ii. 10); everything is ascribed to the Spirit--the life, the good

works, the comforts of the Christian (John iii. 5; Gal. v. 16, 22; Acts ix. 31). 2. _As the operation is Divine, so is it internal in its effects._ We should never overlook what God has done for us in His kind and tender providence (Ps. xxiii. 6). But the greatest of all God's works for us is redemption by the blood of the cross. This was accomplished long ago (John xix. 30). Nothing can now be added to it, but you are mistaken if you suppose that His work _for_ you is to supersede His work _in_ you. If your sins are not subdued as well as pardoned, you will never be able to serve and enjoy God. Unless you have a meetness for heaven, as well as a title for it, you will never be at home there. The salvation that is promised and accomplished is internal (John iv. 14; Ezek. xi. 19, 20; Ps. li. 10). 3. _The operation is manifold in its influence._ "_All_ our works." How much needs to be done in man! Conscience is to be awakened, purified, pacified; the understanding is to be enlightened; the judgment is to be informed; the will is to be subdued; the affections to be spiritualised; the world is to be dethroned in the heart, and holy principles implanted there. There needs the continuing act of a performing God from the hour of the first conviction of sin to the resurrection of the body unto eternal life (Phil. i. 6). 4. _His Divine work is acknowledged._ "Thou _hast_ wrought," &c. Much remains to be done in us, but much has been accomplished in every believer, and it should be acknowledged. Humility well becomes us, but gratitude becomes us equally (Ps. lxvi. 16).

II. HIS FUTURE EXPECTATION.

"Lord, Thou wilt ordain peace for us." 1. There is an _appointment_ or _ordination._ To ordain is an act of authority and power. You may wish and promise a thing, but the monarch ordains, and what he ordains is supported by all the resources of the realm, and will be accomplished. Much more shall God's counsel stand and His pleasure be done. 2. What is the _blessing_ He will ordain? "Peace!" Peace _temporal_ (Prov. xvi. 7). Peace _spiritual_.[1]

III. THE DEPENDENCE OF THE EXPECTATION ON THE CONDITION.

"Thou wilt . . . for Thou hast." The expectations of God's people are based--1. On the experience of God's people in all generations (Ps. xxii. 4). 2. On their own experience of His faithfulness and mercy (Ps. cxvi. 1, 2).[2]--_William Jay: Sunday Evening Sermons,_ &c., pp. 306-312.

FOOTNOTES:

[1] See outlines on verse 3.--This peace of the Christian often fluctuates. It has various degrees. Some have comparatively little of it, arising from constitutional malady, but it commonly increases in death. It is therefore compared to a river which meanders and fertilises as it goes, but becomes wider and deeper as it approximates to the sea; so the peace of God's people generally increases as they get nearer eternity.--_Jay._

[2] When a friend has always been kind, we think it base and unworthy not to suppose that he is ready to succour and help. But here we have the advantage: Men may be weak and unable to help, but God is almighty; men may change their mind, but with Him is "no shadow of turning." Remember what God has done, view it as a pledge, a beginning, an earnest foretaste of what He will do. Has He not shown you the evil of sin, the beauty of holiness, and the preciousness of a Saviour? If He had a mind to destroy you, would He have shown you such things as these? Nay, He will ordain everything for your welfare.--_Jay._

H. E. I., 2363-2377, 2791.

MAN'S HOLINESS, GOD'S WORKMANSHIP.

xxvi. 12. _Thou also hast wrought all our works in us._

It is not all men who could speak these words to God; the wicked and the worldly-minded could not use such language without blasphemy. It is the godly, and they only, who can dare to use the language of our text, and even they must do so with a certain limitation. Nothing that is evil in any of God's people is in any way His work. It is only their _good_ works of which it can be truly said, "God wrought them;" and of these it may be said, God wrought not some only, but _all_ of them.

