitekings (2Samuel24:23, "Araunah theking");perhapsofMelchizedek;so thatthusMoriahpasses fromMelchizedek toDavid. Itwason JebusiteorGentilegroundthat theangelofjudgmentsheathedhissword,andIsrael's templewaserected. Howmuch of that temple was Gentile, not Jewish! The ground, thecedars,thegold,andsilver,andbrass(1Chronicles18:7,11),theworkmenwereGentile;allbutthestones,whichwereJewish.IsraelwasthustolearnthattheGentilehadaninterestinthesecourts.TheGentilecouldsay,Thatrockismine,thatgold ismine, thatcedar-wood ismine, thatworkmanship ismine.Yes; in

thattempleallnationsmeetwithoneanother,andmeetwithGod.OneinChrist,wastheteachingofthetemple,aswellasofthecross.Letusfurthernotice,thatitwasinconnectionwiththenumberingofIsraelthatthe temple-sitecame tobe fixed.God's specialpromise toAbrahamwas, thathisseedshouldbeasthesandoftheseaandthestarsofheaven;andnow,whenthis promise is abused, and made a minister of pride, the judgment comesbecauseofit;andyet,outofthejudgmentcomesthevoicewhichsays,"Thisismyrest."Thepointofthedestroyingsword(notavoicefromtheglory)marksthe temple; its flash reveals the long-appointed spot.That templewas tobe asealandpledgeofIsrael'snumberswithoutnumber—"thefountainofIsrael."Letusfurthernotice,thatitwasinconnectionwiththecommonoccupationsoflife that this revelationof the templesitewasmade. "Omanandhis sonswerethrashingwheat"atthetimewhentheangelcame,andhisswordstayedatthethrashing-floor.Theyhadnoshare inDavid's sinand Israel'spunishment,andtheywerenotalarmedat thepestilence.Theywerenotclad in sackcloth, likeDavidandtheelders.Theywerenotontheirknees,butengagedinthecommondutiesof theday.Godfinds themat the thrashing-floor,andblames themnot.Nay,Hehonoursthemandtheiremployment;Hehonoursthatpieceofgroundwheretheywereworking,byturningitfromathrashing-floorintoanaltar.Letnomanbeashamedofhishonesttrade,orthinkthatGodwillnotmeetwithhiminthemidstofit.Oman'sflailwasnotameanthingintheeyesofGod.Letusnoticeagain,thatthisgroundwasboughtatitspricebyDavidforIsrael.There are only two spots which thus passed by purchase into Jewish hands,Machpelah andMoriah,—the one for burial-place, the other for a temple; theoneboughtbyAbraham, theotherbyDavid.Ofall the restof the land Israeltookpossession,asGod'sgift,withoutmoneyandwithoutprice.Strange that,foraspotonwhichtofixthesymbolsofresurrectionandreconciliation,Israel(inthepersonsofAbrahamandDavid)mustpaythefullprice!—asiftoremindthem that, in both cases, itwas by ransom that the blessingwas reached—"aransomforthesinsofmany,""Iwillransomthemfromthegrave."Onethingmorewenotice,thisfixingofthetemple-sitehadnothingtodowiththetabernacle,ortheark,orthepriesthood,ortheUrimandThummim.Therewas a break between them. The arkwas on Zion, and the tabernacle (at this

time)wasatGibeon,anditwasnottothehighpriestthatGodmadethisnewrevelation,buttoDavid,andGad,andtheeldersofIsrael.Therewasmuchinthe temple thatwasa repetitionor fullerdevelopmentof the tabernacle, therewasmuchinitthatwasnew.ThetabernaclewaslinkedwithLevi;thetemple,ingreatmeasure,withJudah.Itistheking,notthepriest,thatbuildsthehouse.GodasksthehelpofDavid,andSolomon,andNehemiah,andZerubbabel,andsuchcivilgovernorsinthemaintenanceofHisworship.Theirgivingithonoursthem, and defiles not the temple ofGod.God, in his sovereignty, led the arkabout to Gilgal, Shiloh, Kirjath-jearim, Zion; and now that His purpose isserved,Hesets itaside,andchoosesanewsite forHisplaceofworship;andthatplaceno longera tent,buta temple;no longerconnectedwithpriesthoodonly,butwithroyaltyaswell;nolongerfrailandmoveable,likeapilgrim,butfixedandunchanging,—typeof thehousenotmadewithhands,eternal in theheavens.Such is the end of the tabernacle-age. It began with Moses and ended withDavid.ItbeganwithSinaiandendedwithZion.Itbeganwiththethunderoftheburningmountain and endedwith the pestilence and the devouring sword.Awondrousmixtureallthroughoutofmercyandofjudgment!Thetemple-ageendedinmoreawful judgment—thedesolationof temple,andcity, and people. For man is always treasuring up wrath against himself andripening for the final stroke, "Evilmen and seducerswaxworse andworse.""Theendofallthingsisathand;beyethereforesober,andwatchuntoprayer."

XXXIV.TheMoriahGroup

1Chronicles21:1-30

WEhavetakenupsomegeneralaspectsofthisnarrative,chieflyinconnectionwiththetempleandMoriah;letuslookatitfromanotherpointofview.Letusseethedifferentcharactersorpersonsinit.Eachcomesoutinapeculiarway.I.Satan.Heisveryexplicitlyspokenofhere,asinJobandelsewhere,asaperson,atruebeing,notaninfluence.Heisconnectedwithearth;notwithitsheathen kingdoms only, but with Judea. He is not only in Babylon, but inJerusalem;hehasaccessnotonlytoNebuchadnezzar,orHerod,orNero,buttoDavid.Heiswatchful;heliesinwaitforopportunities.HehatedmanatfirstinParadise.HehatesDavid;hehatesIsrael;hehatesGod."Resistthedevil,andhewillfleefromyou."Besober,bevigilant,foryouradversarythedevilwalkethabout.He ispowerful, cunning, subtle.He is thatold serpent, thedragon, thedevil,Satan.HewillgoonwithhiswilesandmalicetilltheLordcomestobindhim.II.David.HeisamanofGod,yetoflikepassion;withothers;exposedtoSatan. Mark—(1.) his sin: pride, ambition, selfaggrandising,—likeNebuchadnezzar, "Isnot thisgreatBabylon?" (2.)His repentance (ver. 8): hisconscience is touched; he cries out of his "iniquity" and "foolishness," evenbeforethemessageofjudgmentcame.(3.)Hischastisementandhumiliation:heissmittenin theverypointofhispride—Israel'snumbers;heclotheshimselfwithsackcloth,andfallsdownbeforeGod.(4.)Hisalarm(ver.30):heknowsnotwhat to do,—the tabernacle is inGibeon,with the altar of burntoffering;what ishe todo?Thesword isbetweenhimand it; andbesides, it isbusyatwork,hehasnotimetogotoGibeon.(5.)Hisforgiveness(ver.26);hecannotgo toGod, butGod comes to him—to the spotwhere he is. He answers hissacrifice by fire; this is forgiveness and acceptance. All is well; the light ofGod's countenance has returned; the blood of the burnt-offering has done itsreconcilingwork;andonthatspotwherethebloodwasshedandthefirecamedown,Israel'sdailypropitiationwastobeofferedupinalldaystocome.

III.Joab.Heisaroughwarrior,oftenrudeinspeechandsternindeed.Butheisamanoffaith.HeknowsthelawoftheLord,andhetremblesathisword.Heknowsthat,forcertainends,itwasarightthingtonumberIsrael;butherehesees this turned into evil, and used to cherish pride. He remonstrates. Hisconscienceissensitiveinthismatter.Heseesthesinandthedanger.Heisboldalso,notfearingthewrathoftheking;butheisobedientalso.WehaveherethebrightsideofJoab'scharacter,andlearntothinkwellofhim,notonlyasoneofDavid'smightymen,butasamanoffaithandconscience.Gad.HeandNathanwereDavid'sseers,—hisdivinecounsellors,—twoofhisstatesmen. Itdoesnotappear thatDavidconsultedGadabout thisnumbering;or,ifhedid,heheedednothisadviceanymorethanthatofJoab.ButnowGadissentfromGodtotheking.Hewas,nodoubt,amanincommunionwithGod,andwaswaitingtoknowthedivinewillinsecret.Godcomestohim,andgiveshimhismessage.Itisatwofoldone.(1.)Judgment(ver.10):offeringthekinghischoiceofwoes.(2.)Ofmercy(ver.18):commandingthealtartobebuilt,asymbolofdivinepacification,—forgivenessforDavidandforIsraelthroughtheblood.TheElders(ver.16).Theyacknowledgethestrokeandthesin:"ItistheLord."They clothe themselves in sackcloth, they fall upon their faces. So far asweknow,theyhadnotsharedDavid'ssin,yettheyatonceplacethemselvesbyhissideinconfessionandhumiliation.Davidhadsinned(ver.8),Israelhadsinned(2Samuel24:1).Theyidentifythemselveswithboth.It isthusthatweshouldtakeuparulerssin,orabrother'ssin,oranation'ssin;notblazoningitabroadinprivategossip,orinthenewspapers,buttakingitonourselves,andcarryingittoGod.VI.Oman.AGentile,aJebusite,aking(2Samuel24:23),ownerofMoriah.Heisquietlyworkingwithhissons,apparentlyignorantofwhatwasgoingon,tillheisalarmedbytheangel(ver.20),andastonishedbyDavid'svisit.Hewasabelievingman,acknowledgingnotthegodsoftheJebusites,buttheLordGodof Israel; a generous man, handing over to David freely his own ancestralpossessions.HeishonouredbyGod;hislandishonoured.Heloseshispropertyin the land, but for amarvellous honour.Thehistory of his thrashing-floor isinteresting;probablyitisthegreatrock,tothisday,underthegreatmosque.In

thetemple,inthealtar,intherock,Omanisheldineverlastingremembrance.VII.TheAngel.TherearespeciallythreedestroyingangelsmentionedintheOldTestament:hewhowassenttoEgypttoinflicttheplagues;hewhowassentto theAssyrianhost to slay itsmyriads;hewhowassent to Israel to slay the70,000.He is themessengerofwrathandvengeance;hecomesdirectly fromGod;heis likeoneof thosesevenspokenof intheRevelation, thatsoundthetrumpets, or of those who pour out the vials; or like him who launched thesymbolic millstone against Babylon the great. Yet, in the case before us, heuttersmercyaswellasinflictsjudgment.Heisterribleinhismight;yethebearsthemessageofforgiveness,—theforgivenessofHimwhoisabletosaveandtodestroy.VIII. Jehovahhimself.Heshewshimselfasthehaterofsin,anditsavenger,even in his saints.He has awatchful eye over all his people, to bless and tochasten.He has Satan in control, and uses him at pleasure.He has angels incommand,andsends themonerrandsof judgmentandmercy.He isholyandrighteous,yetpitifulandgracious,notonlytoJerusalem,buteventoNineveh.He smites, yet he spares.He chastises, yet he blesses.His tendermercies areover all his works. He has no pleasure in the death of the sinner. He is notwillingthatanyshouldperish,butthatallshouldcometorepentance.

XXXV.DiverseKindsOfConscience"SodidnotI,becauseofthefearofGod."—

Nehemiah5:15

WHENJosephwasdealingwithhisbrethrenhesaid, "Thisdo,and live; for IfearGod"(Genesis42:18).SuchwasJoseph'smotive.WhenColonelGardinerwaschallengedtofightaduel,heanswered,"Ifearsinning;youknowIdonottestfighting." Suchwas hismotive. So whenNehemiah kept aloof from the evilwaysofothers,hegavehisreason,"SodidnotI,becauseofthefearofGod."Here,then,isNehemiah'sprincipleofaction,bothinwhathedidandinwhathedid not do. The fear ofGod. Thiswas the one thing that kept him right andpreventedhisturningasidetotherightorleft.Oftheunrighteousitissaid,ThefearofGodisnotbeforehiseyes;oftherighteous,ThefearofGodisbeforehiseyes. This is the great feature of difference between the two. Itwas this thatoperated,andinfluencedallhisproceedings, thatmouldedhis life.Hewas,aswesay,aGod-fearingman;andheshewedthisinwhathedidandinwhathedid not do. He was conscientious, not only as to actual duties, but as toresponsibilities.Here thenwe have true conscientiousness;notmerely natural uprightness ofcharacter,butthedesiretohaveaconsciencevoidofoffencetowardsGodandman.ItisconscientiousnessarisingfromthesenseofGod'spresence,thewishto please Him, the fear of offending Him, the desire to do all that is well-pleasing in His sight. As the love of Christ constraineth, so the fear of Godmakesconscientious.Arewethoroughlyconscientious?Isourconscienceconstantlyatwork?Notinthespiritofbondageorterror,butinthatchild-likegentlenessandtendernessofconscience that desires to have God's approbation in everything we do andeverywordwespeak.WhataregulatortoourlifeandconsciencewouldbethisfearofGod!Letusconsiderthedifferentspheresandoperationsofconscience.

Thereis,I. Thereligiousconscience.BythisImeantheconscienceexercisingitself in the things of religion, in religious belief and actings. In our dealingswithGod,intheserviceofGod,inourtestimonyforGod,letusbethoroughlyconscientious, not formal, superficial, perfunctory, but conscientious. If I actreligiouslysimplybecauseothersdoso,orbecauseitinvolvesmygoodname,orbecauseofhabit,Iamnotactingconscientiously.Letourreligionmouldourconscience,andletourconsciencepenetrateandpervadeourreligion.Idonotmerelymean that a religiousman should be a conscientiousman, but that heshouldcarryhisconscientiousnessintoallthatconcernsreligion.Heshouldbealive,notonlytodutybuttoresponsibility.II. Thesecularconscience.Thoughnotoftheworld,wearestill intheworld.Wearehourlycomingintocontactwiththeworldinpublicandprivate.Everymovement of our daily life comes,more or less, into contact with theworld;itmaybecollision,oritmaybeintercourseandmutualhelpincommonthings;letusinallthesebethoroughlyconscientious,inwhatwedoorinwhatweabstainfromdoing.Neverlettheworldsayofus,inreferencetoeitherwordor deed, There goes a religiousmanwithout a conscience. In all secular andsocial things letusmanifestaconscientiousspirit,andshewtoothers that thefearofGodisbeforeoureyes.Letthatfearregulateourdailyintercourseandwalk.LetasenseofresponsibilitytowardGodandourfellowmenbeeveronedge.III.Thecommercialconscience.BythisImeanconsciencethrowingitselfinto all our business transactions, our buying or our selling, our giving orreceiving, our bargains, our speculations, whether merchant, lawyer, banker,farmer, tradesman,mechanic, orwhateverourworldly callingmaybe.Let ustakecounselwithconsciencecontinually.LetthefearofGodbebeforeoureyesin the counting-house, the shop, the warehouse, the market, or wherever ourcalling may place us. Hard-driven bargains, advantage taken of men'snecessities, grinding of the poor, over-charges, unjust measures, dishoneststatements as to goods sold or purchased,—these are not things into whichconsciencecanenter.Leteverymanofbusiness,onwhateverscale,beoutandoutconscientious,havingthefearofGodbeforehiseyes.

The family conscience. Into each circle of life, outer and inner, consciencemustenter.ThefearofGodmustreigninthefamily.Wemustbeconscientiousinourfamilydealings,makingeachmemberofitfeelthatweareactinginthefearofGod.Letusbeconscientiousinourfamilyrules,atourfamilytable,inour treatment of our children, and in their education. Be conscientiouswiththemandbeforethem.Neverletthemsaythatwedoanunconscientiousdeed.Consciencesays toeachfatherandmother,Trainupyourchild in thewayheshould go. Oh, be conscientious with your children! They know whatconscienceis,howconscienceoperatesandshewsitself.LetthefearofGodbestampedonallfamilyarrangements.Servants,beconscientioustoyourmasters,andmasters,toyourservants.Theprivateconscience.Imustmakeconscienceofallmyindividuallyprivateactings. I must be conscientious in all personal things, when alone, unheard,unseen.Imustbeconscientiousinmyclosetaswellasinmyfamily.Imustbeconscientiousaboutmysolitary,hiddenactions.ThefearofGodmustfilleverychamberofmyheart.ImustbeuprightbeforemyselfandbeforeGod. VI. The local conscience. I must be conscientious everywhere, at home orabroad.ImustcarrymyconsciencewithmewhenItravel,justaswhenIwasathome.IreadsometimesofChristiantravellersspendingtheirSabbathinsight-seeing?IfindthatsomethinkitnoeviltoclimbmountSinaiormountHermonontheSabbathbecausethesearesacredscenes.TheywouldnotclimbSnowdonorBenLomond,but theywould climb these foreignmountains!What sort oflocalconscienceisthis?OughtnotaChristiantocarryhisconscienceintoeveryplace,andwhentemptedtodoabroadontheSabbathwhathewouldnotdoathome,tobeabletosay,"ThisdidnotI,becauseofthefearofGod."Cultivateatenderconscience,anenlightenedconscience,aconsciencevoidofoffence; not morbid, or diseased, or crooked, or one-sided, or censorious, orsupercilious,orproud.Butsimple,andbold,andsensitive.Bewareofabluntedor seared conscience. Shun compromises where principle is concerned; theyalways leave a stain upon the conscience. Let the fear of God reign in youalwaysandeverywhere.Bewareof thefearofman.CultivatethefearofGod.Thegospel,aswellasthelaw,makesdemandsonyourconscience.ConsciencespeakstoyouinthenameofJesusChristaswellasinthatofGod.

XXXVI.TheSoulTurningFromManToGod

"Beholdnow, Ihaveorderedmycause; Iknow that Ishallbe justified.Who ishe thatwillpleadwithme? fornow, if Iholdmy tongue, Ishallgiveuptheghost."—

Job13:18,19

THIS is the utterance of a justified man, and of one who knew that he wasjustified,andwaspreparedtodefendhispositionassuchagainstallaccusers.Job'sdeclarationheremayprimarilybe the assertionofhis innocenceagainsttheaccusationsofhisfriends.Butwemayuseitforsomethingbeyondthis.WedogreatinjusticetotheOldTestamentsaintsandtotheirprivileges,andnolesssototheGodwhomadethemwhattheywere,whenweconceiveofthemas possessing an imperfect justification, or an imperfect and uncertainknowledgeoftheirjustification.Paul'sdeclarationwasexplicitonthispoint:"IknowwhomIhavebelieved";andyetitwasnotajotmoreexplicitthanthatofJob: "I know that my Redeemer liveth." When Paul said, "It is God thatjustifieth, who is he that condemneth?" he was only speaking what Job hadspokenagesbefore:"IknowthatIshallbejustified.Whoishethatwillpleadwithme?'In connectionwith thewords of our text, let us note the following passages:Psalm32:1,5,Isaiah50:7-9,51:12,Romans8:31,34,1John1:9.Inallthesewehave the same truth, the same tone, the sameconfidence, the sameassurance,andthesamesourceorchannelfortheflowingofalltheseintothesoul.Theoldandthenewarealike.Wecannotsayeithertheoldisbetterorthenewisbetter;botharegood,andbotharethesame.Inbothwehavetheutteranceoftheonecreed of the church, and the voice of the one Spirit, the Spirit of adoption,throughtheoneRedeemer.Inourtext(alongwiththecontextonbothsides),wehavetheexpressionofan

oldsaint'sfeelingsinreferencetomanandtoGod.Hehasnohopefromman,buthehasallhopefromGod.Onewouldhaveexpectedtheopposite.Imperfectmanmightbeexpectedtobearwithanimperfectfellowman;butcanaperfectGodbeexpectedtodothis?YetitisonGodthathefallsback;andtheinfinitelyholy,all-searchingGodisfelttobeasurerrefugeforasinnerthanunholy,sin-excusingman.Suchmustbe thespiritofourdealingswithGod.Hisholinessand His omniscience are not only no discouragements, but the opposite. Heknows theveryworst of us, andHehates it; yetHepities us.Wecannot tellHimworseofourselvesthanHeknowsalready.Andisnotthisencouragement!Man'snarrowheartmakesusdespairofhim;God'sinfiniteheartgivesushope.HavewenotoftenbeencomfortedwiththethoughtthatGodknewusfully?LetusthenmarkthefeelingsorattitudeofasainttowardsGod.I.Misconfidence."IknowthatIshallbejustified."Itisnomerehope,orperadventure; it is a certainty. It is of this that Paul speaks, "We are madepartakersofChrist, ifwehold thebeginningofourconfidencestedfast." Thiswas the attitude of Old Testament saints, much more that of New. It is thefeeling of the child; it is simple trustfulness, for everything, beginning withpardon.II.Itisconfidenceasasinner.Jobspeaksasasinner,simplyassuch,notasabettermanthanothers.HegoestoGodsimplyassuch;andhetrustsassuch.Herealisesthisblessedtruththataman'sevilisnoreasonfordistrustingGod.WhenAdamfledfromGod,hedidnotknowthis;hethoughtthathissinwasareasonfordistrustingandflyingfromGod,tillGodtaughthimdifferently,andshewedhimwhatgracewas.III.ItisconfidencearisingfromGod'scharacteralone.HehaslookedintothefaceofGod,andlearnedtherethatasinnermaytrustHim,justbecauseofwhatHeis;nay,thatasinnercanonlyglorifyHimbytrustingHimbecauseofwhatHeis.ItisnotonlybecauseofHisgracethatHetrusts;butbecauseofHisholinessandpower;forthesearenolongeragainstthesinner;butonhisside.Everything in God's character, has by the cross of Christ been turned into areasonfortrustingHim.ThemoremanknowsofHimthemorehetrusts.TrustisthenaturalandinseparableresponseofthesoultothedivinerevelationofthecharacterofGod.Itisnotwhatmanseesinhimself,ofhisgooddeedsorgoodfeelings, ofhisgraces, or his repentance, orhis regeneration, orhis faith;but

whatheseesinGod,thatcallsoutconfidence.Itisconfidenceofpersonaljustification."IknowthatIshallbejustified."ItisnovagueconfidenceinsomeunknownGod;somesentimentaltrustinGod'suniversal fatherhood, or mankind's universal sonship. It is of personaljustification thathe speaks; thusacknowledgingpersonalcondemnation in thefirstplace;andthen,astheresultofajudicialact,personaljustification.ItisofthisthatthewholeBiblespeaks;itisthisthatthecrosssealstous.Thisisnotastate inwhichweareborn;but intowhichwecomebybelievinginHimwhowas delivered for our offences, andwas raised again for our justification.Doyouknowthis?Isthisthebeginningofyourreligion,thestarting-pointofyourheavenwardcourse?It is confidence inspiteofallaccusers.Fromverse 20 to verse 27 Job ispleadingwith God, confessing sin, and uttering confidence. In verse 28, andnextchapter,he turns tomanashisaccuser.Whoishe?Amanthatshalldie.Whatmatter his accusations?Let thewholeworld condemn,whatmatters it?ShallthisshakeaconfidencerestingonthewordandnameofGod?LetSatanandconscienceaccuse;shalltheyshakeaconfidencewhichcomesfromabove?Lettheirchargesbealltrue,whatofthis?"Whoishethatcondemneth?""Whoshall lay anything to the charge of God's elect?" We plead guilty to theaccusations,butnotwiththelessconfidencedoweclaimanacquittalfromtheJudge,simplyonthegroundofwhatourSuretyhasdone.

XXXVII.Man'sDislikeOfAPresentGod

"TheysayuntoGod,Departfromus;forwedesirenottheknowledgeofthyways."—

Job21:14

THEmenwho speak thus are not atheists. They do not say there is noGod.Theymay be scoffers, blasphemers, ungodly, but they are not atheists. Theywhom Job describes are worldly men. The world, with its riches, itspossessions,itspleasures,itsfriendships,istheirall.Theyhavenothingbeyondit,and theydonotwishanythingbeyond it.Theyaresatisfied.They love theworld, and are resolved tomake the best of it that they can.When anythingcomesinbetweenitandthem,orthreatenstopreventtheirenjoyingit,suchaspain, or sickness, or death, they thrust it away.They do not ask,whether theinterventionmaynot,afterall,betrueandimportant;itmarstheirenjoymentoftheworld,andsomustnotbeforamomententertained.In our textwehaveworldliness versusGod.For it isworldliness that is herespeaking out. It is not man contending against man because of injury orencroachment, it is not man protesting against pain, or mortality, or life sbrevity, it ismanprotestingagainstGod.Godseemstohimasadarkshadowovercloudingallhisjoy.Howisthis?I.NotbecauseGodhasinjuredhim.Hedoesnotpretendthatanywronghasbeendoneorthreatenedtobedone.Hedoesnotspeakasaninjuredman,norpleadagainstGodbecauseofinjustice.II.NotbecauseGodhateshim.Hehasnoreasontoconcludesuchathing,eitherfromwhatGodhassaidordone.Hecannotpointtoanymarkofhatred.III. NotbecauseGodhasinterferedwithhisprosperity.Heisevidentlyaprosperousman,mightyinpower,neitheristherodofGoduponhim(verses7and9). It is not becauseof these things that he says toGod,Depart fromus.

Indeed,hedoesnothidehisreasonaltogether,"wedesirenottheknowledgeofthy ways." He has no liking for God or his ways, he looks on him as anobstruction,anunpleasantvisitor,adarkcloud,aspoilerofhispleasure.But theseworldlymeninJob's timewerebutaspecimenof themenofmanyages,—ourownaswellasothers.Inthesedifferentageswefindavariationinthefeelingandinitsexpression.Sometimesthereismoreofinfidelityinit,orevendirect atheism, sometimes less.But in all there is a desire toget quit ofGod,Godpersonally, thoughperhaps notGod abstractly; to thrust him into acornerofhisuniverse,wherehewill leastdisturb the childrenofmen. In thepresentdaywefindthisstateoffeelingwidelyspreadandworking,notonlyinthe world but in the church. Men who call themselves Christians lendthemselvestotheoutcry,"Departfromus."Atthebottomofallthisfeelingistheloveoftheworld.ItisthisthatpromptsmentoseektogetquitofGod.I.TheytrytogetquitofHimself.TheytolerateHimafaroff,butnotnear.Theytolerateareligionofuncertainty,butnotoneofcertainty,orfellowship,orconsciousnearness.TheywouldletHimalone,ifHewouldletthemalone;butifnot,theyraisethecry,"Depart."Anabstraction,acreed,asystemoftheology,they bear with, because it does not interfere with their worldliness; but GodHimself canonlybe toleratedas a shadowy, impalpable, fardistantbeing.Toanythingelsetheysay,"depart."II. TheytrytogetquitofHisChrist.Somesuperhumanbeing,suchasPaganismdelightedin,theytolerate;butnottheChristofGod,theWordmadeflesh.AChrist thatwill assist them in theirgreatendeavour tokeepGodatadistancetheywilladmireandsingof;buttheChrist thatbringsGodnear, thatmakesHisloveareality,andHisfavourandforgivenessacertainty,theycannotawaywith.III.TheytrytogetquitofHisSpirit.Theydislikethesupernatural,anddonot wish to hear of a world outside their own, from which influences andoperationsarecontinuallycomingtomodifythingshere,or transformmen,orprotestagainstsin.TheHolySpirit,asthespecialexpressionandrepresentativeof thesupernaturalanddivine, inconnectionwithman'snatureandsoul, theyeitherrefusetobelievein,ortreathimasamereafflatus,abreath,aninfluence.

TheytrytogetquitofHisbook.TheBibleisGod'svisiblerepresentativeandcommissionerhere.ItisthesilentprotestineveryhouseinfavourofGod.Andhence it is set aside by many, or only read for its poetry, its morality, itsantiquity.Tobelieveaslittleofitaspossibleistheobjectofmultitudes;tocastdoubtuponitsauthenticity;torejectitsinspiration,—totreatitasnotabookforthisadvancedage,—thesearethewaysinwhichmenareseekingtogetridofGod'sbook.TheytrytogetquitofHislaw.TheysayitwasnotforusbutfortheJews;theytellus that themoralityofSocrateswashigher than thatofMoses; they (inamore refined fashion) speak of it as buried in the grave ofChrist; so thatwehavegotquitofitsexactionsandsanctions.NoSabbathforus;thelawisdead!Norestraintonus;thelawisdead!ThustheagetriestogetquitofGod.Itdoesso,becauseitdreadsHim;ithasnorelishforHim;Hispresenceisagloomyshadow;Hisnearnesswouldinterferewithallworldlyschemesandpleasures.Thereforemensay,"Depart."TheoldPagans never said to Jupiter, Depart; for they looked on him as in sympathywiththeirsins,andlusts,andpleasure.ButtothelivingandtrueGodmensay,Depart,becausetheyfeel that theycannothavebothHimandtheirsins.TheycannotclotheHimwiththerobesoftheirownworldliness.YetHe has not departed. In loveHe lingers, seeking to bless. He knows theblankHis departuremakes, and that nothing can fill it. ThereforeHe lingers;yearningoverthesonsofmen;entreatingthemtotakeHimfortheirportionandall.

XXXVIII.TrueAndFalseConsolation

"Howthencomfortyemeinvain,seeinginyouranswersthereremainethfalsehood?"—

Job21:34

MANneedsconsolation,—"manthatisborntotrouble;"speciallyamaninJob'scondition; overwhelmed with calamity. Not one day's consolation, but many;nay,constant;for,whatbetweenthelittlecaresandthelargesorrowsoflife,itsripples,anditswaves,anditsbreakers,thereisnodayexemptfromtrouble.Lifehasmanyburdens,heavyorlight.Butmuchdepends,(1.)On the state of mind in which the calamity finds us, or produces in us.Whereirritation,murmuring,rebellion,andunbeliefprevail, it is idle tospeakofconsolation.Wearenotinafitstatetoreceiveit.Werepelthehandandthemedicineofthephysician.(2.)On the persons who administer it. If they are not thoroughly trusted orrespected; if they are suspected of selfishness, or insincerity, or unkindness,theirwordsareuseless,perhapsworse.(3.) On the kind of consolation administered. Sometimes it is hastily andthoughtlesslypouredin,orratherflungatus,aswaterishastilysnatchedupandflung over a flame to extinguish it. Sometimes the most indiscriminatestatements aremade, andcommonplacemaximsuttered, as if anythingwouldsuitanybody,oreverythingwouldsuiteverybody.Muchdependsonthesethreethings;asmuchonthelastasany.Inregardtothislet usmarkwhat is not consolation; forman is skilful in administering falseconsolation.(1.)Sentimentalsawsarenotconsolation.Theseareoftenpouredintotheearsof sorrow; but they are not medicine; they are only the relief found in the

intoxicating glass. Fine figures, poetical rhapsodies about the sorrows of life,thesearedangerousthings,theysootheforanhour,thatisall.(2.) Appeals to natural self-love will not do. How commonly do we hear aprofessed comforter reminding a sufferer of the multitude of his sorrows inordertomakehimfeelasamartyr.Allthatthusappealstopride,vanity,self,isworsethanvain.(3.)Taking refuge in fatalismwill not do. "Wemust submit," is the frequentlanguageofthesufferer.Thisisnotfaith,butunbelief.Itismanfeelinghimselfoverpowered by a hand stronger than his own; not falling back on love andwisdom.(4.)Ascribingalltoourowndesert.Thoughthereistruthinthis,yetthewayinwhichitisgenerallydoneiswrong."IfIhadnotdeservedit,itwouldnothavecome." Ifwebegin in thisway,whereshallweend?Ourdeservings!What istheirmeasure?Hell!Letusbethankfulthatitisnotaccordingtoourdeservingsthatsorrowcomes,butonafarhigherprinciple.Asorrowmaypointtothekindofsin,or theseatofsin,butnosorrowofourscanmeasure thedesertofsin;thatismeasuredbythecrossandsorrowofChristalone.(5.)Betakingone'sself topleasurewillnotdo.This is themostwretchedandperilous of opiates,—it is "strong drink," "mixedwine,"which ruins the soulwhileitmakesusforafewhoursforgetfulofoursorrow.It isnotinpleasurethatwearetodrownourgrief;no,noryetinbusiness.Thereisavastdifferencebetweenrealconsolationandunreal;betweenthetrueand the vain. It is of this that Job speaks.He needed consolation; nevermanneeded itmore.Hewas thirsting for it.His friends came to administer it; buttheyfailed.Howandwhy?Because"in theiranswers therewasfalsehood."Itwasnot the truthwhich they administered. There can be no real consolation,then,whichisnotfoundeduponthetruth.Itisthetruththatcomforts.Therecanbe no consolation in a falsehood. A lie may heal our hurt slightly, but noteffectually.Thewateroftruthfromthecupoftruthcanalonerefresh,andheal,andconsole.Thatcupoftruthiseverfull.(1.) There must be the true interpretation of God's ways. We must see theirmeaning,andbearingonus;whatitisinusthattheypointto;andwhatGod's

purposeisinsendingthecalamity.WehavetodealhonestlybothwithourselvesandwithGod,askingwhatisGodcondemninginme?Whatsinisheseekingtoextirpate?Whattruthtocommunicate?Whatscripturetoillustrate?(2.) There must be the true understanding and discrimination of ourcircumstances.Wemustknowourselves;andsoapplywelleachdealingofthedivinehand;tracingouttheaimofeachbloworeachburden.Thesinnermustnot takeholdofwords that suitonly thesaint.Therearewords forall.Letusapplywisely,elsetheconsolationwillbevain.(3.)TheremustbetherightknowledgeofGod'scharacter.No"consolation"or"answer"canbeofanyusewhichisnotmadetospringoutofthis.Godiswise,God isgreat,God isholy,God is love.Wemustkeep these things inmind ineverydispensation.It is the amount of truth we speak that is the measure of the consolationimparted. It isnot strong languagenor soothingwords thatwilldo.Hence, inthedayoftroubleweshoulddealmuchwithScriptureanditswords.Thenweareonsureground.God'swordsaremightyforconsolation;forheistheGodofallconsolation.TheexhibitionofChristandhisfullnessistrueconsolation.ThepresentationoftheSpiritastheComforter,—theSpiritandtheSpirit'slove,holylove,—thisistrueconsolation.Atalltimesadministeronlytruth,noterror;butspeciallyinthedayofsorrow.Falsehoodisnotconsolation;itisnotpeace;itisnot medicine, but poison. Truth, the truth of God, that is consolation andstrength.

XXXIX.GainAndLossForEternity

"Forthatisthehopeofthehypocrite,thoughhehathgained,whenGodtakethawayhissoul."—

Job27:8

THEword "hypocrite"means properly the "ungodly," and corresponds to the"wicked" and "unrighteous" of whom Job was speaking. To this passage,probably,ourLordreferswhenheasks,"Whatshallitprofitaman,ifhegainthewholeworld,andlosehissoul?”Jobasks,Whatbecomesofthevainhopeoftheungodlywhenthislifeisdone?Whatevertheymayhaveofgainhere,allislosshereafter.Thismaybetheir"timetoget,"butthatshallbetheir"timetolose."Andtheirlossisnotforaday,butforever.Itisnotallgainwiththegodlyhere.Paulsays,"ForwhomIhavesufferedthelossofallthings."HewhocastsinhislotwiththepeopleofGodmustprepareforlossaswellasgain.Hemustcountthecostbeforehand,andbereadytopayitwhenthedaycomesforpayment.Thereisthetakingupofourcrossandthedenyingself,andforsakingall.Heloses,(1.)Thisworld:whatevermaybeinitofpleasure,orsatisfaction,orpomp,orgaiety,heloses;forhecannothavebothworlds;(2.)hisname:perhapshestoodhighinreputationwiththemenofthisworld,andhadanameformanythings;thisheloses,forhisnameiscastoutasevil; (3.) his religion: for the likelihood is that he had a sort of religion orreligiousnesslikeSaulofTarsus;allthispastreligionofhismustbeleftbehind,—itwillservehimnomore;(4.)hisgoods:thismaynotalwaysbedemandedtothe full extent, as indaysofpersecution;but still hemustbeprepared topartwitheverything;countingitnomorehisown.Buthis "hope" isnever lost.He is "savedbyhope";his eye ison the "thingshopedfor";"heaboundsinhope."Thiswellneverrunsdry.Thistreasure-houseis never exhausted. Whatever of darkness there may rest on his present, hisfuturebrightenswith"hope";andthathope"makethnotashamed";itcontainstheincorruptibleandeverlasting.Andevennowhehasabundantcompensation

forlossandtrial.Not so the "ungodly."He has indeed a "hope," a hope of being saved, or, atleast,ofnotbeinglost;ahopeofgoingtoheaven,or,at least,ofnotgoingtohell.Buthishope isnot"thegoodhope throughgrace." It isaself-originatedhope; an unscriptural hope; a groundless and unreasonable hope; a fallacioushope;ahopethatwillnotbesicknessproof,nordeathbedproof;orifitbeso,itperishesatdeath;itiswraptupinhisshroud,andburiedinhisgrave;foritthereisnoresurrection.Thustheonethingwhichseemedgaintohim,goesfromhimatdeath;andallisloss,utter, infinite, irreparable, eternal loss! For him there is nomorning, butonlynight;nightwithoutastar,orevenameteor-gleam.His lossescannotbeenumeratedorestimated,theyaresomanyandsoterrible.Helosessuchthingsasthefollowing:—I.Hissoul.Imightsayhisbodytoo;forifthemanbelost,thensoulandbodyaregone.Butitisthesoulthatisthespecialandsupremeloss.Thelossofthatwhichmoulders in the grave is after all subordinate, but the loss of thatwhich cannot die is great beyondmeasure. Hewho has lost his soul is poorindeed.Yetinthecaseoftheungodlymanthatfearfullossisincurred.Heloseshissoul.Notthatthesoulperishesorisannihilated.Thatwouldbesomerelieftothepoordoomedvictimofsin.Thesoul is lost,butcannotdie.The lossofthe soul consists in eternal condemnation and ruin.All is gone forwhich thesoul existed. It exists now only for woe. Life is no longer life, for the soulcannot enjoy it.All that constituted life, true life, in timeor eternity, is gone.Lifeisnowbecomeworsethandeath,forthesoulislost;lostindarkness,woe,anguish,andanendlesshell;lostfromGod,andgoodness,andblessedness,andfromallholybeingsforeverandever.II. Heaven.Thefuturestateandplaceofblessednesshasmanynames:akingdom, an inheritance, a city, a newheaven.All of these are namesof joy."Heaven"isanobleandgloriousname,embodyinginitallthatisexcellent,anddivine,andperfect.Itsjoyisperfect,itslightisperfect,itsholinessisperfect.Its songs are perfect, its service is perfect. It is day without night, it is theblessingwithoutthecurse.Allthisislosttotheungodly.Whatalossmustalost

heaven be! To be shut out from such a kingdom, dispossessed of such aninheritance, nay,made the heir of such sorrow and darkness,—how infinitelywoeful! Think, O man, amid all thy losses, past or prospective, what a lostheaven must be! A lost kingdom, a lost city, a lost inheritance! Who canmeasuresuchaloss.III.Christ.Yes,Christislost,andthisistheheaviestlossofall.Nonelikeit,soinfiniteandsoirreparable.Thisisthelossoflosses,thewoeofwoes.AlostChrist!Whatcanequalthat!Thisisthelossoftheungodly.Thislossisgreat,(1.)BecauseofwhatChristisinhimself,—thegloriousImmanuel;(2.)Becauseofwhathehasdoneonthecross;(3.)Becauseofhislove;(4.)Becauseofhissympathy,andfellowship,andconsolation;(5.)Becauseofhisreward.Thislossisindeedunutterable.Mendonotseethis,orthinkofit.Yetitshallonedaybefelt.Inhellitshallberealisedasthelossoflosses,thatwhichmakestheplaceofwoesounutterablywoeful."ImighthavehadChrist,"willthelostsinnersay,"butIwouldnothavehim,andnowheisgoneforever;Icannothavehimnow.InsteadofChrist,IhaveSatan;insteadofheaven,hell."Consideryourlosses,Oyeungodly!Theyareunspeakableandeternal.Lookatthemnow,andprevent them.There is some little compensationnow for suchlosses, in the world's pleasure, or lust, or wealth. There shall be nocompensationthen.Itwillbeunmingledwoe,acupofundiluted,unsweetenedgallandwormwood.Whatadisappointmenttoyouwhohavebeenhopingandhoping!Toliedownwith a false hope, and go up to the Judge expecting to be received! Howdreadfultheagonyofsuchadisappointment!It isnot toolate.Yoursoul isnot lost,heavenisnotyet lost,Christ isnotyetlost.Allmayyetbewon!Thegatestandswideopen;goin,goin!God'srecordstandsstilltrueconcerninghisSon;believeitandbesaved.

