Chapter XXIV: Part 24

The civil war in America was a judgment of God because it was a natural result of their toleration and defence of slavery; the war, with all its terrors, was a heavy penalty, and was clearly connected with their sin. So the cattle-plague of England was doubtless a natural result of some violation, through carelessness or greed, of God's laws concerning the breeding and tending of cattle, and was thus one of God's judgments.

+III. The way of God's judgments prescribes our way of prayer and expectation.+ We are to pray and expect, not that, while we continue as we were, God will remove the judgment; but that He will help us to understand it, and that He will dispose us to abandon the conduct that has brought it upon us. In thus waiting upon God--with penitence for our transgression, with prayer for light, and with sincere resolve to amend--we may expect God to bless us; but this we may expect only while we wait upon Him thus.--_Alexander Mackennal, B.S.: Sermon on the Cattle-plague._

Those who wait for God in the way of His judgments are, 1. Those who in prosperous and peaceful times endeavour to serve Him. 2. Those who desire to learn from them the lessons they were designed to teach. 3. Those who honour God by submission and trust in the trying hour. 4. These, even in the midst of judgment, may confidently expect the favour of God. A purpose of benevolence runs through even the stern and "strange work" of justice; and God, even when He chastises, will not utterly smite down the trusting heart.--_William Manning._

TRUST AND TRIALS.

xxvi. 8, 9. _Yea, in the way of Thy judgments . . . will I
seek Thee early._

In this verse the prophet expresses the confiding trust of God's people amid times of judgment. It is as though they had said, "When the pathway assigned for Thy people was rough with judgments,--sore inflictions of national calamity,--even then, Lord, did we wait still on Thee in patient, trustful hope, and our desire was toward the remembrance of Thy name." Note the view this passage affords of the character and experience of God's people.

+I. They wait upon him.+ Wait in the most unpromising circumstances.

"Yea, in the way of Thy judgments have we waited for Thee." When all is dark and threatening; when the promised mercy is long delayed and all seems settling into gloom and desolation; when the dungeon has no lamp and the night no star, even then does the Church wait for God (chap. viii. 17). It is a genuine mark of grace to trust a withdrawing God and never forego confidence in Him, but look for Him as in the darkest night the shivering sentinel looks for the morning star; as the husbandman amid the severest winter believes in the returning spring. Such was the faith of Habakkuk (Hab. iii. 17-19). So, like Aaron's rod, the Christian's hope will bloom in the midst of barrenness. "Yea, in the way of Thy judgments have I waited for Thee."

+II. Their desires centre in Him.+ "The desire of our soul is to the remembrance of Thy name." God's _name_ is a compendious expression for the fulness of His perfections. God's people are concerned for the honour of God's name whatever becomes of their own. Religion consists much in holy desire. "Thy servants who desire to fear Thy name." They desire to live in the fear of God, in His love and in His service. Desire is love on the wing; delight is love at rest. David combines both (Ps. xxxvii. 4). Making God our heart's delight, He will not fail to give us our heart's desire. This desire, if genuine, will never be satisfied without God. As well offer lumps of gold or strains of music to one dying of thirst, as offer the world's best gifts to that soul which truly thirsts for God and His righteousness (Ps. lxxiii. 25). 1. _Where genuine, this desire is the fruit of implanted grace._ It is an evidence of a renewed nature. The beating of the pulse proves life. That which aspires to God has come from heaven. If the iron, contrary to its nature, moves upward, it is a sign that some magnetic force attracts it; and if the soul aspires to God, that is a sign that the grace of God has visited that soul. 2. _Genuine desires after God are influential._ Real desires govern our conduct (Prov. xxi. 25). It is useless to pretend that we thirst for grace, if by devout prayer and holy resolve we do not let down the bucket into the well.

+III. They seek Him diligently night and day.+ "With my soul have I desired Thee in the night, yea, with my spirit within me will I seek Thee early." Our Lord gives it as the distinctive mark of God's elect that they cry night and day to Him. This habit of prayer prompting to duty, tests the sincerity of our desires, &c.--_Samuel Thodey._

NIGHT LONGINGS FOR GOD.

xxvi. 9. _With my soul I desired thee in the night._

Night appears to be a time peculiarly favourable to devotion. Its solemn stillness helps to free the mind from that perpetual din which the cares of the world will bring around it; and the stars looking down from heaven upon us shine as if they would attract us up to God. But I leave that thought altogether; I shall speak,--