I. THE DOCTRINE WHICH OUR TEXT CONTAINS. Man is by nature a creature so depraved that he is "unto every good work reprobate." God looks into his heart, and seeing evil motives even in his best performances pronounces "all his righteousnesses 'filthy rags.'" Where things are not done to please God, He is _displeased._ No matter what show the unregenerate make before their fellow-sinners, God turns away His face from them, and counts them even "dead in trespasses and sins," whilst _men,_ perhaps, are holding them in admiration (Article xiii.; Luke xvi. 15; Rom. viii. 7, 8). When, therefore, a man _does_ begin to please God, it is because God hath "wrought him for this self-same thing" by the mighty working of His power (Eph. ii. 4, 5; Phil. ii. 13). In these passages the earliest beginning of any good work in us is ascribed wholly to the Lord (Article x.) The Holy Spirit is the author of all good in man from first to last. "From Him all holy desires, all good counsels, and all just works do proceed." _Repentance is His Work._ "Godly sorrow" is no natural emotion (Acts v. 31; xi. 18; 2 Tim. ii. 25). So also is _faith_ (1 Cor. xii. 3). So, again, is all _holiness_ of heart and life (Eph. ii. 10; Prov. xvi. 1; Gal. v. 22, 23). All excellences in man are "fruits of the _Spirit._" Such is the doctrine of our text. Consider,--

II. THE FEELINGS WHICH GOD'S PEOPLE OUGHT TO ENTERTAIN WHEN THEY REFLECT UPON IT. Is it true that God hath wrought all our works in us? What a ground there is here, then,--1. For +humility.+ Surely "boasting is excluded." Pride is an absurdity (1 Cor. iv. 7; xv. 10.) 2. For +thankfulness.+ Solomon was full of wonder and amazement that God should condescend to come and dwell within his costly temple. Should not the Lord's people be still more gratefully amazed that He should make a temple of their hearts? 3. For +encouragement+ (Phil. i. 6). Let the believer look at the very construction of our text, let him read it in connection with the words which go before, and he will see what a comfortable argument is drawn from it: "Lord, Thou _wilt_ ordain peace for us, _for_ Thou also hast wrought all our works in us." The presence of His grace within our bosoms is a token of the favour which He means to show us. He who put oil into our lamp and set it burning, and then said, "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven," will never omit to feed the celestial flame.--_A. Roberts, M.A.: Plain Sermons, Second Series,_ vol. i., 21-30.

SPIRITUAL USURPERS RENOUNCED.

xxvi. 13, 14. _O Lord our God, other lords beside Thee have had dominion over us, &c._

We have in this language--

I. A PENITENTIAL CONFESSION. "Other lords," &c. Exegetically the point to be determined is whether the "other lords" who "have ruled over us," are the king and people of Babylon or idol gods; the former with coercion, the latter with their own wicked consent? Perhaps both ideas are included and a sad sequence implied. They had wandered of their own wicked will into the service of pagan gods, and now against their will were forced to serve pagan kings. Paganism had led to vice; vice had destroyed all true manliness. Heroism in Jewish history had lived only so long as fidelity to Jehovah had lasted. Piety having decayed, heroism was dead; they could not stand before their invaders. Paganism had enslaved them. This they now feel, and hate paganism, and shun it more thoroughly than ever before.

II. A HOLY RESOLVE, involving, 1. _A recognition of Divine claims._ It is right that we should consecrate our services to Thee. By Thee created and sustained, it is robbery to carry our services elsewhere. Thou art our Father, and to honour others instead of Thee is unfilial ingratitude. Our King Thou art, and not to serve Thee is sedition. 2. _A consciousness of dependence on Divine help._ "But by Thee only," &c., _i.e.,_ "Only by Thy Divine help can we hope to be faithful to Thee." Here is a renunciation, not only of heathenism, but also of all self-sufficiency. By sad experience they have learnt that without God they can do nothing.

III. A SHOUT OF VICTORY (vers. 14). The struggle against sin may be severe and long. Bad habits not easily overcome. But Divine help gives victory to human endeavours. He who uttered the almost despairing cry, "O wretched man that I am," &c., can now give the victorious shout, "I thank God through our Lord Jesus Christ." There are those who once served mammon, and bowed to ambition; who followed the Moloch of revenge and hate; slaves to drunkenness and nameless vices, who now through Divine grace can say of these bad habits, "They are dead . . . Thou hast visited and destroyed them," &c.--_W. Parkes._

Man is a responsible being. To say he is responsible to himself is to say nothing more than that he claims to act according to his own inclination. Responsibility has regard to another. Lordship from without is exercised by every human soul. Good and evil--God and Satan--contend for the dominion. Evil usurps the dominion until an inward revolution occurs. Thus the Jewish people had cast off the authority of Jehovah, and placed themselves under the dominion of other gods. The captivity in Babylon converted them from this folly. They then determined that thenceforward they would only "make mention of," celebrate and honour, give the dominion to the Lord their God. Here is a penitential confession and a good resolution.