XL.Man'sMisconstructionOfTheWorksOfGod

"Bythemjudgethhethepeople."—

Job36:31

THISversesuggestsActs14:17,"Heleftnothimselfwithoutwitness,inthathedidgood,andgaveusrainfromheaven,andfruitfulseasons,fillingourheartswithfoodandgladness."BothpassagescallonustolistentothevoiceofGodspeakingtousthroughwhatarecalled"naturalphenomena."By"judging"weunderstand more than inflicting judgment, more than sitting as judge, orsentencer, or executioner. Itmeans "ruling" aswell, wielding the sceptre andgoverning.Bypeoplewespeciallyunderstandthegentileoridolatrousnationsoftheearth;orgenerallytheinhabitantsofearth.Twothingsareheredeclared,first,thatGodjudgeththenations;secondly,thathedoessobythechangesandoccurrencesofnature.I. Hejudgeththepeoples(ornations).Thisjudgingisnotathingofthepast,or of the futuremerely; but of the present.He has been, and he is now"judging."Creationispast,thenewcreationisfuture,butgoverningisnow.Allareequallysureandtrue;andtheywhodenythepresentgoverningorthefutureinterpositioninthegreatday,mightaswelldenycreation.God'sconnectionwithearthisascloseandasdirectnowasever.Not so obvious or so visible, but quite as real. A thing does not need to bevisible,oraudible,orpalpableinordertobedirectandreal.Manythingsarethelatterwhicharenottheformer.Thepowerofthesilentanddistantmoonoverthe sea; of the atmosphere over all life; of the soul over the body in everymovement: these are instances in point. Only God's connection with earth ismore real and direct than these; for in Himwe live andmove and have ourbeing.Hispurposecomes incontactwithearthand itsdwellers;notgenerallyandbymeansoflaws,butdirectlyandminutely.Hiswill,hisvoice,hishand,hisarm,allcomeintocontactwiththisworld,aswellaswithallotherworlds,thecreationofhispower.Hehasnotleftthemalone.Hesustainsandrulesas

trulyashecreates.Notforamomentdoesheletgohishold.Heisthegovernoramongthenations.Herulethbyhispowerforever;hiseyesbeholdthenations.He doeth according to his will in the armies of heaven and among theinhabitantsoftheearth.Itiswithnodistant,unheedingGodthatwehavetodo;butwiththatGodwhofixestheboundsofourhabitation,whocountsourhairs,whofeedstheravens,notesasparrow'sdeath,clothestheliliesofthefield.Heisnearertousthanthenearestearthlyobjectorbeing;morecloselyincontactwithusthanwearewithoneanother.Allotherlinksareasnothingcomparedwiththis;theyarethreads,thisisanadamantinechain.II.Hejudgesthepeoplebymeansofthechangesofnature.Weuse"nature"forwant of a betterword:wemean earth and skywith all theirmotions, andalternations, and transformations, great and small, all "natural phenomena" astheyarecalled.Thesephenomena,orappearances,appeartouscommonthings;bysomeascribedtochance,byothersto"lawsofnature."Heretheyareascribeddirectly toGod. They areHis voice bywhichHe speaks to us,His finger bywhichHetouchesus,HisrodbywhichHecorrectsus;Hissword,bywhichHesmitesus. It seems tobe the thoughtofmany that innoneof thesecanweoroughtwetorecognise,directlvandspecially,theinterpositionofGod;thatitisfanaticismtointerpretthemsoastomakethemspecialmessengersofGodtous.Butthewordsbeforeusareveryexplicit,"bythemjudgethhethepeople."ThethingsbywhichHeisheresaidtojudgethepeople,arethecommonthingsofthe day and year,—the rain, the clouds, the lightning, and such like. He usesthese as His voice in warning, or commanding, or chastising, or comforting.Thesecommonthingsdonotcomebychance,oratrandom,orbydeadlaw,butgooutfromGodashismessengers.Thuseverythinghasadivinemeaningandaheavenlyvoice.Letuslistenandinterpretandunderstand.Summerspeakstouswith itsgreen fieldsand fragrantgardens;winter speaks touswith its iceandsnowandfrost.BytheseGodjudgesthepeople.Thepestilence,thefamine,theearthquake,thelightning,thestorm,theshipwreck,theoverthrowofkingdomsandkings.Eachofthesehasaspecialmessagetothenations,—andtoeachofus.LetusseeGoddrawingneartousinthem;—shewingHiscareandlove,—manifesting an unwearied concern for our welfare. Woe to us if we eithermisinterpretthem,orrefusetointerpretthematall.Thecommondailychangesof personal or family life, all speak in the sameway. Not only the sweeping

calamity that carries off its hundreds, but the sickness, the pain, or the gentleindisposition,thesehaveavoicetous.Hethathathanear,lethimhear!WedisjoinGodfromcreation,andsoseenothinginitofdivinelifeandpower.WedisjoinGodfromthechangesofcreation,andsofindnomeaninginthese.WedisjoinGodfromthebeautifulortheterrible,andsorealisenothinginthemthat overawes, or attracts, or purifies, or comforts. We have so learned toseparatebetweenGodandtheworksofGod,thatweseemtoimaginethattheycontradicteachother.Thefairsky,andtheclearstream,andthegreenhills,allspeak of divine goodness, and bring to us a gospel which can hardly bemistaken.Butwehavelearnedtodenythegraciousmeaning,andtosaythatallthisbeautymeansnothing,andcontainsnomessage fromGod,andembodiesnogladtidingsofgreatjoy.ThisseparationofGodfromHisworks isoneof theawful featuresofhumanunbelief.Howmuchmore ofHim shouldwe know,werewe to interpretHisworksaright,andhearHisvoice ineach,whether in loveordiscipline.TheseskiesofHisarenotbentoverusinbeautywithoutameaning.TheseseasofHisdo not roll for nothing. These flowers of His are not fragrant and fair fornothing.Theydonotsay tous,God isyourenemy,Hehatesyou;butGod isyour friend,Hepitiesyou,yearnsoveryou,wishes tomakeyouhappy.Howfullagospeldoescreationpreachtous,accordingtoitskindandmeasure!The separationof theworksofGod fromHisword, is another sad feature ofhuman unbelief.Creation and inspiration are in harmony.TheBible does notcontradicttheworksofJehovah.Itmeanswhattheymean;andtheymeanwhatitmeans.Eachlittlepartofbothspeaks,outmostintelligibly.Godwishestobeunderstoodinboth.Menwouldmisinterpretboth;theytrytodiscoveraslittleofGodas theycan inboth.Yetbothpreach thesamegospel. Inbothwesee thegoodnessofGodleadingtorepentance;inbothwediscerntheloving-kindnessoftheLord.Thefactthatwesinnersareoutofhellisonegospel;thatwewhoshouldhavebeeninhellaredwellersonafairandfruitfulearth,isanother;GodinthesewaysshewingthatHehasnopleasureinourdeathormisery,butinourlifeandjoy.

XLI.TheTwoCriesAndTheTwoAnswers

"Therebemanythatsay,Whowillshewusanygood?Lord,liftthouupthelightofthycountenanceuponus."—

Psalm4:6

THEREaretwocrieshere—thecryofthesonsofmen,andthecryofthesonsof God. They are very unlike. Yet they are both importunate. They go upunceasingly.Earthisfullofthem.Whereveryougo,youheareithertheoneortheother.Theyare thecriesofmen likeourselves;ofmenwhohavesouls tofill;whoknowwhat sorrow is, andwhat is joy.Themenwhoutter themaremadebythesameGod;placedinthesameworld;heirsofacommonmortality;moving on to one eternity.We find them often side by side; in one city, onevillage,onefamily.NottheHindoousingonecry,andtheEuropeantheother;butintermingled;thetwocriesconstantlygoingupfromthesameplaces.I.Thecryofthesonsofmen."Whowillshewusgood."Letusmarkwhatitis,andwhatitmeans.(1.) It is thecryofemptiness.These sonsofmen feel that there is somethinglacking. They were not made for this perpetual hunger and thirst. They areempty,andthereforetheycry.Theyarepoorandneedy;butfindnosupply.(2.) It is the cry ofweariness.Theywhoutter it are seeking rest, but findingnone;theylabourandareheavyladen.Theywouldfainrest,butknownothoworwhere.UNREST!Thisistheirportion.Unresthere;sadpreludeoftheeternalunrest,thenever-endingweariness.(3.)It is thecryofdarkness.All isdarknessandblindness.Theygropeabout,not knowingwhichway to look, or to turn; and they cry, shew us, Shew ussomething;foroureyesareblind;wehavetriedinvaintosee.(4.) It is the cry of helplessness. They have tried many expedients; tried to

create good for themselves, or to get it from others; but in vain. They findthemselveshelpless.(5.)Itisthecryofearnestness.Itcomesforthoftenamidbittertearsandgroans.Men are bent onbeinghappy; theywoulddoor give anything for happiness.Theyaremistaken,yetinearnest.Theywouldtakeanygood,iftheycouldgetit. (6.) It is the cry of despair. Who, who, who? They have tried every one,everything.Allinvain.Theyareemptier,hungrier,thirstier,sadderthanatfirst.(7.)Itisaloudanduniversalcry.Many.Yes,thewholeworld.ItisEsau'sloudandbittercryreverberatingthroughtheearth. It is thecryof themany,notofthefew.Theworldisunhappy.Ithasnorest.Itisthirsty,andknowsnotwheretodrink;itishungry,andknowsnotwheretofindbread.Itweeps,andknowsnot how to get its tears dried!Everymanwalks in a vain show; going aboutasking,Whowillshewmeanygood?II.ThecryofthesonsofGod.Verydifferentinallrespects.Theyknowwhatiswritten,"Hehathshewedthee,Oman,whatisgood."(1.) It is the cry of the few, not of themany.For the sonsofGodare a littleflock.Onehere,andanotherthere;not likefieldsofgrain,norgardensfullofflowers,butplantsinadesert,—afewscatteredoneshereandthere.(2.)Itisacertainanddefinitecry.Theyknowwhattheywant,andhowtogettheirwantsupplied.Theydonotgropeaboutonallsides;theygostraighttothesource.(3.)ItisacrytoGod.ItisGodaloneinwhomtheirhopeis.TheygostraighttoHim.WhomhaveIinheavenbutthee?Heistheirportionandtheirall.(4.)Itisacryforlight.Theyhavesomelightalready,buttheywantmore.Wehaveasun,butweneeditdaily;moreandmoresunshine!(5.)ItisacryforlightfromthefaceofGod.Light!LightfromGod!LightfromthefaceofGod.ThelightofGod'scountenance!ThismeansthatGodwasto

gladden themwithHis favour and love, ofwhich the benignant smile of thecountenancewastheexpression.Liftupthelightofthycountenanceonme,isourlifelongprayer!(6.)It isacrywhichwillbeanswered.Thecryofthesonsofmengoesupinvain.Theyspeaktotherocks,andgetmerelytheechooftheirownvoice.Butthis cry is heard; daily, constantly. Light streams down and into them.God'scountenanceistheirsun.Thereishealthinit,—"healinginHisbeams."Whatacontrastbetweenthetwocriesandthetwoanswers!Oyesonsofmen,howlongwillyelovevanity?Howlongwillyedoatuponthisvainworld,andworshipitasyouridol?Howlongwillyetreatitsbrokencisternsasiftheywerethefountainsoflivingwater?Oh,lovenottheworld!WhatwillitsgoodthingsprofitinthedayoftheLord?Willitspleasurescheeradeath-bed,orbrightenthegloomofthegrave?Whatistheball-roomwhen"itsflowers are fled, its garlands dead?"What can themusic andmeasure of thedancedoforyouwhensicknesscomes,orthelasttrumpetsounds?Willthatgaydressofyoursdoforashroud?Orwillitsufficeinsteadof"thefinelinenwhichistherighteousnessofthesaints?Howwillthese"revellingsandbanquetings"appeartoyouintheretrospectoftime,stillmoreintheretrospectofeternity?Whatwill you think of your "idlewords," your "foolish talking and jesting,"your"filthycommunication,"yourriotousmirth,yourluxuriousfeasting,whenyoustandconfrontedwiththelastenemy,orbeforetheJudgeofall?Youhavegonefromscenetoscene,fromgaietytogaiety,frompartytoparty,fromvanitytovanity,fromnoveltonovel,fromballtoball,inthedrearyemptinessofyourpoor achinghearts, crying, "Whowill shewus anygood?" andwhen the endcomes,whatisyourgain?Isitheaven,orisithell?Isitjoy,orisitwoe?

XLII.TheKnowledgeOfGod'sName

"TheythatknowthynamewillputtheirtrustinThee."—

Psalm9:10

THERE are three things here which sum up this passage,—the name; theknowledge;thetrust.I.Thename.Anameisthatwhichmarksonemanoutfromanother,bywhichone man addresses another; and, in eastern lands and early days, whichexpressesthecharacterorcircumstancesofthemantowhomitbelongs.ThusGod'snamemarkshimout; by itweaddressHim; it embodiesHis character.ThusHe himself gives it, "Jehovah, JehovahElohim,merciful and gracious,"&c.It is thisnamethat iswrittenallover theBible,butspeciallyexhibited inChristJesus,whocametodeclaretoustheFather'sname.Itisaname—(1.)OfGreatness.Jehovah,God,Creator,El-Shaddai;allexpressiveofmajestyandpowerandglory.TheLordGodomnipotent.(2.)OfGrace.Itisthedeclarationoffreelove."Mercifulandgracious."Hetowhom it belongsmust be the fountain-head of love. "God is love." In him isinfinityofcompassionandlongsuffering.(3.)OfForgiveness.Hepardonethiniquity,transgression,andsin;allsin,greatandsmall;thereisforgivenesswithHim,thatHemaybefeared;forgivenesstotheuttermost.(4.)Of righteousnessandholiness. It is holy love that is tobe found inHim;righteousgracetotheunrighteous;righteouspardontotheguilty.God'spitytothe sinner is holy pity. It is as the Holy One that he loves, and pities, andblesses. It isanamerevealingall thata sinnerneeds;unfolding themindandheart of God; gathering into one glorious sun the light scattered over theuniverse, diffused throughout theBible. It is the name of names; in itmusic,

light,medicine, peace, assurance forever. The great and gracious character ofGod, thus embodied in a name, brought to a point, is made much moreaccessible,placedmorewithinourreachandcomprehension;pledgedtousbytheveryfactthatithasbeendepositedinaname.Nomanlikestosullyhisgoodname, toact inconsistentlywithhisownname,or thefamilyname.AndshallGodnotactconsistentlywithHisname?ShallHe treatus inaway that shallbelie the name that He has taken to himself?Whenwe plead that name andappealtoit,willHenotimmediatelyandcordiallyrespond?II. TheKnowledge.Forathinglikethistobeofanyusetous,wemustknowit.Solongasitremainsunknown,it isuseless;asgoodasnon-existent.ThesunisofnousetomeifIamshutoutfromitslight.FoodisofnousetomeifIdonotknowofitsexistence.SoalltheloveofGodisuseless to thesinner,unlessheknows it.Theknowledgeof it is thatwhichintroducesitsblessingstotheneedysoul.Nothingmoreisneeded,nothinglesswill do. This knowledge is not a price which we pay, nor a qualification bywhichwe are fitted for blessing, nor a recommendationwhich invitesGod toblessus.It issimplythenaturalwayof lettingin theblessing,asopeningourwindowsisthenaturalwayoflettinginthelight.Thechild'sknowledgethathisfather loves himmakes him happy.The father's knowledge that his child hasrecovered from a deadly sickness, brings immediate relief. The criminal'sknowledge that his sovereign has pardoned him, removes his burden. In allthese cases, and such like, it is the simple knowledge of what is good andgladdening thatdoes thework,andwenever thinkofpuzzlingourselveswithasking,But ismyknowledgeofa rightkind? Is itof thequalityandquantitythat will secure blessing for me? As if our getting the benefit of good newsdependedupona certainpeculiarwayofknowing them,onwhichpeculiarityturnedthewholevirtueofthethingknown.Ah,itisnotthusthatwedealwithearthlylove!It isnot thus thatweconjureupdifficultiesanddistinctions,andmetaphysical questions, which can never be properly adjusted, and which, iftheywereadjusted,wouldleaveusjustwherewewere.Forsaywhatwelike,knowledge is just knowledge, and not something else; knowing the love of apersonisjustknowingit,andnotsomemysteriousactorfeelingorcombinationofemotionswhichthepoormancannotfathom,andaboutwhichphilosophershavewrangledforages.

III.TheTrust.SuchisGod'snamethatitcannotbeknownwithoutevokingtrust; and the trust arising from this simple knowledge is the truest andmostblessedofall.God'scharacterisofsuchakindastocallupconfidenceassoonasitisknownbyasinner;andhewhohasnoconfidenceinGod,doesnotyetknowhimorhisname.Didheknowit,hecouldnothelptrustinghim.Whenwecomeintocontactwitha loveableobject,wecannothelploving;whenwecomeintocontactwithatrustworthyobject,wecannothelptrusting,unlessweare persuaded that it is a false report which we have heard concerning thisloveablenessorthistrustworthiness.TheknowledgeofthenameofGodisthatwhichleadstotrust.Hencewepreachthatname,—thatnameofgraceandlove,of mercy and of truth! We bring true tidings concerning it; and we giveevidence,inthedeathandresurrectionoftheSonofGod,thatthesetidingsarequiteas trueandasgoodas theyprofess tobe.It isonthebasisof"infallibleproofs"thatwerestourgospel.Ourtidingsareassureastheyareblessed.

XLIII.DeliveranceFromDeepWaters

"Hesentfromabove,hetookme,hedrewmeoutofmanywaters."—

Psalm18:16

WE take these words as the expression, (1.) of David's experience; (2.) ofChrist'sexperience;(3.)ofeveryChristian'sexperience.InallthesewelearnmuchofGod;David'sGod;theGodandFatherofourLordJesusChrist;ourownGod.ForitisHischaracterthatisthusunfoldedtous.HeistheGodofallgrace;nay,Godislove;inHimthereishelp,andwithHimisplenteousredemption;HeitisthatredeemsIsraeloutofallhistroubles.ItisHewhoisabove;itisHewhosendsfromabove;itisHewhotakes(laysholdof);itisHewhodraws,—andthatoutofmanywaters.SuchistheGodwithwhomwehavetodo!Heisinfiniteinpowerandgrace.ToknowHimislifeeternal;torestupon His love and power is the true strength and solace of the soul! Theknowledge of ourselves troubles and casts down; the knowledge of this Godrelievesandliftsup.Thegreatuseofknowingourselvesis,notthatwemaybequalified for receiving and being received by Him, but that we may becomemoreandmoredissatisfiedwithself,andmoreandmoredrawntoHimwhoisaltogetherunlike self,moreandmoreemptiedofeverything; so that asemptyvesselswemaybeinastateforcontainingHimandHisfullness.Forit isouremptiness that attracts and makes us suitable for His fullness; and it is inknowingselfthatweare:emptiedofself.Wedecrease,Heincreases.I. David'sexperience.Thiswholepsalmreferstothissubject;andhiswholelifeisanexemplificationofthetext.Hewasconstantlyinthedeepandmanywaters,fromthedaythatSamuelanointedhimking.FirstSaul,thenthePhilistines,thenAbsalom,threatenedtooverwhelmhim.Theycompassedhimabout; they raged against him; they poured their billows over him; till heseemed sinking in the waters; not once nor twice, but: many times. In eachsuccessiveperilGoddrewnear to save;He sent fromabove,He laid holdofhim,Hedrewhimoutofmanywaters.Jehovah'sloveandpowerneverfailed.

LowasDavidwentdown, theywentdown lower still.Whether as theyoungshepherdofBethlehemhewasexposedtoanydangersavethatofthelionandthebear,weknownot;butnosoonerishenamedkingthanenemiesarise;thefloodsassailhim.Thatwhichweshouldhaveexpectedtobetheterminationoftrouble and danger, stirred up these, introduced him into conflict; raised thestorm;drew the rageofenemiesaround.WhatcouldDavidhavedone,had itnotbeenforJehovahhisGod!Hisarm,Hisshield,Hissword,—theywerehisprotectionanddeliverance.II.Messiah'sexperience.ThesepsalmsofDavidarethepsalmsoftheSonofDavid;andthispsalmisspeciallyHisresurrectionpsalm.AllHislifeHewasexposedtofoes.HewasmadetofeelthewrathofGod,asthebearerofoursins,"Thywrathliethharduponme,thouhastafflictedmewithallthywaves,allthywavesandbillowshavegoneoverme."ItwassoduringHislife,aswhenHesaid,"Nowismysoultroubled;"itwassoinGethsemane,whenHesaid,"Mysoulisexceedingsorrowful,evenuntodeath;"itwassoonthecross,whenHecried,"MyGod;"itwassowhenHelayunderthepowerofdeath.But"Jehovahsent from above, He took Him, He drew Him out of many waters." He"delivered Him because He delighted in Him." As our sin-bearer, ourcursebearer,ourdeath-bearer,HehadJehovah'swrathpoureduponHim.Thiswas the depth out of which he was plucked by the Father's hand; and Hisdeliveranceisours.ItwasasourSurety,ourSubstitute,thatHewasdrawnoutofmanywaters.III.TheChristian'sexperience.Bynatureheisinthesemanywaters,thoughatfirstheknowsitnot."Underwrath"isthedescriptionofhiscondition;"thewrathofGodabidethuponhim."Heisnotalivetothis.Hiseyesandearsareclosed. He sees not, hears not the roaringwaves of wrath. Like Jonah, he isasleepinthestorm.WhentheHolySpiritshewshimwhereheis,andwhatheis, terrorsseizehim.He isoverwhelmed,andknowsnothowtohelphimself.Allhelp isvain.He looksupward,andseeshimwhowasdrawnoutofmanywaters,andHimwhodrewHim.Heremembersthewords,WhosoevershallcallonthenameoftheLordshallbesaved.Heappealstothatname;andforthwiththehelpcomesdown,andhe isdelivered,andhenceforthhissongofgratefuljoyis,"Hesentfromabove,hetookme,hedrewmeoutofmanywaters."Soinafterconflicts;soindailytroubles;sointimesofsorrow;soonhisbedofdeath;andsointhedaywhenhisbodyshallbedeliveredfromdeathandthegrave.

Thus he ascribes all to God, from first to last; the sending, the taking, thedrawing; all are of God. Salvation is of the Lord. Of Him, and to Him, andthroughHim are all things.Yes, Jehovah saves!He does not help us to saveourselves;HeSAVES!Howeverfardownwemaybe;howeverdeepthewaters;however near the perishing,—He can rescue!His arm is not shortened that itcannotsave;norwaxedfeeble that itshouldfail tograspusor todrawusup.Hisissalvationtotheuttermost;deliverancefromthelowesthell.Alltruereligionmustbeginwithsalvation.God'shandmustlayholdonusandlift us up. Untrue religion may begin in any way; and can go on withoutsalvation,without pardon,without reconciliation,without anyputting forth ofthemightypowerofGod.Butthetrue,thereal,thedivine,mustbeginwiththisconscious rescue, this plucking from the waves of wrath; and must, thoughperhapswith feeblevoice, singMessiah's song, "Hesent fromabove,he tookme,hedrewmeoutofmanywaters."

XLIV.TheExcellencyOfTheDivineLoving-Kindness"Howexcellent is thy loving-kindness,OGod! therefore thechildrenofmenputtheirtrustundertheshadowofthywings."—

Psalm36:7

THEREaretwospecialthings,fittingintheonetotheother,(1.)Divineloving-kindness;(2.)Humantrust.I.Divineloving-kindness."Howexcellentisthylovingkindness,OGod!"David speaks as one who had known it, who had tasted that the Lord isgracious.HeisheretellinghisexperiencetoGodhimself,butinthehearingofman, that he may know it too. He speaks because he believed and felt. HishistoryhadbeenthroughoutanexhibitionofthelovingkindnessoftheLord,asindeedisthehistoryofeachofus.And this loving-kindness isgenuine, and true, anddeep.There isnopretenceabout it. It is as true asGod himself. "God is love," "God is rich inmercy,""Godsolovedtheworld."ThereisnothingmorerealthantheloveofGod.ButitisnotofitsrealitythatDavidherespeaks.Hetakesthatforgranted.Noonewhoknows Jehovah could doubt it.But it is of its excellence that he speaks.God'sloveissuchan"excellentandgloriousthing"!Itis"precious"beyondallgemsorgold,forthatisthemeaningoftheword.Itisthemostcostlyandrareofallthings.Itisbeyondallpriceandallexcellenceofearth.WhatcanequalincostlinesstheloveofGod!Itspreciousnessismeasuredbythegiftitgave,andbytheinnumerablegiftscontainedinthatone,—life,pardon,salvation,peace,theglorytoberevealed.Inthislovethereareunsearchableriches,—exceedingrichesofgrace.Therearenorichestobecomparedtothisgreatloveof.God.Having itweare rich indeed.Without itwearepoor, life isblank, eternity isdark.II. Humantrust.ItisofAdam'ssonsthatDavidspeaks."Thereforeshallthechildrenofmenput their trust in the shadowof thywing;" that is,betakethemselves to theeas their refuge.God's character is then thebasisofhuman

confidence. That character is the attraction to the sinner, for it is just such acharacter as suits him,—irrespective of his being anything but a man and asinner.ThislovewhichsosuitsthesinnerandcallsforthhisconfidenceisthatwhichisexhibitedinthecrossofChrist.Thatcrossis therevelationofGod'sloveasarighteous thing; and thusappealsboth toman'sheart andhis conscience.Thelove furnishes the ground for trust, and the cross removes every reason fordistrust.Letusherenotesuchpointsasthefollowing:—(1.)Man'signoranceofGod.WiththeBibleinhishandheyetknowsnotGod,heworshipsanunknownGod."Theyknownotme,"isGod'stestimonyagainstman.IgnoranceofGodisasinofnocommonheinousness.(2.)Man'smistakesastoGod.HeimaginesHimtobesuchanoneashimself.He entertains a bad opinion of Him. He thinks of him as a God yet to bepropitiated by work, or prayer, or sacrifice. He mistakes His character, Hiswords,Hisgospel.(3.)Man'sdistancefromGod.DeparturefromGodis thesinner'sownact.HehasfledfromGod,andheprefersthisstateofdistance.Hedislikestheideaofnearness.TogetasfarfromGodaspossibleishisobject.AndnotonlydoeshedepartfromGod,buthesaystoGod,Departfromme.(4.)Man's distrust of God. He not merely mistakes God, but he thoroughlydistrustsHim.HecannotimagineGodtobeanythingbuthisenemy.Hehasnoconfidence in Him. He cannot feel himself safe in the hands of God. To besimplyat themercyofGod,withoutclaim,ormerit,or recommendation, isahatefulaswellasdreadfulthought.Let usmarkGod's remedy for all these. It is a double one,— subjective andobjective.(1.)Subjective.The subjective is themoral or spiritual rectification of natureandcharacterbythepoweroftheHolyGhost."Yemustbebornagain."Itisthe

re-begetting, the transforming the whole man, enabling him to love what hehated,andtohatewhatheloved.Itistherenewalofeverypartoftheman'ssoulandbeing,creatinghiminChristuntogoodworks,forwearehisworkmanship,wearetheclayandhethepotter.(2.)Objective.ThisistherepresentationgivenofHimselfinHisrevelation.Heshews himself to the sinner in an aspect at once gracious and glorious. HemakesHimselfbeseenasthesinner'sfriendandnothisenemy.HeunveilsandunfoldshiswholecharacterastheGodofallgrace,theLordGodmercifulandgracious,pardoninginiquity,transgression,andsin.It istotheovershadowing,protectingwingsofGodthatDavidherepointsus,thosewingsofwhichtheLordspokeasstretchedouttoshelterJerusalem,thosewingsunderwhichIsraelencampedormarchedthroughthedesert.HestretchesoutHiswingsandcalls.Hetellsusofasureandsufficientshelter,andbidsusatoncetakerefugethere.Thesewingsarebroad,andlarge,andstrong,fittedtoshelterallthesonsofAdam.Andthusstretchedouttheythemselvesinviteus.They contain their own invitation.They say,Comeandbe safe, comeandbeblest, comeandbe sheltered frompresentwrathand from thewrath tocome.Come, for all things are ready; the love is ready, thedeliverance is ready, theprotection is ready. Oh, well with them who have taken shelter beneath theshadowoftheeverlastingwing.Tothosewhoseenodangeranddesirenosecurity,theseexpandedwingsmaybe nothing; forwhat is a Saviour to a sinner that knows not his peril.But tothosewhoknowwhatwrathisandwhatsinis,whatcondemnationisandwhatthejudgmenttocome,whoknowthatGodisaconsumingfire,andthatthedayofvengeanceiscoming,andthatanunpardoned,unreconciledsinnermustthenhave to face an angry God,—that wing, that hiding-place, that covert, thatSaviour,areof infinitepreciousness.Andseeing in thatoutstretchedwing theloving-kindnessoftheLord,theybetakethemselveseagerlytoitsshelter,andas"the childrenofmen," the "sons ofAdam," the sinners of humanity, theyputtheirtrustbeneathitsshadow.

XLV.TheSickness,TheHealer,AndTheHealing

"I said, Lord, be merciful unto me: heal my soul; for I have sinnedagainstThee."—

Psalm41:4

THISisthecryoftheneedy;ofhimwhohasnohelper;ofhimwhointhetimeoftroublefindsthatthereisnorefugebutinGod.Itisthecryfromthesoul'ssickbed,—moreterriblethanthesickbedofthebody,—tothedivinePhysician,fortheapplicationofhisheavenlyskillandmedicine.Ittellsus—I. Sinis thesoul'ssickness.It isan infiniteevil; theevilofevils, incomparisonwithwhichmerepainisnothing.Theendofallbodilysickness,ifallowed to run its course, would be death temporal; so the end of all sin, ifunarrested,would be death eternal. It is infinitely varied in its nature, thoughcomprehendedundersomegeneraldescriptions,andcapableofbeingclassifiedundercertainheads.Allthediseases,orshadesofdisease,ofthebody,arebuttypesoftheawfulvarietiesofsin.Palsy,leprosy,fever,blindness,andthelike,aresymbolsofsin.Thewholeheadissick,andthewholeheartisfaint.Thereisthediseaseofunbelief,of impenitence,of lust,ofenmity toGod,ofpride,ofworldliness,&c.;all thesehavepenetratedourspiritual system,anddestroyedourspiritualhealth.Notthatsinismerediseaseormisfortune,tobegotquitofgraduallybyahealthyregimen,ordiet,ormedicine; tobewroughtoutof theconstitutionbyhumanskillandeffort.Itisguiltaswellassickness,tobedealtwithbytheJudgeasmuchasthephysician;nay,bytheJudgefirst,beforethephysiciancantouchit,—forastheorderoftheevilwasfirst,theguiltandthenthediseasefollowingthereon,sotheorderoftheremedyisfirstthepardonandthenthehealth.II.Godisthesoul'sHealer.Whetherwelookatsinasdiseaseorasguilt,orasbothtogether,wefindthatinregardtoitwemustdealwithGodalone.Themedicine,theskill,thepardon,thedeliverance,areinHishands.Withnoothermustwe transact in thematter of sin's removal; notwith self, orman, or the

flesh, or the church, or a creed, or a priest, but with God himself; and thatdirectly,facetoface,alone,withoutanymediumorintervention.Allothersarephysicians of no value. They heal not at all, or they heal slightly, or theyincreaseandirritatethedisease.HealthiswithGodalone.Hehealseffectuallyandeternally.Hewhoisthesoul'slifeisalsothesoul'shealth.Whateverbethesickness,deeporslight,of longorbriefstanding,connectedwith theeye, theear,thehand,thefeet,thehead,orthewholespiritualbeing,thecounselwhichmustbegiventothesicksoulis,GostraighttoGod;dealwithHim,andletHimdealwithyou.III.Godismostwillingthatthesoulshouldbehealed.Hehasnopleasureinour sicknessor death;His desire is thatwe should live andbe inhealth.Oursickness is not ofHim, but of ourselves, just as truly as our health is not ofourselves, but ofHim.YetHe loves not the evil ofHis creatures;He desirestheir good, not their evil.Why, then, doesHe allow sickness and death? Forinfinitelywise reasons, ofwhich you and I know nothing, butwhichwill beknownsoonerorlater.YetourpresentignoranceshouldnotleadustodenythesincerityofGod'sdesireforourwelfare.Thetwothingswillbefoundperfectlyreconcilable,andbothequallytrue.Letusnottakeupwithone-sidedtruth,butlet us receive both sides, according to the divine revelation, whatever ourperplexedmindsmayargue.IV. Godhasmadeprovision for thesoul'shealing.Thediseasewas sothoroughlybeyondhumanskillthatnonebutGodcouldundertakethecure.Hehasundertaken it;Hehasprovided themeans,Hehassent thephysician.Themedicine is the cross. There is forgiveness which is indispensable as thecommencement of the cure; righteous forgiveness through the death of theSurety.Atandwiththecrossthecurebegins,andbeginsbythepardonofthesinner. But pardon is not the whole. There is fear, trouble, disquietude,weariness,darkness,andsuchlike.Forthesealsothecrossprovides.Andwiththe medicine there is the Physician Himself, Christ Jesus; or rather there isChristandtheHolySpirit,ChristdispensingtheSpirit,andtheSpiritrevealingChrist. The power and the skill are in their hands. They apply the divineprovision.Sothateverythingpertainingtothehealingofthesoulistrulydivine.HeartheLord'sowndeclarationregardingthis,"AsMoseslifteduptheserpentinthewilderness,somusttheSonofmanbeliftedup,"&c.Weaskthen,

(1.)Hastthoubeenhealed?Ifso,giveGodtheglory.Assuredlythehealthcamenot fromman,but from the loveandpowerofGod, from thecrossofChrist,fromthehandoftheHolyGhost.(2.)Wilt thou bemadewhole? Perhaps thou art still unhealed?Be it so. Thecross is here for healing; look and be cured, look and be saved, look and beforgiven. It is notworking, or buying, or deserving, but simply looking. Thesightofthecrossispardon,andhealth,andlife.Theleavesofthistreeareforthehealingofthenations.(3.)Canstthoudowithouthealing?Isthywoundsoslight,thydiseasesotrivial,thatthoucanstdowithoutthecross,andthatthoucansthealthyself?Orthoughunhealed dost thou think thou canst go on as thou art, well enough, withouthealth?Supposethoucouldstinthisworld,what of the world to come? Tossed upon an eternal sick-bed, think of that!Eternaldiseasepervadingbodyandsoul,thinkofthat!Oh,lookandbehealed!Make at once the application of our text, "Heal my soul, for I have sinnedagainstthee."

XLVI.TheConsecrationOfEarth'sGoldAndSilver

"AndthedaughterofTyreshallbetherewithagift;eventherichamongthepeopleshallentreatthyfavour."—

Psalm45:12

THIS is a latter-day scene; for thewholepsalm is resplendentwith latter-dayglory;thegloryofChristtheKing;thegloryoftheChurchthebride;thegloryofthepalace, thethrone, theretinue, thekingdom.Allhereisglory,gladness,righteousness.Itisthetimeoftherestitutionofallthings.Weask,I.WhoisthisdaughterofTyre?SheistheoldPhoeniciancity,lyingonthe sea coast at the foot of Lebanon; the representative of the old world'scommerce.(1.)Whatshewas.Thegreatmerchant-cityoftheoldworld,therepresentativeof ancient commerce, and splendour, and wealth; the centre of magnificentvillas,extending formilesnorthandsouth,—down to thewater'sedgeanduptheslopesofLebanon.(2.)Whatsheis.Desolate; theoldcitysweptaway; thenewone,asmallsea-port;hardlymorethanafishingvillage.(3.)What she is to be.More than one prophecy foretells the resuscitation ofTyreinthelatterday.(Isaiah23:18.)Thoughtheoldcityshall"notbefound,"yet there shall be a representative of it,—the same great merchant-city, only"holy."II.Towhomshecomes.ItistoChristandhischurchthatshecomes.Sheseeksthemoutandbowsbeforethem.Forthepositionofallthingsandpartiesisreversedinthatday.TheChurchisonthethrone;theworldseeksheroutanddoeshomage.Whatacontrasttotheconditionofthingsduringtheseagespast!The church no longer dishonoured, trodden on, persecuted, despised; but

honouredand setonhigh; soughtuntobyall theearth, even itsgreatest; "thekingsoftheearthdobringtheirgloryandhonourintoit."Thesaints,alongwiththeirLord,receivethetributeofearthlyhomage.TheBrideofChristshareshisdignityandglory.III.Whatshebrings.Itisheresimplycalled"agift;"butinthathowmuchiscomprehended.Asthewisemenfromtheeastbroughttheirpeculiargifts,soisitwiththedaughterofTyre.Shecomesandlayshermerchandise,herwealth,hersplendouratImmanuel'sfeet.InEzekielwehavethefullenumerationofherarticlesofvalueandbeauty.Allluxuries,allnecessaries,allpreciousmetals,allgems,apparel,—everythingthattheworldadmires,gatheredfromeveryregion.What a gift! Unsought by the church. Tyre brings her gift, hastening to dohomage to the gloriousKing, and adorning herwith all that is beautiful, andprecious,andperfect.IV. Whatsheteachesus.TolayourallatChrist'sfeet,—nationallyandindividually. That shall be the day of full consecration to God, theacknowledgment of Christ's right to the ownership of everything. As yet wehave no true idea of consecration,—the consecration of ourselves, all thatwehave,thingscommonorprecious,toGodandHisChrist.Butweshallknowitthen,andseeitasithasneverbeenseenbefore.Andwhataconsecrationshalltherebeinthelatterday,evenwereitonlyofTyre.Howmuchmorewhenitisof far greater cities and kingdoms than Tyre, our own for instance, towhichTyre is amere village, ormerchant depot.AsTyrewas the great commercialmetropolis of the oldworld, so isGreatBritain,with itsmightyLondon, thegreatcommercialmetropolisofthemodernearth.AllthatmadeTyregreatandgloriousistobefoundtentimesmagnifiedandmultipliedinher.All things that God hasmade are precious, andmeant to glorify him. EverycreatureofGodisgood.Wearenot toconcludethatbecausegold,andsilver,andgemshavebeenabusedforpride,andluxury,andvainglory,theyOughttobedespisedby theChristian.Theyareall capableofconsecration toGod;allintended to glorify him. It is not easy to consecrate the splendid and thebeautifulthingsofearthtohisgloryjustnow.Therearesomanyevilinfluencesatwork, perverting them, degrading them, defiling them. They are, and havebeen so long, theministers of creature pride; idols, vanities, follies. But stilltheyareallcapableofgoodandnobleuses;andshallonedaytaketheirproper

placeincreation,likethestarsaboveandtheflowersbelow.MeanwhileletususeallwehaveforGod.Thewidowedchurchjustnowdoesnotneedthegemsofearth toadornher;nay, theywouldbeincongruouswithherwidow'sweeds.We can dispensewith ornament and showGod does notneedtheseatpresent,thoughhewillonedaybringtolightallthetreasureshidin his storehouse of the beautiful and glorious; and they shall adorn the newJerusalem,andthenewearth,wheredwellethrighteousness.Butoursubstance,ourmoney,letusconsecratetoGod,layoutourgainsforhim.Hecallsonourcommercialnationthustohonourhim,—tousetheirgainsnotfor themselves,but for him. He asks for honour and service from our commerce. Men ofbusiness,consecrateyourgaintohim.Jesusisworthytoreceiveallyouhave.Giveittohim;grudgenot.Hewillrepayyouathousandfold.

XLVII.TheGiftsOfTheAscendedOne

"Thouhastascendedonhigh,thouhastledcaptivitycaptive;thouhastreceivedgiftsformen;yea,fortherebelliousalso,thattheLordGodmightdwellamongthem."—

Psalm68:18

THISpsalmisofandforMessiah.ItisHewhosenameisJah,—theLordGodofIsrael,—HeisaddressedthroughoutthispsalmasGod.ItisthispsalmwhichtheapostlequotesinEphesians(4:8),andinterpretsofChristandHisascension.ItisChristthatDavidhereaddresses,"Thouhastascendedonhigh."I. Theascension.ThisisthelastpointofMessiah'searthlyhistory,andsumsup thewhole.But according to the interpretationofPaul, it includesallthatwentbefore,"whatisbutthatHealsodescended!Theascentremindsusofa descent. He descended to Bethlehem; and then He descended to Joseph'stomb.After that allwas ascension; and the expressionof our text includesorratherexpressesresurrection.Hewentdownintothelowerpartsoftheearth;hecameupagain;andthenhewentonhigh.Thisascendingwasthecompletionofhis work; the carrying out of His love; the Father's testimony of personalacceptanceanddelight;andHissealtotheabsoluteperfectionoftheworkforwhichHedescended.Itwasarealascension;agloriousone;averyexaltedone;far above all principalities and powers; to the Father's throne. "We see Jesuscrownedwith glory and honour."All heaven isHis; andHe has entered intopossession ofHis heavenly inheritance.All power is given toHim in heavenandinearth.Hefillethallthings.TheuniversenowisHis.II. Thetriumph."Thouhastledcaptivitycaptive."WhetherthisreferstoHis leading forthHis redeemedoutof theircaptivity,or leading intocaptivitythosewhoheldthembound,thetriumphisthesame,andthewordspointtothesame event,—the same enemies, the same battle, the same victory. It isMessiah'striumph;overHisenemies,theFather's,andours.Thewarfareisthatpredicted in Paradise, between the seed of the woman and the seed of the

serpent.Thatwarfareconcerns.us;itisforus.Hewhofightsisthecaptainofoursalvation.ThebattlewentonduringtheagesbeforeHecame;itcametoahead on the cross; it is not yet finished; and the full consummation of thetriumphisreservedforHissecondcoming,whenHebindsSatanandcastshimintothebottomlesspit.ThenshallHecompleteHistriumph;andshewthatHeismorethanconqueror.MeanwhileHisvictoryuponthecrossisours.He has fought our battle, and won our victory. "Be of good cheer, I haveovercome the world." What enemy can prevail? No weakness of ours candismayus.Wegloryinourinfirmities,thatthepowerofChristmayrestuponus.Letusthenfightthegoodfight.ThefoeisalreadyroutedbyourCaptain;itisonlywithhisbrokenandscatteredtroopsthatwehavetodo.III. The recompense. "Thou hast received gifts for men; yea, for therebelliousalso."ThustheFatherrewardsHisfaithfulservice.NotonlydoesHereceive the Spiritwithoutmeasure forHimself; but the gifts of the Spirit forothers.This is theapt recompenseofHis self-emptying.HeemptiedHimself,thereforehaththeFatherfilledHim;filledHimwiththeSpirit;filledHimwiththeSpirit'smightyandmanifoldgifts.MuchoftheSpiritwasgivenbeforeHecame;we read of the Spirit filling holymen; butmuchwas reserved forHisglorification,thattheconnectionbetweenHimandthegiftoftheSpiritmightbemanifested.When He was glorified, the pentecostal shower came down; theresidueoftheSpiritwasgiven.ThisfullnessoftheSpiritwas,—(1.)Formen;notforangels,butmen;notforheaven,butforearth.ItwasastheascendedGod-manthatHereceivedtheSpirit,forthosewhosenatureHetook."IwillpouroutmySpirituponallflesh;"notontheunfallen,butfallensonsofAdam.(2.) For the rebellious. For those who stand farthest off; full of enmity andresistance.Notforthegood,buttheevil.AsoftheSonofmanonearth,soofHiminheaven,wemaysay,"Hecametoseekthatwhichwaslost;nottocalltherighteous,butsinners."ThusChristhasreceivedtheSpiritforsinners;asEgypt'scornwasentrustedtoJosephforthehungry.GotoHimwhohasthesevenspiritsofGod;dealwithHimwhofreelydispensesthisSpirit.Cometothewaters.Ifanymanthirst,let

himcomeuntomeanddrink.IV.Thefinalresult."ThattheLordGodmightdwellamongthem."Godhadbeendrivenfromearth,fromamongmen.Hisobjectistoreturn;andallthatHehasdoneinandthroughChrististosecurethatreturn.Hedoesthis,—(1.)Byincarnation.TheWordwasmadeflesh,anddweltamongus.Godthustabernacledwithmen.(2.)By thecross. It is thepropitiation thatmakes ita righteous thingforGodthustodwell.Itisthebloodthatbringsitabout.Noblood,noindwelling.(3.) By the Holy Ghost. It is this that is referred to in our text. The Spiritpurchasedbythebloodcomesdownandcomesin.Hehasbeendoingthisinindividualsouls.TheyarethehabitationoftheSpirit;templesoftheHolyGhost.HeisyettodosomoreconspicuouslywhenJesuscomesthesecondtime.Thenshallthisprophecybefulfilled.ThetabernacleofGodshallbewithmen;Godshallbewiththem,theirGod.EarthshallbefulloftheHolyGhost,andgloriouswithHisgifts.

XLVIII.TheSpeaker,TheListener,ThePeace

"IwillhearwhatGodtheLordwillspeak:forhewillspeakpeaceuntohispeople,andtohissaints;butletthemnotturnagaintofolly."—

Psalm85:8

LETusmeditateonthisverseunderthefollowingheads:(1.)Thelistener;(2.)thespeaker;(3.)themessage;(4.)theconfidence;(5.)theissue.I.Thelistener."Iwillhear,"saysthewriterofthispsalm.Hespeaksasalistener,asonewhoseearsareopen."He thathathears tohear, lethimhear."Thisisourtrueattitude,intowhichwecameatconversion.Godsaid,"Hearandyour soul shall live”;he "openedour ear tohear as the learned," i.e.,as"onewhoisunderteaching."Sowebegantolisten;andinlisteningfoundlife.Suchis tobeour life;a lifeof listening;not toman,norself,nor theworld,but toGod.Ascreatures,listeningisourproperattitude,muchmoreassinners.Letthewillingearbeours.Howmuchwelosebytheclosedear!II. TheSpeaker.God,theLord;God,evenJehovah.Otherspeakersmaywintheearofthemultitude,butitistoGodtheLordthatthesaintlistens.Hisvoiceispowerful.Itstonesarepenetrating;itswordsattractive.Godspeaksasone entitled to be heard, expecting to be heard. He speaks with authority,waitingforourobediencetotheheavenlyvoice.Tolessthansuchaspeakerwedonotfeelconstrainedtolisten,buttoHimwemust.Hespeaks,wecannotbuthear.III.Themessage.Hewillspeakpeacetohispeople.ItispeacethatJehovahspeaks,forheistheGodofpeace;"hemakethpeaceinhishighplaces."Peaceis the substance of the message that has all along been carried to us; peace,peacetohimthatisafaroff,andtohimthatisnigh;peaceinheaven;peaceonearth; peace between man and God; the peace of pardon, the peace ofreconciliation, the peace that passeth all understanding,—peace through thebloodof the cross, throughHimwho is ourpeace. Itmighthavebeenwrath,nay,oughttohavebeenwrath;but it isnotwrath,onlypeace; forHe is long-

sufferingandslowtowrath;nay,Godislove.IV. Theconfidence.ThePsalmistknowswhatheistoexpectfromsuchaGod.Beforethepeacecomes,heknowsthatitiscoming;forheknowstheGodtowhomheiscalledupontolisten.ThisistheconfidencewhichhehasinHim.He does not listen uncertainly, as not knowingwhatwill come forth.He hasheardofthisGodbefore,—ofwhatHedoesandspeaks—andheopenshisearinhappyconfidence.Heissurethatnowrathwillcome,onlylove,onlypeace.ThisGod is theGod of salvation,—theGodwho gave his Son. ShallHe notthenspeakpeace?V.Theissue."Letthemnotreturntofolly;"or,and"theyshallnotreturnto folly."He does not say,Let themnot turn to folly, and thenhewill speakpeace to them;buthewill speakpeace first, and then they shallnot return tofolly.This isGod'sorder; the trueanddivineorder; thereverseofman's. It isnotfirstholinessandthenpeace,butfirstpeaceandthenholiness.Therootofall holiness is peace with God. Till the clouds are rolled away, and the sunshinesout,wecannotbewarmedandenlightened.Tillthefrostisgone,andtheicedissolved,therivercannotflowonandwaterthefields.Christdidnotsay,Go,andsinnomore,andIwillnotcondemnthee;but,"NeitherdoIcondemnthee;go,andsinnomore."Weareinrebellion.OurchiefcontroversywithGodisastothegospelofpeace.Our unbelief of this is our sin of sins, ourmaster-sin, towhich all others aresubordinate.Howcanweabstainfromthelessersinssolongasthemaster-sinremains; so longas there isnopeacebetweenusandGod,butonly rebellionandcontroversy.ThefirststeptoaholylifeisbeingatpeacewithGod.InordertoaholylifeGodmustcomeinanddwellinus.Hecannotdothistillhehasbroughtusintopeacewithhimself,—tillwehavelistenedtoandbelievedthetidingsofpeacewhichhehathspoken.Reconciliationmustbethebeginningof all indwelling; and this reconciliation is the result of our believing Hismessageofpeace.Norindeedhasthesoulleisuretoattendtogoodworksorgrowthinholinesstillthe question of peace has been settled. That questionmust ever be foremost,engrossingusabsolutely,andleavingnotimenorinclinationforanythingelse.

Itistoomomentoustobeleftinuncertainty;toovasttobetakenupalongwithothers.ThisgreatpointbetweenusandGodoncesettled,wearefreetodevoteourundividedenergiestotheworkofprogress;nottillthen.AsaintthenisonewhohaslistenedtoGod;whohasheardthewordsofpeacefromHislips;whohasbelievedthem;whohasbeenreconciled;andwhoknowsthatheisso.ThereforeHeseekstobeholy.Hehateshisformerfolly.Hedoesnotreturntoit.Hedoesnotmakehisfreepardonareasonforreturningtoit.Brethren, be consistent! Beware of sin, folly, unholiness of every kind. BeChristiansoutandout.Shewthatthepeaceyouhavereceivedisaholypeace.

XLIX.TheBelievingMan'sConfidentAppeal

"Preservemysoul,forIamholy."—

Psalm86:2

SOME mountain-heights, whether of the Alps or Grampians, look veryformidableandinaccessible,sothatatravellerturnsawayfromthemindespair,perhaps in fear. But at length he learns that on one side there is a slope andpathway which make the ascent quite pleasant. So is it with this text; fromwhichmany turn away as terrible and repulsive, till they learnwhat it reallymeans.JustasitwaswithLutherandthetextsrelatingto"therighteousnessofGod."Letmeshewthatourtexthasreallynoterrorinit;thatitisjustsuchasanybelievingmanwhencomingtoGodshoulduse;notDavidonly,northeSonofDavid,butallwhoownHim.Itistheword"holy"thatmakesmanyshrink.Theysay,Iamnotholy,Icannotuseit.Howthen,Iask,couldDaviduseit,whenhehadtosay,"BeholdIwasshapenininiquity;"andinthispsalmonceandagaincastshimselfontheGodofmercyasa sinner.But thiswordhasno reference to spiritualperfectionoreven any approach to it. It does not mean "free from sin." It means one onwhomGod'sfavourrests,or,asinthemargin,"onewhomthoufavourest."Thequestionthenis,whoaretheyonwhomGod'sfavourrests,andhowdoweenterintothisfavour.Therearesomewhohaveneverbeenoutoffavour;theangelsabove.Therearesomewhooncewereinfavour,buthavelostandshallneverregainitnortasteitagain,—Satanandhis angels.There isonlyoneonwhom that favour rests ininfinitemeasure, theSonofGod,"this ismybelovedSon,"&c.But therearesomewho though they have lost itmay regain it, and such arewe.God hasprovided a way for this,— for complete restoration to his favour, and thatforevermore.Thisrestorationisnotfortheleastdepraved,butforthechief;notforthosewho

havesomestrengthleft,butforthosewhohavenone.Norisitonaccountoforin proportion to our freedom from sin. It is entirely through another, and onaccount ofHim inwhomGod iswell pleased; and in proportion toHis goodpleasureorsatisfactioninHimandinHiswork.God's infinitefavour towardsanddelightinHimisthefoundationofhisfavourtowardsanddelightinus.OurbeliefofGod's testimonytohiswell-pleasedness inhisSonbringsus into thestateofbeingwell-pleasingtohim.Respecting this well-beloved Son, God has recorded a testimony; and inconnectionwithithehasgivenapromisethatwhosoeverreceivesthetestimonyisimmediatelybroughtintofavourwithhimself.Itisnotatestimonywithoutapromise, nor a promise without a testimony. It is a promise based upon atestimony;andsoconnectedwithitthatwearetoconsiderourselvesassuredofthe favour as soon as we receive the testimony. The moment then that webelieveweenterintofavour,andmayusethecryofourtext,"Preservemysoul,for I am onewhom them favourest;" and this without hesitation andwithoutpresumption.SolongasIdonotcreditthedivinetestimonyandconfideinthedivinepromise,Iamnotinfavour;nay,thewrathofGodabidethuponme;butassoonasI thuscreditandthusconfide, Iaminfavour,andIought toknowandrejoiceinthis.Therearethus,properlyspeaking,justtwostatesinwhichamancanbebeforeGod,wrathorfavour,accordingasherejectsorreceivesthetestimony;andinoneofthesetwohemustcometoGod.Suchisthealternative.Hemusteithercome saying, "Preserve my soul, for I am under wrath;" or with David,"Preservemysoul,forIamunderfavour."Menhaveframedforthemselvesotherstates,lessdecidedthanthese.Thereis,1. Wrath.ThisiswhenthereisanopenanddecidedrejectionofGod'stestimony.Thenitisacknowledgedthatthereiswrath.2. Semi-wrath.Thisiswhentheopenrejectionhasceased,andthereiswhatiscalledawishtobelieveoratryingtobelieve.Thenmenholdthatthereisamodificationofthewrath,—onlyhalfwrath;andwiththistheypacifytheirconsciences.

3. Semi-favour.Thisissupposedtobewhenthesinnerhastakensomegoodstepsintherightdirection,madesomeadvancestoGod,thoughhehasnotfullybelieved the testimony,orbelieved it in the rightway,with the requisitequantityoffeeling.Heisreckonedasmakingprogressinthewaytofavour.4. Favour.Thisissupposedtobewhenthesinnerhassummeduphisevidencesandascertainedtheexcellentqualityofhisfaith.ThenlookingtothatqualityofhisfaithhecancountonGod'sfavour,notbecausehehasascertainedthat"itisafaithfulsaying,"&c.,butthathisfaithisofsufficientsubstanceandexcellence.5. Uncertainty.This is thegeneralstateof things.Men,professing tobelievethegospel,donotknowwhattheyare,norwhotheyare,norwheretheyare.Theyareuncertainas towrath; theyspeakas if therewassucha thingassemiwrath,or semi-favour.Nay, they ratherglory in thisuncertainty, asbeingtrue humility and genuine Christianity; whereas it is certainty that makes ushumbleandholy.But all this is in contradiction to the Bible. In all this there is no rightcomprehensionofeitherlaworgospel.ThereisnoapproachtoDavid'spostureorDavid'scry,"Preservemysoul,forIamonewhomthoufavourest."Ah,surelyabelievedgospelwasmeanttodomoreforthis.Itbringsusatonceoutofwrathintofavour;assuchwelive,speak,feel,andpray.WefindthatinHisfavourislife.

L.TheLoveAndTheDeliverance

"Becausehehathsethisloveuponme,thereforewillIdeliverhim.''—

Psalm91:14

THIS is one of the psalms ofMessiah; and Satan's quotation of the eleventhverse shews that itwas accepted as such by the Jews, and by JesusHimself.(Matthew4:6.)Yet it isnot(oneverseexcepted)spokenbybut toMessiah. ItcontainstheFather'sproclamationtoHim,andtomenregardingHim;andstillmore,theFather'sassurancetoHimoffellowshipandprotectionwhiledwellinginthelandofstrangersandenemies.Itcontainssomeofthewordspouredintohis earmorning bymorning,when hewakened his ear to hear as one that istaught (Isaiah 50:4). For asman hewas counselled, comforted, strengthened,cheered,taughtofGod.Thefirstandsecondversesaretheintroductionorkeytothewhole.Inthefirstthe Father, as the Son is about to enter on hismission on earth, amid all thediseases,troubles,hatreds,strifes,conspiraciesofthisfallenstateofdangerandsorrow,proclaims,"HethatdwellethinthesecretplaceoftheMostHighshallabideundertheshadowoftheAlmighty;"i.e.,hethat"entersintothechambers"(Isaiah26:20),or takesuphis abodewithGod inhis "pavilion" (Psalm27:5),shall be under the protection of theAlmighty. Or ratherwemay say that theFatherpours thesewordsofcheer into theearsof theSon,makingknown thesecret, the one secret of the security of creaturehood. In the second verse theSon, inwords of happy confidence, replies, "Iwill say of Jehovah,He ismyrefugeandmyfortress,myGod,inhimwillItrust."ThentheFather,fromthethirdtothefourteenthverse,poursintothefilialearwordsofblessedassurance.Deliverance,security,protection,victoryoverenemiesanddangers,poweroverevil,angelicministry,—thesearetheassurancesgivenbytheFathertotheSoninenteringonhisawfulworkinthisfallenworld."Beofgoodcheer,forIamwithyou,andthereshallnotanhairofyourheadperish,"isthesubstanceoftheassurance thus so fully given. And if ever such assurance was needed it wasthen,whenthethreeandthirtyyears'battlewastobefoughtwithsinandhell.

ThenatthefourteenthversetheFatherproclaimstothewholeworld,—tomenandangels,—thegrandprincipleofHisdealingswithHisSon;whatHedidforhim, and why He did it, that we may know why and what he does for us.Deliveranceandexaltationarethetwospecialblessingspromised;thereasonoftheseis(1.)hesethisloveuponme;(2.)heknewmyname.Letus inquire,1st, into thedeliverance;2nd, into thelove.I.Thedeliverance.Messiahwasalwaysindanger,andalwayscryingfordeliverance,—"Deliverme,OmyGod."HowoftenthatwordwasonHislips!SeePsalms22, and40, and69.Enemies surroundedHim,asSauldidDavid,and sought His life. Death took hold on Him. Our iniquities (he calls themmine!)tookholdonhim.ThesnaresofhelltookholdonHim.Thegravetookhold on Him. Innumerable evils compassed Him about. But when He wassinking in deep waters, God sent and drew Him out. When sore pressed oneveryside,GodfoughtforHim,andputHisenemiestoflight.He,thepoorandneedyone,wasdelivered!II.Thereasonforit."Becausehesethisloveonme."Godwouldnotsufferone who loved Him so much to be overpowered. Love like his must behonoured!Lovelikehismustnotgodownbeforehisenemies.God'sdesireistobe loved, forHe is infinitely loveable!He never found one before that lovedhimasChristdid,andcoulddo.ForChristlovedhimwithadivinestrength!Ohhowgloriouslywas the commandment fulfilled inChrist,whenhe lovedhimwith thewhole of the divine strength, that infinite capacity for lovingwhichbelonged to him. God honours Christ's love by granting him continualdeliverance.Heloved,andhewasdeliveredforhislove!Learn,(1.)ThatGodwantstobeloved.Hedesirestheloveofcreaturehood.Hemadeustolovehim,andhecannotbesatisfiedwithoutourlove.ThoushaltlovetheLordwithallthyheart,isnotmerelyacommand,butathingofearnestdesire.Godisnotindifferentastoourlove,norheedlessofourcoldness.Heaskslove,and he feels the refusal of it. "Loveme" is hismessage to us; "give me thyheart."He gave us his heartwhen he gave his Son, and nowhe asks ours inreturn.

(2.)Heisinfinitelyworthyofit.Heistheinfinitelyloveableandgloriousone;justsuchabeingastocommandourentireaffection,andfilloursouls.Theonlyquestionwouldseemtobe,Arewepermittedtolovesuchagloriousbeing?forifso,thenletuspouroutthewholefullnessofourheartsuponhim.Whoarewethatweshouldbeallowedtolovehim;nay,commanded;nay,punishedfornotloving?(3.)HeblessesandrewardsthemthatloveHim.Thecrownoflifehereafteristothemthatlovehim;andthepresentblessingsofdeliverance,support,defence,comfort,istothosethatsettheirloveonhim.Nogoodthingwillhewithholdfrom them that love and fearhim.He is their light, their joy, their staff, theirshield, their tower, their arm, their strength; he compasses them about withsongsofdeliverance.Letuslearntolovehim.Forwhatheisinhimself;forwhathehasdone,andhaspromisedtodoforus.Letuslovehimforhisloveandforhisloveableness.Welovehimbecausehefirstlovedus.Hehassethisloveonus,letussetourloveonhim.God'slovetous,andourlovetohim,Isnotthistheessenceoftruereligion?Whatpoor,empty,shrivelled things are these hearts of ours unless filledwith the love of God?What a poor thing is life, if not consecrated, gladdened, brightenedwith thisgloriouslove!

LI.TheSinAndFollyOfBeingUnhappy

"ServetheLordwithgladness."—

Psalm100:2

Ioncehad thequestionput tome, "Doyou thinka sinnerhasany right tobehappy here?" Without entering into the truths or errors which that questionsuggested,Isimplyanswered,"Isthereanyreligioninbeingmiserable?"andIaddedatanother time toasimilarquestion,"Idonot think thatgloomisabitbetterormoreacceptabletoGodthanthemostfrivolouslevity.""Benotasthehypocrites, of a sad countenance," said the Lord. Let us consider the sin andfollyofbeingunhappy;speciallyof renderingunhappyservice toGod.Hisyoke iseasy,andhisburdenlight.I.Godishappy.HeistheblessedGod,inwhomarethefountainsofallgladness.Hencethatexpression,"thejoyofGod"isonedenotingthejoythatisinGod,evenmorethanthejoyhegives.Christwasamanofsorrowsduringhisearthlylife,becausehewasbearingoursins.Buthesorrowedthatwemightnotsorrow,butrejoice.HeservedtheFatherinsorrowthatwemightservehimwithgladness.II. Theangelsarehappy.Theyaretheblessedangels.Theyonlyknowwhatsorrowisbyseeingitinuswhentheycometoministertous.Theirheavenisahappyheaven,allaroundthemishappiness,theirwellsneverrundry,theirskyneverclouds, their sunneversets.Theydonotsigh,norweep,norwringtheir hands, nor sprinkle ashes on their fair heads. They drink always of theriversofpleasure,whichareattherighthandofGod.Sometimestheirjoyriseshigher,aswhentheyshoutedforjoyoverthenew-madeworld,oraswhentheyarecalledontojoininthejoyofGodoveronesinnerthatrepenteth.TheyservetheLordwithgladness.III.Forgivenmenarehappy.ThisisDavid'stestimony,"Blessedistheman

whose transgression is forgiven." These are a two-fold class: (1.) ThosewhohavedepartedandarewithChrist; (2.)Thosewhoarestillhere.Of that lattersectionofredeemedmenwesaytheyarehappythoughimperfect,becausetheyareforgiven.Theyareinanevilworld,andhavemuchevilwithinthem,—manytrials, sore warfare, great feebleness,—yet they are happy. Why? Becauseforgiven.ThefavourofGodrestson them.Theyknowit,andfind that inhisfavour is life. Being forgiven, and knowing this, they serve the Lord withgladness.Itwouldappear,then,notonlythatthereishappinessinheavenwithGodandtheholyangels,but that there ishappinesshereonearth,and thatwemaybepartakers of it. The basis and the beginning of that happiness must be theforgiveness of sins and the favour of God. These are attainable; they arepresentedtousasfreegifts;wearebesoughttoacceptthem;wecannotrejectthem without sinning. We see then that it is both sinful and foolish to beunhappy;thatis,wherethereisunhappinessitmustbetheresultofourownsinandfollyinrefusingtobehappy.Letmenoticethen,I.Wecanonlybeunhappybyrefusingpardon.Thepardonisprovided,and it ispreached to thesonsofmen. (1.) It isa freepardon; (2.) a righteouspardon;(3.)apresentpardon;(4.)acomprehensivepardon,coveringallsin;(5.)itistobehadinsimply,believingwhatGodhastoldusaboutthepropitiationofhisSon.SothatGodisnotrefusingpardon,norbargainingaboutit;noraffixingunreasonableconditions,nor indeedconditionsofany;kind;normaking it anuncertainty,ortherewardofagoodlife.Onthecontrary,heismakingitknownin the; clearest terms; he is laying it down at our feet; he is taking it up andputting it into our hands, pressing us with exceeding and infinite urgency toreceiveitatonce,absolutely,unconditionally,andunchangeablyashisfreegift.Ifso,thenmustnottheabsenceofthispardonbethefruitofourownrejectionofit;andnotGod'ssovereigntyorunwillingness?Weareunhappy,notsimplybecausewearesinfulandfoolish,butbecauseweareresolutelyindulginginthesinandfollyofrejectingGod'sgift,andsoofrefusingtobehappy.Asinner'sunhappiness is the result of his sin and folly. O sinful, foolish man, thus torefuse thehappiness providedbyGod; to prefer the "sad countenance"of thehypocritetothefaceshiningwithpardon.II.WecanonlybeunhappybyrefusingChrist.ItisnotChrist'srefusingus

(heneverdidso),butitisourrefusingChristthatkeepsusunhappy.HeisthefreegiftofGodtous;he,theliving,thedying,theburied,therisenChrist;he,theWordmadeflesh;he,thegreatvesselofdivinefullness;he,thedepositaryof eternal life; he isGod's free gift to us; a gift whichwe are notmerely atlibertytoaccept,butwhichwerefuseatourperil.WecanonlybeunhappybyrefusingChrist!Ohthefollyandsinofremainingunhappy!Persistencein therejection ofChrist is the true cause of all the unhappiness of earth.You shutyoureyesandearsagainsthim,howcanyoubehappy?III.Wecanonlybeunhappybydeterminingnottoturn.Godsays,"Turnye,turnye,whywillyedie";turnandlive.Itisvainforustothrowtheblameoffourselves,andsay,"Iwanttoturn,butIcannot,andGodwillnothelpme."Thisisnottrue."Iammostwillingtobeconverted,butGodwillnotconvertme,"isjustasifthedrunkardweretosay,"Iammostwillingtogiveupdrinking,butGodwillnothelpmetobesober";ortheswearer,"Iammostanxioustoceaseswearing,but Icannot,andGodwillnotgivemethepower."Whatever, then,thesolemntruthofGod'ssovereigntymaybe(andhewouldnotbeGodwerehenotsovereign),itisnotthatsovereigntythatishinderingyoufromturning,butyour own determination not to do so. Your not turning is the cause of yourunhappiness; you cannot behappy till you turn.Yourbeingunhappy is, then,yourownsinandfolly.Ofoolishsinner,torefusetobehappy!Ofolly,withoutanameorparallel!ButinthatunhappystateyoucannotservetheLord.Inlikemannerisitwithallofus.Wemightbealwayshappy,werewealwaysreceivingthegiftswhichChristpresentstous;creditingthedivinetestimonyastothesufficiencyofthegreatsacrifice,andthefreenessofthegreatlove."Unhappiness thus iswilful. "Yewillnotcome tome." Itprofitethnothing. Itdoesnot liberate,or strengthen,or sanctify,or comfort.Tobeunhappy isourfolly and our sin. When happy, we can work so much more vigorously andsuccessfully;notoilisirksome;notroubleorannoyanceisfelt.Whenunhappy,allisreversed.BehappytheninGod(thisisonegreatpartofourtestimony);tastehis love; live inhis smile; thenyouwill seewhatawiseandholy thinghappinessis;andwhenJesuscomesthesecondtimeyouwillenterintohisjoy.

LII.TheBookOfBooks

Proverbs2:1-5

THEwords"mySon"arenotspokenatrandom,orinsertedwithoutameaning.In themGodspeaks tousasuntochildren(Hebrews12). It isa father'svoicethatspeakstousinthebookofProverbs.Solomon'scounselstoRehoboamareGod'smessagestous.ThesubjecthereisthedivineWord,itsnatureanduse,withthewayinwhichwearetoreceiveit.Itisassumedtobe,(1.)True.Notpartiallyso,butabsolutelyandperfectly.(2.)Infallible.Notimperiousordictatorial,yetinfallible.(3.)Precious.Containinginfinitetreasures.(4.)Profound. Itwill bear searching, digging,meditation. It hasmuch on thesurface;farmorebeneath.Goasdeepasyoulike,theveinisnotexhausted.(5.)Intelligible.ThoughspokenbyGod,itisquiteasintelligibleasthatspokenbyman.Afather'swordstohischildaremeanttobeunderstood.ThisWord isherecalledbymanynames: "mywords," "mycommandments,""wisdom,""understanding,""knowledge."Thewayinwhichwearetodealwithitisspokenofundervariousfigures:"receiving,""hiding,""incliningtheear,""applying the heart," "crying after," "lifting up the voice for," "seeking,""searching";eachoftheseimplyinghonesty,earnestness,perseverance,faith,—eachsuccessivewordembodyingsomemoremeaning,somedeepertruththanitspredecessor.Letusmarkthen,

I.Solomon’sobjectintheProverbs.Itisgoodtogobacktotheoriginalspeaker orwriter; to remember the instrument throughwhich theHoly Spiritspoke,whetherMoses,orDavid,orSolomon,orIsaiah.Thisnotonlybringsoutbetterthehumansideofthebookorpassage;notonlyenablesustorealizethewordsasthoroughlyhumanwords;butitgivesapointandinterestandmeaningtothemwhichotherwiseislost.Paul'swordsarenotPeter's,norJohn’s;yettheyare all thewords of theHolyGhost. So thewords of Solomon the king, andAmos the Tekoan herdsman, are both the words of God, yet there aredifferences; and these differences have ameaning. The Proverbs of Solomonwouldhavebeenequallytrue,thoughutteredbyAmos,yettheywouldnothavehad the peculiar point which they possess when coming from the lips of thegreatest, richest, wisest of kings. The royal lessons of this royal teacher andfatheraresummedupin"thefearoftheLord,andtheknowledgeofGod."Thisis his object, even in that bookwhich seems filledwith common life, and itsmaximsandscenes.FearGod;knowtheLord;thisisthesumofallthathehastosaytous.II. God'sobjectintheBible.ToteachustoknowandfearHim.Manysubordinate things, but this as the main thing; this as the result of all itsprecepts,warnings, facts, histories.TheBible terminatesonGod, as it beginswithhim.ItcomesfromGod,andgoesback tohim, leadingusalongwith it.The Bible has specially to do with the world to come, even in those bookswhichareoccupiedwiththedutiesandconcernsofthis.LetyourBibleleadyoustraighttoGod;leteveryperusalteachyoumoreofhim.AswasGod'sobjectinwritingtheBible,soletyoursbeinreadingit.Besuretofindhimeverywhere.III.ThewayinwhichHewouldhaveustreattheBible.(1.)Receive it. Take it as true, divine, infallible. Listen to it, as his voice, hismessage.Letitswordsflowintoearandheart.(2.)Prizeit.Itisnocommonpossession.Itistreasure,riches,gold,—alldivine.Assuchitmustbeusedlovingly,reverently,devoutly,believingly.(3.) Study it. It must be "hid," laid up, sought out, searched, weighed. Nosurfacework,noholidaywork.Dayandnight,itmustbestudiedwiththewholevigourofoursouls.

(4.)Itmustbeprayedover.InthestudyofitwemustdealwithGod.Hehasthekey for unlocking its chambers; the light for shewing us all its recesses.Wemust go to him to be taught: "If anyman lackwisdom, let him ask ofGod."LikeoldBradford,wemuststudyitonourknees.Let us notice in conclusion the connection of all thiswith Christ. He is "theWordofGod,"andtheBibleis"thewordofGod."Heconnectsthetwothingstogetherwhenhe says, "If ye abide inme, andmywords abide inyou."ThetestimonyofallScriptureistoChrist;heisitsAlphaandOmega.ItisthroughhimthatwehavetheknowledgeandthefearofGod.ToknowhimistoknowtheFather,andwefindhimintheword;themorewedigintotheword,wefindthemore of him. They are they which testify of him. Search the Scriptures!Theycontainlife,andtheycontainTHELIFE.Letusgotothemforboth.Howlittleofthemdoweknow;howmuchweoughttoknow,andmightknow,ifwewouldsearch!Wouldyoubewise?Study theWord,and findTHEWISDOMOFGOD there.Wouldyoubeholy?Study theWord. It sanctifies its readers.Wouldyoubehappy?StudytheWord.Initswordsisblessedness,—thepeaceandjoyofGod.

LIII.TheSecretOfDeliveranceFromEvil

"BythefearoftheLordmendepartfromevil."—

Proverbs16:6

THEREis"evil"intheworld.TheworldisnowtheoppositeofwhatGodmadeit,"good,""verygood."Itliethinwickedness.Thereisevilwithinandwithout;evilmoralandmaterial."EverycreatureofGod"wasmadegood,buteachonehas become evil. There is evil in the sense of disorder, pain, disease, sorrow,death.Thereisevilinthesenseofsin.Itisthislastthatourtextpointsto;forevilinthesenseofdisease,ordeath,orsorrow,isnottobecuredjustnow,bythe remedy our text suggests, or by any remedywhatever. For such cures asthesewewaittilltheresurrectionofthejust.What then is this evilwhichGod calls sin? To know thiswemust go to theBible; and the Bible points us to the fall, to the deluge, to Sodom andGomorrah, to Sinai, to Calvary, that wemay learn what it is, andwhat Godthinksofit.Speciallythetwolast,SinaiandCalvary;notSinaiwithoutCalvary,norCalvarywithoutSinai;thelawmustbereadinthelightoftheCross.Thereis another revelation or declaration of sin; but it is not yet come; the seconddeath,aneternalhell.Andyetwhenitdoescomeitwillnottellusmorethanthe cross has done.Menmake light of sin; foolsmake amock at sin.At theworsttheytreatitsimplyasacalamity,anunavoidablemisfortune,ahereditaryevil, for which they are not wholly responsible. God's estimate of sin isunspeakablyawful."ItistheabominablethingwhichIhate;itisanevilthatIcannotbear;itcasttheangelsoutofheaven;itrainedtheworld;itbroughtthedeluge;itdrewdownthefireandbrimstone;itslewmySon;itwillyetsettheworldonfire;itwillkindlehell."Goddoesnotlookonsinasmanlooks.Wewonderatallthis,andsay,WhythendoesGodallowittoremain?Whydidheletitenter?Whydoeshenotsweepitoff?Weanswer,Godallowedit toenter, justthatitmightspreadandunfolditself;andyetalsothatitmightatlengthbeutterlyrootedout.Hedidnotdestroyitatonce, because hewished to shew its awful nature, its power to propagate, its

manifold aspects, the utter impotency of mere creaturehood; and yet also tocrushitforever.Godatthismomentiscarryingonthesetwoprocesses,—lettingsinspreadanddevelopitself,gettingquitofit.Onegreatobjectinredemptionis,todestroyitfromman'sheartandfromman'searth.TheBibleisarevelationofGod'smeansforthusextirpatingsin.TheSonofmancametodeliverusfromit;andhedoessobybringingusbacktothefearofGod.HowamItogetquitofthisevil?Thisisthegreatquestion.1.Notbytime.Timecuresmanythings,butnotthis.Itwearstherock,butitcuresnotsin.Sinonlygrowsmoreinveteratewhenlefttoitself.2. Notbyeffort.Strengthofhumanwillisnomoreagainstsinthanthehelmofthelittleskiffinthedayoftheragingtempest.Humanresolutionwillnotdo.Theenemyistoosubtleandtoostrong.3.Notbyhumanwisdom.Scienceandphilosophycandonothing.Humanskill, human devices and physical appliances,—laws social, or sanitary, orpolitical,candonothing.Itistooterribleadiseaseformantoheal.4.Notbylaw.Bythelawistheknowledgeofsin,notthecureofit.Lawispowerlessinsuchacase.Itisbutatorchheldupatmidnighttoshewtheruin,andhavoc,andwoe.5.Notbyterror.Byterrorevilmaybepentup,—compelledtohideitself,notdrivenout.Noterrornorforcecanmakeamanholy.Ifnotbythese,thenbywhatisevilexpelledfromus?BythefearofJehovah,ourtextreplies.Itisonlythisthatgoestotherootofthematter.Thisisthetruemedicine,thetruecorrective,thetruedeterrent,thetrueexpulsiveenergy,actingbothfromwithoutandfromwithin:fromwithout,becauseHewhomwefeariswithout;fromwithin,becausethisfearofJehovahisimplantedwithinus.BythefearofGodwedonotmeanthedreadofGodortheterroroftheLord.Dreadmay restrain evil, but cannot extirpate; itmaymake aman a plausiblehypocrite,butnotasaint.ThetruefearoftheLord,themomentthatitbeginstoactuponthesoul,doesleadmentodepartfromevil.

This fear ofGodhas its root inpardon. "There is forgivenesswith thee thatthou mayest be feared." Forgiveness, ascertained forgiveness, consciousforgiveness;thisisthebeginningofalltruefear.Thewantofpardon,adoubtfulpardon,apardontobeworkedforallthedaysofourlife,mayproducedread,butnotfear.Thisfearrestingonanascertainedforgivenessexpelsaworldofevilfromthehumanheart,andkeepsitfromre-entrance.Itloosenstheholdwhichsinhasonus; it liberatesus, thatwemaybe free tobeholy.Theevil thingswhichGodhates,bondage,gloom,moroseness,doubt,hardthoughts,aswellasloveoftheworld and love of sin, are all detached from us, and we from them. Likesunshinefallingonafrozenriver,thefearofGoddissolvesourfrozenfaculties,and sets a flowing thewaters of the soul. Itworks itself out, unfolds itself insuchthingsasthose:—1. Obedience.Weobeybecausewefear.Thisisthetrueobedience,theresultoffilial,happyfear.Weareconstrainedtoobey;andyetweobeyfreelyandjoyfully.2.Fellowship.Withoutthefearwhichspringsfrompardontherecouldbenofellowship.Dreadkeeps thesoul fromGod; true fearbrings itnigh.Dreadshuts up the soul against intercoursewithGod; true fear leads it to unbosomitselfwithoutreserve,yetwithreverence.3.Love.Fearproduceslove,andloveproducesfear.Theyministertoeachother.God'sforgivinglovekindlesloveinus;andyetitisreverentiallove,forhewhohasforgivenandlovedusissoinfinitelygreatandglorious.4. Zeal.WorkforthisGodbecomesoursecondnature.Wecannotbutwork.Theeffectofthisblessedfearuponusistosetallourfacultiesinmotion,tomakeuszealousmen.Slothfulness,andselfishness,and indifference,whentouchedbythisfear,fleeawaylikeuncleanspirits.Thuswesaytoourselves,1. I fearGod, therefore Imust listen tohim. I amnot terrified intolistening,Iamattractedtoit.ThevoiceofthatinfiniteJehovahwhohasfreelyforgivenmeistomethesweetestaswellasmostsolemnofallvoices.IlovetohearHimspeak;andIamalwayssaying,"Speak,Lord,forthyservantheareth."