I. A PENITENTIAL CONFESSION. "Other lords beside Thee have had dominion over us." The dominion of evil in human souls is: 1. _Multiform._ It assumes many shapes. The gods the Jewish people served were numerous as the nations under whose influence they fell. So the form of evil most congenial to a man's own nature is sure to assail him (H. E. I., 4679-4683). Not only so; while each has probably his special besetment, each has also multitudinous besetments (H. E. I., 4550, 4551). The penitent sees that his sins pass all power of numeration or recollection; they have become lords and masters (Rom. vi. 16; H. E. I., 4482-4484). 2. _Wrongful._ "Other lords beside Thee." The language implies that God ought to have had the dominion. Then it must be wrong to give it to others. He is the rightful sovereign on every ground. Nor can he divide His throne with any rival. As it is impossible to serve two masters whose interests are opposed to each other, or to adhere to two claimants of the same crown, so is it to make mention of the name of God and at the same time to submit to the dominion of other lords. But we have attempted this. "Will a man rob God?" Yes. Men who would not wrong each other will defraud God daily without compunction and without shame. To allow the dominion of other lords is a wrong done to God. 3. _Voluntary._ It has been entirely with our own consent. Those who make this confession mean that they have been blamable for the wrongful dominion of other lords. Freedom is essential to responsibility. We have consented to sin--loved it. Nor does it avail to say we are unable to break from its power. If unable, what has brought our moral nature in to such a state of imbecility? Are not its chains wound round our nature by our own consent? Is not the wretched victim of intemperance responsible for his inability to resist the cup, when that inability is the result of the voluntary indulgence of years? The fetters of the sinner have been forged by himself. The criminality reaches farther back than the present sin; to the sins freely chosen long ago, which have led up to the present power of sin over the will. If the will is in bondage to sin, it was, in the first instance, voluntarily surrendered. _Now_ the penitent sinner sees all this. He comes with lowly submission and penitential confession.

II. A GOOD RESOLUTION. "By Thee only will we make mention of Thy name." The confession of the ransomed Jews meant more than empty words. They had seen their error; they intended a complete change, a radical reformation. Idolatry was for ever renounced.

This is a type of the conversion of a sinner. The confession means not only that he seeks forgiveness, but also--1. _Intends reformation_--abandonment of all sin, no reservation of any sin, the course of life completely altered. 2. _Supposes regeneration._ Man can only see the outward change; but what does it represent? Awakening to the danger, sight of the evil of sin. The disposition is different; the heart is changed. Hence the will determines the other way. 3. _Proceeds from God._ There is a work of the Holy Spirit in conversion. We need His help to fulfil the resolution. "By Thee only."

Have you experienced this change? It is a personal one. Whether you have or not, He is the Lord--your Lord; therefore right that He demands your service. O yield His claim!--_J. Rawlinson._

PRAYER IN TROUBLE.

xxvi. 16. _"Lord, in trouble," &c._

Every man knows what trouble is; what it is to lie under the chastening hand of God. In the day of trouble, we feel our dependence on external help. Some in adversity seek friends who they neglect in prosperity. Happy is he who, when trouble comes, finds himself surrounded by true friends. Acquire the art of keeping your friends. But there are troubles to which human sympathy and help are inadequate. Times when men's thoughts drift towards God. Trouble reminds us of the unseen, the spiritual, the external. It quickens the spiritual sense by casting the fierce light of eternity on the things of time. Men visit God in trouble by pouring out to Him their prayers.

+I. Some pray in trouble, who are prayerless at other times.+ Multitudes live entirely without prayer. Taught by mothers in infancy. For a considerable part of ripening youth they maintained the habit. But began to neglect, were afraid of ridicule, or fell into sinful indulgence; it would appal them to think how long it is since they poured out one prayer to God. Surprising that with God so near, so many should habitually turn away and never seek His face. But some heavy trouble comes. They pause, recollect themselves, remember the long years of misspent time, pray, promise and vow (H. E. I., 69).