2.IfearGod,thereforeImusttrytopleasehim.Imustnotmerelyseektoavoidoffendingordispleasing, Imust try topleasehim;and Imust live, likeEnoch,alifeofGod-pleasing;notman-pleasing,norself-pleasing.3. IfearGod,thereforeImustgiveupsin.ThisnewfearofGodhasturnedmy loveof sin intohatred. I hate sin, because I fearGod.Hehates it,therefore I hate it, and give it up. The more I think of him, the more am Idisposedtopartwithallsin.4. IfearGod,thereforeImustdohiswill.ThewillofhimwhomIfearmusteverbemyruleofduty.ThemorethatIfearhim,themorewillhiswillbecomemy rule.Notmywill, but thine be done, iswhatwe say to theGodwhomwefear.5. IfearGod,thereforeImustseektobelikehim.Meredreadwouldneverleadustodesireconformitytohisimage;butfeardoes.ItisGod'sglorythatwe thus stand in aweof; andbeholding it,weare changed into the sameimagefromglorytoglory.Thus it is that by the fear of the Lordmen depart from evil. Yes, this is thedivinecure for sin.This isour strengthagainst temptation;our refugeagainstthefearofman;ourhelpagainsteveryadversary.AndwhataglorifyingthingitistoGodwhenwesaythathisfearwoulddeliveryoufromallsin.Andwhatasolemnthingitistotellthesinner,—itisthewantofthisfearthatismakingyouwhatyouare. "The transgressionof thewickedsays,There isnofearofGodbeforehiseyes!"Yes, thewantof this fear is thecauseofall theevil,andthepresencewouldbetheintroducerofallgood.

LIV.TheVoiceOfTheHeavenlyBridegroom

"Riseupmylove,myfairone,andcomeaway."—

SongofSolomon2:10,13

THEspeakeristheheavenlyBridegroom,theLordJesusChrist.Itishisvoicewe hear; the voice which is as the sound of many waters; which spake the"graciouswords"thelikeofwhichwereneverutteredonearth.Itistohisbridehespeaks;"thebride,theLamb'swife;"hischosen,redeemed,called,sanctifiedone;givenhimoftheFatherbeforetheworldbegan;hisonespouse,his"love,his dove, his undefiled;" ofwhom it iswritten, "Christ loved the church, andgave himself for it." Of the saints of all ages is this "bride," this "body,"composed; all of themwashed in the same blood, and clothedwith the samerighteousness.1.Itisthevoiceoflove."Mylove"ishisnameforhischurch.Othernamesofendearmenthehasforher,butthisischief.Allinhimbetokenslove. All that he is, and says, and does, intimates love; a love that passethknowledge;alovestrongerthandeathandthegrave;alovewhichmanywaterscannot quench nor the floods drown. It is in tender love that theBridegroomthusaddressestheBride.2.Itisthevoiceofadmiration."Myfairone"ishisnameforher.Thouartall fair,my love, there is no spot in thee.The "fairest amongwomen, "is hisnameforher,evenashernameforhimis the"chiefestamong ten thousand."TheheartoftheBridegroomisfullofadmirationforthebeautyandperfectionofhisbride.Sheis"perfectthroughthecomelinesswhichhehasputuponher."Hehasravishedourheart,andwehaveravishedhis.3. Itisthevoiceofauthority.Thehusbandistheheadofthewife;soisChristtheheadofthechurch;andthoughitislovethatspeaks,itisauthoritativelove."Arise,""comeaway."Obedience isour trueposition;andnoamountoflove inhimcaneveralter this. It isnotbondage;but it isobedience. It isnot

sternnessonhispart,yetitisauthority.OurBridegroomisJehovah,Immanuel,Kingofkings,andLordoflords.Shallwetreathisvoiceasthatofaninferiororan equal; or as the voice of him whom no amount of condescension andendearment,andadmiration,canevermake less truly theHeadof thechurch,Headofprincipalitiesandpowers,theHeadoftheuniverse,ofwhomitissaidtothechurch,"HeisthyLord,worshipthouhim."Butwhenandinwhatcircumstancesdoeshespeakthesewordstohischurch?Doubtless at his second coming, when calling her to the honour and glorypreparedforher.I.Whenhecallsherupintothecloudstomeethimintheair.Hecomesfor her; and he finds her in the grave. He speaks to her as once before toLazarus,Come forth; "thou shalt call, and Iwill answer;" awakeand sing,yethatdwellindust."Hesummonsherfromthetomb;hesummonsherupintotheclouds,intohispavilion,wherethemarriageiscelebrated—"Comeuphither."He speaks, she hears, and goes up tomeet him forwhom she hadwaited solong."Arise,mylove."II.Whenhecallsherintothemarriagechamber.Themarriagefollowstheascension.Shegoesinwithhimtothemarriage;blessedaretheythatarecalledto themarriagesupper;shegoes inandsitsdownbesidehimashisbride,hisqueen,ingoldofOphir."Arise,mylove."III.WhenhecallsherintothenewJerusalem.Outofthemarriagechambertheycome.Theyriseupfromthefeast.Theyenterthecity.Hecallsherintothecitywhichhehasprepared,—theplacewhichhehadgonetoprepareforher,—the"manymansions.""Arise,mylove."IV. Whenhecallsheruptohisthrone.This is thefinalactofblessing.Comesitwithmeonmythrone;comereignwithmeoveraredeemedcreation.Now the crown is put upon her head; and the royal robes invest her. Theeverlastingkingdomisnowhers.SheisheirofGod,andjointheirwithChristJesus."Arise,mylove."Thusheshallspeaktohischurchinthedayofhiscomingglory;forthenshallthesongofsongsberealisedtothefull.

Meanwhilehespeaksthustoussingly.AshesaidtoAbrahaminUr,Gettheeoutofthisland,sodoeshespeaktoeachofhisAbrahams,hischosenones,—Comeout andbe separate; arise, shine, for thy light is come; arise, leave theworld; becomeapilgrim; arise, quit thy sins, becomeholy; arise, takeup thycrossandfollowme.Hespokethustoeachofusatfirst;hespeaksthustoeachofusstilleachday;foreachdayisarepetitionofthefirstmessageonhispart,andthefirstobedienceonours.Arise,—comeaway,—followme.Hespeaksasthe Saviour, and as the Bridegroom. Let us hear, let us follow. Upward, stillupward;onward,stillonward,ishisbeckoning.Thisisnoplaceoftarrying;nocongenialairorclimateorcompanyforthebride,theLamb'swife.Thisisnotour rest; this is not the resurrection-land; nor the marriagehall, nor the newJerusalem,nor thekingdom.Wemustnot tarryhere.Wehave foretasteshere,butthatisall;theLord'ssupperremindsusofthemarriagesupper.Itiswelltosit for an hour at the earthly table, but it is better to sit down forever at theeternal table.With such a summons and such a hope, let us not sleep as doothers;letusawakeandarise,andcomeaway;awayfromsin,anddearth,andsorrow;awaytotheeverlastinghills,theeverlastingcity,theeverlastingglory.Wearejoint-heirswithhim;partakersofhisthroneandcrown.

LV.TheLoveThatPassethKnowledge

"Manywaters cannot quench love, neither can the foodsdrown it: if amanwouldgiveall thesubstanceofhishousefor love, itwouldutterlybecontemned."—

SongofSolomon8:7

LETustakethisverseasdescriptiveoftheloveofChrist,the"lovethatpassethknowledge."It ishewhospeaks in thefifthverse,"I raised theeupunder theapple tree"; and hiswords here remind us of similar ones elsewhere: "I haveloved thee with an everlasting love, and with loving-kindness have I drawnthee";"Idrewthemwithcordsoflove,andwiththebandsofaman";"hefoundhim in a desert land, and in a waste howling wilderness"; only these threepassages refer to Israel,whereas our text refers to thewhole church from thebeginning,ofwhichitissaid,"Christlovedthechurch,andgavehimselfforit."We might say that the passage carries us back to Eve, "the mother of allliving,"—Eve under the fatal tree. The redeemer comes and raises up heroffspring under that tree, for she is the mother of the living; and there thismother of the living brought her children forth in sorrow, according to theoriginalsentenceonwoman,"Insorrowshaltthoubringforthchildren."Jesusthusdeclareshislovetohischurch,andshereplies,"Setmeasaseal,"notonlyonthyheart,butonthinearm,thineinner,andthineouterpart,—thyplaceoflove;thyplaceofstrength;thyplaceofenergyandaction.WhoshallseparateusfromtheloveofChrist?Hisloveisinvincibleandirresistibleasdeath;itisajealous love, unyielding and inexorable as the grave. Its true figure is that offire,—coals of fire,—the very flame of Jehovah. Here, then, is the love ofChrist!Itsbreadth,length,height,anddepth,areabsolutelyimmeasurable.Butour text singles out two things especially concerning this love: (1.) It isunquenchable;(2.)itisunpurchaseable.

I.Itisunquenchable.Itisnotalllovethatisunquenchable;butthisis.Itisloveforevermore.Asthegreatoldpoetwrites—….."Loveisnotlove,Whichalterswhenitalterationfinds,Orbends,withthe remover to remove;Ohno, it isanever-fixedmark,That looksontempests,and isnevershaken. It is thestar toeverywanderingbark,Whoseworth'sunknown,althoughhisheightbetaken."Beyondafather's,oramother's,orabrother's,orasister's,oralover'slove,isthisgreatloveofChrist;theoneandonlylovethatpassethknowledge;theonelove thatnothing inheaven,orearth,orhell isable toextinguishorcool; theone lovewhosedimensions are beyond allmeasure. It is here spokenof as athingoffire;andofitassuchitisaffirmedthat"waters,""manywaters"(Psalm69:1,2) cannot quench it; as a thing of life which the floods cannot drown(Psalm69:15,93:3).(1.) Thewaters of shame and suffering sought to quench and drown it. Theywouldhavehindereditsoutflowing,andcome(likePeter)betweentheSaviourandthecross;butthisloverefusedtobearrestedonitswaytoCalvary;itwouldnot be either quenched or drowned. Herein was love! It overleaped all thebarriersinitsway;itrefusedtobeextinguishedordrowned.Itsfirewouldnotbequenched,itslifewouldnotbedrowned.(2.)Thewatersofdeathsoughttoquenchit.Theirwavesandbillowswentoverhim.The grave sought to cool or quench it; but it proved itself stronger thandeath.Neitherdeathnorthegravecouldalterorweakenit.Itcameoutofbothasstrongasbefore.Lovedefieddeath,andovercameit.(3.)Thewatersofourunworthinesscouldnotquenchnordrownlove.Ingeneralwe find lovedrawing to the loveable; andwhen anythingunbecomingoccurs,withdrawingfromitsobject.Notsohere.Allourunfitnessandunloveablenesscouldnotquenchnordrownhislove.Itclungtotheunlovely,andrefusedtobetornaway.(4.)Thewatersofour longrejectionsought toquench it.After that thegospelhadshewedusthatpersonalunworthinesscouldnotarresttheloveofChrist,wecontinuedtorejecthimandhislove.Yethislovesurmountedthisunbelief,andsurvivedthisrejection.Inspiteofallitremainedunquenched.

(5.)Thewaters of our daily inconsistency sought to quench it. Even afterwehave believed, we are constantly coming short. Ah what inconsistencies,coldness,backslidings,lukewarmness,doubtings,worldliness,andsuchlike,aredailyflowingoverthislovetoquenchitsfireanddrownitslife!Yetitsurvivesall;itremainsunquenchedandunquenchable.All these infinite evils in us are like "waters," "many waters"; like "floods";torrentsofsin,wavesandbillowsofevil,—allconstantly labouring toquenchanddrowntheloveofChrist!Andtrulytheywouldhaveannihilatedanyotherlove;anylovelessthandivine.Butthisisunchangeableandeverlasting.II.Itisunpurchaseable."Ifamanshouldgiveallthesubstanceofhishouseforlove, itwould be utterly contemned."The fullmeaning of thiswill comeoutunder the followingheads.All that amanhas candonothing in such a case.Love isnotmerchandise; it isnomarketablecommodity. Ithasnothing todowithgoldandsilver.Aman'swholesubstanceisunavailinganduseless,(1.)Asagifttopersuadehimtolove.Lovedoesnotcomebygifts,leastofalldoesdivinelovecomebyhumangifts.Christ'sfavourcannotbepurchasedbymoney.Heloveswithoutgifts,andbeforeallgifts.Letusdojusticetohisfreelove!(2.) As payment for having been loved. Neither before nor after has goldanythingtodowithlove.Payamanforloving!Howrevoltingthethought!PayChristforloving!Whatawickednessandwhatanimpossibilityinthethought!Loveisaltogetherfree.(3.)AsabribetotempthimNOTtolove.ShouldthewholeuniversebeofferedtoChristonconditionofhisceasingtoloveus,itwouldbeutterlycontemned.Whoorwhat shall separate us from the love ofChrist?All earth andheaventogetherwouldbeineffectualtocoolorquenchthismightylove.Hecannotbutlove,whatevermaybethegiftsprofferedtostayhislove.(4.)Asasubstituteforlove.Asifamanshouldsaytoanother,—afather toason,orabrothertoasister,—Icannotloveyou,buthereismoneytomakeupformywantof love!Wouldnot such aproposal beutterly contemned?Were

Christtosaytous,Icannotloveyou,butIgiveyouheaven,wouldthatsuffice?Wouldnottheanswerbe,Whatareallthesegiftswithoutlove.Thoughwegiveourbodytobeburned,whatwouldthisbewithoutlove?OrwhatcanChristsaytousforbringinghimgifts,offerings,prayers, tears,money,—everythingbutlove!Withoutlove,whataretherichesoftheuniverse?Itisloveheasks;itisloveweneed.Lovewemusthave.Whatshallbegiveninexchangeforlove?TheloveofChristtrulypassethknowledge.Itisinfinitelikehimself.Itemergesout of every storm or flood. It survives all unworthiness, and unbelief, andrejection. It is this that fills the soul; that liberates us from bondage; thatgladdensus in themost sorrowfulhour.Love is the true sunshineof life; andwiththis loveChrist is tofill,notheavenonly,butalsoearth,whenhecomesagaininhisglory.

LVI.TheVisionOfTheGlory

Isaiah6:1-13

WHETHER this vision records Isaiah's first call to the prophetic ministrymatters not. It is either the introduction to his whole ministry, or to a newsection of it, probably the latter; the first five chapters describing Israel asripeningforjudgment,andthesixthasreceivingthesentence.Letustakeupthechapterunderthefollowingheads.I. Thevision. Itwasa templevision,avisionofglory, thegloryofJehovahofhosts,assuch,thegloryoftheKingandthePriest,ofthethroneandtemple;andall thiswhenUzziahthekinglaydyingorwasdead,—theearthlykingpassingaway,theheavenlyKingshewinghimself.Itwastrulyaroyalandgloriousvision,—Jehovahhimselfthecentreofit,—KingofkingsandLordoflords, trueKingofIsraelandof theearth, trueMelchizedek,aPriestuponhisthrone. In connectionwith thisKing are the seraphim.Probably these are thesameascherubim,astheyarealmostidenticalwiththosedescribedinEzekieland John. In Genesis and in the historical books they appear as cherubim,"figures"; in Isaiah as seraphim, or "burners"; in Ezekiel and John as "livingcreatures." Here they stand upon the train of the royal robe which filled thetemple. They have six wings. Two cover the face,—as if the glory wereoverwhelmingtothem(asMoseshidhisface,Exodus3:6);twotheirfeet,—tohidetheirwholeperson,body("theirbodies,"Ezekiel1:23),andfeetfromthebrightness; two they fly with, as if ready to go forth on the errands of thismightyKing.IsnotthisthetruepostureofeverysaintofGod?Solemnaweinpresenceofthedivinemajesty,asunfittolookuponthegloriousOne;profoundself-abasement,asunfit tobelookeduponbyonesoholy;readinesstodotheworkofGod,togoforthonhisserviceonthewingsoffaithandlove.II.Thevoice.Itwasthevoiceoftheseraphim,aresponsivesong,—"onecrieduntoanother."Theirsongwas,(1.)OfJehovahofhostsandofhisthree-foldholiness;(2.)Ofearth,—thewholeearth,—earthfilledwithHisglory.Thusthevoiceinterpretsthevision.Itisavisionoflatter-dayglory,—whentheLord

alone shall be exalted, when holiness to the Lord shall be seen and heardeverywhere,whenthegloryoftheLordshallfilltheworld.Whatacontrastthestateof things thusrevealed to that in thedayof theprophet!Thisholyglorywastohimexceedingmarvellous,—aholygloryinconnectionwithJehovahofhostsasKingofalltheearth.Itisthetimesofrestitutionofallthings,whentheLordaloneshallbeexalted.III. Theshaking.Thepostsof thedoor,or foundationsof the thresholdmoved,orshook,at thevoiceof theseraphim,and the templewasfilledwithsmoke. The foundations of God's own house are moved at the voice of themarvelloussong,and thehouse is filledwith thatwhichsymbolisesJehovah'sholyangeragainstsin(Psalm18:9).ThevisionseemstobethatofGodcoiningdowninhisholiness, toshake theearth,and toexpresshishatredagainstsin,and especially against Israel's sin, in His own sanctuary (Isaiah 65:5). He isspoken of here as arising to shake terribly the earth,—beginning at His owntemple, but not ceasing till He has shaken all that can be shaken, that thosethings which cannot be shaken may remain. When God's anger waxes hotagainstsin,thenalltheearthshallbeasSinai,—whenthemountainshook,andwascoveredwithsmokefromthepresenceoftheholyLordGod.The"battlesofshaking"forourworldareyettocome(Isaiah30:32).TheProphetsalarm. (verse5)Hiscry is,"Woe isme";nay,"Iamundone."Thereasonofhisalarmisanewanddeeperviewofhisownsinfulness,fromanewviewofJehovah'sholiness."AmanofuncleanlipsamI;"nay,"amongapeopleofuncleanlipsdoIdwell."Hegivesthereason,—"theKing,Jehovahofhosts,mineeyeshaveseen."ThusthenearerGodcomestous,themorearewemadeawareofouruncleanness(eventhatofourlips,andfeeltheuncleannessof aworld of unclean lips inwhichwedwell.Thevisionof earth filledwithholyglory,andwiththepresenceofitsgloriousKing,hasoverwhelmedhim.AsinthecaseofDaniel(10:8),andJohn(Revelation1:17).ThemorewerealiseapresentGod,andanearthfilledwithhisglory,themoreshallwefeelourownunholiness and cry out in fear, even thoughwe be saints.We feel the awfulcontrast between our unholy lips and the holy lips of thosewho are singing,"Holy,holy,holyistheLordofhosts."ItwasIsrael's"uncleanlips"thatcried,"Crucifyhim";andforthewordsoftheiruncleanlipstheyarenowsufferingthewoesofGod.

God's cure for this alarm.A live coal from the altar applied to his lips,—thatspecialpartwhichhefeltimpure,andinwhichpuritywasspeciallyneededbyhimasaprophet.Aprophetisamanlikeourselves,yetGodmustpurifyhislipsthathemayspeak.Hedoesthisbyfireandblood;forthelivecoalwasfromthealtarofburnt-offering.Thusthebloodmakescleanandthefirepurifies,—"thespiritofburning."Thisapplicationoffireandbloodtohislipsremoves,(1.)hisfears; (2.)hispersonaluncleanness; (3.)nationaluncleanness; for the fireandblood were meant to apply to "the people of the unclean lips" as well as tohimself.Thus the senseofuncleanness is removed.Thus the terrorwhich thenearerpresenceofGodproducesisremovedbythatwhichassuresthesinnerofpardonandcleansing.Theman'sterrorsaredispelled;hefeelsthathecannowactandspeakforGod.VI.God'sinquiryforamessenger.Jehovah'svoiceisheard;itsutteranceistwo-fold,(1.)"WhomshallIsend;"(2.)"Whowillgoforus."Itisanerrandofhardship,painfulness,danger,shame;fromwhichfleshandbloodwouldshrink,as didMoses, Jeremiah,Ezekiel. StillGod in every age is looking round andaskingforamessenger,—forevangelists,formissionaries,forministers,Spirit-called,Spirit-filled,Spiritsentmessengers.Theworkisgreat,thefieldislarge,themessageisjudgmentaswellasmercy.WhomshallIsend;whowillgo?VII. Theprophet'sanswer."HereamI,sendme."Heanswers thesecondquestionfirst;butheanswersbothexplicitly.Hedoesnotshrink.Heisreadyforshame, forprison, fordeath,—as indeedhe foundat last.The spirit iswillingandthefleshhasovercomeitsweakness.Thefireandbloodhaveremovedtheterror,andmadehimbold.ThusitwaswithWhitefield.VIII. Themessage. It isoneof judgment; (1.)For thepeople, theworstofjudgments, hear on andunderstandnot, lookonbut seenot.Ahardheart, aninsensibleandimpenetrablesoul,asearedconscience,givenovertoareprobatemind;(2.)Fortheland,—toliewasteanddesolate,itsfieldsuntilled,itscitiesforsaken.Thisisthemessageofdoublejudgment,—completeandterribleruin.Thisistheendofthepeopleof"uncleanlips."IX. Thepromise.All Israel's judgmentshaveapromisemixedupwiththem,—a hope appended to them.They are not forever. Their unbelief is not

forever.Their land'sdesolation isnot forever.There isaholySeedor root, inwhichtheblessinglieshid,eveninthemidstofthecurse;andoutofthisseed,orroot,orstump,thefuturetreeistoarise,moregloriousthanthefirst.Israelshall blossom, and bud, and fill the face of theworldwith fruit. Here is thegleamofhopeinthemidstofdespairanddarkness.Buthowterriblethehistorythroughwhich Israel passes to this!How fearfullyGod avenges unbelief andrejectionofhisgrace!Yetthedaydawnsatlast!TheKingcomesinHisglory.

LVII.Man'sExtremityAndSatan'sOpportunity

Isaiah8:19-22

"Man’sextremity,"saysthegoodproverb,"isGod'sopportunity";butwemaycoin another proverb, and say, "Man's extremity is the devil's opportunity.'' ItwassointhecaseofSaulatEndor,andofJehoramatEkron,when,inthehourofdespairtheythrewthemselvesintothearmsofthedevil.Itwillbeso,aslongas there isadevil towaylayandensnareus.He is readywithhis temptationsalways, but specially in the day of human darkness and depression. He hasspecialwork todoatsucha time,andheknowshowtodo it.GodandSatanstandwith arms outstretched to receive the poor overwhelmed and sorrowfulone;buthowoftendoesheprefertheembraceandthecounselofhelltothoseofheaven!HepreferrediteveninParadise!ThepictureheredrawnisthatofIsrael,—Israelspeciallyinthelastdays,whentheir unbelief and darkness increase, when calamities the most appalling areoverflowingthemandtheirland.ThenitisthatwhenGod'sSpiritleavesthemutterly,whenjudgmentsareshoweringclown,whendespairtakespossessionofthem, that Satan suggests, Try my wisdom, my wizards, my familiar spirits.They try these, but it onlymakes the evilworse.Hardly bestead and hungry,they fret and curse both king andGod.They look above, but all is darkness;theylookbeneath,butallistroubleand"dimnessofanguish";allroundthemisdarknessthatmaybefelt.Theyarepassingthroughgreattribulation,theirlastsorrow;itisthetimeofJacob'strouble.LetuslearnGod'slessonshere.I. Therearecriticalseasonsinthehistoryofasoul.Ithasbeentossedfearfully; fightings without, and fears within. Unbelief, scepticism, atheism,uncertaintyofeverykind,these,likethefourwindsofheaven,rushatonceoverandthroughthesoul.Itfeelsitselfdriftingontherocks;it turnsround,andindesperationtriestofacethestorm.Likethestagatbay,itwheelsrounduponitsmerciless pursuers. Shall it battle them, or give itself up to be torn in pieceswithout a struggle?These are fearfulmoments for the soul. It is anunearthlystruggle. It seems hurrying the sinner to despair. In such a condition, how

profoundshouldbeourpity!Shallwebeangry?Shallwerageatthesetroubledones?Shallwecallthemhardnames?No,letuscompassionatethem.Theyarejustupon therocks; thebreakersarewhiteningover them.Ifever therewasacaseforChristianlove,itishere."Letthoserageagainstyou,"saysAugustine,"whoknownotwithwhatlabourtruthisfound;withwhatgroansandsighswegettounderstandtheveryleastofGod."II.OfthesecriticalseasonsSatanavailshimself.Hecomesprofferinghelp;holdingouthishand;offeringhisownwisdomandstrength,orman'swisdomandstrength;endeavouring ineveryway toprevent thesoulbetaking itself toGod,tohisSpirit,totheBible.Anythingratherthanthecross,ortheblood,ortherighteousness!Alldoubtsanddifficultiesinreferencetothesearestarted.ItiswhisperedthattheBibleisnottrue,notwhollyinspired;thatthereisnohell,orthatnoneshallgothere;"yeshallnotsurelydie;"thatscienceismorenoblethanrevelation,thatreasonisahigherthingthanfaith;thatthecreedsofotherdays are obsolete: that there must be progress and development. All thesesuggestionsaregrateful to theprideofman,andeagerly seizedupon. Inhowmanysuchcasesandjunctureshashetriumphed.Man'sextremityhasbeenhisopportunity.Hehassteppedinwithhisliesandflatteries,andhehasprevailed.The soul has turned away from God and Christ, and the Bible, to "familiarspirits,"to"doctrinesofdevils,"to"strongdelusions."III. TheseappliancesofSatanonlymakemattersworse.Theyremovenodoubts;theyonlyincreasethem;deepeningthedarkness;leadingonfromdepthto depth; from error to error; from unbelief to unbelief, from blasphemy toblasphemy.NomanevergainedbyyieldingtoSatan,orlostbyyieldingtoGod.Dark as the soul may be, it only becomes darker by believing Satan'sfalsehoods. It becomes more wretched and more hopeless, the more that itdeserts the divine teaching and listens either to that of earth or hell, howeverplausibleitmaybe.AtsuchseasonsGodcomesspeciallynear toprofferhisaid.Heneverdeserts a man on this side of hell. He follows him into the thick darkness,profferinglight;intothelowestdepthofferinghelp.Heisathandinthedayofevil, even to the most evil of the sons of men. No man can say, God hasabandonedmetothedevil,ortomyself,ortoerror,ortosin.Christ'stearsoverJerusalemaretheproofofthis.

At such seasons Christians ought specially to pity and to help. Thesedistractions and doubts that we see around us are the signals of distress,unconsciouslyheldupbyawretchedworld.Theseerrorsanddisbeliefsaretherockets sent up fromwrecked barques. This is a day of fearful disbelief andchange;men rushing fromoneopinion to another to soothe their restlessness.Surely it is a day for pity, not for anger; a day for prayer more than forargument.Now theworld is in extremity, let the church'spity andprayersgoforthdayandnight.Nowisthetimefortearsandintercessions.Tothyknees,OChurchofGod!

LVIII.TheDayOfClearVisionToTheDimEyes

"Theeyesofthemthatseeshallnotbedim."—

Isaiah32:3

THESEblessedwords tell us four things, (1.)There are eyes thatdonot see;(2.) thereareeyes thatdosee; (3.)of theeyes thatseesomearedim;(4.) thetimeisathandwhentheyshallnotbedim.I.Thereareeyesthatseenot.Ofthedeadidolsthisissaid,—"Theyhaveeyesbutseenot;"andthisisnotwonderful.Butthatthesameshouldbesaidoflivingmen ismarvelous. It is not true of angels; it is not true of devils; theyhaveeyesandsee.Itistrueofmen;ofmillions;ofthegreaterpartofourrace;they have eyes but see not. They shut them; they turn them away from theirproperobjects;theyallowscalestogrowoverthem;theydeliberatelyveilthem.O fearful calamity! O bitter curse! And yet for all this, they themselves areresponsible.It isnotGodthatblindsthem,orveils,ordarkens.Theyaretheirown undoers. They did not wish to see; they were resolved not to see.Selfblinded,notGod-blinded!Theysufferthisworldtoblindordazzlethem;sothat theireyesareuseless.They letSatan, thegodof thisworld,puthishandovertheireyes;orbewilderthemwithhissnaresandenticements.Thus,havingeyestheyseenot.II. Thereareeyesthatsee.ThesearetheywhomGodhathenlightened;whoseeyesthesonofGodhathopened;forit ishisworktoopentheeyesoftheblind.Theydidnotopentheirowneyes.Theireyesdidnotopenbychance.Oncetheywereblind,—quiteasblindasothers;butnowtheysee.Therearenotmanyofwhomthiscanbesaid;yettherearesome.Andwhatdotheysee?(1.)TheyseeGod; (2.) theyseeChrist; (3.) theysee themselves; (4.) theysee thewordofGod;(5.)theyseethethingswithintheveil.Theyarenotlikethemenofthisworld,witheyesthatseeoutwardthings,sun,moon,andstars,earthandsea, woods and hills and fields. They see beyond all these,—that which isspiritualanddivine;thatwhichistrueandglorious.Yes;theysee!Inablinded

generationtheysee!Howgreatathingandhowblessedtobeabletosaythisofthem,—they see! They have got eyes that are not useless; eyes that do notmislead; eyes that present things in their proper light and proportions anddistances!Theireyeshavebeenanointedwiththeheavenlyeyesalve,andtheysee!Theyno longer stumblenorgrope in thedark,norgoafter falseobjects.Theysee,andtheyknowthattheysee!III.Oftheseeyesthatseesomearedim.Theysee;buttheydonotseeafaroff (2Peter1:9).Theysee;but it isdimly.Theirvision isdefective.Theyseemenas treeswalking.Theyarenear-sighted, short-sighted.Their eyes requirefurtherpurging.Theyought toseefullyandtruly;but theydonot.Theywerenotmeant tobedim.Godhasnopleasure in theirbeingdim.Theobjectsarevividanddistinct;yettheyareseendimly.Inwhatrespectsisthisthecase?(1.)They see but part or parts of the truth; (2.) what they do see is imperfectlyrealised.Thegospel isbuthalfagospel.Thecross isnotsofullofpeaceandlightasitoughttobe.Thewayoflifeisbutpartiallyknown.Thecominggloryhas but a feeble radiance. The advent of Christ has but little value to them.Christhimselfhasbutlittleoftheexcellencewhichheoughttopossesstothem,andisbutpoorlyappreciated.Thereisnodoubtsomethingintheatmosphereofthispresentevilworldthathindersvisionandbecloudstheeye;butstill,afterall,itisthedimnessoftheeyethatistheevil.Howmanyarealltheirlifetimeafflictedwiththisimperfectvision.Howmuchtheylosebythis!Theirfaithisnot the substance of things hoped for; it is but the shadow of that substance.Hopeistothemavagueexpectation,withlittleofcertaintyorbrightnessinit.Theirlifehasmoreofthecloudthanofthesunshineaboutit.IV. Thetimeisathandwhentheseeyesshallnotbedim.Therearemanypartialremovalsofthisdimnessevennow;timeswhenweseefartherandmoreclearly. At Pentecost this was the case. At the Reformation also. In times ofrevivalithasbeenso.Inindividualcasesthishasbeenknown.Paulwasamanthat saw clearly. Augustine, Wycliffe, Luther, Calvin, Knox, Rutherford,Edwards;thesewereclear-sightedmen,fromwhomtheHolySpirithadpurgedthescalesand thedimness.But the referencehere isprophetical.Theprophetpointstoacoming;eraofperfection,whenweshallseeHimasheis;seeasweare seen, know as we are known. No dimness then; no defective vision; nocloudyatmosphere;nodiseasedorganofsight.Allbrightnessanddistinctness.The cross clear and bright.The light and love unclouded.Christ seen face to

face, no longer in a glass darkly.Every ray of glory coming freshly fromhisrevealedcountenance;every feature fairandperfect;Himself thechiefamongten thousand; His kingdom infinitely glorious. No doubting either as to thethingsofChrist,orourinterestinthem.Nounbelief;noerror;nomist.Alltheperfectionof vision, and the perfectionof light.Odayof brightness and truevision,dawn!OMorning-star,arise!OPrinceoflight,lightoftheworld,makehaste, end the long darkness of humanity, and cover earth with celestialsunshine!

LIX.TheUnfaintingCreatorAndTheFainting

CreatureIsaiah40:28-31

THISwasGod's answer to Israel of old in their day of trouble; it is still hisanswertoadespondingspiritwhichthinksitscasehopelessanditselfforsakenof God. God himself thus speaks in his love to such. Instead of taking eachclauseseparately,letusthusclassifythevariouspointsherebroughtbeforeus,—(1.)anunfaintingGod;(2.)afaintingsinner;(3.)anunfaintingsaint.I.AnunfaintingGod.Itistohimselfthathedrawsoureyeinourdisquietude,—"Lookuntome;""trustyeinJehovah."Hewondersthatweshouldnothaveknown nor heard of him and his greatness; or that having heard of him, weshouldevergivewaytodespondency.WithsuchaGodtogoto,howcanwebecarefulortroubled?(1.)Hisname. It is fourfold, andeachof its fourpartsmost full andsuitable,—"God,""TheEverlasting,""Jehovah,""Creatoroftheendsoftheearth."Whataname;whatadeclarationofhimselfisthis!Excellency,duration,life,power,allarehere!Ah,surelytheythatknowsuchanamewillputtheirtrustinhim.(2.)Hischaracter. "He fainteth not;" "he is notweary;" he is unsearchable inwisdom.HereistheunfaintingGod,—theGodonlywise.Pastageshaveprovedhimsuch;theexperienceofthosewhohaveknownhimhasbornetestimonytohim.Time,work,difficulty,cannotmakehimfaintorweary.Nothing in earth, or heaven, or hell can affect him. He has been workinghitherto,andisstillworking(John5:17),butheisnotweary.(3.)Hisways.Theyarenotasourways.Theyarethewaysofbountifulnessandlove.He is thegivingone;he is alwaysgiving;givingmoreandmore;neverwearyofgiving;givingpower,strength,all that isneeded.Yes,hethatsparednot his ownSon, but delivered him up for us all, how shall he notwith him

freelygiveusallthings.ThisistheGodwithwhomwehavetodo!Suchishisname,hischaracter,hisways!Havewenotknownhim,norheard?Toknowhimislife;tolistentohimispeaceforevermore.II. Afaintingsinner.TheobjecttowardwhichthepowerofthismightyGodisturnedisasinner;onewhois"faint,"who"hasnomight."Itistheutterhelplessnessoftheobjectthatattractshim.Itisnot"likedrawingtolike";butthe unlike. It is the unlikeness that constitutes the attraction and the fitness."Whenwewereyetwithoutstrength,induetimeChristdiedfortheungodly."Thus the two extremesmeet, the weakness of the creature, the power of theCreator;eachsoexactlysuitingtheother,andeachrequiringtheother.Itisthisstateofthingsthatshewsthefollyofthosewhodespairofbeingsavedbecausetheyare soweak.The truth is, theyarenotyetweakenough forGod to savethem. Theymust come down to a lower degree of helplessness ere God caninterfere. Yes, it is our strength, not our weakness, that is our hindrance andstumbling block. It is the weak that God is in quest of, not the strong; theweakerthebetterforthedisplayofhisstrength."Tothemthathavenomightheincreasethstrength.""In theLordhaveI righteousnessandstrength.""WhenIam weak then am I strong." It is our "infirmities" that God uses as hisopportunityforthemagnifyingofhisgraceandpower.Areyouwillingtotakethe place ofweaknesswhichGod assigns to you, and inwhich alone he caninterferetosave?III.Anunfaintingsaint.Thesaintisheredescribedasonewho"waitsupontheLord."Hehascometogiveuphiswaitingonallelse;towaitonthislivingandmightyGodalone. It is thus thatoutofweaknesshebecomesstrong.Hisweaknessisnotlessthanitwas,buthegetsasubstituteforit,inthestrengthofJehovah.Everybodyelse, even theyoungandvigorous shall fail;buthe shallnot.Wheneveryonegiveswayheshallstand;heshallliftuphishead.Thisisdescribedunderfourfigures.(1.)They thatwaitonJehovahshall renewtheirstrength.Ourstrengthwastesby daily use; theirs increases and is renewed. That which would fatigue andexhaustothersshallinvigoratethem.Theyshallbecomestrongerandstronger.Thegreatertheirformerweaknessthegreatertheirpresentpower.

(2.)Theyshallmountupwithwingsaseagles.Manya loftyheightshall theyascendand lookdownon theworldbeneath them, soaringhigher andhigher,gazing fromLebanon,andHermon,andAmana (SongofSolomon4:8), fromthe mountains of myrrh, and the hills of frankincense. As God bore Israelthroughthedesertoneagles'wings,soshalltheybeborne.Theywhooncehadnotstrengthtocreepormove,havenowstrengthtoflyaloftaseagles.Suchisthewayinwhichstrengthcomesoutofweakness.(3.)Theyshallrunandnotbeweary.Theyarenotalwaysflyingorsoaring;butwhen running,—running their racehere,—they shall not beweary.They shallrunwithpatience,perseverance,success,triumph.Theirsshallbeablessedanduntiringrace.(4.) They shall walk and not faint. The greater part of their life is to be awalking. Occasionally they may fly or run; more generally they walk; evermoving onward without ceasing. In this walk they shall not faint. It may belong,buttheyshallnotfaint.Itmayberoughanddark,buttheyshallnotfaint.Herethenistheunfaintingsaint,madeoutofafaintingsinner,bythepowerofanunfaintingGod.Waitthen,Osaint,onGod,andthoushaltknowhispower;how he can uphold and strengthen thee even to the end, that thoumayest bepresentedfaultlessbeforehimathiscoming."Hekeepeththefeetofhissaints."

LX.TheKnowledgeThatJustifies

"Byhisknowledgeshallmyrighteousservantjustifymany."

Isaiah53:11

OFwhomspeakeththeprophet this?Ofhimself,orofsomeotherman?"saidtheEthiopian ruler (Acts 8:34).Of some otherman doubtless; of one greaterthanhimself;higher,andyetlowerthananyofthesonsofmen.Foronlyofone,inallearth'shistoriesfromthebeginningcouldthesethingsbesaid.Isnothisname"Wonderful"?Herewehave,I.TheFather'srighteousservant."Myrighteousservant,"saysGod,asifhehadneverhadanother.Myservant!Myrighteousservant!Servantisanameof subjectionandobedience,yet alsoofhonour, according to the rankofhimwhom he serves. As servant he is the doer of the Father's will; the Father'sservant for us, and in this sense our servant: "I am among you as he thatserveth";"thesonofmancamenottobeserved,buttoserve."Asservantheisthefulfillerofthelaw;theobedientOneinallthings;notpleasinghimself,nordoinghisownwill."Myrighteousservant,"saysGod,asdelightinginhim;forneverbeforehadhegotsuchserviceandsuchrighteousness;divine,yethumanservice;divine,yethumanrighteousness.Itisofthisrighteousservantthatthewholechapterspeaks.Itishewhogrowsupbeforehimasatenderplant,asaroot out of a dry ground. It is he in whommen saw no beauty; whom theydespisedandrejected.Itishewhowasthemanofsorrows,andacquaintedwithgrief.Itishefromwhommenhidtheirfaces;whowasbroughtasalambtotheslaughter;whowastakenfromprisonandfromjudgment;whowascutoffoutof the land of the living. O wondrous servant! O gracious service!What orwhereshouldwebewithoutsuchaservantandsuchaservice!Allweneedisministeredtousbythee,freely,liberally,lovingly!Whyshouldwebesoslowtoowntheeastheservant,andtoacceptthyserviceinourbehalf.Thylifeonearthwasoneofserviceforus;andthylifeinheavenisstillthesame.Forisnotthyintercession,thyadvocacy,serviceofthebestandtruestkind?

II. Thisrighteousservantjustifies.Heisnocommonservant.Heisthegreat Judgeof all; the Justifier of the sinner; hewho acquits andpardons theguilty. He acted as such on earth, when he said, "Neither do I condemnthee,"—"thysinsbeforgiven."Heactsassuchinheaven.Ourjustificationisinhis hands; we go to him to be justified. In one aspect it is the Father thatjustifies;inanother,itistheSon.He"justifiesmany."Allpowerisgivenhim;judicial power, royal power, priestly power.We get acquittal and acceptancefromhispriestly-royalhands.Letus thencomeboldly to the throneofgrace,thatwemayobtainmercy.Hesitstheretoreceivesinners.Hetakesupthecaseof the condemned,—as suchhe justifies them,He recognises all their sin andguilt, and then he delivers. They come to him as condemned; he owns thesentenceasjust;butcancelsit,—cancelsitforevermore.Hisjustifyingsentencereversesthelaw'scondemningsentence.Itiswiththecondemnedthathedeals;it is them thathepardons.Therewas justice in thecondemnation; there isnoless justice in thepardon.TheJustifier is theFather'sservant; theWordmadeflesh;theSonofGod,whocameinthenameoftheLordtosaveus.Graceandrighteousnessinalltheirfullnessaretobefoundinhim.III.Thisrighteousservantjustifiesbyhisknowledge.Theknowledgeisthelinkbetween themanyand justification.He justifies thembygiving them theknowledgeof himself as the Justifier, andof hiswork as the justifying thing.Knowledgeisnothereusedinthesenseofwisdomorunderstanding.Itmeansthatwhichheteachesthemtoknow.Wearejustifiedbyknowingtherighteousservant.Itisnotbyworking,orpraying,orsuffering,butbyknowing,thatweenteronthestateofacceptance:"Thisislifeeternal,thattheymightknowthee,theonly trueGod, and JesusChristwhom thouhast sent."This is oneof thesimplestaspectsinwhichthegospelispresentedtous.Thereisnomysteryordarkness here. To know Jesus is to be justified! The justified man can saynothinginhisownbehalf;nothinggoodhashefoundinhimself,inhisworks,or his feelings, or his character. All is evil, only evil. He is utterly unfit forpardon,accordingasmenjudgeoffitness.Allthathecansayforhimselfis,thathe knows Jehovah's righteous servant, and in that knowledge has founddeliverancefromthewrathandcurse.Thatknowledgehasbroughthimintothestate of "no condemnation." Satisfied with that knowledge (though satisfiedwithnothingabouthimself)hecansaywithcertaintyandgladness,"Whoishethatcondemneth?"

IV.Thisrighteousservantjustifiesbybearingtheiniquitiesofthosewhomhe justifies. He justifies as a judge; as a judge giving righteous judgment;righteous judgment in acquitting the unrighteous. The ground on which hejustifiesisnotmeregrace;itisalsorighteousness.Notthatsinistrivial;butthathehasborneiniquityinroomoftheunrighteous.This bearing of iniquity was his great work on earth, from his cradle to hiscross. Itwas laidonhim.He took itwillingly.Hewasable tobear it.Hehasborne it.Thesin-bearerhas triumphed.Thesin-bearingwork isdone.Hewaswoundedforourtransgressions,hewasbruisedforouriniquities.Theworkisdone!Iniquityisborne.Thatwhichpacifieshasbeencompleted.ToallthisGodhimselfhasbornewitness.Itisondivinetestimonythatwerestourbelief;andfromthepromiseannexedto thisdivine testimonywedraw theblessedconclusion that, inbelieving,weshallenteronthatpeacewhichhasbeenmade.GodhasgivenusatestimonytotheworkofhisSon;andhehasaddedthepromise,thatwhosoeverbelievesthattestimonyisstraightwayjustified.Webelieve,andarejustified.Weknowthatwe are so because of the sure word of promise to him who receives thetestimony.Thisiswhatiscalled"appropriation."Itisthesimpleconclusionwedrawfromourbelieving the testimony.He thatbelievethhatheverlasting life.Webelieve,andweknowtherefore,thatallthislifeisours:"ForGodisnotamanthatheshouldlie."WeshallknowwhenHecomesagainhowmuchwe lostbynotcrediting thistruetestimony;howmuchmorepeaceful,andholy,andsuccessfulwouldhavebeenourlifehadwebelievedthattestimonyinitssimplicityandfullness.

LXI.TheHeritageAndItsTitle-Deeds"ThisistheheritageoftheservantsoftheLord."—

Isaiah54:17

ITisof"servants"thatGodisherespeaking,—thisisthenamehegivesthem;"servants,"yet "heirs:" for it is in connectionwith the "heritage" thathecallsthem"servants."Theapostlejoinstogether"sons"and"heirs;"heretheprophetjoins"servants"and"heirs."Israelgetsthisname,—"servantsofJehovah;"thechurch gets it; apostles get it; each saint gets it. The dwellers in the oldJerusalemhad it; thecitizensof theNewJerusalemhave it too. "His servantsshallservehim."Wearetoserveasangelsdo;nay,asJesusdid;forHewastheFather's servant.We are to serve the Father; and to serve the Son "the LordChrist;"wearetoservethechurch;wearetoservetheworld;allinlove;foritistolovingfilialservicethatwearecalled.Butitisspeciallyofthesetwothingsthatthepassagespeaks:(1.)theheritage;(2.)ourtitletoit.I.Theheritage. It is fullydescribed in thepreviouspartof thechapter;and inreadingitwemaysay,"thelineshavefallenuntousinpleasantplaces;yeawehaveagoodlyheritage."Itcontains,—(1.)Deliverancefromsorrowandtempest(ver.11).Thetimeofthesehasbeenlong;butthedayofdeliverancelonger.Itiseverlastingdeliverance.(2.)Gloryandbeauty (ver. 11,12).All that the eyeofmanor the eyeofGoddelightsin,andpronouncesgood,inearthorheaven,shallbeours.(3.)Knowledge(ver.13).Weshallbe"taughtofGod;"allofus.Noignorancethen,norunbelief;onlywisdom;notthewisdomofthisworld,butoftheworldtocome.

(4.) Peace (ver. 13). "Great peace;" peace like a river; peace that passeth allunderstanding;God'sownpeace;withinandwithout;andwiththecertaintythatnofuturedisquietudeshalleverarise.Eternalpeace;inthelandofpeace,underthereignofthePrinceofPeace.(5.)Stability(ver.14).Wearetobestedfastandimmoveablehere;weshallbestillmoresohereafter;forourheritageisthekingdomthatcannotbemoved.(6.)Security(ver.14).Nopossibilityofevilfromanyquarter;nothingbutgood.Security(1.)fromoppression,(2.)fromalarm,(3.)fromenemies,(4.)fromwar,(5.)fromaccusationsandevilreports.Allthesethings,negativeandpositive,gotomakeuptheinheritanceofIsraelinthe latter days; still more the inheritance of the saints in light, the kingdomwhichcannotbemoved,theinheritancewhichisincorruptibleandundefiled.Itis the very heaven of heavens; glorious, andmarvellous, and perfect beyondconception.Ah,surelythisiswhateyehathnotseennorearheard.BecauseofitGodisnotashamedtobecalledourGod.II. Our title to it. "Their righteousness is of me, saith the Lord." Thisrighteousness avails notmerely for personal acceptance, but for givingus theinheritance.This is the tenure by which we hold it, and shall hold it forever. Thus it issecured to us,—secured by God himself; not simply made ours once, butsecuredtousforever.Ourtitle,then,ortenure,is,(1.)Divine.It"isofme,saiththeLord."Hegivestheheritage,andhegivesalsothetitlebywhichitissecuredtous.Nay,hegivesusadivinetitle;suchasourfatherhadnot toParadise;a titlenotof self,norof'man,norofearth,butofGod; a title so truly divine that we may say, God himself is my title to theheritagewhichGodhasgivenme;fortherighteousnessbywhichitissecuredtomeistherighteousnessofGod.Mytitle-deedsaretrulydivine;thepurchase-moneyisdivine;theconveyanceisdivine;thesecurityisdivine.Onewithhimwhoboughttheheritageforus,wehavethesametitletoitthathehas;forweget it throughmeans of his righteousness. As the righteous one, He was thepurchaserofthekingdomwhichHegivestous.Hisrighteousnessboughtit.

(2.)Righteous.Thisisimpliedintheexpression,"theirrighteousnessisofme,"intimating that it is by righteousness that the heritage is secured to us. Thisheritageismorethanthemeregiftoflove;itisthegiftofrighteousness.Wegetit in a righteousway;wehold it invirtueof a righteous price paid for it; oursecurityforitismorethanthegraceofGod;itistherighteousnessofGod.Ourpardonisarighteouspardon,soisourtitlearighteoustitle,—divinelyrighteous,—a title which the law recognises, and which the law will make good to usagainst all opposers or counter-claimants, if such there be. "IfGod be for us,whoshallbeagainstus?"Inour title-deedsthere isnoflawnorambiguity,forthey are drawn up by a righteous God, subscribed by a righteous God, andpresentedtousbyarighteousGod.Everythingconnectedwithourentranceinto,andpossessionof,theheritageisinrighteousness.(3.)Free.Ourheritageisa"purchasedpossession;"purchasedforusbyanother;fullypaidforbyadivineequivalent;sofullypaidforthatthereisnothingforusto pay.All is free.CanaanwasGod's free gift to Israel, so the inheritance isGod'sfreegifttous.Wecouldnotpay,wereitneeded;andwedonotneed.Allpaymentisrefused.ItissopreciousthatnonesaveGodcouldpayapriceforit:andHehaspaidtheprice.Aslifeisfree,andsalvationfree,soistheheritage;absolutelyandunconditionally free; free in the senseofunbought; free in thesenseofundeserved;freeinthesenseofitsbeingthegiftofGod.(4.)Eternal.Ourtitle,beingthusdivineandrighteous,mustbeindefeasible.Itmuststandforever.Aneternal title toaneternal inheritance,—this iswhatwerejoicein.Hencetheinheritanceitself,andallconnectedwithit,aredescribedin language that intimates perpetuity absolutely unending and unlimited. Nosecondfall;nosecond lossofParadise.Nofuture tempternor temptation.Weentertogooutnomore.Forthechurchis"theblessedoftheLord,"towhomitshall be said, "Come ye blessed of my Father." One with the Son of God,"partakers of Christ," "joint heirs with Christ Jesus," our tenure of theinheritancemustbeassureandaseverlastingasHisown.ItisthisheritagethatGodinhisgospelispresentingtous.Hepointstoit,ashepointedIsraeltoCanaan,andsays,Yonderistheglory,trustmeforit,andyoushallenterin.Israelcouldnotenterinbecauseofunbelief;andsoitisonlythisthatshutsthe

sinneroutof thekingdom.Wepreach thekingdom,andweannounce thathewhoreceivesGod'stestimonyconcerninghisonly-begottenSonshallobtainitfreely. But the word preached does not profit, not beingmixed with faith inthemwhohearit.God'stestimonyistrue;itisatestimonyintendedspeciallyforsinners. Shallwe disregard it? Shallwe treat it asworthless? ShallwemakeHima liar?Shallweshut theopengateagainstourselves?Shallwe refuse toenterin?Wethathavebelieveddoenterintorest.Howfree,howsimple,howreadytheentrance!It isGodhimselfwhostandsat theopendoorandbidsuscome;beckonsusin.Shallsuchaheritagebelosttous?Shallsuchaglorybedespised?

LXII.TheMeetingBetweenTheSinnerAndGod

"Thoumeetesthimthatrejoicethandworkethrighteousness;thosethatremembertheeinthyways:behold,thouartwroth;forwehavesinned;inthoseiscontinuance,andweshallbesaved."—

Isaiah64:5

THEverseprecedingisquotedbyPaul(1Corinthians2:9),inreferenceto"thehiddenwisdomwhichGodordainedbefore theworlduntoourglory," so thatwemaytakeitandourtext,asindicatingGod'sthoughtsofwisdomascomingoutinhisdealingswithusinChrist;hisdealingswithIsrael,hisdealingswiththe church; as seen both at the first and the second comings of Christ; hisdealings with man in grace, that is, according to his own free love. "Mythoughtsarenotyourthoughts;neitherareyourwaysmyways."InourtextwehaveaspecimenofGod'sthoughtsandways.I.Godmeetsman."Thoumeetest."Distanceisournaturalcondition;sinproducedit;Adamshewedit;manlovesit.AsfarfromGodaspossible.Departfrom us, men say. So the prodigal went into the far country. Man wants nomeetingwithGod.Hewould rather that the distancewere preserved forever.ThethoughtofmeetingGodisunpleasant.Hencetheirksomenessofreligion,thewearinessofSabbaths,eventhoughthemeetingbeofthevaguestandmostformalshadowykind.HemustmeetHimatthejudgmentday,buthetriesnottothinkofthis,andhopesthathemaybereadywhenitcomes.Butthoughmanwill not draw nigh to God, God draws nigh to man. He does not love thedistanceandseparation.Hecomesnigh.Hedidsointhepersonoftheprophetsandsuchlikemessengers.HedidsospeciallyintheAngeloftheCovenant,andintheWordmadeflesh.Buthisobjectisnotmerelytovisitearth,buttocomeupto,todrawneartoeachofhiscreatures.Heisdesirousofameeting,alovingfriendlymeeting,notofjudgment,orreproof,orvengeance,butofgrace.Isaiahspeaksasonewhoknewthis."Thoumeetest,"hesays; that is, thouart in thehabit of doing so. It is thy practice, thywont tomeet the sinner. This is ourmessage in the gospel, God wants to meet you,—to meet each of you. He

proposesameeting.Hetellsyouthatthereisnocoldnessnorunwillingnessonhispart;thatallthingsareready.Come,meetwithme,Iwishtomeetwithyou.II. Howdoes hemeetman. In love.As the LordGodmerciful andgracious.HemeetshimasJesusmettheGalileanfishermen,andsaid,followme;asJesusmetthewomanofSychar,Zaccheus,MaryMagdalene.Hemeetshimwithpardonand reconciliation.HemeetshimasMelchizedekmetAbraham,toblesshim.Mandislikesthemeeting,eitherforblessingorcursing;Goddesiresit,thathemaybless.III.Wheredoeshemeetman.Atthecross.Thatisthemeeting-place.Thereis no other. It is a safe one, and a blessed one. There there is no wrath, nocondemnation,nodarkness.Godstandsat thecrossandcriesaloud,Meetmehere.Notona spotofyourownchoosing,buthereon the spotwhich Ihavechosen;herewherethebloodwasshed,andChrist'ssacrificeofferedup.Thisisthe meeting-place. Two meeting-places; one the cross, now; the other thejudgment-seat,hereafter.Whichdoyouchoose?Oneyoumusthave.IV.Whatmenaretheywhomhemeets.Nowinwhatfollowswearenottounderstandthat theclass isnarrowedorrestricted; thatheshutsout theworst,andwillhavenoneofthem.Thedescriptiongivenreferssimplytothefootingonwhichhereceivesthem,—onthatfootingheiswillingtoreceiveany,all.Onthat footingallmayplace themselves,andsobesureofawelcome.Our text,however, evidently does not refer exclusively to the first meeting, but to thewhole subsequent intercourse, and describes the footing on which thatfellowshipistogoonandbemaintained.Therearethreethingsdeclaredastothose with whom God meets; and these three things follow each other in acertainorder.(1.)Therejoicingman.He isonewhohas found in thegospelglad tidingsofgreat joy; one of those described by David in the 32nd Psalm, a man ofblessedness.Hehasfoundtherejoicingofthehope;andheholdsittotheend.Hehasacceptedthegoodnews,andassuchheisacceptedofGod.Godmeetshim.(2).Themanthatworkethrighteousness.(1.)Heworks,—heisnotslothful;(2.)

heworksrighteousness,—goodworks;(3.)heworksrighteousness,becauseherejoiceth. He does not rejoice because he works, but he works because herejoices. His joymakes him aworker,— a doer of thewill of God; able forsufferingorlabouring.Hislifeisadoingofrighteousness.(3.)Thosethatremembertheeinthyways.Thiscorrespondswiththeapostolic"lookinguntoJesus."WerememberGod,—werememberhiminhisways,hisfootsteps, his doings, as recorded in Scripture. When we call him toremembrancewe do so in connectionwith some of hismanyways recordedthere.This meeting is a life-long one. Not yesterday, nor today, nor tomorrow, butcontinual; begun at conversion, carried on through life, consummated in thekingdom.Itisameetingforpardon;ameetingforfellowship;ameetingforthebestowalofall loveandblessing;preludeof themoregloriousmeetingwhenJesuscomesthesecondtimetobeginhisendlessreign.

LXIII.God'sLoveAndGod'sWayOfBlessing

"Goandproclaim thesewords toward thenorth,andsay,Return, thoubackslidingIsrael,saiththeLord,andIwillnotcausemineangertofallupon you: for I ammerciful, saith the Lord, and I will not keep angerforever. Only acknowledge thine iniquity, that thou hast transgressedagainsttheLordthyGod,andhastscatteredthywaystothestrangersundereverygreentree,andyehavenotobeyedmyvoice,saiththeLord."—

Jeremiah3:12,13

LET us mark here two things: (1.) God's message of love; (2.) His way ofblessing.I.God'smessageoflove.Heisevidentlyinearnestaboutthis.Thereisnothingofcoldness,ordelay,orinsincerity.Hecallsamessenger,aspecialmessenger,fortheoccasion.Hesendshimoutwith,"Go,"asdidourLord,"Goyeintoallnations"; likeanarrowfromabow."Proclaim,"speak, liftup thyvoice likeaherald,thatallmayhear,andthattheremaybenomistake."Towardthenorth,"where "backsliding Israel" dwelt, and where her idolatries were practised, asBethelandSamaria;itislike,"BeginatJerusalem";gototheworst,totheverycentreof the sin and the evil; go toBethel, go toSamaria, go to the chief ofsinners;gotothebackslider,theapostate,theidolater.Andwithwhatmessage?Themessageof loveandreconciliation!Thechiefpointof themessage is theword"return."Liketheprodigaltheyhaddeparted;andtheFather'svoicecallsto them, "Comeback," come back tome.God speaks as one in earnest; as afather;asafatherwhohaslostachild,andyearnsoverhislostson."HowshallIgivetheeup"ishisfeeling;howcanIpartwiththee.Godisnotindifferenttoourdepartureorourabsence.Thoughhehasallheaven,withallitsangels,hefeelstheblankmadebyonesinner'sdeparture.Theseafeelsnottheabstractionofadrop,northesunofaray;themonarchofamightyempiredoesnotfeelthedeparture of one subject, but God feels and mourns over the revolt andalienationofonesinner.Whileurginghomethisword,"Return,"Godenforces

itwithencouragementsandarguments.(1.)Iwillnotcausemineanger tofalluponyou.This ismoreexactly,"Iwillnotcausemycountenancetofallonyou";thatis,Iwillnotfrownuponyou;thewordsarethesameasindescribingCain:"hiscountenancefell."Insteadofthefrown shall come the smile upon my countenance: "I will lift up mycountenanceuponyou."This isgraceand tender love.Thesinner is thus toldwhatheistoexpectfromGodinreturning."Whenhewasyetagreatwayoff,thefathersawhim,"&c.(2.) Iwillbemerciful.WithJehovah there ismercy; forhisname is theLordGod,merciful andgracious. Israelhad triedhismercy to theuttermost,but itwas not exhausted. Its fullness was undiminished. Where sin had abounded,gracehadmuchmoreabounded;andtheannouncementhereofhismercyistotell Israel that all their backslidings, and apostasies, and idolatries had notalteredorlessenedthatmercy.Itwasmercytotheuttermost,mercytothelast.(3.)Iwillnotkeepangerforever.Indirectlythistellstheterribletruththattherehadbeen,andwasstill,angeragainstthem.Inwrathhehadsmittenthemandscattered them. It had lain heavy and sore upon them. But it was not to beperpetual anger. "His anger is but amoment"; it passes away, and he teachesIsraeltosing,"Thoughthouwastangrywithme,thineangeristurnedaway."SuchisGod'smessageoflove;sentintruthandearnestnesstoIsrael;sentwithnolesstruthandearnestnesstous!Returnandbeforgiven!Returnandbeblest!Returnandletmepouroutonyouthefullnessofmyforgivinglove!II.Thewayofblessing.Thereisbutonewaytothis;notmerit,orgoodness,or labour, or earnestness, but simply acknowledgment of sin. In thisacknowledgment there isnothingmeritorious,nothing in itselffitted toattractor secure blessing. But it is the way of God's appointment; it is the channelthroughwhichtheforgivenessflows;itplacesusonthatfootinginwhichaloneGod can bless the sinner. So long as there is on the part of the sinner theslightest thought that he deserves to be blessed, thatGodought to bless him,that he has done or felt anything whichmakes himmore fit or qualified forblessing,heisnotinapositioninwhichGodcanbeglorifiedinblessinghim;nay,he is retaining thatselfrighteouspositionwhichrenders it impossible that

Godcanhonourablyandrighteouslyblesshim.Butthemomentthatheforgoesall claims, and takes the sinner's place beforeGod, as one deserving nothing,thatmomentheisinthepositioninwhichGodcanandwillbless."Only acknowledge"! These are his words to us, announcing the way ofblessing."Onlyacknowledge"!Thushespeakstousstill(1John1:9).Theparticularsof theacknowledgment follow: (1.) iniquity; (2.) transgressionagainst theLordourGod; (3.)goingafter idols; (4.)notobeying thevoiceofJehovah.JustthesinsinparticularthatIsraelhadcommitted.Itisthisparticularenumerationofsinthatheasksofus.GointoparticularswhenyoucomebeforetheLord.Beware ofgeneralconfessions. They do not touch the conscience,andtheydonotreachGod.BeveryspecialandminuteinallthatyoutellGodconcerningyoursins.Yetwiththefullconfidenceofreceivingpardon;forifweconfessoursins,heisfaithfulandjusttoforgiveusoursins.Onlyacknowledge!ThisistheonethingthatGodasks;itistheonethingthatthesinnershrinksfrom.Foritbringshimdownsofar.Itstripshimabsolutelyofallgoodness.YetonnootherfootingwillGoddealwithanysinner.Sowasitinthe case of the Pharisee and the publican. This was Laodicea's special sin;refusal to acknowledge poverty. Itwas to this that theLord urged her. So heurgesus. It isourpride thatstandsbetweenusandblessing.Take thesinner'splaceandallisours.Letusdealwithhimnowassinners;andwhenhecomesagainhewillownusassonsandheirs.

LXIV.DivineJealousyForTheTruth"OLord,arenotthineeyesuponthetruth?"—

Jeremiah5:3

THISfirstclauseofthethirdverseshouldbeconnectedwiththetwopreviousverses, inwhich theLordcomplains that truthwasgonefromhiscityandhispeople;thatevenwhenswearingbyhisnamemendisregardedit.Jerusalemhadbecomeacityoffalsehood;Israelanationoffalsemen.They said,God regardeth it not.He allows the speakerof falsehood togoonunpunished. His eyes are not on such men or such things. They are of nomoment to him.Theprophet breaks in herewith his question, his appeal, "OJehovah,arenot thineeyesuponthe truth?"Whatevermenmaysay,Dostnotthouregardit?Dostnot thouabhor theuntrue?Dostnot thoucutoff the liar?Dostthounotcondemnhimwhoutterserror?Theword"truth"inScripturerefersbothtodoctrineandpractice.Itpointsbothto the "error" and the "lie." It classes both together. It condemns both.Falsespeaking,whetherinreferencetoteachingorwitness-bearing,isdeclaredtobeabominabletoGod.Hiseyesareuponthetruth.Theywatchoverit,toguarditandtomaintainit.TheeyesofJehovahareuponthetruth,whatevermenmaysay;andthatwhichisuntrue,whateverformittakes,hemarksandwillavenge;theuntruething,whateveritsnatureorobject,theuntrueword,theuntruelook,the untrue act, private or public, is not tolerated by him, though tolerated byman,andthoughGodhimselfbearlongwithit.ThetheoryofmanyisthatGod'seyesarenotuponthetruth,andthatthereforea man may believe what he pleases, and say what he likes, without fearingGod's displeasure. It is onlywhen the untrue thingwhich he thinks and saysinterfereswith human rights, or social privileges that he is to be visitedwithpunishment. Jehovah's eyes, then, are upon the truth,— the truth as found onearthamongthesonsofmen.

I.Theyarewatchfuleyes.Theyclosenot.Hewhoseeyestheyareneitherslumberethnorsleepeth.Notasound,athought,awordfrompenorlip,butHenotices.Hewhoseesthesparrows,numbersthehairs,andfeedstheravens,hasHis eye on all human utterances, all writings of man, books or tracts, allopeningsofman'slipsinprivateorpublic.II.Theyarediscerningeyes.Theyarelikeflamesoffire.Theysearchandtry everything. There is no indifference about their gaze. They are keen todiscriminatebetweentruthanderror.Theyaretheeyesofajudgewholovesthetrueandhatesthefalse.Manthinkswhateverisearnestlyspokenisgood;notsowithGod.Hediscerns, he judges, he sifts, he tries everyword, everyphrase,everythought,everyplan.Thereissuchathingasdivinecensorship,minutebutunerringcriticism.III.Theyarejusteyes.Theydonotmakeamananoffenderforaword,yettheyweigh everything in equal balances. There is no overvaluing nor under-valuing what is spoken or written. Each thing is judged without favour orpartiality,anditisapprovedorcondemnedaccordingasitistrueorfalse.Thestandardofmeasurementisdivineandperfect.Nobriberyhere,noacceptanceofman'spersonwhetherpoororrich.Itis"justjudgment,"ajustverdictthatispronounced. The righteous Lord loveth righteousness.With nothing less thantruth,ineverysense,willhebesatisfied.Truthfromman;truthbetweenhimselfandman,truthbetweenmanandman;thetrueword,thetruethought,thetruelook,andvoice,andtone.In this watchfulnesss, this discernment, this justice, there are some thingsspeciallytobeobserved.1.Thereisbutonestandardoftruth.Godfixesthestandardandactsonit,withoutcaprice,orpartiality,orcompromise.Errorisathousand-fold,—pliable,moveable,uncertain,—truthisONE.OnthisGodcallsonustoact,onthisheactshimself.Sothatmancannotexcusehiserrororhisfalsehoodonthegroundthatthereweremorestandardsthanone.2. Thisonestandardisdefinite.Itisnotvagueorshadowy.Itdoesnotmerely settle certain great principles, but smaller ones as well. It is so very

definiteandpreciseastoleavemanwithoutexcuse.ItletsmanknowexplicitlyGod'spresentestimateoftruthandfalsehood,aswellashisfuturejudgmentonthese.Itissodistinctthatnoonewithanopenearandeyecanhesitateaboutit.Inourdaymencallthisnarrowness,bigotry,littleness.ButifweonlyinsistonbeingofonemindwithGod,hethatcondemnsuscondemnsGodhimself.Letusbeasbroadashe is,butnobroader; that isenough,whatever theagemaysay.3. Thatonestandardisuniversal.Itisforeveryageandclime.Itneverbecomes obsolete. It is like God himself,— unchangeable; like the Christ ofGod,—thesameyesterday,today,andforever.Itwasgiventoourfathers, it isgiven to us. It suited theEast, it suits theWest. It suited the Jew, it suits theGentilealso;barbarian,Scythian,bond,orfree.ItsuitedtheAsian,itsuitstheEuropean. It suits the Briton, it suits the Indian, and theAfrican. It suits theunlearned, it suits the learned too.One standard for all!Oneuniversal test ormeasurementoftruth.4.ThatonestandardistheBible.ItisnosecretstandardthatHejudgesusby,orbywhichHeteststruthanderror.ThetestwhichHegivestousHeactsuponhimself.TheBibleisHisbookoftruthaswellasours.ThatbookcontainswhatGodcalls truth,—truthdefinite, fixed,certain,notmoveable,norwaxingobsolete,norfallingbehindtheage.The Bible is the one book of the age, nay, of the ages,—of all ages and allclimes. Man's present unbelief seeks to loosen its authority, to dilute itsstatements,torenderindefiniteitsdoctrines.ButthewordoftheLordendurethforever. God is not a man that he should lie. His word is sure, his truth iseverlasting,hisbook is like the sun in the firmament; a light for all ages andlands.ThusGod'seyesareonthetruth.Itistruththathedelightsin,itiserrorthatheabhors. It is truth that he is seeking for among the sons of men. What acondemnation to the laxity of thought in the present day!As ifmanwere atliberty to thinkashepleases, irrespectiveofGodandhisbook!Godwatchesoverthetruth;hemarkseacherror,eachdeviationfromhisonestandard.Oman,hast thoureceivedthevery truth,andthewhole truthofGod?Hehas

givenmanabookforastandard,notthathemayspeculate,butthathemaynotspeculate,butbelieve.WhatGod,inandbythatbook,demandsofmenisnotcriticism,opinion,speculation,butBELIEF.God'seyesareonthetruth,toseeifmenbelieveit.Thedayisathand,thegreatdayoftheLord,whenTRUTHonlyshallbesetonhigh,anderrorputtoshame.Oman,God'seyesareonthetruth,letthinebeonittoo.Betruetotruth;betruetothyself;betruetoGod.

LXV.DivineLoveAndHumanRejectionOfIt

"Ihearkenedandheard,buttheyspakenotaright:nomanrepentedhimofhiswickedness,saying,Whathave Idone?everyone turned tohiscourse,asthehorserushethintothebattle.Yea,thestorkintheheavenknoweth her appointed times; and the turtle, and the crane, and theswallow,observethetimeof theircoming;butmypeopleknownot thejudgmentsoftheLord."—

Jeremiah8:6,7

THEprophet ispredictingjudgmentuponrebelliousIsrael;heisdepictingthewoes that were suspended over Jerusalem, like the sword of the destroyingangel,sorrowuponsorrow,terroruponterror,deathupondeath.Through this infinite gloom there shoot rays of light, as once and againGodmakes mention of his love; and how brightly do these words of love gleamthroughtheterribledarkness!ButIsraelquenchesallthesebeams;hewillhavenoneofthem,helovesthedarknessratherthanthelight;hesays,Darkness,bethoumylight;evil,be thoumygood;night,be thoumyday.Andat lastGodleaveshimtohisdoom,—"TheLordhathrejectedandforsakenthegenerationofhiswrath."Letusnowlookatthetwosidesofthepicture—thedivineandthehuman,theheart of God and the heart of man, God's attitude towards man, and man'stowardsGod.Forwhat iswrittenhere for Israel iswritten forus.God's love,andman'srejectionofit,arethetwopoints.I. God'slove."Ihearkenedandheard,but theyspakenotaright."Hespeaks as one on the watch for good, not for evil; like the prodigal's father,lookingeagerlyout forhis son's return.Thescene remindsusofChrist's "Ohthatthouhadstknown."Itremindsusof"HowshallIgivetheeup,OEphraim";of"SinceIspakeagainsthimIdoearnestlyrememberhimstill."It tellsusofGod'seagerdesiretohearthefaintestsighofthereturningsinner,Hislonging

togetonewordofremembrancefromHisalienatedsonsanddaughters.IttellsusalsoofGod'sdisappointmentathearingnothingfromus,—atman'ssilence,anddistance,andrefusaltoreturn.Godisnotindifferenttoman'sposition,anddanger,andwretchedness.Hedoesnot say aswe do, "It is his loss, notmine," or, "He has none but himself toblameforit,—lethimtakeit."Nosuchhard-heartedspeechesevercomefromthelipsofourlovingGod.Heneverlosessightofus,hepitiesus,yearnsoverus, longs to hear the inquiringvoice, and the soundof the returning footstep.AndwhenHe hears it not, it "grieves Him at the heart," His heart is turnedwithinHim,—Hisrepentingsarekindledtogether.He ishearkeningand listeningatourdoors, tocatch the lowestwordor sigh.EachdayHelistens,—Helistenedthismorningwhenyourose,Helistensnow!OhthejoyitwouldgiveHimtohearfromanyofyou,"Iwillarise,andgotomy Father." Will you not give Him this joy? Will you grieve him by yoursilence?ShallHislongsufferingnotmeltyou?II.Man'srejectionofit.Thisisverystronglyputinourtext;andinseveralwaysandforms.(1.)Thewrongwords.Hedidhearwordsfromthem,butnotthoseHewanted;perhapsthewordsofpride,ofselfrighteousness,ofblasphemy,ofworldliness,of lust;not theprodigal'swords,"Iwillarise,"whichalonearesweet toHim;perhapstheself-sufficiencyofthePharisee,"IthanktheethatIamnotasothermen," or, "We are lords," or, We are the temple of the Lord; not, God bemercifultomeasinner."Theyspakenotaright."(2.)Theimpenitence."Nomanrepentedofhiswickedness,saying,WhathaveIdone." Their hearts were hardened. Goodness and severity had both failed.Therewasnosenseofsin,noshamebecauseofevil,nodreadofdanger.Israel'swas the impenitentheart.Andsuch is theheartofmultitudesamongstus; theheartofournation,wemaysay,nay,theheartofourworld;wouldtoGodthatwe could not say, the heart of the churches. Impenitence! How dreadful theconditionofonetowhomthisdescriptionbelongs!Dostthourepentofthyway,Oman;dostthousayinbitternessofsoul,

"Ohwhat,whathaveIdone!"(3.)Therecklessness."Everyoneturnedtohiscourse,asthehorserushethintothe battle."He is blind,madly blind, both to danger and to sin. Furiously heplunges on in evil, from sin to sin, from lust to lust, daring every venture,defying God, braving his anger, setting at nought his threats, scoffing at hisjudgments,rushingagainsthisbuckler,mockingathishell.Howmuchisthereof recklessness amongst us! Recklessness in sin, crime, self-indulgence,pleasure, lust. Utter defiance of God:—bold, unblushing audacity, whichnothing will daunt; which mocks at judgments, sorrows, trials, sermons,ministers,andplungesoninevil,treasuringupwrathagainstthedayofwrath.(4.)Stupidity."Thestorkknowethherappointedtimes,"&c.Weweregoingtosaybrutishstupidity,butGodmeans to tellus that it is somethingworse thanthat.Beastandbirdobeytheordainedlawsandkeeptotheirappointedseasons;they return when the season calls them. But man discerns nothing, heedsnothing;times,laws,seasons,instincts,arealldisregardedbyhim.Heisvoidofunderstanding, he has closed the eye and ear, his whole intellect has lost itspowerofperception,notonlyofdutybutofdanger."MypeopleknownotthejudgmentoftheLord."Theirheartiswaxedgross.Theygodownlowerthanthebeastswhichperish.YetGodleavesusnot.Hedoesnotsay,Lethimalone,inthesenseofleavehimto perish. He stretches out His hands to us, He bends over us, He islongsuffering,notwillingthatanyshouldperish;Helistensandlistens.AsHedoes at the door of the saint (Malachi 3:16), so of the sinner.What shallHehear?Ephraimbemoaninghimself?Orthewordsofunbelief,andimpenitence,andsin?

LXVI.God'sDesireToBlessTheSinner

"Woeuntothee,OJerusalem!wiltthannotbemadeclean?whenshallitoncebe?"—

Jeremiah13:27

WITHOUTdwellingonJerusalemandherapostasy,whichthisversespeciallybrings before us, we pass at once to the application of the words to man ingeneral.I.Man’s uncleanness. The uncleanness here spoken of is spiritual, and refersspeciallytounfaithfulnesstoGod,—thesoul'slustandlewdness,itspreferenceforanotherhusband,anditsdesireforanotherlovethanthatofGod.ItwaswiththisspiritualadulterythatGodsooftenchargedIsraelandJerusalem;itiswiththishecharges thechurch; andwith this thewhole race.Weareunfaithful toGod!(1.)Inheart. Itwasmeant thatheshouldhavethefirstplace there;hehas thelast, if anyplaceat all.He is shutout fromour love.We loveothers,butnotGod;theworld,butnotGod;friends,butnotGod;money,butnotGod.Oman,thyheartisfalsetoGod;unfaithfulinallitsmovements.(2.)Inlife.Asistheheart,soisthelife;asistheinner,soistheouterman.Godisnot inour life.He is excluded fromeverypart; thrust intoacorner.Life isdevoted to other objects. It is false to him. Word, deed, plan, behaviour,business,education;lifeinallitsmovements,lifeinallitsenjoyments,isfalsetoGod.(3.)Inreligion.Aman'sreligionisoftenthemostuntrueandhollowpartofhislife.InitheismorefalsetoGodthaninanyotherofhisactings.InreligionheprofessedlycomesnearesttoGod;yetinitheisoftenfarthestaway.Initheislike Jerusalem committing spiritual adultery,—worshipping false gods, whilepretendingtoworshipthetrue.

SuchismaninrelationtoGod!Allfalsehood,unfaithfulness,lewdness.Thereisnopartclean.II. God'sdesirethatweshouldbeclean.Hedesirethtruthintheinwardparts.He is faithful to us, and hewishes us to be faithful to him.God is notindifferenttoourunfaithfulness,asifitmatterednottohim.Nordoeshetreatitas a mere affront, or only as a sin, with which he is angry and which hecondemnsandwillavenge.Hewantsourheart,ourwholeundividedheart;hewants it all forhimself; hewants to fill it.He is a jealousGod.Moreoverhepitiesusbecauseofthemiserywhichourunfaithfulnessbringsonus.Heseesusgainingnothing,butlosingeverythingbyit;andhepitiesus;heyearnsoverus;forourownsakeshedesires toseeusfaithful tohimself.Suchis theGodwithwhomwehavetodo.Heisonewhotakesadeepandlovinginterestinourwelfare,andwhopitiesusevenwhenhejudgesus.III. Hisexpostulationwithus.Wiltthounotbemadeclean;whenshallitoncebe?Theseareearnestwords;wordsofsolemnandurgentappealtous.Hispity is not idle.He comes down to us.He speaks to us.He stretches out hishands tous.Wilt thou?Wilt thounot?Whenshall itbe?Shall itnotbenow?Canwordsbemoreenergetic,morepersonal,moreexplicit anddirect?Everymanmustfeelhimselfspokento;spokentomosturgently;entreated,besought,expostulatedwith.Hewantsustobecleansed,—toturn,toseekhisface,togivehimour loyal love;hewants this immediately.Notaday tobe lost.The timepast has been enough, nay, too long. He presses us with his solemn, urgent,lovingnow!Nodelay,no lingering,nohesitation.Giveupyourunbelief, andgiveitupnow.Giveupyouridolatry,andgiveitupnow.Turntome,andturnnow.Loveme,andlovemenow.Our refusal. The passage takes for granted our refusal. Man rejects God,refuses to give him his heart,—deliberately persists in hypocrisy, insincerity,and unfaithfulness. As much externalism as can be asked he will give; butnothing beyond this. Words he will give, but nothing more. Sacrifices,ceremonies, incense,music, thebendedknee, the religiousvoiceand tone;allthesehewillgive,butnot theheart.Thathedeliberatelyrefuses;—refuses toloveGod,totrustGod,toobeyGod,togiveGodanythingbuttheserviceoftheouterman,—ofthelip,theknee,thebody.