Does this always continue when the trouble has departed? Is not this often the history? The cloud breaks, the sun bursts out again, the man forgets that the sun was ever hid. Ship in storm. Cries, prayers, vows. Ship is saved. Prayers cease; revelry is resumed. How often on the bed of sickness are prayers and promises uttered which are forgotten with returning health. Pharaoh alarmed by the successive plagues. Besought Moses to pray. Hardened his heart again. The children of Israel repeatedly fell into idolatry. Visited with judgments. Cried to the Lord. When punishment was withdrawn returned to the sin. Conviction is not conversion; awakening not repentance. If the heart remains unchanged, a man will only pray as long as he is alarmed (H. E. I., 3877-3879).

+II. Some begin to pray in trouble, and continue to pray afterwards.+ Many have had to thank God for trouble. Borne along the stream of prosperity towards destruction. Some obstruction. It was unwelcome. It compelled examination. It revealed the yawning falls a little way beyond. Just in time to return. Every human soul requires one such grand interruption in its career. Grace of God employs various means for its effectuation. Trouble is one (Hosea v. 15). The soul's deep sin, danger, need, has been revealed. The cry has gone up to heaven. It was the cry of true repentance and humble faith in the Crucified One. Comes from the trouble a new man--a praying man (Manasseh, 2 Chron. xxxiii. 10-13. The prodigal son, Luke xv. 14-21).

+III. Some pray habitually, but especially in trouble.+ Prayer is the special characteristic of a Christian. It is his "vital breath." He cannot fail to establish stated seasons of prayer, both public and private. He endeavours to maintain the spirit of prayer. By its aid the blood of the spiritual life is kept in circulation. An important sense in which he prays "without ceasing" (H. E. I., 3866-3879; P. D., 2839). And every remarkable event is made the occasion of special prayer. Certainly trouble is one of these. Do you not go to God in your sorrows, as a child goes to his father or his mother? Bishop Reynolds says: "A Godly heart is like those flowers which shut when the sun sets, and open again when the sun returns and shines upon them. Hannah prayed silently so long as she was in bitterness of spirit; but as soon as God answered her prayer and filled her heart with joy, presently her mouth was enlarged into a song of thanksgiving." In trouble you pray, 1. for deliverance, in submission to the Divine will. 2. More especially for a sanctified use of trouble; complete submission, faith, purification (Phil. iv. 6, 7).--_J. Rawlinson._

NATIONAL REVIVAL.

xxvi. 19. _Thy dead men shall live._

+I. This is the language of exultation.+[1] In this part of the chapter the tone changes from sorrow, failure, and abortion to life, prosperity, and joy. "Thy dead, O Zion, shall live again." Thy people have been virtually, civilly, nationally dead, but they shall have a resurrection. Because these dead are God's people, their resurrection from national death is certain. Then, thrilled with confidence in this truth, the prophet gives utterance to the voice of God within him, "Awake and sing, ye that lie buried in dust, awake; come forth from your (figurative) graves, and break out in song as ye come up to the light of day!"

+II. This expectation involves a contrast.+ The resurrection of national life of God's people stands in contrast with the denial of resurrection to the wicked rulers of Babylon (ver. 14). That Chaldean nation went down to its political grave with no hope, no possibility of being raised to national life again. On the contrary, God's people, from being in a state of national death in Babylon, were eventually called into national life.

+III. This declaration suggests a truth which nations ought to learn.+ No nation that seeks God and His righteousness can be permanently kept down. "Righteousness exalteth a nation;" exalteth it from depression into power. It may be brought low, but if the elements of rectitude lie within it, if public justice be a part of its political creed, and respect for the rights of others its unvarying practice, then, though apparently buried in the grave of defeat and degradation, its resurrection shall come. God rules not only amid the armies of heaven, but amongst the inhabitants of the earth, and to every nation maintaining justice, mercy, and truth, though brought ever so low, the voice of history proclaims, "Thy dead men shall live!" The bodies of English martyrs to the Tudor period perished. Under the Stuart dynasty the bones of those English patriots who defied "crowned and mitred tyranny" were dug up and dishonoured. That part of them corruptible and worthless died, but the better part of them has experienced a resurrection. Their principles live to-day. "Thy dead men shall live."--_Henry Cowles, D.D._

FOOTNOTES:

[1] This passage proves beyond a question that the idea of a resurrection from the dead was familiar to the prophet and to his first readers, for whose immediate use he wrote. Sensible writers never borrow figures from things unknown, but always from things better known than the facts they would illustrate. As no writer _could_ draw a figure from what was unknown to himself, so, if he sought to teach, he _would_ not draw one from what was unknown to his readers. As Isaiah could not talk about a resurrection if he had never known the idea and the words to express it, so he would not expect to be understood unless his readers were also familiar with it.--_Cowles._

GOD'S INVITATION TO SHELTER.

(_For a Time of National Distress._)

xxvi. 20. _Come, my people, &c._

The history of humanity as a whole, and of nations and communities as a part, is like that of individual man, diversified and varying, made up of hope and fear, of joy and sorrow. There is a "but" in every condition, a crook in every lot. The people of God, however, have alleviations which the world knows not of. They have promises of present comfort and help, hopes of future recompense, and they are invited to make God their Refuge now. This was very much the case with the captive Jews in Babylon. Wars and commotions would rage as a tempest around Babylon, and bring its overthrow. But while the storm raged, the people of God were to be calm and tranquil; were to enter into their places of retirement, and avoid the commotions of war. This passage is a word in season to God's people now.

I. THE PERSONS INVITED. "My people." This was addressed to the Jews, who stood in a peculiar relation to God. It has now a wider range. It may include--1. _Those who are His by profession._ This includes a large portion of the people of this land. Many of these, however, are out of Christ, and they are specially invited to repair to Him as their complete and only refuge from the storms of conscience and the righteous displeasure of a Holy God. 2. _Those who are His by personal consecration._ Not only received into the visible Church by an outward profession, but have become living members of that mystical body of which Christ is the Head. In times of danger and distress, when the judgments of God are in the earth, they are invited to repair to Christ. He is a complete refuge from every storm.

II. THE DUTY ENJOINED. 1. _The form of the injunction._ No terrible threatening, but mild and compassionate invitation. Though our Redeemer and Master has a right to command, yet He more frequently employs the language of invitation. 2. _The place of retreat._ We may think of many sacred localities to which we may repair in this time of national or individual sorrow. There is the open _sanctuary._ This to many is a place of refuge and comfort. There is the _home._ Families may meet and together commune with God. There is the _private closet._ There we may humble ourselves, mourn our own faults and those of others, and seek God's favour. But after we have thoughts of all these places we must go much further, into a more mysterious and safer sanctuary. These are only the _way_ to the City of Refuge; only the _plank_ by which we may ascend to the Ark; only the _door-way_ into the Temple. Ours must be the language of the Apostle (John vi. 68). 3. _The purpose of retirement._ For defence. Israel must remain within the blood-sprinkled doors while the destroying angel wields his sword outside. Rahab and her family abide within their dwelling while Jericho is destroyed. Amid the tokens of danger and the coming storm, we are to hide ourselves in the perfections of God, in the merits of Christ. We must enter into the ark, and like Noah expect the Lord to shut us in. When the Hebrews had sprinkled the blood of the Paschal lamb, the command was, "None of you shall go out of his house till the morning." The manslayer could not go within the City of Refuge. Here in Christ, God manifest in the flesh, is safety from every danger, a complete Refuge in every time of need.

CONCLUSION.--The whole of this year has been marked more or less by personal, relative, or national calamity. It opened in storm, and a fine ship, the _London,_ perished. Pestilence among the cattle followed. War broke out and mercantile prosperity waned. Now a painful visitation is among us. God is now calling you to Himself.--_George Smith, D.D., August_ 9, 1866.

CHAMBERS OF SAFETY.

xxvi. 20. _Enter into thy chambers, &c._

The religion of Christ, as a religion of consolation, is eminently suited to the condition of men in a sinful, suffering, and dying world. The same Saviour who died to save, lives to bless, saying, _"Lo, I am with you always,"_ &c. (Matt. xxviii. 20). The same Holy Spirit sanctifies and comforts. This Scripture suggests, that in the worst of storms God's people have a secure hiding-place.

I. A CONSOLATORY TRUTH IMPLIED. God's people have chambers of security and defence in time of danger. Every perfection of the Divine character, every office of Christ, every Divine promise is a chamber of defence (Prov. xviii. 10).