God'scondemnation.Woeuntothee,OJerusalem!ItwasthiswordthatourLordtookup,whenheutteredwoesagainstthecitiesofGalilee.Howmuchisinvolvedinthatwoe!ItisthewoeofGod!Hemeanswhathesays.Histhreatsarenotempty.Hewillexecutehisvengeanceinthedayofvengeance.Woe to every one that loves not God; that loves the creature better than thecreator;thathasgivenhishearttotheworldinpreferencetoGod.WoetohimwhoisunfaithfultoGod;whoworshipshimwiththeoutermanbutwithholdstheinner.Woetohimwhosereligionisallunfaithfulness;whoexhibitshisdislikeofGodinthoseveryactsinwhichhedealswithGod.Yet he who utterswoe, utters also come (Matthew 11:21,28). And betweenthesetwoarethesonsofmen.Thesearethetwowordswhichhesoundsaloudtous;makingustofeelhisprofoundsincerityandhisunutterablelove.

LXVII.TheResting-PlaceForgotten"Theyhaveforgottentheirresting-place."—

Jeremiah50:6

ITwasofIsrael'sapostasythattheprophetspoke.AsMosessaid,"Oftherockthatbegattheethouartunmindful,andhastforgottentheGodthatformedthee"(Deuteronomy 32:18). So here Jeremiah says, "They have forgotten theirresting-place."Thusit iswithman!Hehasforgottenhisresting-place!HehasleftGod!"ThereisinhimtheevilheartofunbeliefindepartingfromthelivingGod."I.Theresting-place.Israelhadaresting-place.Heiscomparedtoasheepwho had a fold, and a shepherd, and pasture. That fold or resting-place wasJehovah's temple in the holy city; or you may say, Jehovah himself. Theyforsookhimandhis temple toserveothergods.Yet stillhewas their resting-place;aplacefortheirrest,iftheywouldbuthavetakenit.Soisitwithman,thesinner.Thereisaresting-placeforhim.Heneedsit,andGodhasprovidedit. It is his restingplace. It is God himself,—Christ Jesus, in whom there is"rest,"—"Iwillgiveyourest."Asheisour"hiding-place,"soheisour"resting-place."Inhimthereisdivineprovisionmadeforgivingresttotheweary.HeistheGod-man,andthatisrest;Heisthepropitiationforoursins,andthatisrest;so that, as the sin-bearer, and the burden-bearer, he is our rest. In him iscontained, andpresented tous, thegreat loveofGod.As theprotection fromwrath,as theshadowfromtheheat,as thesecurityfromdanger,as thedivinefullnessofallneededblessing,heisourresting-place.TheFatherknowingwhatweneeded,hasmadeprovisioninhimforus.Allthatcangiveasinnerrestiscontainedinhim;forChristisallandinall.Thereisbutoneresting-place;notmany.Hewho gains it has enough; hewhomisses it,misses everything; forthere is no other resting-place for Israel or for us.One rock, one refuge, onefoundation,onesalvation,oneresting-place!II.Man’sforgetfulnessofit.ThesimplechargehereagainstIsraelisthatof

forgetting the resting-place. No strong words are used, such as despising, ordishonouring,orrejecting.All thesemaybe true,butGodconfineshimself tothe mildest and simplest, that no man may evade the charge, or console hisconscience with the thought that the description is exaggerated. God simplychargeshimwith"forgetfulness."This"restingplace"isnotprizednorused;itis forgotten; it is out of sight, out ofmind, out of heart.This forgetfulness isstrangeandunaccountable.Therearesomanyreasonswhyheshouldnotforgetit.(1.)Itissoneedful.Hecannotdispensewithit.Otherthingsmaybe,thismustbe.Toawearysoul,whatsonecessaryasaresting-place?(2.)Itissoblessed.Itcontainsbothrestandblessedness.Itisnotlikesleep,ortheinsensibilityproducedbyopiates.Itisblessedness,aswellasrest.(3.)Ithasbeenprovidedatsuchacost.Godknewthatmanneededit,andhowmuchheneededit,andheprovideditataninfinitecost.Yetinspiteofallthisthefactremains,—hedoesforgetit.Howandwhyisthis?(1.)He does not feel his need of it. He thinks he can do without it. He hasothers.HehasAbanaandPharpar,whicharetohimbetterthanJordan.(2.)Hedoesnotknowhowblesseditwouldmakehim.Whatarestitwouldbetohiminhisdayofweariness.Histhoughtsofblessednessareallearthlyandcarnal.(3.)Hehates theGod thatprovided it.Thenaturalheart is fullof thishatred.HatredofGodmustleadmentoseektoputallremembranceoftherestoutofmind.(4.)Hehatesitsprovisions.Itsprovisionsareholyandrighteous.TheyareallconnectedwithGodhimself.Andhenceman'sobject is to closehis eyesandearsagainstarestwhoseprovisionsandcharacteristicsareallholyanddivine.III. Manspreferenceforotherrests.Weoughtnottocallthemrests,forthey are not so. They are labour and weariness, sorrow and trouble. Israel

wandered like lost sheep, frommountain tohill, in searchofother rests, as ifanythingwerebetterthanGod's.Sodoesman.Hewandersaboutseekingrest,and findingnone.Butpooras theother restsare,manprefers them to thatofOneinwhomhehasnodelight.Thesinnerisweary,andheseeksrest.Heseeksitforhimself.Hegoesfromplacetoplace,fromobjecttoobject,seekingrest.Eachoneispoor,butheprefersittoGodandtoGod'srest.Thispreferenceofcreature-objects as the soul's rest is unspeakably sad and sinful; yet it isuniversal. There is hardly any object in creationwhichman has not tried, inpreference,deliberatepreference,toGod.Foritisalldeliberate.Itisnothasty,norsudden,nortransient,butprolongedandresolute,—thoroughlywilful.Itisthis deliberate preference of other resting-places for the soul that is the greataggravationofhisapostasy.IV. Theevilofall this. It is thoroughly evil; evilwithoutpalliationorexcuse;evil towardsGod,andevil tohimself. Itbringspunishmentwith it; itleavesthesoulunsatisfied.(1.)Itbringspunishmentwithit.Godavengesthisforgetfulness,thispreferenceof other objects; for God is jealous. He chastened Israel; he does so to thesinner,bothhereandhereafter.Goddoesnot letussuppose thatheoverlooksthesin.Hejudgesthesinner,andwilljudgehimhereafter.Heshewsushowheresents the dishonour. Many a sorrow of earth is God's stroke of vengeancebecauseofthisforgetfulness.AndwillnothellbethecompletedvengeanceofJehovahbecauseofthis?Godsendsblighthereonmanforthiscontemptoftheresting-place.Buttheeternalblighthereafterisinfinitelyterrible.(2.)Itleavesthesoulunsatisfied.Itfillsnopartofit;itdoesnothingtomakeithappy. Itmaydrown theawful senseofemptiness forawhile,but that is all.Thewearinessreturns;andstillthesoulasks,Whowillshewusanygood?Noamount of pleasure, or excitement, or gaiety, or business can remove theweariness.Ratheristhatwearinessincreasedthemoreitistriedtoberemoved.1. Doyouknowthatthereisaresting-place?Haveyounotheardthereportofit?Thereissuchathingasrestinawearyworld.Thegoodnessofithas gone abroad, Do not say then, it is vain to think to be happy; rest isimpossiblehere.Thereisaresting-place.

2.Doyouknowwhatandwherethatresting-placeis?ItistobefoundinGodandhisSonChristJesus.Itisnotafaroff,butnear.Itisnotinaccessible,butquiteopenandapproachable.Itisnotcostly,butfree:"Comeuntome,andIwillgiveyourest."3. Areyouforgettingif,andpreferringotherreststoit?Mostmenaredoing so.Are you? This is theway of theworld; is it yourway?Are you aforgetteroftherest?Youmaybenoopensinner,butareyouaforgetteroftherest?4.Doyouknowtheperilofsodoing?Itismiseryhere,itiswoehereafter.ThewrathofGodabidethuponyou.Thatsoulofyoursissadeveninthemidstofpleasure.Yourprospectsarefearfulintheextreme;forwhatbuteverlastingburningsareinstoreforthemthatforgetGod,orforgettherestingplace?Taketheresting-placeasitis.Itissufficientforyou.Itwillremoveyourweariness.Gothenandrest.

LXVIII.TheDayThatWillRightAllWrongs

"Thouwiltbringthedaythatthouhastcalled."—

Lamentations1:21

THISisthevoiceoffaith;sorrowfulfaith,yetstillfaith,—faithanticipatingthecoming day of right and truth. Jerusalem had fallen, her sons had gone intocaptivity,herwallsandgateswereinruins,herstreetswereredwithblood,herenemiesweretriumphant,andworsethanall,herownsinshadgoneuptotheheavensandbroughtdownonherthisterriblevengeance.InthemidstofallthisJeremiahsitsandmourns.Allaroundisdark.Thereisonlyonebrightspot,andthat is in the distant future; the arrival of the daywhichGod had "called" orsummoned.Forhe looksuptoGodas therighteousJudge, theavengerof thewrongsofIsraelaswellasthepunisherofhersins.Hecomfortshimselfbythethoughtthat"Godhathappointed(orcalled,thatis,proclaimed)adayinwhichHe will judge the world in righteousness." This is Jeremiah's one hope, thesolitaryrayoflightinthemidstofuttergloom.Soisitwithusnow.Wearetroubledwiththeevilthatsurroundsus.Thewickedtriumph.Thegoodarefew,andtheirnamesarecastoutasevil.Evilmenandseducerswaxworseandworse.WearehelplessinthemidstofallthissinandblasphemyanddefianceofGod.What,then,isourconsolation?ThatGodwillbringthedaythathehas"called;"thatman'sdayandSatan'sdayshallnotlastforever,butthatGod'sdayisathand;forhethatshallcomewillcomeandwillnottarry.Havingdoneourutmosttoarrestthefloodofiniquity,tomaintainthecauseofGod, to liftupabanner for the truth;andfeeling thatwearewhollyimpotentagainstthepowersofearthandhell,wecalltomindthepromisethatGodhasappointedadayforsettingallthingsright,andwefallbackonthissureword,comfortingourselveswiththethoughtthatthecauseisreallyGod's,andnotours,andthatHewillvindicateitinduetime.Thisenablesustopossessoursoulsinpatience.God,byhisprophetAmos(v.18)speaksofthisday,'andofthosewholookfor

it,thus,"WoeuntoyouthatdesirethedayoftheLord,towhatendisitforyou?"As ifhewould say,Yeknownotwhatyearedoing;whydoyoudesire thatday?It isdarkness,andnot light.And this is, indeed,oneawfulaspectof thecomingday.Itisnottobedesired,butdreaded.Butthereisanotheraspectofit,sothatitisadaytobedesired,notdreaded.Letusspeakofthereasonswhyabelieving man should desire the judgment-day and the judgment-seat, andlookingupcalmly, should say toGodwith longingheart,Thouwiltbring theday thatThouhast called;—should respond towords ofChrist regarding hisarrival,with"Amen,evensocome,LordJesus."I.GodshallnolongerbeshutoutofHisownworld.Heisnowexcluded.JehovahisnottheGodofthisworld.ManshutsHimout,andhasdonesofromthefirst.Departfromus,istheworld'sallbutunanimousvoice.Insofarastheindividualwill,ortheunitedwillofhumanitycandoit,Godhasbeenshutout.ButwhenthedaythatGodhascalledshallarrive,Godshallinterpose.HeshallcomeinandshewHimself.HeshalltaketoHimselfHisgreatpowerandreign.What aworld it will bewhenGod shall no longer be shut out! In vainmenstrivetobanishHim.Theymaydosoforalittle,butthedayofGodiscoming.Hewillforceopentheworld'slongshutgates,andentertriumphantly.II.Christshallnolongerbedeniedandblasphemed.Thespecialenmityofthe racehasbeendirectedagainst theSon, theChristofGod;againstHim inwhomGodspeciallyrevealshimself.ItisHimthatmendenyandblaspheme.AChrist in someshape theymayown,butnot theChristofGod.TheChristofSocinus, or Strauss, or Renan, or Colenso, they will tolerate, but at aughtbeyondthistheyscoffandgnashtheirteeth.Howoftenareoursoulstroubled,and our hearts all but broken, at the sounds of blasphemy, the utterances ofhatredagainstChrist.Thenwefallbackon thepromise regarding thecomingday,whenChristshallbeexaltedandHisnamehonoured!Odaytobedesired,whenthusitshallbe!Lord,hastenthedaythatThouhastcalled.III.Evilshallnolongerprevail.God'swillshallbedoneonearthasitisinheaven.Theworldshallbenolongerwhatitnowis.Satanshallnomorehavedominion,asthegodofthisworld,theprinceofthepoweroftheair;heshallbedethroned and bound. Antichrist shall no longer have power, but be smitten.Iniquity shall no more overflow. The curse shall pass away, and creation be

delivered.Thecryofthepreacher(Ecclesiastes1:8)shallnomorebeheard,allthingsarefulloflabour,vanityofvanities,allisvanity.Manshallnotputlightfordarkness, or darkness for light, nor call evil good andgoodevil.Thevileperson shallnomorebecalled liberal,nor thechurl said tobebountiful.Theeffectsofthefallshalldisappear,andallthingsbemadenew.IV. Errorshallgiveplacetotruth.Thefirstsinwasatonceanerrorandadisobedience.ManalloweddarkanduntruethoughtsofGodtocomein.Sincethenerrorhasoverflowed theearth likeadeluge. Ithas spread,and ramified,andmultiplied.OutofGod'sbookoftruthmenhave(inperverseways)drawnerrorsandfalsehoodsinnumerable.Someoftheworstuntruthshavebeenthoseprofessedly deduced from the book of truth. Nay, and men glory in error,provideditbeeithercleverorearnest.Theycallitspeculation,philosophy,freethought.Yetallerrorissin.Andwefinderroreverywhere;intheworldandinthechurch.Godisdishonouredbyit.HisSonisdenied.Hisbookissetasideormisinterpreted.Butwhenman'sdayisover,andGod'sdayshallcome,thenerrorshalldepart,andtruthshallflourish.Falsescience,vainphilosophy,impureliteratureshallnomorebeknown.Trueknowledgeshallcoverearthandfillthesoulsofmen.TruthshallthenbeprizedandexaltedwhenHewhoisthetruthand the trueOneshall reign.His throneshallbe the throneof truth;Hiscrownthecrownoftruth.Hislightshallputdarknesstoflight.Everyfalsehoodandunrealityshalldisappear.Allshallberealandtrue.V. The saints ofGod shall be nomoremaligned.All along, hatred,contempt, misrepresentation, have been their portion. All manner of evil hasbeen spoken andwritten concerning them, both in life and after death. Theyhavebeentreatedastheoffscouringofallthings.Butwhenthatdayshallcomewhich God has called, this shall be all reversed. Their lives shall be all re-written,andthatbyadivinehand;nomisrepresentation,nofalsehoodthere.Theone-sidedormalevolenthistoriesthathavecalumniatedthemshallvanish.Godhimselfshallproclaimtheirtruecharacterandnobledeedsorsacrifices,whichthe world denied or sneered at. We shall have new and noble volumes of"worthies,"ofsaintsandmartyrswhosenamestheworldneverintroducedintoits histories.What adayof redressing injuries and righting thewronged shallGod's day be! Let us then be patient under the calumnies of evil men. Letungodly historians vilify our noblest men,—our Reformers, our Covenanters.

Let them slander Knox and Calvin,—or Melville and Rutherford,—orWhitefield and the evangelists of his age; the day of redress is coming. Thefalsehoodswillnotalwayslieupontheirmemories.Godhimselfshallundertaketheir vindication, to the confusion of their slanderers. What a day for theclearing up of characters, and the placing of events, andwords, and deeds intheirproperlight.Thenshalltheliebeanswered,theaccusationconfutedbeforetheuniverse.Thenshall therighteousshineasthesuninthekingdomoftheirFather.Let us then rest in hope. Let us be patient. Let us meekly bear wrongs andreproaches. He that believeth doth not make haste. This is night; but themorning.cometh.Letusrejoiceintheprospectofit,anddoourworkregardlessofpresentcensureandreproach,anticipatingthe"welldone"ofthegreatMasterandJudge.Hestandethbeforethedoor.

LXIX.TheGloryAndTheLove

"ThiswastheappearanceofthelikenessofthegloryoftheLord!"—

Ezekiel1:28

THEBookofEzekielcorrespondsinmanyrespectswiththeApocalypse.Thesebooksbegin and endmuch in the sameway;only theOldTestament prophettakes more the earthly aspects of things, the New Testament prophet theheavenly.Ezekiel'sfirstchapterisadescriptionoftheshekinahandcherubim,John's first chapter is a description of Christ himself. Ezekiel's last chaptersrelatetoIsraelandtheearthlyJerusalem,John'stothechurchandtheheavenlyJerusalem.Ezekiel'sisthefirstfulldescriptionwehaveoftheshekinahandthecherubim.TheyareoftenalludedtoinJewishhistory;Isaiahspeciallymentionsthem;butthey are described only here. Much about them was probably known to theJews; for the high priest once a year was permitted to look upon them, andwouldrelatewhenhecameoutwhathesaw;atleastwedonotreadthatwhathe sawwhenhewent inwere among the unspeakable things "which it is notlawful for aman toutter."Buthere theprophet is inspired towritedown thedetailsofthe"greatsight"intheholyofholies.Godwasabout to remove theglory from Israel; butbeforedoing so,hedoestwothings.Hefirstdescribestheglory,thatIsraelmightknowwhattheywerelosing;andsecondly,Hegiveshisreasonsforremovingit(ver.12),thesinsofJerusalemandofIsrael.This,firstchapterisadescriptionoftheglory,andthefollowingchapterscontainthereasonsforthewithdrawal;whiletheconcludingchapterscontainapredictionofitsreturningreatersplendour,—neveragaintodepart; the intermediatechapterscontainingGod's judgmentson thoseGentilenationswhichweremore or less in connectionwith Israel. Thus the book ofEzekielisconnectedinallitspartsthroughout;simple,yetcompleteinitsobjectandexecution.

Letusmarktheseveralwordsofourtext—eachofthemfullofmeaning.I. TheLord.Thatis,Jehovah.ThisissometimesthenameofGodhead;but more frequently (and originally)Messiah's name. In the New Testament,"Lord"isalmostalwaysthenameofChrist.HereinEzekielitmaybeeitherorboth.ThatwhichisseenthererelatestoGod;—totheGodhead;—butthenitisinMessiah, in theWordmade flesh, thatGodcomes intosight.So thatwhilewhat the prophet saw relates to Godhead,—it does so in connection withMessiahasthemanifestationorrevelationofGodhead.II.Theglory.JehovahisthegloriousOne.TohimweascribetheGLORY,—that is, all infinite perfection and excellence. That which we call his"perfections,"Scripturecallshis"glory."ItwasthisglorywhichMosesprayedtosee;anditwasthiswhichGodmadeknowntohimwhenHepassedbyandproclaimed His name (Exodus 33:22; 34:6,7). It was something infinitelyadmirable,perfect,loveable;solemnandawful,yetbeautifulandattractive.ItisthefullgloryoftheLordthatwebeholdinJesus.III. The likeness.Theword is the same as inGenesis 1:26, "After ourlikeness" and occurs more frequently in Ezekiel than in all Scripture beside.ManwasoriginallyGod's"likeness;"butthisbeingdefaced,GodmakesanotherandmoreperfectlikenessofHimself.Thefulldevelopmentofthis"likeness"isinJesusChrist,"theexpress imageofhisperson;"but therewasan imperfectforeshadowingofthisinthatwhichwasplacedinthetabernacleandtemple,—which"dweltbetweenthecherubim,"orrather,which"inhabitedthecherubim."Everyother"likeness,"orattempt tomakea likeness,Godhas forbidden.FornonecanrevealGodbuthimself.IV. The appearatice.That is "the vision" thatmet the eye,— the raysstreaming from the glory; the brightness or "offshining" of the glory, as Paulexpressesit(Hebrews1:3);the"lightoftheknowledgeofthegloryofGodinthefaceofJesusChrist"(2Corinthians4:6).The"vision,"or"appearance,"or"visible form," was meant for man's eye to look upon,—it was the visiblerepresentationoftheinvisibleGod,insuchawayasshouldrevealtheglorytocreatures who otherwise cannot see God,—the "King eternal, immortal, andinvisible."

ThusGodgavetoIsraelagloriousdiscoveryofhimself,avisiblemanifestationofhisinvisibleperfections,—aperfectembodimenttoman'screature-sensesofGod'scharacterandexcellencies;sothatbylookingtoitmanmightknowGod,in his love, his greatness, his holiness, his majesty. All this was afterwardsgatheredupandembodied in themanChrist Jesus.OldTestament saints thusgot glimpses of God and of his glory; enough to gladden them and producehappyconfidence,butnotenoughfullytosatisfy;foralltheseappearancessaid,Thereisstillsomethingbehind,somethingstilltocome;andthatsomethingwasnothingless thantheonlybegottenof theFather.Sois itsaid tous,"There ismuchyettoberevealed,"—"goodthingstocome."TheresidenceofthisgloryinthetemplewasthespecialmarkofGod'sfavourtoIsrael,—hisspecialhonourbestowedonJerusalem.Foragesthatglorydweltinthatcity,amongthatpeople.ItspresenceproclaimedtheloveofGod,andhisdesirethatIsraelshouldknowhim.When,therefore,Israelhadsinnedbeyonddivineforbearance,Godmarkedhiscondemnationanddispleasurebyremovingtheglory.ButbeforeHedidso,hewarned,andthreatened,andentreated;thenwhenhecouldbear their sinsno longer,he senthisprophets toannounce thedepartureoftheglory.Buteventothelasthislong-sufferingshewsitself,justaswhenJesusweptoverJerusalem.Thegloryfirstcomesoutfromthesanctuary,andlingersatthethreshold,—unwillingtoleave.Thenittakesitsplaceoverthecity,—lingering,andunwillingtoleave.ThenitgoestothemountofOlives,—stillfondlylingering,desirousifpossibletoremaininthebelovedcity.Thenatlast,wheneverymessageisvain,ittakestoitselfwingsandvanishesaway.Whatalessonishere!Whatlove,whatpity,whatlongsuffering,whatyearning!TrulytheLord"hatethputtingaway."HewouldfainabideintheplaceofwhichHehad said, "This ismy rest."Slowly, slowlyhe turns away from it; by thatlingeringslownessinvitingthemtoaskhimtoreturn,—tolifttheuniversalcry,Stay,ohstay!Andhewouldhavestayed;evenatthelast;butIsraelwouldhavenoneofHim.RatherdidtheyprayHimtodepartoutoftheircoasts.Thus God lingers over his well-beloved world! Why this long delay ofjudgment?Whytheseagesofsuspendedwrath?Iniquityabounds,yetGodsmitesnot.MenprovokeHimtotheuttermost,yetheyearnsover themwithhisoldunweariedutteranceof love, "Howshall Igive

theeup?"Hehasnotforgottenhisthreatenings.Heisnottriflingwithsin,norindifferenttothecrimesofearth.Butheislongsufferingtous-ward,notwillingthatanyshouldperish,butthatallshouldcometorepentance.Yes;themeaningof thedelay and the longsuffering isSALVATION.Hehasnopleasure in thedeathofthewicked.HewouldfainspareevenSodom,muchmoreJerusalem.ForGodislove,andthelastdaysofearth'sapostasywillyetbeartestimonytothesincerityofhismessages,—totherichesofdivinegrace;totheunquenchedloveofGod.

LXX.FalseReligionAndItsDoom

"Iwillscatteryourbonesroundaboutyouraltars."—

Ezekiel6:5

ITisofIsrael's idolatriesthat theprophet isspeaking;herfalsegods,her idol-altars,herlyingprophetsandpriests.Jehovahabhorredthem,forheisajealousGod,andwithhimthereisbutonereligion,onecreed,oneBible,oneGod.Menmayspeakoftheirrighttobelieveastheyplease,andworshipastheythinkfit.ButGod claims the right of deciding for us in these things.Wearenot undermaninthese,butweareunderGod.Hewillnottoleratefalsehood,orerror,orunbelief, or superstition, or anything inconsistent with His revelation. EveryfalsereligionHewilldestroy,everyfalsereligionistHewillcondemn.ThetrueandthefalsereligionareinHiseyesasfarasunderaseastandwest,asunlikeasnight and day. There can be no compromise, no fellowship of light withdarkness,ofChristwithBelial,ofthebelieverwiththeinfidel.Godisnotamanthatheshouldlie,orthatheshouldoverlooktheliesofothers.IfheisthetrueGod,letusfollowhim,letusworshiphiminspiritandintruth.Mansaysthathewantssincerityandearnestness;butwhatGodasksistruth,THEtruth,theonetruth,theonereligionwhichhehasrevealed.Markthesethreethings,(1.)falsereligion;(2.)itsuselessness;(3.)its.hatefulness;(4.)itsdoom.I.Falsereligion.Thereissuchathingasfalsereligion.Itmaybeearnestandzealous,yetfalse.Noamountofsincerityorzealwillmakethattruewhichisinitselffalse.FalsereligionistheworshipofafalseGod,orthefalseworshipofthetrueGod.Ingeneralbotharemixed,thoughindifferentproportions.ToworshipBaal orMolechwould be toworship a falseGod.But havewe not,unconsciously,perhaps,manyBaalsandMolechs,whichweworshipunderthenameofJehovah,asthestatueofJupiteratRomeisadoredasthatofPeter.Weworshipa falsegodwhenwedonotworship theveryGodandFatherofourLordJesusChrist;andweworshipthetrueGoduntrulywhenwegivehimonlyhalfaheart,halfasoul,whenwegotoHimwiththedoubt,andthegloom,andtheunbeliefthatbelongtoBaal.GotoBaalwithyouruncertainanddoubtsome

worship,gonottothelivingGod,andthinknotthattheutteranceofsometruewordsortheexpressionofalittlesentimentaldevotionisthetrueworshipofthetrueGod.II.Itsuselessness.Itprofitsnothingandnobody,eitherhereorhereafter.ItisnotacceptabletoGod.Itwillnotbecountedasubstituteforthetrue.Itdoesnotsatisfytheconscience.Itdoesnotmakethemanhappy.Itdoesnotfilltheheart. It doesnothealdiseasesnor removeburdens. It doesnotgiveamanagoodhopetowardGod,orbrightenhisprospectsforeternity.Itisirksomeandunprofitable,onlycheatingthepoorworshipperintothebeliefthathehasfeltorperformedsomethinggoodandworthy.Itwillnotstandthefire.Itisbutwood,andhay,andstubble.The judgmentwill sweep itallaway. Itdoesneither fortimenoreternity,neitherforearthnorheaven.Itissounreal.III. Itshatefulness.Godabhorsit.IthasnotonefeaturethatispleasingtoHim.Itisoutward,itisuntrue,itisagainstHisrevelation, it is dishonouring, it is self-exalting. Therefore God abhors it. Hewants the heart, it has not that. He wants love, trust, peace, joy, child-likeconfidence, reverence; it has none of these. It is deficient in every essentialelementthatGodexpectsinworship.AgainstfalseworshipHisprophetswerecommanded to speak. It was as smoke in His nostrils,— abominable in Hiseyes.Itishatefulinitself,itmakestheworshipperhateful,itispuremockery.Itisrottennessanddeath;askeleton,notathingoffleshandblood,amouthfulofwords,ahandfulofdustandashes.SurelyitishatefultoHimwhoistrue,whodesirethtruthintheinwardparts.IV. Itsdoom.Theworshipshallbedestroyedandtheworshippercoveredwith shame and everlasting contempt. The scattering of the bones of theworshippersroundthealtars(2Kings23:16),likethatofminglingtheirbloodwith their sacrifices, was the indication of utter contempt as well ascondemnation. It was vengeance extending even to the dust, (1.) Certaincondemnation,forGodistodoit,andhewillnotlie.(2.)Uttercondemnation,for here is God's hand interposing to judge completely. (3.) Visiblecondemnation.Beforemen'seyes, inavisibleandstriking form, so that theremaybenomistake,not inacornerbut inopendaybeforeall. (4.)Expressivecondemnation,suchaswillmarkthesin;notatrandom,norgeneral,eachman'ssin shall bear its own peculiar brand of punishment. (5.) Contemptuous

condemnation,mingling theworshipperandhisworship inonecommonruin.Bothshallperish,—perishtogether,perishinthesamedoom;Godshalllaughattheircalamity,andmockwhentheirfearcometh.(6.)Everlastingcondemnation.Their altars shall never rise again. They and their false religion shall perishforever. No falsehoods in hell. No hollow religion amid the everlastingburnings.See that your religion is true,—your worship real. Beware of hollowness,falsehood, externalism,—of everything thatwill not stand the fanof thegreatHusbandmanwhenHecomesinhisgloryforsiftingandforjudgment.

LXXI.NoBreathNoLife

"Andwhen Ibeheld, lo, thesinewsand the fleshcameupupon them,andtheskincoveredthemabove:buttherewasnobreathinthem."—

Ezekiel37:8

THIS scene has two aspects (contains an event and a truth), the prophetical,which specially points to Israel's restoration in the latter day; the spiritual,pointingtothecaseofindividualsouls,orchurchesorcongregations.Therearefourstagespresentedtous,—(1.)thebone-heapsinthevalley,"verydry;"(2.)thegatheringandreconstructionofthesebones;(3.)theclothingwithflesh,sinews,andskin;(4.)theinfusionofbreathorlife.Itisthroughthelastofthesethatthelivingmanisconstituted;andwithoutitthereisbutthepictureorstatueofaman.The"breath" ismanifestly the"life;"communicatedby theSpiritof life.Thislifemayhavedifferent stages;butwherever it is there is a true andcompleteman. The disciples had life before our Lord breathed on them, but then theyattainedmore.Theyhad lifebeforePentecost,but then theyobtainedmore. Itwas life thatGod communicatedwhen he createdman; it is life (of a higherkind) that theSpirit ofGod communicates to the soul at conversion.The lastAdam,asthepossessoroftheHolyGhost,isthusaquickeningSpirit.Thus a man may be very like a saint and yet not be one. A church orcongregation may be very like a Christian one, with a fair appearance andcompactorganisation;allinexcellentbustlingorder,numerous,liberal,united,earnestafterasort;—andyetlackonethingwhichneutralisesandparalysesalltherest,—thebreathoflife.I. Ourcreedmaybesound,andyetwemaynotbeChristians.Balaam'screedseems tohavebeensound;also thatof JudasandDemas. Itmaybe thecreedofapostlesandreformers,thecreedoftheSynodofDort,ortheAssembly

ofWestminster;yetallwithinmaybewrong.Itwillformpartofthebones,orthesinews,ortheflesh;butthatisall.Nay,itssoundnessmaybetheoccasionofserious self-deception;wemaymistakeorthodoxy for life,—thecorrectnessofourconfessionoffaithforthe"breath."Aninanimate,unproductivecreed,whatwillitdoforyouinthedayoftheLord?Whatwillitdoforyounow?Doesitgiveyourealpeace,—realliberty,—realfellowshipwithGod?II. Our religionmaybe externally complete, andyetwemaynot. beChristians. By religion I mean all that pertains to the worship and service ofGod, private or public; our praises, our prayers, our sanctuary services, ourfamilyworship.Whatareall thesewithout the inwardbreath?What is routinewithoutlife?MechanicalreligionmaydoforthegodsofGreeceandRome,butnotforthelivingandtrueGod.Mechanicalreligionmaydoforthosewhofancythatreligiousperformancesareworkdone,ormoneypaid,inordertowardoffdivineanger,andpersuadeGodtokeepthemoutofhell;butnotforthosewhoknow that they are the channels of fellowship with God. Your sanctuaryattendancemay be regular and reverent; butwhat if there be no breath in it?Yourprayersandpraisesmaybepunctualandunexceptionable,butwhatiftherebenobreath in them?WillGodaccept them?Will theysatisfyyou?Will theymakeyouhappy?Willtheynotbeirksomeandintolerable?Andthemoreyoumultiplythem,themoreintolerable.III.Ourgoodworksmaybenumerousandpraiseworthy,yetwemaynotbeChristians. It is not the work that makes the Christian, but the Christian thatmakes the work. This is a day of good works; of benevolent schemes; ofsocieties great and small; of organisations for the relief of the poor, and thereformation of thewicked. Theywho conduct themmay be earnest and self-denyingmen.Butisthebreaththere?Theyoftenwonderwhysomuchshouldbedonewithsolittlefruit.Butis therenotacause?Is therebreath, life, inallthis?Canstatues,ormachines,orsteam-enginesdotheworkofthelivingGod?No; it is life thatdoesrealwork; it is life that is successful; it is life thatGodhonours,andbywhichHeworks.Letus see that indoingChristianwork,weourselvesareChristians;elseweshallbebutNoah'scarpentersafterall.Wemaydomanygoodworks,andyetnotbeChristians.Manyshallcome inthatday,saying,Lord,Lord,havewenotprophesiedinthyname,&c.Buttheansweris,"Ineverknewyou."

IV.Ourlifemaybeexemplary,andyetwemaynotbeChristians.Theremaybebones,andsinews,andflesh,andyetnobreath,nolife!Therearemanywhomistake a fair external deportment forChristian life.Amanmay be so like aChristianthatanothercouldnotsupposethattherewasanythingwrong;andyettheremightbenobreath!Alifewith"nobreath"mustbe,—(1.)Averyimperfectlife.Manyfeaturesawanting,—evenoutwardones,muchmoreinward.Thelightwillbedim;thesaltwilllacksavour.(2.)Averyunhappylife.Thereisthesecretfeelingthatalliswrong.Everythingisirksome;forwantofthedivineinternalreality.(3.)Averyunsuccessful life. It isnotmerebustle,orearnestness,orzeal thatdoes the trueworkforGod. If therebenobreath,whatare these?Allwillbelabourinvain.There is breath for you, O sinner,—in Him who has the Spirit, who is ourbreath.Youwill not be able to say, I perished, or Iwas unhappy, or useless,becauseGodwouldnotgivemethisbreath.

LXXII.EveryChristianATeacher

"Theythatunderstandamongthepeopleshallinstructmany."—

Daniel11:33

WEdonotreceiveknowledgeforourselvesalone.Wemustshareitwithothers.Like ourHigh Priest, wemust "have compassion on the ignorant," andmustrememberHimwhosaid,"Learnofme."In thedayshere spokenofbyDaniel there shall be some, it is said, "whodoknow their God" (ver. 32). These are "they that understand"; for it is theknowledgeofGodthatisaloneaccountedunderstandingintheBible.Hewhoknows God is a man of understanding, he who knows Him not is "void ofunderstanding,"—"afool."Forthisislifeeternal,thattheymightknowtheetheonlytrueGod,andJesusChristwhomthouhastsent.Theythathaveunderstandingareevidentlyfew.Theyaredescribedas"amongthepeople,"asiftheywerealightinadarkplace;afewwhoareofGod,whilethewholeworldliethinwickedness."Notmanywise"arecalled,isthelawofthisage;nay,notmanyoftheworldwhobecomewise.TobewiseinChrististheprivilegeoffew;inordertothistheymustbecome"fools,"—foolsintheeyeofmen,—"foolsthattheymaybewise,"forthewisdomofGodisfoolishnesswithmen. It is agreat thing toknowGod,—tounderstand the thingsofGod.Happytheywhothusknowandunderstand.TakingthesewordsasapplicabletoeveryChristianmanandwoman,letusseewhattheyteachus.I.AChristianisoneamongthepeople.Heisintheworld,butnotofit.Hehasbeendeliveredoutofit.Heisofthesamestockastherestofmankind,justoneofthepeople,oneofAdam'srace.Heisoneofasmallband,notoneofamultitude;oneofthoseofwhomourLordspakewhenhesaid,"Fewtherebe

thatfindit."Hewasbornofthefleshbeforehewasbornofthespirit;heboretheimageoftheearthlybeforeheboretheimageoftheheavenly.II.Heisonethathasunderstanding.Itisthisthatspeciallymarkshimoutfrom "the people."He knowswhat they know not.He has come to be of anunderstanding heart. He may not have much of earthly literature or humanscience,butheknowsGod;notonlyknowsabouthim,butknowshim.Hehasnot much to say for himself save this, that he knows God. The specialdistinctivenessofaChristian is thathe isamanofunderstanding.Hemaybepoor, obscure, unlearned, untravelled, yet he understands what millionsunderstandnot.Hemaynotknowtheworldanditswonders,butheknowsHimwhomadeallthese,heknowsHisgreatnessandHislove.III. AChristianisonewhodoesnotkeephisknowledgetohimself.Heisnotproudbecauseheknowswhatothersknownot.Hepitiesothers,andlongstosharehistreasures;nottodividehisinheritance,forthatisimpossible,buttoimpartwhathepossesses.Hegives,yetheretains;heshares,yetheisnonethepoorer.Hehasgotalovingandunselfishheartaswellasanunderstandingone.HebecomesaliberalgiverofwhatGodhasgiven.Heisliketheclouds,whichcannot contain their water within themselves; like the sun, which cannot butshine; like the river,which cannot but scatter fertility; like the flower,whichcannotbutdispensefragrance.AChristianisaninstructor.Hehasbeentaught,andhebecomesateacher.Hehasfoundthepreciousnessofknowledgeandheseekstoimpartit.Hefeelsthatwhatheformerlyneededsomuchwasteaching,thatwhattheworldstillneedsis teaching, and so he becomes a teacher.Not as if setting up for superiorpowers or knowledge, but simply as onewho has had a treasure imparted tohim,andwhothereforelongstoimparttohispoorerfellow-creatureshisdivinegold and silver. He sees that the great need of humanity is teaching, trueteaching,teachinginthethingspertainingtothetrueGod,andhesetshimselffervently to teaching an untaught world. Christians, you must be teachers.Thisisyourvocation,asthosewhohavethemselvesbeentaughtofGod.Teachbyyour lives.Teachalso inwords.Losenoopportunityof instructingothers,youngorold.Letyourlipskeepknowledgeforall.Liveaninstructivelife.AChristianisaninstructorofmany.Hedoesnotconfinehimselftoasmall

innercircle,buthehashiseyeoneverybody.Notwithoneortwoishecontent.He remembers the words of commendation to Levi, "He walked with me inpeaceand truth,anddid turnawayMANYfrominiquity."Many,many, ishiswatchword. Like Joseph Alleine, he becomes "insatiably greedy of souls."Many,many is the burden of his prayers.Many,many is inscribed on all hisplans.Hisspiritwidensandwidens,hiseyeandhearttakeinlargerandlargercircles.HeremembersthemultitudeswhomhisMastertaught,thethousandsintheearlydaysoftheChurch,andheseeksmany,many.