II. A WELCOME DUTY ENJOINED. "Enter," &c. 1. _Who gives the invitation?_ The Lord Jehovah, with whom is Everlasting Strength. 2. _To whom this invitation is given,_ "My people." Not Babylon, not Egypt, but "my people." 3. _What it is to which He calls them._ To enter their closets, hold communion with Him, trust themselves to His keeping.

III. THE REASONS FOR THIS RETREAT. 1. _Because the calamity anticipated is very great._ God comes out of His place to judge the nations, &c. 2. _The season of danger is short._ "For a little moment." Self-sacrifice and self-restraint for Christ's sake will not last long. 3. _Because the blessings promised are very valuable._ Present purity and peace, future glory, &c.--_Samuel Thodey._

RELIGIOUS RETIREMENT.

xxvi. 20. _Come, my people, enter thou into thy chambers, and shut thy doors about thee._

An exhortation to religious retirement. Man was intended for society, but also for contemplation. When devoted to pious purposes, retirement is highly useful to man and most acceptable to God (H. E. I., 3466-3525). It is commended to us both by precept and example (Gen. xxiv. 63; Matt. xiv. 23, &c.) But the retreat which the Scriptures commend is temporary, not total; not that of a monk to his cell, in which he passes his days in barren and unprofitable speculation, but that of men living in the world, who go out of it for a time in order that they may return to it better fitted for the duties which God has assigned them there. That you may be stimulated to this duty, consider its advantages.

+I. Religious retirement takes off the impression that the neighbourhood of evil has a tendency to make upon the mind.+ We need often to escape from it in order that we may see its true character, and renew our strength to resist it.

+II. Religious retirement is favourable for fixing pious purposes in the mind, and strengthening our habits of virtue.+ Dazzled no longer by the false glitter of the world, we open our eyes to the beauties of the better country; stunned no more with the noise of folly, we can listen in silence to the still small voice. At leisure we can reflect by what temptations we were formerly foiled, that we may guard against them in time to come; for seeing the evil day, we can prepare ourselves for its conflicts.

+III. In religious retirement we attain to self-knowledge.+ Here wisdom begins. We can never ascend to the knowledge of Him whom to know is life eternal, without knowing ourselves; and we can never know ourselves without stripping off whatever is artificial about us, without throwing off the veil which we wear before men, and devoting our sacred hours to serious consideration.

+IV. Retirement and meditation will open up a source of new and better entertainment than you meet with in the world+ (Ps. civ. 34).--_John Logan: Sermons,_ vol. ii. pp. 156-164.

GOD'S GOODNESS TO THE CHURCH.

xxvii. 2, 3. _In that day sing ye unto her, &c._[1]

The Church a vineyard: a spot set apart: weeds taken out; choice trees planted; supplied with means; fruitful of "red wine," the best (Prov. xxiii. 31).

I. GOD'S CARE OF HIS CHURCH. 1. It is _constant,_ "night and day." 2. It is _all-sufficient._ "I, the Lord, do keep it"--what Omniscience and Omnipotence guards, none can hurt.

II. GOD'S MINISTRY TO THE CHURCH. Not only does He guard it from external assault, He ministers to its internal necessities. "I will water it." God's influence upon His Church is--1. _Adapted to its wants._ The vine needs moisture. 2. _It is a continued blessing._ "Every moment." 3. _It is followed by blessed results:_ Growth, fragrance, beauty, fruitfulness.

_Application._--1. How secure is the true Church of God (H. E. I., 1246-1251; 2449). 2. How important to belong to it. 3. How great are its obligations to God. 4. How zealous we ought to be for its extension.--_British and Foreign Pulpit,_ i. 74, 75.

FOOTNOTES:

[1] _Cowles_ only follows _Alexander_ in the rendering of these verses. _Birks_ translates: "In that day sing ye unto her. A vineyard of choice wine!" &c. _Cheyne:_ "In that day--a pleasant vineyard--sing ye of it. I, Jehovah, its keeper--moment by moment I water it; lest any should invade it, by night and by day I keep it." _Kay:_ "Sing ye unto her."