LXXIII.Work,Rest,AndRecompence

"Gothouthywaytilltheendbe:forthoushaltrest,andstandinthylotattheendofthedays."—

Daniel12:13

DANIELremindsusofJohn.Theonewasthe"mangreatlybeloved,"theother"thedisciplewhomJesusloved."Theonehadfrequentrevelationsandvisions,speciallyof the timesand seasons, sohad theother.Theone faintedandwaswithoutstrengthatthesightofMessiah'sglory;theotherfellatChrist'sfeetasonedead.BothwerecomfortedbythehandofJesuslaiduponthem.BothwereexilesinaGentileland.Bothwereveryagedmen.InourtextweareremindedofthelastwordsofourLordtoJohn,"Followme."ToDanielitis,Gothywaytilltheend.HerewehavethreethingsforGod'sDaniels,God'ssaints,inthesedays:(1.)asaint'spresentwork;(2.)asaint'scomingrest;(3.)asaint'sfutureglory.I.Asaint’spresentwork."Gothouthywaytilltheendbe."Thisremindsusof"IfIwillthathetarrytillIcome."Thesevisionsarenottomaketheeremissinduty,heedlessofcommonthings,neglectfulofdailywork.No,gothywaytilltheendbe,—workwhileitisday.Itwasmeant.(1.)Tocalm.Thatwhichhehadseenandheardwasfittedtotrouble,andexcite,and discompose.He had been in the presence ofGod, like Paul, in the thirdheaven.Hehadbeencarriedforwardintothemarvelouseventsofthelatterday.Heneededa calmingword.Andhere it is, "Go thyway till theend."Do thyordinarywork;walkinthesimplewayofcommonlife.Inthemidstofthisage'sconvulsions, and storms, and heat; in the prospect of what is coming on theearthinthelastdays,weneedcalmingwordstoo.Letuslistentothecalm,holyvoicethatspeakstouseverfromheaven,"Bestill,andknowthatIamGod;""Letnotyourheartsbetroubled;""KeepyourselvesintheloveofGod;""Whatisthattothee?Followme."

(2.)Toexhort.Thewords are thoseof commandor exhortation, like thoseofJesus,"Follow thoume." It isnot thatwearepermitted toattend toourdailyduties in the midst of all these vast events, present or to come; we arecommandedtodoso;toworkwhileitisday.Sowthyseed.Benotslothfulinbusiness.Becareful and scrupulous in fillingup thecommondailyoutlineoflife.Doitslittlethingswell,nolessthanitsgreat. (3.)To cheer.Theword speaks of an end. It is not perpetual toil,— endlessweariness.Thereremainetharest.Theendcometh!Itmaynotbelong.Lifewillsoonbedone.OrtheLordmaysoonbehere.Benotwearyordisheartened.Beofgoodcheer.Whatareafewyearsoftoilinprospectoftheeternalrest.Howneedfultokeepinmindthesewords,"Gothouthywaytilltheendbe."Letusnotbeturnedasidefromtheplainpath;nortroubledinmind;nordisconcertedinplans;norledtoslackenourdiligence.Letuspresson,fighton,workon,runon;stedfastandunmoveableintheworkoftheLord.WehaveadailyworktodointhesightofGod;letusdoitwell.Letusbefaithfulinallthings;meninearnest;bentondoingtheworkwhichliestoourhand.II. Asaint'scomingrest.Thereremainetha rest!Blessedare thedeadwhichdieintheLord;yea,saiththeSpirit,thattheymayrestfromtheirlabours.ThegreatrestiswhentheLordcometh.Buttherearetwootherrests.ThereispresentrestinJesus;andthereisrestinthegrave.Anditisthisrestinthegravethat seems theonepromised toDaniel, as toAbraham, "Thou shalt go to thyfathers inpeace"(Genesis15:15).Hewasto live long,butnotalways;andassoon as his time herewas done hewas to rest. This rest is the same as thatwhich is called "sleeping in Jesus." He that sleeps in Jesus rests. We arewarrantedthentosetthisrestbeforeoureyes.Thoughdeathisourenemy,notour friend; and thoughdeath isnot the sameas theLord's coming, still deathdoesintroducethesaintsintorest.Itisthe"saint'srest,"anearnestofthesaint'severlasting rest; when we shall toil nomore, and be vexed nomore, and bewearynomore,andbepainednomore,andbeburdenednomore.Workwell,then,forthework-dayisnotlong,andtherest-daycometh!"Thoushaltrest,"isGod'spromisetousaswellastoDaniel.III.Asaint’sfutureglory."Thoushaltstand(orrise)inthylotattheendofthedays."Herewehave,

(1.)thedays.Thedaysare thosementioned in thepreviousverses; theendofthese days is the beginning of blessedness; "blessed is he that cometh to the1335days."ItseemsintimatedtoDanielthattheendofthesedaysisnottobeinhislifetime.Asforus,weknownotwhentheendshallbe;weknownotthetimesandseasons;weknownotwhentheLordcometh.(2.)Thestanding.To"stand"or"rise"areusedassynonymous."Theungodlyshallnotstandinthejudgment,norsinnersinthecongregationoftherighteous"(Psalm1:5).This "standing" is evidently resurrection, in both passages, as inDaniel 12:2."Many of them that sleep in the dust of the earth shall awake." It is ofresurrection thatGod here speaks toDaniel. He shall arise! This is the greatpromise,sooftenreiteratedintheNewTestament:"Thoushaltberecompensedat the resurrection of the just." Intermediate blessing there is; promises ofintermediate rest abound;but the finalglory isyet in reserve;both forDanieland for us. Resurrection. The first resurrection! Resurrection unto life! Thebetterresurrection!Corruptionexchangedforincorruption;dishonourforglory.(3.)Thelot.Danielhasalot,orportion,orspecialrecompenseofhisown.Tothisheshallariseafterhehasrestedinthegravefromhiswearyworkonearth.Theremaybeatwofoldreferencehere,—(a) General.The first resurrection, or resurrection of the just, or"resurrectionfromamongthedead,"orresurrectionuntoeverlastinglife,orthebetterresurrection; theseexpressionsrefer to thesaint'srewardwhentheLordcomes. "Blessed and holy is he that hath part in the first resurrection." Thisgloriousresurrection isheldbeforeDaniel'seyesashisrecompence. It isheldbeforeours!"Mydeadbodyshallthouarise"(Isa.26:19).(b)Special.ThereseemssomethingmorespecialpromisedheretoDaniel(astoZerubbabel,Haggai2:23);somepersonalandpeculiarreward.Whatthatmay be we know not. "A prophet's reward" is referred to by our Lord assomething special and great. Each saint shall have his own crown, his ownweightofglory,hisowninheritance,"thycrown"(Revelation3:11).The message, then, in these last days (days of excitement, and change, anddarkness),is,labouron,—perseveringly,calmly,joyfully,hopefully.TheLordisat hand. The resurrection cometh. The glory of that day will be an ample

recompence.

LXXIV.HumanHeedlessnessAndDivineRemembrance"TheyconsidernotintheirheartsthatIremembertheirwickedness.''—

Hosea7:2

LETmepresentthispassagetoyouunderthesetwoheads:(1.)humansin;(2.)thedivineremembranceofit.I. Human sin.What is sin? It is not (1.) an accident, (2.) nor animprudence,(3.)noramisfortune,(4.)noradisease,(5.)noraweakness.Itmaybeallthese,perhaps;butitissomethingbeyondallthese;somethingofamorefataland terriblecharacter. It is something (1.)withwhich lawhas todo, (2.)whichrighteousnessabhors,(3.)whichthejudgecondemns,(4.)whichcallsforthe infliction of punishment from God. In other words, it is GUILT,—it isCRIME.Man'stendencyiseithertodenyitortoextenuateit.Heeitherpleadsnotguilty,orhesmoothsovertheevil;givingitspeciousnames.Orifhedonotsucceedin these,hecasts theblameoffhimself;heshifts theresponsibility tohisnature,hisbirth,hiscircumstances,hiseducation;nay,toGodhimself.Buthumansinisnotthustobedilutedortransformedintoashadow.Itisinfinitelyreal,—true,—deep,—terribleintheeyesofHimwithwhomwehavetodo.Itisthe transgressionof law;and as suchmust be dealtwith byGod, and felt byourselves.Letusnottriflewithsin,eitherintheconscienceortheintellect.Letus learn its true nature from the terribleness of the wrath and condemnationthreatenedbyGodagainsteverysin,greatorsmall.II.Thedivineremembranceofit.Godremembers.Hismemoryfailsnotinanyonething.Nothingescapesit,greatorsmall.Nothingeffacesaughtfromit.(1.)Timedoesnoteffaceit.Agesblotoutnothing.Thepastisasclearandfullasthepresent.(2.)Other events do not efface it.Withman one fact expels another; today'sdoingsdestroytherecollectionofyesterday's.NotsowithGod.

(3.)Ourownforgetfulnesswillnoteffaceit.OurmemoryandGod'sareverydifferent.OurforgetfulnessdoesnotmakeHimforget.Godremembers!NothingcanmakeHimforget.Hemayseemtodoso;butitisonlyseeming.He remembers theperson,—the time,—thecircumstances,—thething itself;publicorsecret;badorgood;negativeorpositive.HeremembersSINS.Letnoonesayheistoogoodtorememberthem.Hecannotbutdoso.HewouldnotbeGodifitwereotherwise.Godcanforgetnothing;formemoryisbut the knowledge of the past, and He knows everything. It may be foundhereafter that man forgets nothing either; and that the bitterness of a ruinedeternitywilllieinmemory.Butthoughmanshouldforget,Godremembers;andHecancallupsintoremembrance.Itwillandmustcomeupatlast.Menmaytry to forget it; todrownall thoughtof it; toeffaceall tracesof it;but itwillcomeup!AsevenJobsaid,Mybonesare fullof thesinsofmyyouth.Foraseason here men succeed often in forgetting sin. And having forgot it theyconcludethatGodhasdonethesame."TheyconsidernotintheirheartsthatIremember their wickedness." They conceive that God's memory is astreacherousas theirown.For thisGodreproves them."Thou thoughtest that Iwas altogether such an one as thyself,"—thatmymemorywas as faithless asthine.But thedayiscomingwhichshallshewhowfoolish,howcriminalwassuchathought!Theopeningofthebookswillshewthisifnothingelsewill.But there is such a thing as forgetfulnesswithGod. "Their sins and iniquitieswill I remember no more." This is the true oblivion; divine oblivion of sin;perfectandeternaloblivion.Andhowisthis?TheprophetintheOldTestament,andtheapostleintheNew,tellusthatthisisoneoftheprovisionsandresultsoftheNewCovenant; thatcovenantwhichhasbeensealedwith thebloodof theSonofGod.ItisthebloodthatenablesGodtoforgetsin;thatblotsoutallsinofours fromHiseternalmemory; so that itbecomesas if ithadneverbeen.Butthis oblivion is no accident; no mere result of time and interveningcircumstances.Itisrighteousoblivion!Oblivionwhichrighteousnessconstrains!O blessed oblivion which is the result of righteousness. Had it beenaccomplished in any otherway, therewould always have been the, danger ofreviving memory; memory rousing itself from dormancy, and calling forvengeanceafterall.Butwhererighteousnesshasproducedtheforgetfulness,alliswellforever.Sinisburiedbeyondthepossibilityofresurrection.

ButwhendoesGodceasetoremembersininmyindividualcase?WhenIhaveacceptedthecovenant;whenIhavefixedmyeyesupontheblood;whenIhavereceived the divine testimony to that great propitiation which has made it arighteousthinginGodtoremembermysinsnomore!Isnotthisadescriptionofourworld?Itisnotherethefoolsaying,"ThereisnoGod;"norisitmensaying,Godhasforgottenus;butitis,Godhasforgottenoursins!Indifference to sin like theirown, forgetfulness like theirown, theyascribe toHim! "God does not remember sin," is this greatworld'smotto.And so theyneglectthesacrificeforsin,andputawayallfearofhell."Theyconsidernotintheir hearts that I remember their wickedness."Whatwill they saywhen theJudgearrives?

LXXV.LiesTheFoodOfMan"Yehaveeatenthefruitoflies."—

Hosea10:13

THEsubjectsuggestedbythesewordsis,"lies,theirfruit,andman'seatingit;"orsimply,"liesandtheirfruit."Thewordisusedinatwofoldsense,—alieastofact, and a lie as to doctrine; untrue reports and unsound teaching, falsetestimony and false knowledge (or dogma). This falsity may be negative orpositive,as"Yeshallnotsurelydie,"and"Yeshallbeasgods."Theliecomessometimes fromman, sometimes fromSatan,butnever fromGod, forGod isnot a man that he should lie; never from the works of God when rightlyinterpretedandunderstood.By twogreat lieswasman ledaway fromGod.By the same two lieshas theestrangementbeenkeptup.Onthesetwoliestheworldhasbeenfeedingeversincethefall.Theirfruithasbeenwoeanddeath.Theseliesarethosereferredto above,—the one a denial ofGodhead-perfection; the other, an assertion ofcreature-perfection; the one saying, there is no such thing as sin andpunishment,theother,thatthereisnosuchthingascreature-hoodlimitationanddependency."Yeshallnotdie,""Yeshallbeasgods."These two lies God has written his Bible to contradict, for the whole divineword isaconfutationof them.But thespecialconfutation is tobeseen in thelifeanddeathof theChristofGod.Hisdeath,as thesin-bearer,said,Yeshallsurely die; and His life, as the dependent Son of Man, shewed, that nocircumstances, no progress, no knowledge could ever make man God, thecreaturetheCreator;butthehuman,howeverblessed,andholy,andwise,musteverbethehuman,andthedivinethedivine.Israel's history, towhich our passage refers, is the history of the fruit of lies."TheybelievednotGod,"istheaccusationbroughtagainstthem.Theyrejectedthetruth,theyreceivedthelie,andthefruitofthiswasjudgment.Everysorrow

that came on themwas the fruit of a lie. Their last great sorrow, the ruin ofJerusalem,andtheslaughterofitscitizens,wasthefruitofalie.Andaretheynotnow,intheirdispersion,eatingthefruitoflies?Theworld'shistory is thesame.Ourracehasbeeneating thefruitof lies;notsimplyofsin,butoflies.Thesorrows,sighs,tears,painsofourracearethefruitof lies,—the original lie of Paradise, and a thousand such since then. Thesweating-toils of man, the travail-pangs of woman, the cries of sufferinginfancy,—whatare theybut thefruitofa lie?Yontossingsickbed,yonwearydeath-bed("Thelongday'sdying"—Milton),yonswellingchurchyard,yonshroud,yoncoffin,yonfuneral,yonopengrave,whatarethey?Thefruitofa lie.It isbitter,poisonous, long-lastingfruit.Andtheworld'slastdaysarenoimprovementuponitsfirst,forinthemcomes"thestrongdelusionthattheyshouldbelievealie."Whatiseveryfalsereligionbutthebeliefofalie,andthejudgmentswithwhichGodhasvisited itsprofessors, theeating the fruitofa lie.Anti-Christianity isthe special and preeminent exhibition of the belief of a lie, and the doom ofantichristwillbethespecialandawfulexhibitionof"eatingthefruitoflies."Eachsoul'shistoryresemblestheabove.Itisthehistoryofthebeliefoflies,—ofathousandlies.Webegintobelieveliesassoonaswecanbelieveanythingat all, andwe act daily upon believed lies. The two original Satanic lies arecontinually comingup, andalongwith themmyriadsofothers, all leadingusastray.Eachdaybringsforth the lie, thefruit, theeating thereof.Satan,or theworld,ortheflesh,orafriend,orabook,orascenewhispersthelie;itisfairand specious, we believe it; it brings forth fruit, we eat of it, and the end isbitternessanddisappointment.We"feedonlies."Whatispleasure,orlust,orrevelry?Itisthebeliefofalie,thefeedingonalie.Whatisworldliness,theloveofgaiety,theabsorptionoftheheartinbusiness?The belief of a lie, and the feeding on a lie.We persuade ourselves that thisworldisgood,andpleasant,andexcellent,andsowepursueitinpreferencetothe world to come. But the belief of the lie is quickly followed up bydisappointment,thesenseofhollownessanddissatisfaction.Godmakesusthuseatofthefruitoflies, thatwemaybetornfromthemandbetakeourselvesto

thetruth.What keeps us fromChrist? A lie, or lies!Whatmakes us choose the broadway?Alie,orlies!Whatisunbeliefbutthebeliefofalie?Whencecomeourdoubtsandfearsbutfromthebeliefofliesinpreferencetothetruth;nay,fromourmakingGod a liar, in not believing the recordwhich he has given of hisSon?Whencecomesbacksliding,orthelossoffirstlove,butfromourreturningtotheliewhichwehadrejected?God,inhisgospel,meetsthelie,andallthelieswhichhavesprunguponearth.Hesendsusthetruth;HesendsusthetrueOne.AndwhileHemeetsthelie,HedoesitinHisowndivineway.Hesays,Yes,yeshallnotsurelydie,—butthatdeliveranceshallnotbeinthewayyouthink.Deathis thewagesofsin,yetIbringlifetothesinner,everlastinglife,lifethroughthebeliefofthetruth,evenasdeathcamethroughthebeliefofalie.Hesays,Yes,yeshallbeasgods,butnotinyourway.willmakeyoupartakersofthedivinenature,notbyeatingtheforbidden tree, but by eating of Him whose flesh is meat indeed and whosebloodisdrinkindeed.WhatstressGodlaysontruth,andonourbelievingit!WhatsinHedeclarestobeinalieandinourbelievingit!Alluntruth,allerror,allfalsedoctrine,aswellasfalsestatement,hasinitthenatureofalie.Meninourdaythinkmanisnotresponsibleforthetruth,andthatthereisnosininthereceptionoferror.Godprotestsagainstthis,andcallsonmentoreceivetruth,histruth,asexpoundedinhisonerevelation!Gloriouslyyetawfullyshallallthisbemanifested,whenHewho is THETRUTH shall come the second time to vindicate both truth andrighteousness!

LXXVI.TheLoveAndTheCalling

"When Israel was a child, then I loved him, and calledmy son out ofEgypt."—

Hosea11:1

GOD'Swords to Israelby thisprophetarehardandstern.Though intermixedwithexpressionsoftenderness,as,"HowshallIgivetheeup?"thisbookisfulloffearfulthings.InthemidstoftheseGodherestopsandremindsthemofhislove,—hisfirstlove,—thekindnessoftheiryouth,thetimeoftheirespousals.Itwas sincere and deep; all along it had been so; and all his messages by theprophets were no proof of hatred or enmity. He loved them in Abraham; helovedtheminJacob;he loved themwhentheywentdowntoEgypt;he lovedtheminthedaysoftheirbondage;andheshewedhisloveincallinghim,—evenIsrael his son, his first-born,—out ofEgypt.The deliverance fromEgyptwasalwaysinafteragesthegreatstandingprooftowhichGodappealed,ofhislove:"WhenIsraelwasachild,thenIlovedhim,andcalledmysonoutofEgypt."ThiscallingoutofEgyptwasdonemore thanonce.Themostmarvelouswasthat underMoses; but in after ages,when theywere carried into Egypt,Godinterposedandcalledthemout.NeitherEgyptnorBabylonwastobethehomeofhispeople;onlyasojourn,aplaceofexile;nomore.Outofittheymustbecalled.TheywhomGoddidnotlovemightremainthere;theywhomhelovedcouldnotbeallowedtodoso.Servantsorfriendsmight,butnotsons.ForsonstherewasCanaanandJerusalem,—thelandflowingwithmilkandhoney.Thelastfulfillingor"fillingup"ofthesewords,wasinthecaseofGod'sonly-begottenSon.Israel'shistorywastherehearsalofhis.Hewasincertainpointstotreadintheirsteps,togoovertheirhistoryinhimself.Andwhataclosenessofconnection,whataonenessbetweenHimandthemdoesthisimply!Thusinhim many words of the prophets received a filling up, a completion, anexhaustion,whichmakeseveryonewhoreadsfeelhowtrue,howaccurate,howoverflowingly full are the words of God. It is not by accommodation, or

allusion,orfigurethatthesewordsareappliedtoChrist.No;inhimtheyreceivetheirlastfillingup,theirperfectaccomplishment;thelastdropofthepurposedmetalispouredintothemould;itcancontainnomore;itneedsnomore.Thenwasthatfulfilledwhichwasspokenbytheprophet:"OutofEgypthaveIcalledmy son." Egyptwas not to be the home of Jesus; and yet itwas to have thehonourofshelteringhim;yes,shelteringhimwhenIsraelcasthimout.Butoutof it he must be called. God's purpose and God's word demanded it. Omarvellousfullnessof thedivineword!Osuperhumanperfectionofexactnessineachannouncement!Notone jotor tittle fails!Heavenandearthmaypass;star after star may be broken or blotted out; but the divine word remainsunharmedandgloriousamidtheuniversalwreck.Allthatisonearthofbeautyandexcellencemaycometonought;thegrasswithereth,theflowerfadeth,butthewordofourGodshallstandforever!Inboththesecasesweseethewordliterallyfulfilled.ThenationofGodandtheSonofGodwerecalledoutofthelandofEgyptandthehouseofbondage.Why this calling? Could they not remain? Was not Goshen as fruitful asCanaan?InthecaseoftheSonofGodthereasonisobvious.Itwasinnosensehishomeornativeland.Hehadfledtoitforshelter,andithadreceivedhim,evenasitdidIsraelatfirst.Buthehadworktodoelsewhere;workwhichcouldnotbedoneinEgypt.ItwastothelostsheepofthehouseofIsraelthathewassent.InthecaseofIsrael,wemaysayalso,theycouldnotremain.ThoughborninEgypt, itwasnot their truehome.Theywere theheirsof anotherheritage,given byGod himself; they too hadwork to dowhich could not be done inEgypt;therewasapurposetobefulfilledinthembytheirsettlementinCanaan;too long connectionwith Egyptwould have corrupted themwith its idolatry,andworldliness,andpleasures;theyhadatestimonytobearinbehalfofthetrueGodwhich could not be borne in Egypt, so that even though they had neverbeenoppressed,theycouldnothaveremained.ItwastoJerusalem,toCanaan,toZion,toLebanonthattheywerebound.NotoutoftheNile,butofJordan,arethey to drink; with streams from Lebanon are they to quench their thirst.WhateverattractionsEgyptmighthave(inthecaseofMosesitwasriches,androyalty,andlearning,andluxuriousease),theymustnottarry;norlookbehind,like Lot's wife; nor sigh, as they did afterwards in the desert, for its carnalplenty.

ButthewordisforusfigurativelywhatitwasforIsraelliterally.Itisforus,forweareonewithIsrael,andonewiththeSonofGod.OutofEgyptthechurchiscalled;eachchosenone,eachsaint,eachson,eachIsraeliteindeediscalled.Letusconsiderourhistoryunderthefollowingchapters:—(1.)Ourbirthplace;(2.)Ourcalling;(3.)Ourjourney;(4.)Ourhome.I.Ourbirthplace.ItisthisEgyptworld,—"thispresentevilworld."Itisevil, yet it is fair to look upon, with its pleasures, its gaieties, its riches, itsglories, its pomps, its glitter, its songs, its magnificent palaces and gorgeousarray.Egyptwasoneofthebestspecimensoftheworld.Intoitweregatheredall theworld'swealth, and art, and science, andphilosophy, and splendour ofeverykind.Itwasafascinatingregion;everyobjectinitmagnetictothenaturalman, and intoxicating to the unregenerate heart.Everythingwas there but thetrueGod.Theworld'sreligionwastheredeckedoutinitsgoodlinessoftemple,picture,statue,andimageofeverykind.Theworld'swisdomwasallthere;itsastronomy, its natural science, itsmechanical arts, its architecture, its skill inornament,withallfascinationsforthenaturalman,allstimulantsforthelustoftheflesh,thelustoftheeye,andtheprideoflife.Allnaturalknowledge,naturalbeauty,naturalprogress,arehere;intellect,power,greatness,pomp,splendour,—allarehere.Yetamidall thesethetrueGodisnot.Humanintellect isat itshighest, religion at its lowest! The world by wisdom knows not God. Allidolatry,ofthevilestandmostfoolishkind,ishere.Allsensuality,oppression,wickedness are here! As was Egypt, so is this world! It is this "present evilworld"; it"lieth inwickedness";andit isourbirthplace.NotBethlehem,as inthecaseoftheSonofGod,norJerusalem,butEgyptisourbirthplace.Childrenofwrath;sonsoftheevilone;borninsin,—thesearethefigureswhichdescribeus.WearebynaturemenofEgypt.II. Ourcalling.Wedidnot riseand fleeofourselves.Wewouldhaveremainedthereforever.WelovedEgypt,anddelightedinitsvanities.Itwasthehomeofourhearts.ButGodcalledus.He"calleduswithanholycalling."HecalledusashedidAbrahamoutofUr;ashedidIsraeloutofEgypt;ashedidthefishermenoutoftheirboats.Withhisownalmightyvoicehecalledus.Wecouldnotbutobey.Itwasirresistible.HenceHemadeuswillinginthedayofhis power. Many voices within and without had called us. Conscience said,Arise, and depart. The soul's deep longings after something higher said thesame.Everypain,trial,disappointment,vexation,bereavementsaid,Arise,and

depart. But all these failed. Then God spoke the word, and we found itirresistible,Hespake,anditwasdone.Thenallthoseformervoiceswhichwehad hitherto slighted gathered strength. Pain, grief, weariness, affliction, allspokeoutnow;andGodspokeinthem.Eventhefeeblestvoiceofallseemedirresistible.Itwasnotsomuchonecallasathousand;eachoneirresistible.Yes,outofEgyptGodcalledus.Blessedandholycalling!III.Ourjourney.Itisthroughthedesert.Notatonceintothekingdom;notatoncetoheaven;butcircuitously.Andthislonground,notforsmoothness,butforroughness!Itisawastehowlingwilderness;alandofbarrennesss,ofheat,ofthirst,andhunger,andweariness.Itistherightpath,forGodisourleader;itissafe,forGodisourkeeper;itisblessed,forGodisourcompanion;butstillitisrough,anddark,anddreary.Yetitisneedful,(1.)Thelengthofitisneedful,thatpatiencemayhaveherperfectwork;(2.)theroughnessofitisneedful,thatwemaybepurified;(3.)theintricaciesofitareneedful,thatGodmayhavehisopportunitiesforguidingus;(4.)thedarknessofitisneedful,thatChristmayberealisedasthesun;(5.)thesorrowofitis.needful,thattheHolySpiritmaybeknown as the Comforter. How much less should we know of God and ofourselveswerethisjourneydifferent!Howmuchshouldwelosewerewetakenat once into the kingdom; as there can be no second opportunity hereafter ofgoingoverthewayagain!Letusprizethejourneyinallitsaspects.IV. Ourhome.Canaanisourpromisedland,andJerusalemourcity.ForGodhaspreparedforusbothalandandacity;ahomeforeternity;notmerelybetterthanthedesert,butbetterthanEgypt;ahomethatmorethanmakesupforallthatwehaveleftbehind;eternalintheheavens,anincorruptibleinheritance;the many mansions; God's home and ours; Christ's home and the church'sforever;better than theearthlyJerusalemor theearthlyparadise; inwhichweshall never be disturbed; fromwhich we cannot be driven; in which we canneitherbetemptednorsin;everlastingandglorious.Itistothatwearebound,andwelayupourtreasurethere.Itislovethathasdoneallthis:"WhenIsraelwasachild,thenIlovedhim,andcalledmysonoutofEgypt."God'slovehasdoneit!Itislovethatcallsusoutanddrawsusout;themightyloveofGod.Itislovethattakesusasweare,andwhichwearetotakeasitis.ItislovelikethattoAbrahamandtoIsrael.Itistheloveoftheshepherdtohissheep;ofthewomantoherlostpieceofsilver;ofthe

father to his lost son. It is love to which he himself bears witness: "I lovedhim,"—lovedhimevenfromthedaysofhischildhood. It is loveexhibited inthe cross; love realised in the tens of thousands that have been called out ofEgyptbyit.

LXXVII.TheAngerAndTheGoodness

"Who can stand before his indignation? and who can abide in thefiercenessofhisanger?hisfuryispouredoutlikefire,andtherocksarethrown down by him. The Lord is good, a strong hold in the day oftrouble;andheknoweththemthattrustinhim."—

Nahum1:6,7

THROUGHOUT this chapter, and specially in these verses, let us note thesetwo things, (1.) Jehovah'sanger, (2.) Jehovah'sgoodness.Theystandoutverystronglyinthis"burden."I.Jehovah'sanger,(1.)Itisreal.ThereissuchathingasangerinGod.Manyarethe expressions used concerning it both in this chapter and elsewhere,—jealousy,vengeance,fury,wrath;alltoindicateitsexistence,andtoshewusthatthehuman theoriesofdivineuniversalbenevolencearenot true;beinggotupfora:purpose,andthatpurposetopersuadethesinner'sownconsciencethatheneed not be alarmed because of his guilt; and that no one need dread theinflictionofpunishment,exceptperhapsafewofthemostwickedofourrace.ButGod'swordsarenotexaggerations,norwordsofcourse.Thereisaterribletruth contained in these oft repeated words of Scripture, "His anger waskindled." Loving and gracious as Jehovah is, his anger is real. When Jesuscomesthesecondtimehecomesto"takevengeance."(2.)It isrighteous.It isnot therageofselfishness,orpassion,oraffront. It isjudicialanger; theangerof therighteous judge.It isangeragainstsin,againstthe sinner; anger because of insulted law and dishonoured righteousness.Nothinginitisunjust,orcruel,orarbitrary.Thenthecondemnedsoulwillbecompelledhereaftertosay,itwasallrightandjust;itshallberightandjusttoalleternity.(3.)Itisterrible.Thoughcalm,itisunutterablyawful;nay,overwhelming.Nopowerandnonumbersshallbeabletostandbeforeit.Itshallsweepeverything

beforeitlikeawhirlwind.TheexpulsionfromParadise,thedeluge,theruinofSodom, are specimens of its terribleness. The lost soul shall be utterlyoverwhelmed.(4.) It is inexorable. Nothing shall turn it aside or soften it when once it iskindled."Thevengeanceofeternalfire,"the"everlastingburnings,"the"wormthat dieth not," these are awfulwords.Nobribery, no argument, no influenceshall prevail. Nor pity to the poor soul. God will forget to be gracious;repentanceshallbehidfromhiseyes.OangerofJehovah,howreal,howrighteous,howterrible,howinexorable!Yet,letmesayonething,shouldyoubeoneoftheeternallylost,andshouldyou,inthecourseofyourwearyand tormentedeternity,say toyourself,OhthatGodwere not so just; then think what a wish that would be for yourself. Yoursecurityagainstunjust andover-severepunishment is thatvery justiceagainstwhichyoupetition.BadasyourcasemaybeatthehandsofajustGod,itwouldbeunspeakablyworseatthehandsofanunjustGod.TheangerofarighteousGod is no doubt terrible, but the unbridled fury of an unrighteous God issomethingtoohorribleeventothinkupon.II. Jehovah's goodness. He is good, and he doeth good. He is kind to theunthankfulandtheunworthy.Godislove.Godlovesthesinner.(1.)Hisgoodnessissincere.Hedoesnotutterwordsofcourse,norpretendtofeelingswhich are not in him.Hiswordsmean justwhat they say; his deedsmeanjustwhattheyindicate;theworksofhishandshaveamostsubstantialandauthenticexpressionofgoodness.Godisnotamanthatheshouldlie,eitherinhiswordsofgoodnessorofanger.(2.)Itispowerful.ItisAlmightygoodness.Heisabletodeliverthosewhomheloves.Their interests are safe inhishands. "He is slow toanger, andgreat inpower."Whocanwithstandhis love?"It isGod that justifieth,who ishe thatcondemneth?"(3.)Itiswatchful.Hiseyeisonusatalltimes,speciallyinthedayoftrouble.Hisiswatchfulgoodness.Hisistheunsleepingeye,andtheuntiringhand.Heisnotwearyofblessing.Hedelightsinopportunitiesforpouringouthislove;and

ourextremitiesarehisopportunities.(4.) It is unchanging. Like himself, his goodness is without variableness; notebbing and flowing, but always flowing. His heart is the heart of theunchangeableone.Notlikethetides,ortheseasons;butliketheskyaboveus,everonecalmarchofgentle,lovingazure,embracingearth.SuchistheGodwithwhomwehavetodo.Heisrighteousandcannotallowsintogouncondemnedandunpunished.Yetishegoodandgracious,notwillingtodestroy or to take vengeance; aGod beforewhom the sinnermay tremble; aGod inwhom the chief of sinnersmay find forgiveness. I remindyouof twopassageswhichwillformthepracticalimprovementofallIhavesaid.(1.)"Thegreatdayofhiswrathiscome,andwhoshallbeabletostand!"It isnot yet come;but it is coming. Judgment lingerethnot, damnation slumberethnot.ItwillbeadayofterrorforthesinnerwhenthepentupwrathofGodshallpour itselfout,not insevenvials,orseventy timesseven,but inaneternityofvialswithoutnumber.(2.)"Heislongsufferingtous-ward,notwillingthatanyshouldperish,butthatallshouldcometorepentance."Suchishisgoodnessnow.Heisrichinmercy.Hispatienceisbeyondallconceptionormeasure.Andinhislongsufferingthereis salvation,—salvation to the uttermost. He pities, yearns, pleads, beseeches,spares, prolongs the day of grace, presents pardon, salvation, life to theungodliest,free.Yes,freelytothelast!Letthislongsufferinggoodnessdrawus,meltus,awakenconfidence,andwinustolove.

LXXVIII.DarknessPursuingTheSinne

"Darknessshallpursuehisenemies."—

Nahum1:8

ITisofNinevehandAssyriathatthisprophetuttershisfearfulburden.Thatcityand its inhabitantswere tobear the judgmentsof Jehovah. Itwas tobe sweptfromtheearth,andtheyweretobedrivenout,pursuedbydestructionfromtheLord."TheAssyrian"wasIsrael'sgreatenemy,God'sgreatenemy;typeoftheChurch's great enemy in the last days.The capital city hadbeenwarned, hadrepented,andhadreturned like thedog to itsvomit.Nowthe lastblastof theprophetic trumpet is sounded; a warning to Nineveh, a consolation to Israel.DarknesshassettleddownonNinevehfromthatdaytothis,andhaspursueditsdwellers,—atypeandearnestoftheblacknessofdarknessforever.LetustakeAssyriaasaspecimenofsinners;andthispredictionasadeclarationofGod'swayofdealingwiththem.I.Asinner is anenemy toGod.This is a strongword, andworthyof solemnthought.Itmeansmuch.Scripturespeaksofthesinneras,(1.)notlovingGod;(2.) forgettingGod; (3.) disobeyingGod; (4.) departing fromGod.But this ismorethanallthese;stronger,moredecided,moreterrible.Itmeanssuchthingsasthefollowing:—(1.)HehatesGod.HaterofGodishisname;haterofChristalso,—haterofhiswhole being, his righteousness, his truth, his holiness, his power, hissovereignty,nay,hislove.(2.)HetriestoinjureGod.Hewouldfaincarryhishatredintoeffectbyinjury,in everyway; he robsGod, hemocksGod, he tries to dethroneHim, and toopposeHim.(3.)Hetries tomakeawaywithGod.Enmity,when it runs itscourse,ends in

murder.Soman,ifhecould,wouldtakethelifeofGod.WhenthefoolsaysinhisheartthereisnoGod,hespeaksasamurderer.WhentheSonofGodcametoearth,theyrestednottilltheyhadslainhim.Crucifyhim,crucifyhim,wasacry,theintensityofwhosebitternessandmalignityarosefromthesuspicionintheheartsoftheJewsthathewasreallytheSonofGod.ThuseverysinnerisanenemyofGod,aninjurer,arebel,arobber,amurderer.Allsinistheindicationofthis,andwhenfullycarriedoutendsinthis.AndallunbeliefiscrucifixionoftheSonofGod.II. God means to deal with these his enemies. He is not indifferent to theirenmity, he is not blind to it, he does not mean to overlook it. But he islongsuffering,notwillingthatanyshouldperish.Hewishestogivethemtimetorepent;hetriesbythisloveofhistomeltthem,but,ifallfail,hewillatlengtharise and deal with them. They shall know his power and righteousness, hiswrathandvengeance.Darknessshallpursuehisenemies.Hedoesnotusemanywords,nor strong language; the threathere isverydecidednodoubt,but it isverycalm;allthemoreterribleandcertainfrombeingsocalm.Itrefersbothtotimeandeternity;presentdarkness,eternaldarkness.(1.)Thereisdarknessinstoreforthesinner.Itisnotfireortormentthatisherespokenof,itissimplydarkness.Assuchitis,(1.)Theabsenceofallthatgiveshealth,andgladness,andlife;forwithout light thereisnolife,noverdure,nobloom,eitherformanorman'searth.Aworldwithoutasun!Howdismal!(2.)The presence of that which produces gloom, uncertainty, perplexity, terror,despair.Howcheerlessisacloudyday;howmuchmoredaysofnever-endingcloudanddarkness.Noknowledgeoftheway,gropingperpetually,exposuretodangersandenemies.Howdismalwouldlifebewithnothingbutdarkness!YetsuchistheportionofGod'senemies!Theyhaverejectedthelightoftheworld,and darknessmust be their lot, a common lotwith himwho is the prince ofdarkness.(2.)ThisdarknessisfromGod.Itdoesnotcomebychance,norfromman,norfrom natural causes. It is produced and sent byHimwho has both light anddarkness at disposal. It comesaspunishment,—specially for their rejectionofthe light. Darkness coming in any way is sad, but coming from God it isinfinitely terrible. We must go astray, we must stumble, we must wander

forever.OenemyofGod,thinkwhatitwillbetobeenvelopedindarknessandfollowedbydarknessforever.(3.)Thisdarkness shallpursue them. It shallbe to themasanenemy,or as abeastofprey,—ever following them, seeking theirdestruction.Wherever theygo this darkness shall be upon their heels, and they shall not escape. In vainshall they seek for light, gross darkness shall compass them about. Eternaldarknessshallbetheirportion,theblacknessofdarknessforever.Darknesslikea rushing whirlwind shall sweep them before it,—"they shall be driven todarkness."(4.)EveryenemyofGodmustexpectthis.It isacertainty.It isnotpossibletobeanenemyofGodandyetescapethedarkness.Howeverswiftlytheymayflee,thedarknessshallovertakethemlikeatempest.TheirenmitytoGodmustbeavenged!Forthedarknessdoesnotcomeatrandom;itfollowsinthetrackoftheenmity.Itmarkstheenemy,andfollowshim;itfindshimandpursueshim.