A SOLEMN DISCLAIMER.

xxvii. 4, 5. _Fury is not in me, &c._

The figurative language in ver. 1 sets forth some powerful and terrible enemies of Israel--cruel, crafty, and bloodthirsty oppressors. But, terrible as they were to Israel, they were no more than "briers and thorns" in the way of Israel's God. He would "march against them and go through them," just as soldiers on their march tread down and crush so frail a barrier as these would be against them. His own people the while should be the object of His special and necessary care (vers. 2, 3). And if they should so offend as to draw down His judgments upon them, still He would not deal with them as adversaries. He would be ready to make peace with them again on their humbling themselves before Him. The solemn disclaimer of our text should be borne in mind by us when we study--

I. GOD'S THREATENINGS AGAINST THE WICKED. Many of these are very terrible, and a certain class of religionists would have us believe that these alarming texts of Holy Scripture are metaphors that mean nothing, and that we dishonour "the God and Father of our Lord Jesus Christ" if we associate His name with anything that savours of wrath, vengeance, and severity. But this is taking a meagre and one-sided view of the Divine Character. In God there is not only love, but also holiness, which "cannot look upon iniquity;" justice, which "will by no means clear the guilty;" and truth, which forewarns and will not fail to punish the transgressors of law and order. Let us not mistake the character of such punishment. A furious man acts on the passionate impulse of the moment. He strikes blindly and without consideration; does many things which, when the excitement is over, he will be sorry for and try to undo. But nothing like this is there with God. His threatenings are not uttered in blind and inconsiderate wrath, but in awful calmness of judgment, and in vindication of His essential and eternal holiness; and thus, too, they will be executed. This it is that will make the judgment-day so awful, and that then will reduce the condemned to despair. The son who sees his father's anger so stirred against him, that vain attempt were it to reason with him, vain to offer a word of explanation or excuse, does well to keep out of his father's way, and hope for a better time to stand before him and ask to be forgiven. But no such hope is there, when the offender sees that his aggrieved parent--not furiously, but "out of very faithfulness"--is about to administer a threatened punishment; ay, and that his heart is heavy, and his eye dim with tears, even while he punishes! And this, allowing for the inevitable weakness of any illustration of such a matter, may serve to convey the idea which I would impress upon you. "The Father of mercies and God of all comfort" will certainly execute His threatenings against impenitent transgressors. Not in passionate haste, and on sudden impulse of which He might afterwards repent, will the Lord make "a way for His anger" against sin.

II. THE DOCTRINE OF THE ATONEMENT. Not a few earnest men becloud and all but explain away this fundamental doctrine, because (they tell us) they cannot endure the thought of sin being punished in the person of the Sinless One. They do not like to hear of the Father's "wrath" being averted and (as it is said) "appeased" by the death of His Son; of God looking out (as it were) for a victim, and fastening upon the One found guiltless as a substitute for the guilty mass! But this mistaken representation arises from attributing to God a passion which in men would be indignation and wrath. But what does our text say? "_Fury_ is not in _Me._" We may not think of our heavenly Father as an angry Being, furiously raging against those whom the devil has proved too strong for, and not to be appeased till He found a victim on which to wreak His vengeance! But no unwillingness on our part to hear it can alter that which is written (2 Cor. v. 21; 1 Pet. iv. 18; Isa. liii. 5, 6). If we study this great subject aright, we shall find in the Atonement the result of the co-working of the calmest (and therefore most inflexible) justice and the tenderest love.--_T. W. Peile, D.D.: Sermons,_ pp. 101-112.

The text expresses the preference of God for forgiveness rather than for punishment, and the conditions of that forgiveness; but, at the same time, the utter overthrow of all who continue in opposition to His will. It suggests--

+I. A blessed absence in the nature of God.+ "Fury is not in me." Fury seems to be _uncontrolled_ and _uncontrollable_ anger, such as that with which the storm seems to beat upon the dismasted, helpless vessel; such as that which inspires the hungry lion that has been for some hours disappointed of its prey. When a man is so under the influence of anger that no consideration from within or intercession from without can pacify him, he is in a state of _fury._ But no such state is possible to our God. His anger is always under control, He is always the Lord God, abundant in goodness and truth; and we have also plentiful evidence that, in the height of His displeasure, He is accessible to intercession on behalf of His creatures. See how the Son of God ends His woes against "Scribes, Pharisees, hypocrites," with "O Jerusalem, how often would I have gathered," &c. Recall the effect of Abram's pleading for Sodom, and that of Moses for unbelieving Israel (Num. xiv.) The declaration of the text has been abundantly verified in all ages. Nevertheless,

+II. This blessed absence in the nature of God is compatible with contention with the unrepenting.+ "Who would set the briers," &c. Imagine a father and a son at variance, the father being in the right, and son in the wrong. There are two ways of reconciliation; either the son must comply with the conditions of the father, or the father must lower his standard to the level of the son. But what a wrong would the father do himself, his family, and society, if he were to adopt this course! He ought not, will not. If the son resolves to fight it out, reconciliation is impossible. This is the relative position of God and the ungodly man. God says, "I am Jehovah, I change not." It is a blessed impossibility. But the unrepentant man ought, can, must! If no, the fire of goodness must be set against the briers of wickedness, a contest as hopeless, and of which the issue is as certain, as that of the devouring flame with briers and thorns.

_Conclusion._--The absence of fury in God leads Him to prefer pardon to punishment, and to provide means for the former. "Let him take hold of my strength," &c. Men, churches, and nations are lovers of peace in proportion as they are righteous (Ps. lxxii. 3). The preference of God for peace depends upon the very attribute of which the ungodly would rob Him, His righteousness. What is God's strength? How take hold of it? When a man falls overboard at sea, the appointed means of rescue is the life-belt which is thrown to him. Seizing that, he lays hold of the strength of the vessel to save him. When the man-slayer, fleeing from the avenger of blood, entered the city of refuge, he took hold of God's appointed means of shelter. God's strength is His pardoning prerogative, exercises to us through Christ, the "arm" or "strength" of the Lord. See how Moses takes hold of it (Num. xiv. 19). And the prodigal (Luke xv. 21; Rom. v. 1).--_Horace Bushnell, D.D._

TAKING HOLD OF GOD'S STRENGTH.

xxvii. 5. _Or let him take hold of My strength, &c._[1]

I. IN WHAT GOD'S STRENGTH CONSISTS. First, as we think of Almightiness, that irresistible power which created the world, &c. We are apt to forget those other and higher sources of strength which belong to God (1 Kings xix. 12). Wisdom is strength (Eccles. ix. 15, 16). Truthfulness is strength. Justice is power. Mercy to the weak is often the manifestation of the highest strength. England has often put forth her power; her soldiers have crushed the most appalling rebellions; her guns have sunk the mightiest navies; but history will perhaps record it as the highest display of her power when, under a sense of justice, she withdrew her forces when she might have crushed her foes (as in the late Transvaal war, 1881). Now, this element of mercy, as manifest in the work of Christ, is God's strength (Rom. i. 16; 1 Cor. i. 24). God's fatherly love is the essence of His power (H. E. I., 3206). Christ is the expression of that love. Christ is God's strength. "And let him take hold of My strength."

II. HOW MAY MAN TAKE HOLD OF GOD'S STRENGTH? 1. By _submission_ (Rom. vi. 13; Ps. li. 10). As nothing is so reasonable, so nothing is so wise as submission to God. 2. By _prayer._ Prayer is the hand of the child stretching itself under that father's protecting power. Prayer takes hold of God's strength. 3. By _obedience_ (1 Pet. i. 14). When Saul of Tarsus, after asking, "Lord what wilt Thou have me to do?" went straightway and did God's will, then there came to him a moral power mightier than he had ever wielded before. 4. By _implicit trust in God's mercy_.[2]

III. THE RESULT OF THUS TAKING HOLD OF GOD'S STRENGTH. The result is that Divine strength is infused into our minds. We become "strong in the Lord, and in the power of His might." Trust is the medium through which God's power is transmitted to man's weakness (Heb. vi. 19). We can only really know those whom we love and trust (Dan. xi. 32). The most invincible and lasting institution in the world is the Church of Christ, because composed of those who are "partakers of the Divine nature," and whom God has made strong.--_William Parkes, F.R.G.S._

FOOTNOTES:

[1] _Cheyne_ translates and comments: "_Or else_. . . . A truly evangelical belief that God is willing to be reconciled even to His enemies. . . . _Seize upon my fortress_--Let him take sanctuary in the Name of Jehovah (Prov.