LXXIX.JerusalemTheCentreOfTheWorld'sPeace

"InthisplacewillIgivepeace,saiththeLordofhosts."—

Haggai2:9

ITistosomethingstillfuturethatthiswholepassagerefers.ThusPaulexpoundsit,"Nowhehathpromised,saying,YetoncemoreIshakenottheearthonly,butalso heaven" (Heb. 12:26). Therewas a shaking at Sinai; there is yet to be agreaterandmoreuniversalshaking;thereistobetheremovalofthethingsthatare shaken, that those thingswhich cannot be shakenmay remain; and out ofthese shakings and removings, the successive dissolutions of the four Gentilemonarchies, there comes the kingdom that cannot bemoved, the "everlastingdominionwhichshallnotpassaway,thekingdomwhichshallnotbedestroyed"(Dan.7:14);thegreat"fifthmonarchy"whichshallstandforever.Thereistobea more stable kingdom than earth has ever seen, under the sceptre of therighteousKing.ThereistobeanotherJerusalem,morefirmlybuiltthanthatofDavidandSolomon.Thereistobeanotherhousemoregloriousthanthetempleof old. Both Israel and the church look for something more blessed, moreexcellent,andmoreenduringthaneyehasyetseen.For this it is thatwemustwaittheadventofthegreatMelchizedek,withhis"royalpriesthood;"thearrivalof the new heavens and earth wherein dwelleth righteousness. Then shall thewordsofour textbefulfilled,"In thisplacewill Igivepeace."Herewelearn,(1.)Manneedspeace; (2.)Peace is thegiftof theLordofhosts; (3.)Peace isgiveninconnectionwithIsrael'shouse;(4.)Peaceistobespeciallygivenatthespecialtimeherepredicted.I.Manneedspeace.Hehaditatfirst,butheflungawaythepearl.Sincethenallhasbeentroubleandvariance.Godandhearenotatpeace.Hisfellowsandhearenot atpeace.Discord,war, confusion,hatredare everywhere.Yes;manneeds peace;man's earth needs peace; creation needs peace; the animalsthatpeopleman'searthneedpeace.Israelneedspeace;Israel'slandneedspeace.There is a cry for peace, often unconscious and inarticulate, everywhere.Thewholecreationgroaneth.Itcriesforrest.Forunrestistheconditionintowhich

sin has brought man and man's earth, with all that it contains. "There is nopeace."Yetmanwasmadeforpeace;creationwasmadeforpeace.Howsorelyhasthispeacebeenneeded!Howdeeplyhasthewantofitbeenfeltthesemanyages,—agesofunrest.II. PeaceisthegiftoftheLordofhosts.OneofGod'sspecialnamesis,"theGodofpeace."Mancanbreakthepeace,butcannotrestoreit.Peaceseemsasmallthing;yetitissogreatthatonlyHewhosenameis"Jehovahofhosts"cangiveit.Mancanneithermakeitnorpurchaseit.Godmustdoboth."Icreatepeace.""PeaceIleavewithyou,mypeaceIgiveuntoyou."ItisthefreegiftofOmnipotence.ItisthefreegiftofHimwho,astheLordofhosts,theCaptainofJehovah's hosts, has fought our fight, overthrown our enemies, wroughtrighteousnessinourbehalf,securedpeaceforus.Athisbirth,"peaceonearth"wasproclaimed.Hewentaboutas thepeacemaker.Hediedtomakepeacebythebloodofhiscross.Heisourpeace,whohathmadebothone.Forman,forIsrael,forman'searth,forcreationHehaspurchasedpeace;andthispurchasedpeaceHeisyettogive.Gloriousgiftforaweary,unrestfulworld!Peace,peace,tohimthatisfaroff,andtohimthatisnigh.Hegivesittohischurchnow;heiserelongtogiveittothewholeearth.III. PeaceisgiveninconnectionwithIsrael'stemple.Theplaceofpeacewas strictly the altar. Here the pacification was accomplished, for here thepropitiationwasmade.Fromthebeginningthealtarwassetup,andthebloodshed,intokenofpeace.Afterwardsthealtarwasenclosedinatabernacle,andagain in a temple. From these came out the voice of peace from theLord ofhosts. ThenHe shewedHimself as the peacemaker.His peacewas always inconnectionwithhis temple.Noaltar,nopeace.Noblood,nopeace.These,ofcourse, were symbols,—figures,—shadows of good things to come. In thefullnessoftimeHecamewhoistemple,andaltar,andsacrifice,andpeace,—allinone.Heisourpriest.He,aspriestinhisownhouse,givespeace.ItispeaceproceedingfromhimselfastheLordofhosts.It is royalandpriestlypeace;peaceflowingfromtherighteousremovalofallthatwhichhadbrokenupourpeace;peacewhichshallneveragainbebroken,because its foundations are stable and divine; peace unchangeable andeverlasting.

IV.Peaceistobespeciallygivenatthetimeandintheplaceheresignified.Thoughpeacehasbeensecured,theworkbeingdonewhichpacifies,—nottobedoneagain,—yetpeace isasyetbutpartiallygiven.A fewhereand therearereconciled toGod; that is all.Theworld still remainswithoutpeace.There isstilldistance,variance,controversybetweenmanandGod.Thereisstilltumult,and storm, andbitterness on earth.Man andman's earth, as awhole, are justwhat theywere.Butour text foretells a timewhenall shallbepacified.Thenshall peace be universal on earth; peace in Israel's land; peace in Jerusalem;peace issuing from thehouseof theLordofhosts.Creation shallhavepeace.Thecurseshalldepart.Evilpassionsamongmenshallcease.Thebeastsoffieldand forest shall have peace. "The wolf shall dwell with the lamb, and theleopardshallliedownwiththekid"(Isaiah11:6).Thereshallbenothingtohurtnortodestroyinalltheholymountain.Thecentreandfountainheadofallthisharmony,andlove,andpeace,shallbeSalemthecityofpeace;andthehouseofJehovah,thedwellingplace.Livingwaters,watersofhealthandpeace,shallgoforthfromJerusalem;notonlythroughouttheland,buttotheendsoftheearth.Thatcityshallbeearth'sholyandblessedmetropolis,fromwhichallpeaceistoproceed."InthisplacewillIgivepeace,saiththeLordofhosts."ThePrinceofpeace, the true Solomon, shall be the giver and dispenser of that peace to ahappycity,ahappyland,ahappyworld,ahappyrace.Whatasceneoforder,rest,holiness,andbeauty,whenJesusreigns,andallthingsareputunderhim.Thusthenwepreach,—(1.)Peace.Notman'speace,norman-madepeace,norchurch-madepeace;butdivine peace, God-made peace; the peace ofGod; peace fromGod; peace inGod;peacefromtheGodofpeace.Receivethepeace-proclaimingtestimony,—thegospelofpeace,—andbeatpeace.(2.)PeacethroughJesusChrist.Itisfromhimthatallpeaceproceeds.Heisthepeace-maker,thepeace-purchaser,andthepeace-giver.Itiswithhimpersonallythatwemustdealinordertoobtainit.Gotohimforit.Itisfree.Takeitfromhishand.(3.)Peacenow.Yes;wepreach apresent peace; immediate and sure;withoutworkingorwaiting;simplyinbelievingGod'stestimonytotheworkwhichhasmadepeace;tothebloodwhichhassecuredthereconciliation;tothelovewhich

hasdoneallweneed.(4.)Peace the earnest of aworld-widepeace.AsGod is nowgivingpeace tosouls,soerelongishetogiveittothewholeearth.Andweacceptour"peaceinbelieving"astheearnestofacomingdayofwiderandmoregloriouspeace.Hewhohasgivenpeacetous,willerelonggivepeacetotheworld.Thisisourhope, in the midst of convulsion, and war, and tempest. Come, O Prince ofpeace; set up thy kingdom of peace; reign in peace over this troubledworld.Come,putonthycrownofpeace.Earthhaslongbeenwithoutthee,andwithoutthy peace. Make haste; come thyself; and bring with thee thine everlastingpeace.

LXXX.JerusalemAndHerKing

"Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem:behold,thykingcomethuntothee:heisjust,andhavingsalvation;lowly,andridinguponanass,anduponacoltthefoalofanass.AndIwillcutoff the chariot from Ephraim, and the horse from Jerusalem, and thebattle-bowshallbecutoff;andheshallspeakpeaceuntotheheathen;andhisdominionshallbefromseaeventosea,andfromtherivereventotheendsoftheearth."—

Zechariah9:9,10

IT isoverawidespanof timeandhistory that these twoversesstretch.TheypredictthescenesofMessiah'sfirstandsecondcomings.Thereisalong,longintervalbetweentheeventsoftheninthverseandthoseofthetenth.Theformerhasbeenalreadyfulfilled(andthathowliterally!),—eighteencenturiesago;thelatteryetwaitstobefulfilled.TheformerisaglimpseofMessiah'shumiliation,the latterofhisexaltation,andpower,andglory.Hecame thefirst time tobedespised and rejected of men; He comes the second time to triumph and toreign. Jerusalem has seen his lowliness, it is yet to see his majesty. It haswitnessedhiscross,itisyettobeholdhisthrone.Let us note here, (1.) Jerusalem's joy; (2.) Jerusalem's King; (3.) Jerusalem'sglory.I. Jerusalem'sjoy.ZionandJerusalemarethetwodifferentpartsoftheone city,—the cityof thegreatKing. It is the inhabitantsor daughtersof thistwofold city that arehere summoned to "rejoicing" and "shouting," to "great"rejoicing, and to the loudutteranceof it.Togladness and shouting is the citycalled by God. It is "the joyous city." Babylon may mourn, but Zion mustrejoice. Egypt may howl, Jerusalem must shout. They who have receivedMessiah are inhabitants of no mean city. To them belongs the heavenlyJerusalem,theeverlastingZion.Theircitizenshipisinheaven.Theyarenotyetinthecity,buttheyarelookingforit.Andtheprospectofitisenoughtomake

themrejoiceandshout.OChristian,beglad.Benotofaheavyheart.Hewhobelieveth thatJesus is theChrist isbornofGod,and thecitizenof the joyouscity.II. Jerusalem'sKing.Itiswrittenelsewhere,"LetthechildrenofZionbejoyful in their King" (Psalm 149:2). So here. Let us take each of the wordsrelatingtotheKing,inorder.(1.)Behold.Itistheprophetspeakingtohisfellow-citizens,itistheHolySpiritturningoureyestoJesus."Behold!"Seethisgreatsight.Whatisthereonearthtobecomparedtoit.(2.)ThyKing.JerusalemhasaKing.Heis"thegreatKing,""Kingofkings,""KingofIsrael,""Kingofnations,""Princeofthekingsoftheearth."HisnameisJesusofNazareth.Heis"theWordmadeflesh,"God-man,"Emmanuel,Godwithus."Sheisnowkingless.ShehasnoDavid,noSolomon,noHezekiah.YettoherreallybelongsaKing,—greaterthanallthekingsofearth,"THYKing."(3.) Cometh. He was long "the coming one," now he is "come." For fourthousandyearsthepromisespokeofhiscoming.Nowhecomesatlength!Hetarriesnolonger.Hisfeettreadourearth.Hiseyeslookonourhillsandskies.Bethlehem receives him Nazareth gives him a home. Bethany welcomes.Jerusalemshoutshosannaathisapproach.Buthehasleft!Heisnotnowhere.He is now "the coming One" again. And he may soon be here. Behold hecometh!(4.)Untothee.Yes;speciallytothee.Jerusalemistorejecthim,tocrucifyhim.Heknowsthis,buthecomestoher.Osinner,hecomestotheeandhebidstheecometohim.Hestandsnotafaroff,hecomesnigh.(5.)Justandhavingsalvation.AjustGodandaSaviour.JustandtheJustifier.TheSaviourandtheJustifier,becauseheisthe Just One. He came with a righteous salvation for unrighteous men. Hepresents that righteous salvation still. It is salvation to the uttermost. He ismightytosave,heisjusttosave!Hecametoseekandtosavethatwhichwaslost.Ohgoodnews.TherighteousOneloveththeunrighteous.JesusChristtherighteouscameintotheworldtosavesinners.

(6.)Lowly,andridinguponanass,anduponacoltthefoalofanass.Heismeekand lowly; and even when he comes to Jerusalem in triumph, he shews hismeeknessbythewayinwhichhecomes.Notroopsofsoldiers;noguards;noprocession;nobannerswaving!Nochariot,nowarhorse!Heridesuponanass,and alongside there is the colt, just as they were found, unprepared andunadorned.Heisatoncetheloftiestandthelowliestofthesonsofmen.Noneevercamefromsuchaheight,orwentdowntosuchadepth.Inbirth,andlife,anddeathhewasalike the lowlyOne.Mayhenotwellsay, then,"Comeuntome,"and"learnofme."Heisdistanttonone.Herepulsesnone.Eventothelittleoneshesays,"Sufferthemtocometome."Inword,andlook,andaction,heisinfinitely attractive to all. No one needs to dread him, nor to stand aloof insuspicionordistrust.Osinner,comeand learnof this lowlyone.Hewillgiveyou rest. O Christian, trust Him more. Do not misinterpret him or do himinjustice. Give Him thy fullest confidence, in spite of all the evil, and thedarkness, and the folly that are in thee.Keepevernearhis side.Lookathim,lovehim,speaktohim,trusthim.Doeshefrown?Doesheturnaway?Nay,hebidstheewelcome;andthemorethydealingsarewithhim,themorewelcome.Hethusgetsopportunitiesforbringingouthisstores.III.Jerusalem'sglory.Thefirstfeatureofthisgloryisthecessationofwar,andthedestructionofalltheimplementsofwar,chariot,horse,andbattle-bow.Nomoreofthese.Jerusalemisnowthecityofpeace,thetrueSalem.Butthereispeace to theheathen too: he speakspeace to them,—"peace to them that areafar off." The sound of peace goes out from Salem to the whole world.Jerusalem is now a quiet habitation; peace is in all her borders; the heathenshareit;anduniversaldominionnowbelongstoZion'sKing.TheearthishisaswellasJerusalem.HeisKingofkings.Asyetthishasnotbeenfulfilled.Satanstill roams and reigns. The kingdoms of this world are still unchristian orantichristian.Butthevisionwillnotlie.Jesusiscomingthesecondtimetofulfilthesewords.He fulfilled the ninth verse at his first coming, he is to fulfil the tenth at hissecond.HecomesasKingaswellasSaviour.Hecomesnotonlytojudge,buttoreign.Hecomes toendallwar; tobindSatan; tosmiteantichrist; torenewcreation;torebuildJerusalem;torestoreIsrael;toconvertthenations;toreigninpeace as earth's righteousKing.Hisdominion shall be asuniversal as it is

everlasting.Hiskingdomisthatwhichcannotbemoved.Thenshallbethelongexpectedreignofrighteousnessandpeace.

LXXXI.LookingToThePiercedOne

"Theyshalllookuponmewhomtheyhavepierced,andtheyshallmournforhim,asonemournethforhisonlyson,andshallbeinbitternessforhim,asonethatisinbitternessforhisfirst-born."—

Zechariah12:10

LETustakeupthispassageunderthefollowingheads,whichwillbringoutallits parts: (1.) the pierced one; (2.) the piercers; (3.) the lookers; (4.) themourners.I.Thepiercedone.Messiah,—theseedofthewoman;themanwiththebruised heel; he is the pierced one. It is He, Himself, who speaks. He waspierced by the nails and by the spear; by the nails to effect his death, by thespeartoproveit;bothofthese,theexhibitionsofman'shatred,beforeandafterdeath.Itisasthepiercedonethatweseehiminthetwenty-secondPsalmandinthefifty-thirdofIsaiah;assuchonthecross;assuchinheaven,theLambslain.Divine yet human; human yet divine; both of these perfectly; human, that hemightbepierced;divine, thathispiercingmightbeefficacious.Byhisstripeswearehealed.II. Thepiercers.TheseinthefirstplacearetheJewsandtheRomans,atthe cross; Jew and Gentile uniting in this act, the Jew the planner andcounsellor,theGentiletheexecutioner.It was the united hatred of Jew and Gentile that did the deed. The crowdsurroundingthecross,theyareconsentingandpartaking,—andalltowhomtheproclamationofthispiercingcomes,whodonotcomeoutfromthecrowdandprotestagainstthedeedbybelievinginthepiercedone.Inthiswayitisthatalltheworldisguiltyofthedeed.III. Thelookers.Inonesensethefirstpiercerswerelookers.Theylookedandpierced;theypiercedandlooked.Butthatlookingwroughtnochange;theylookedandhatedonlythemore.JewandGentilethenlooked,buttheyremained

thesame.The lookers inour textarenot thosewhosurrounded thecross,butthosewhocameafterwards,notlookingattheactualcross,butlisteningtothestoryofthepiercedone.Howidlytheytalkwhosay,Hadweseenthecrossweshould have beenmelted down!At Pentecostwe find these lookers; inmanyplaces,and times,andageswefind them;wefind themstill. In the latterdayourtextistobemorefullyverifiedtoJewandGentile,"Beholdhecomethwithclouds,andeveryeyeshallseehim,"i.e.,lookuponhim.Thewholeworldshallbe lookers then,—"everyeye."Inourdaywemaysay that it isby theearwelook;itistherecordthatbringsthecrossbeforetheeye,and presents to us the pierced one.Wepreach the story of the cross and say,Look!IV. Themourners.Theactualpiercersat thecrossdidnotmourn; theyrailedandwaggedtheirheads;thesightofthepiercedonethenproducedonlyhatred andmockery.Amanmight see the cross and remain hardhearted.Thecrossandthecrucifixinthemselvescandonothingforasoul.Yetthepiercedone is theobject towhichGod turnsoureye. It isofhimthat theHolySpiritmakesuse inbreaking thehardheartandbindingup thebrokenone.Hedoesnot work save in connection with the cross of Christ. He uses the cross forproducinggodlysorrow.Mark,1.Thesorrowherereferredtoisverydeep.Itislikemourningforanonlyson; it is like the bitterness of soul for a first-born. It is not the sorrow of amoment or an hour, but prolonged; not surface-sorrow, but deep; notsentimentalism,butgenuinegrief,—thegriefofthewholeman.2.ItissorrowproducedbytheHolySpirit.Hishandisinit,elsewemightlook a thousand times over at the cross and remain unmoved. It is not thesorrowproducedbypictures,or statues,or the sightofSinaior Jerusalem,orharrowingdescriptions,orsadpoetry,orplaintivemusic,likethe"Miserere"ofRome, or by the darkness of a gloomy chamber,—these are artificial andmechanical ways of calling up apparent religious feeling; but it is only thesorrowoftheworldwhichworkethdeath,notgodlysorrowworkingrepentanceuntolife,norisitevensodeepasthatofJudaswhenhesaid,"Ihavesinned."Itisman-made conviction, if it be conviction at all, not the sorrowof theHolyGhost.

3. Itissorrowflowingfromlookingatthepiercedone.Wedonotfirstmournand then look;we lookandmourn.Not theonewithout theother;andnot themourningbefore the looking.Many, in their self-righteousness,wouldfirstmourn, and then carry theirmourning toGod as a recommendation.Butthere isno sorrowgenuine save thatwhich flowsdirectly from lookingat thepiercedone.Whatdoweseeinthispiercedonethatproducessucharesult?(1.)Weseeinfinitelove.Thismeltstheheartanddrawstearsfromtheeyes.Itislovethatisbleedingonthatcross.(2.) We see our own rejection of that love. We have long been rejecters,despisers of it. Our years of rejection come up before us and fill us withbitterness.What,solongdespisesuchlove!(3.) We see suffering. It is suffering beyond all suffering of man. It is thesuffering of love. The sufferer is love itself.He suffers because he loves.Helovesandsuffers!(4.)Wesee that sufferingcausedbyourselves.Wenotonly rejected the love,butwenailedthelovingsufferertothetree.Thisissin;thisisoursin.Wearethemurderers.Wehated,mocked,nailed,slew.Oh,whatsinisours;andwhatmustsinbe!Yethearhisvoice,"Lookuntome,andbeyesaved!"

LXXXII.TheHolinessOfCommonThings

"Inthatdayshalltherebeuponthebellsofthehorses,HolinessuntotheLord;and the pots in the Lord's house shall be like the bowls before the altar.Yea,everypotinJerusalemandinJudahshallbeholinessuntotheLordofhosts;andalltheythatsacrificeshallcomeandtakeofthem,andseethetherein:andinthatdaythereshallbenomoretheCanaaniteinthehouseoftheLordofhosts."—

Zechariah14:20,21

ITisofmillennialdaysthat theprophet isspeaking;dayswhenParadiseshallbe restored, and earth shall be as heaven; when Israel shall be restored,Jerusalemrebuilt,andthegreatkingdomsetupthatcannotbemoved.Ofthisperioditistheholinessthathespeciallypointsto;sounlikeeverythingin Jerusalem or on the earth in preceding days. "Holy, holy, holy is theLordGodAlmighty,"shallthenbetheburdenofeverysong.Jerusalemshallbetrulywhatitisnow,andhasbeenhitherto,butinname,"theholycity."But it is theholinessof commonthings that heyetmore speciallydwells on.Notholymenmerely,orholyservice,orholysongs,orholySabbaths;butholyvessels of every kind; holy bells (or bridles), holy pots, holy bowls,with theholyuseofallthese;sothateverysightandsoundshallproclaimholiness.Onwall, and gate, and bar, on houses, and doors, and posts, and lintel, shall beinscribed"holiness."Onleaf,andflower,andtreeshallbeholiness.Thefollowingparaphrasewillbringout theexactmeaningofeachclause."Inthat clay shall there be even upon such common things as the horse-bells,holinessunto theLord;everyvessel in the templeshallbeholy,andeven thecommonboilingpotsshallbeassacredasthealtar-bowls;nay,notthetemple-potsalone,buteverypotinJerusalemandthroughoutthelandshallbeholinesstotheLordofhosts;andalltheythatcomefromafartosacrificeshallmakeuseofthem:andthereshallbenomoretheCanaanite(likethepresentMoslem)inthehouseoftheLordofhosts."

Thusthecommonestofcommonthingsareselectedtoillustratethegreattruthor fact of that day, viz., the universalityof consecration.Nothing shall be leftunsanctified. Everything shall be for God; everything shall glorify him;exhibiting the fullmeaningof the text, "Whetheryeeatordrink,doall to thegloryofGod."Itisnotthenthespiritualnatureofthethingsthemselvesthatisneededfortheconsecration.Thethingsnamedareevidentlychosentopreventthatmistake.Itisoftheholinessofthingsthatarenotin themselvesspiritual that theprophetspeaks.These common thingswe are to lift up out of their lowposition,—toennobleanddignifythem.Andhowisthistobedone?Notbychangingtheirnature;notbyspiritualisingthem.Butbytherightuseofthem.ByconnectingthemwithGod,andGodwiththem. By refastening the link between the material and the spiritual; not bytransformingthematerialintothespiritual.Itistherightuseofcommonthings,inconnectionwithGod,thatisthetrueconsecration.Theyarenotconsecratedbysomemysteriousprocess,inordertotheirglorifyingGod;buttherightuseofthemintheserviceofGodisthetrueconsecration.Godisheredealingwithusaboutcommondailythings;common,daily,andasmenwouldsay,carnalduties.Hewants,—Holiness in our common works and words; our eating and drinking; ourploughing,andsowing,andreaping;holinessintheshop,holinessinthemarket-place;holinessineachroomofthehouse;injourneyingandinresting,inbuyingandselling;holinessintherailwaycarriage,anduponthehighway;holinessinour reading, our conversation, and our letter-writing; holiness in our business,and our recreation; holiness in our mirth, in our feasts, in our ordinaryintercourse.AllourcommonworkssodonethatGodshallbeglorifiedinthem.Many forget all this. They think that a religious life should omit asmany aspossibleofcommonduties,whereasitisbytherightdoingofthesethatweareto exemplify true religion.A religious life is not a life by itself, the life of arecluseorhermit;itiscommonlifesanctified.Manysay,WereIbutaminister,withnothingtodobutwithreligioussubjectsandacts,itwouldbewell.Ah,aministerhasnot theopportunitiesofglorifyingGodwhichothershave;hehas

notsomanyoflife'severy-daydutiestodischarge.Ortheysay,HadImoretimeto spare, I couldglorifyGodmore.Ah, it is seldom the idleman, themanofleisure,thatdoesthis.Alifeofleisureisnotsoeasilymanagedorsanctifiedasmany think; self comes in; irregularities come in; time isnot properlyvalued;effortsaredesultory.ItneedsmuchgracetoregulateandlayoutforGodalifeofleisure.Thereismuchmeaninginthewords,"sixdaysshaltthoulabour."Thelittlethingsoflifearetobeattendedto;thecommon,menial,earthlythings.IntheseAdamservedGodwhenhetilledtheground;Abelwhenhekeptsheep;Amoswhenhegatheredsycamorefruit;Josephwhenhewroughtasacarpenter;Paul when he made tents. It is thus that we are to glorify God,—inscribing"holiness to theLord"on everythingwedo;so transacting daily business thatmen shall say of us, "They fearGod;" somaking our plans that in themGodshallalwayshaveaplace;sospeakingthelittleorcommonwordsofeachhour,thatmenshall recognise inus theservantsofGod.It iseasy,andit iswell, tohangupatextuponthewallsofourchamber;butletourwordsanddeedsbeacontinualrecognitionoftheholyLordGod,andthisshallbemoreefficacious.Letusmakeourselvesthetexts.Regulateyourhouse(witheveryroominit)sothatitshallspeakofGod.MakeyourfamilyarrangementssuchthattheyshallallspeakofGod.Itisnotatfamilyworship,orinaskingablessing,alonethatGodistobeseen.Thesearemockeries,ifhebeleftoutofalltherestoftheday.Let him be everywhere seen and felt. Do all to his glory.While consecratingcommon things, beware of profaning holy things. Reverence and godly fearbecomeusindealingwithallthatisdivine.

LXXXIII.WearyingJehovahWithOurWords

"YehaveweariedtheLordwithyourwords:yetyesay,Whereinhaveweweariedhim?Whenyesay,Everyonethatdothevilisgoodinthesightof the Lord, and he delighteth in them; or, Where is the God ofjudgment?"—

Malachi2:17

THE prophet's charge against Israel is of "wearying the Lord"; as Isaiah hadlongbefore this said toAhaz, "WillyewearymyGodalso?"AndwhileGodchargedthemwithwearyinghim,hesolemnlydenieshavingweariedthem,andasks,WhereinhaveIweariedthee?The charge is not of "provoking," but of " wearying"; and is one of deeply-touchingpathos, indicatingsorrow,patience, longsuffering, love, theprofoundaffection of a heart that yearns over unworthy objects, unwilling to abandonthemtotheirdeserveddoom,thatbearethallthings,believethallthings,hopethallthings,endurethallthings,isnoteasilyprovoked,thinkethnoevil.TherearemanywaysinwhichwewearyGod.Suchas,byour(1.)Carelessness.Worldliness,loveofself,andvanity,andfolly.(2.)Opposition.Dislikeofhimself,hislaw,hisgospel.(3.)Unteachableness.Foolishness,hardnessofheart,perversity.(4.)Unbelief.Distrustofhimself,rejectionofhislove.(5.)Wantofzeal."ThisdidIforthee,whatdoestthouforme."(6.)Inconsistency.Lifeandcreedatvariance.Aname,nomore.Inmany suchwayswewearyGodcontinually;wevex, grieve, resist,Father,

Son,andHolyGhost.Tothiswearyinghemightatonceputanend,andrefuseto be so treated by us any longer. But he has long patience, he bears muchbeforeheinterposesinhiswrath.Knowingthefearfulconsequencestousofhisbeing worn out by us and allowing righteousness and vengeance to do theirwork,hewaits,andpities,andentreats,andexpostulateswithustothelast.Theprophet'swords,"Ohthatthouhadsthearkenedtomycommandments,"areexpressiveofthisfeeling;andourLord'stearsoverJerusalemaretheintimationatonceofGod'sunutterablepatience,andoftheexhaustionofitatlast.Butletusmarktheparticularkindofwearying,towhichtheprophetpoints.I. It iswearyingwithwords."Yehaveweariedmewithyourwords''WordsinthemselvesdonotwearyGod.Theyarepleasantsounds.Hedelightsin listening towhathis creatures say.All sights and sounds, coming from theworksofhishands,aremeanttobe"good":sunshine,starlight,earth'sgreen,heaven'sblue,ocean'sbrilliance,themusicofbirds,thevoiceof thewind, theroarof thethunder, thenoiseofmanywaters, theseareamongthethingswhichHepronounced"good."Sowiththehumanvoiceandhumanwords.Butwhentheyaredissociatedfromthefeelingwithin,soasnotto be the expression of the heart but only of the lip; or when they are theutterance of error or falsehood, unmeaning and hollow, then they cease to begood, theydispleasehim;andwhenrepeated,andreiterated, theywearyHim.Talk,talk,meretalk,thetalkofthelips,itmayberespectable,religioustalk,butifmere talk, it not onlyweariesman butGod.And think of the innumerablemillionsofwordsutteredeveryhourbythemillionsofearth,allofwhichgoupuntotheearofGod!Thinkofthediscords,anddissonances,andimpurities,andfollies,andblasphemies,andhypocrisiesthatarehourlyheardbyGod!OhhowHemustbeweariedwiththewordsofmen!HowHemustbegrievedwiththesoundsofearth!II.Itiswearyingbyquestions.—Wesay,Whereinhaveweweariedhim?MendonotliketobechallengedbyGod,andyettheyshrinkfromthedenialofthe charge. Instead of honest confession or bold denial, they speak likeCain,andask,AmImybrother'skeeper?WhereinhaveIweariedhim?Whatmore

fitted to weary God than such a course of hypocritical questioning, captiousquestioning,fault-finding,pretendingsurpriseatwhattheycouldnotbutknowtheywerecommitting.OmockeryofGod!Formentolookupinhisface,andsay,Whereinhaveweweariedthee?III.Itiswearyingbydenialofthedifferencebetweengoodandevil.OneofthemostexplicitofallBibleteachingsisastothedifferencebetweentheevilpersonandthegoodperson,theevilthingandthegoodthing,theevilopinionand the good opinion. Man sees often little of this difference; God sees itstrongly.Manlikestoeffaceorsmoothoverthisdifference;Godkeepsuptheline, broad, anddeep, and clear,—asbetween sea and land.He isweariedbyman'sasseverationsofthelittledifferencebetweenthingsandpersons,andbyman's attempts to obliterate moral and spiritual distinctions, to call lightdarknessanddarknesslight.IsnotthepresentagewearyingGodinthisway?IV. Itiswearyingbydisbeliefofcomingjudgment."WhereistheGodofjudgment?" is the infidel question, like that of the scoffer in the last days:"Whereisthepromiseofhiscoming?"Nojudgment,andnoGodofjudgment,isthewatchwordofmany.Everymanajudgetohimself;ajudgeofalltruthanderror;themeasurerofGod,andthejudgeofhischaracterandways.Thisisnotexactlythefool'ssaying,Thereisnogod,but it isnext toit;for itmeansthatthereisnogodbutsuchanoneassuitsman'sphilosophy.God'snon-interpositionforsomanyages,andhisallowanceofconfusionanderror, leadmen to conclude that there is noGod of judgment. This "wearies God"; thissemi-atheism; this misinterpretation of his love and patience. God'slongsuffering,insteadofleadingtorepentance,leadstounbelief.TheLordwillcome.Hemaycomesoon.Letusbeready.TheJudgestandethbeforethedoor.

LXXXIV.DiesIraeMalachi4:1-6

THIS is a notable specimenof a double prophecy. It contains several distinctpredictions,—twiceoroftenerfulfilled;atfirstverypartially,andthenfully;atfirstalmostapparentlyafailure,atlastaperfectfulfillment.ThecentreofthesepropheciesisMessiahhimself;MessiahinconnectionwithIsrael;Messiahbothin his first and second comings; the things predicted having a partial andshadowy fulfillment at his first, and awaiting an exhaustive fulfillment at hissecond coming. By taking these both apart and united,we shall have a clearinsightintothemeaningofthisdifficultprophecy.In the previous chapter there is a "day" spokenof,—a timeofmingledwrathandgrace;anditisofthis"day"thatthepresentchapterisfull.Itiscalled"theday"(ver.1) twiceover;"thedaythatIshalldothis"(ver.3),or,"thatIshallwork";"thegreatanddreadfuldayoftheLord"(ver.5).ItisthedayofChrist,—Messiah'sday,asseenby theprophets,embracingbothhis firstandsecondcomings;andconjoininginoneperiodtheeventsofboththese."For behold"!God callsmen's heedless eyes to the events of the future. "Forbeholdthedaycometh;"yes,"thedaythatshallburnasafurnace;"the"dayofvengeance" (Isaiah 61:2; 64:2; 66:15,16). Then shall all "the proud" (Psalm94:2,3), especially "he that exalteth himself above all that is called God" (2Thessalonians2:4);and"allthatdowickedly,"thewickedoneandallhishosts,—be"asstubble,"—as"chaff"(Matthew3:12.)fortheunquenchablefire.Yea,"the day that cometh shall burn them up, saith the Lord of hosts, and leaveneither root nor branch;" they "shall be utterly burned with fire" (2 Samuel23:7).Such is "thedayof theLord" that shall comeasa thief in thenight (2Peter3:10).TothisdayoffireanddestructionJohntheBaptistreferredwhenhebegan to preach repentance (Matthew 3:2-10); as if reminding the Jews ofMalachi,andhisawfulwords.In the midst of this fiery havoc there shall be a remnant "spared" (3:17),

described by the expression "you that fear my name." Yes; the fearers ofJehovah'snameare(asinthecaseofNoah)tobesparedinthefierydelugethatiscoming.Nay,onthemagloriousmorningistodawn(2Samuel23:4),theSunofrighteousnessistoarise;notwithdestruction,butwith"healing"inhisraysor "wings," andunder his genialwarmth and light, these fearers of theLordshallgoforthastheflocksandherdstopasture.Blessedmorningtothosewhofear the Lord and think on his name (Malachi 3:16), the "morning withoutclouds" (2 Samuel 23:4); ushered in by "the bright and morning star"(Revelation2:28).ThiswasinameasurefulfilledwhenJesuscameas"thelightoftheworld;"butthefullaccomplishmentisreservedforhissecondappearing.Then (ver.3.) shall these fearersof theLordaccompanyhim inexecutinghisvengeance,—"this honour have all his saints" (Psalm 149:9); for "the Lordcomethwithtenthousandofhissaintstoexecutejudgmentuponall"(Jude14).TheycomewiththeirLordto"treaddownthewicked,"to"treadtheminanger,andtrampletheminfury"(Isaiah63:3;Revelation19:15).Yes;antichristandallhisenemies,withallwho"knownotGodandobeynothisgospel,"shallbe"asashes" under them in that day of fire (ver. 1). Thus shall the saints triumph.Victoryshallbetheirsonthatveryearthwheretheywereovercomeandtroddenon.TheyshallbeassociatedwiththeKingofkingsinwieldingtherodofiron(Psalm2:9;Revelation2:27).Thatdayshallbeoneofexaltationand triumphfor the fearers of the Lord,—"The saints of the Most High shall take thekingdom" (Daniel7:18); and then shall the songof the redeemedbe fulfilled,"ThouhastmadeusuntoourGodkingsandpriests,andweshallreignontheearth"(Revelation5:10).In the fourth versewe have a statementwhich,while it refersmost of all toIsrael,appliestotheworldalso,—"RememberyethelawofMoses,"&c.ItwasprobablytothisthatourLordreferred,whenonceandagainhesaid,"Iamnotcometodestroythelaw,buttofulfil."Throughoutthewholedispensationthatlawwastobeexhibitedandmagnified,asthelawoflaws,holy,just,andgood.Christ himself did this in life and in death; and God, even under thisdispensationofgrace,cannotsufferonejotortittleofthatrighteouslawtobeinfringed.Itshallstandforever.Then the forerunner is announced, before the great and dreadful day of theLord;whetheractuallybeforeit,orjust

about its commencement (for it is not a mere day of twentyfour hours), weknownot,—"IwillsendElijahtheprophet."AswefindJoel'sprophecy(2:31)receivingafaintandpartialfulfilmentatPentecost,thoughitawaitsafulleronehereafter;sowehaveadoubleElias,—anEliasofthefirst,andanEliasofthesecondcoming.Themissionofbothisalike,—tocallIsraeltorepentance,andtobringthewholenation,fathersandchildren,intohappyunitybeforeGod;thewarningbeingannexed,"LestIcomeandsmitetheland(earth)withacurse."John the Baptist was a burning and shining light,—the vivid likeness of theTishbite;buthisministrydidnotaccomplishtheendspecified.Theheartofthenationwasnot turned;andinsteadofoneness, therewasdivisionandasword(Luke12:51,52);sonagainstfather,andfatheragainstson.Theyrepentednot,andsotheyweresmitten;andnotonlythey,buttheirland;sothatitremainsadesolation and a curse until this day. But when the literal Elijah comes, atMessiah's second advent, then shall be the blessing and not the curse. Hismissionshallbeeffectual.Theheartofthenationshallbeturned;God will give them "ONE heart" (Ezekiel 11:19); "the people shall be allrighteous"; people and land shall alike be blessed of the Lord; division anddiscord shall cease; unity and love shall overflow.Then shall be the reign ofpeace,underthesceptreofthePrinceofpeace.AstheOldTestamentendswiththat awful word, "curse," the New Testament begins and ends with blessing:"Blessedarethepoor,blessedarethemeek,blessedarethepureinheart";and"thegraceofourLordJesusChristbewithyouall"(Revelation22:21).1. Thegreatwarning(ver.1).Thereisadaycomingthatshalldecideeverything.AllthatGodhatesshallbeutterlysweptaway.Sinner,trembleandturn.2. Theconsolationofthefaithful(ver.2).Thereisaremnant;andthemarkofthisisthat"theyfearGod'sname."WhatstressGodlaysonthis"fear."Whathonourheputsonthoseinwhomitisfound.3. Themightyvictory(ver.3).These"fearers"are"warriors"too.Theyfight,andovercome,andtriumph.Therewardofvictoryistheirs;thepalmandcrown.4.Theunchangeablestandardofholiness(ver.4).God'slawisperfect.It

stands forever. In the last ages, aswell as the first, it is thegreat rule. It tellswhatGodlovesandwhathehates.5. Theworld'slastsermon.Itcomesfromvenerablelips;fromonewhohasbeennearthreethousandyearsinheaven.ElijahcomestogiveGod'sgreatmessagetoIsrael.Thenationhears.Theblessingcomes.Toall thiswearelookingforwardintheselastdays.Whenthegreatdaymaycome,weknownot.Itmaybenear.Letuslookforitssigns.Letuslistenforitssoundsofwarning.Themessagehasgoneforth.WATCH.Insuchanhourasyethinknot, thesonofmancometh!"Littlechildren, it is the last time" (1John2:18).TheworldisnotreadyforitsJudge.InthedaywhenHecomesitwillbedumb."Whatwilt them saywhen he shall punish thee?" asks the prophet (Jeremiah13:21).Yes;theworldisunready.Butthiswillnothinderhiscoming."Hethatshall come will come, and will not tarry." As a thief he shall come. As thelightningheshallcome.Asasnareheshallcome.Asajudgeheshallcome.Asanavengerheshallcome.Asthewielderoftheironrodheshallcome.AsKingofkingsandLordoflordsheshallcome.O Sons ofmen, takewarning.When ye are saying peace and safety, suddendestructionwillcome.Whenyeareenjoyingyourlustsandpleasures,—inthetheatre,ortheopera,ortheball-room,ortheturf,orthegaming-table,—he,theJudgeofquickanddead,shallcome.Oh,erehethuscomestoyou,comeyetohim!KisstheSon,lesthebeangry,andyeperishintheway.Makehaste,forjudgmentlingerethnot,damnationslumberethnot.Thetimeisshort.Butthegateisopen;andhewhohasopeneditbidsyouenter.Piepitiesyou,heyearnsoveryou,inthedeepsincerityofdivinecompassion."Heisnotwilling thatanyshouldperish,but thatall shouldcome to repentance."Whileyetthenhelingersinhislove,—ohhastetobesaved.Hemaysoonbehere.ThetrumpetoftheJudgemaysoonsound.Thedaywhichshallburnasanovenmaysoonbegin.Ohturnye,turnye,whywillyedie?