I. TO CONFIRMED CHRISTIANS. 1. The Christian man has not always a bright shining sun; he has seasons of darkness and night. The light is sometimes eclipsed. At certain periods clouds and darkness cover the sun. The best of God's saints have their nights. Sometimes it is a night over the whole Church at once. Sometimes the darkness over the soul arises from temporal distresses, sometimes from spiritual discouragements. 2. A Christian man's religion will keep its colour in the night. Men will follow Christ when every one cries Hosanna! Demas and Mr. Hold-the-world, and a great many others, are very pious people in easy times. They will always go with Christ by daylight, and will keep Him company so long as fashion gives religion the doubtful benefit of its patronage; but they will not go with Him in the night. But the best test of a Christian is the night. If he only remained steadfast by daylight, when every coward is bold, where would he be? There would be no beauty in his courage, no glory in his bravery. There is full many a Christian whose piety did not burn much when he was in prosperity; but it will be known in adversity. Grind the diamond a little, and you shall see it glisten. 3. All that the Christian wants in the night is his God. I cannot understand how it is, unless it is to be accounted for by the corruption of our spirit, that when everything goes well with us we are setting our affection first on one object and then on another, and that desire which is as insatiable as death and as deep as hell never rests satisfied. But if you place a Christian in trouble, you will find that he does not want gold then, nor carnal honour; he wants his God. 4. There are times when all the saint can do is to desire. The more evidences a man has of his piety the better. Many witnesses will carry our case better at the bar than a few. But there are seasons when a Christian cannot get any. He will have lost assurance. But there is one witness that very seldom is gagged, even in the night, and that is, "I have desired Thee--I have desired Thee in the night."

II. TO NEWLY AWAKENED SOULS. I will now endeavour to answer three questions. 1. How am I to know that my desires are proofs of a work of grace in my soul? (1.) By their _constancy._ Many a man when he hears a stirring sermon has a strong desire to be saved, but he goes home and forgets it. A certain measure of constancy is essential to its real value as evidence of a Divine work. (2.) By their _efficacy._ If they lead you into real "works meet for repentance," then they come from God. Seeking will not do; there must be striving. Not good intentions only, but practical desires that lead you to give up your sins. (3.) By their _urgency._ You want to be saved some of you, but it must be this day next week. But when the Holy Ghost speak, He says _"To-day."_ Now or never. 2. If I have desired God, why have I not obtained my desires before now? (1.) You have hardly a right to ask the question. Perhaps God has not granted your desire because He designs to show you more of your wickedness, more of the blackness of sin, that your longings may be quickened, that He may display more fully the riches of His grace at the last. (2.) Perhaps it has come already. Some of you are pardoned and do not know it. Do not expect miracles and visions. (3.) Will God grant my desire at last? Verily. His refusal would dishonour His word. You would be the first that ever perished desiring, praying, trusting in Jesus.--_C. H. Spurgeon, New Park Street Pulpit,_ 1859, p. 237.

THE NECESSITY AND PROFITABLENESS OF CHASTISEMENT.

xxvi. 9. _When Thy judgments are in the earth, the
inhabitants of the earth will learn righteousness._

I. _It is a lamentable proof of the depravity of our nature, that in general, apart from God's judgments, the wicked will not learn righteousness._ 1. The history of the world shows that men will not give heed to the lessons they _ought_ to learn from the beauty of creation, the established laws of nature, and the ordinary blessings of Providence (Rom. i. 20-23). Extraordinary blessings excite only transient emotions of praise and thanksgiving; and too often serve only as occasions for showing greater alienation of heart from God, and for filling up the measure of iniquity (H. E. I., 3997-4014). 2. All this may be abundantly illustrated from the history of our own country. With us times of national prosperity have been times of national profanity. 3. On every hand we find individual proofs of the same sad fact.

II. _When such special interferences of Providence take place as in Scripture language are called "judgments," the inhabitants of the earth sometimes learn righteousness._ In this respect, signal chastisements are ordinarily more effective than the most bountiful displays of kindness and compassion. 1. Scripture abounds with statements of the need and profitableness of chastisement (Ps. cxix. 67, 71; 2 Chron. xxxiii. 12, &c.) It is intimated that afflictions form an essential part of the discipline of the righteous (Ps. xxxiv. 19; Rev. iii. 19, &c.) Some cross is needful, as long as we live, to keep us in our right place, dependent on our Maker; and hence those who have few outward afflictions to teach them the necessary lessons of humility, generally experience a large allotment of inward trials on that very account; and sometimes both the outward and the inward afflictions are combined for this purpose (2 Cor. xii. 7, 10). 2. Even without the Bible, the fact asserted in our text was so universal and prominent, that it by no means escaped the wiser part of the heathen moralists. A Greek historian has observed, "that fortune never bestows liberally an unmixed happiness on mankind. With all her gifts, there is conjoined some disastrous circumstance, in order to chastise men into a reverence for the gods, whom, in a continual course of prosperity, they are apt to neglect and forget."

CONCLUSION.--1. _Few things are more perilous than long-continued prosperity._--Ordinarily its effects on the religious opinions and moral habits of nations and individuals are most lamentable (Deut. xxxi. 20, 29). Let those, then, who are prosperous be especially on their guard (Deut. viii. 10, 11). 2. _For "judgments" we should be thankful._ They are not displays of vindictiveness, but gracious and compassionate dispensations, intended to warn, that God may not be compelled to destroy. 3. _To the lessons of God's "judgments" we should give heed._ Prominent among them is this, that "except the Lord keep the city, the watchman waketh but in vain."--_Isaac Milner, D.D.: Sermons,_ vol. i. pp. 1-54.

I. CONSIDER THE AUTHOR OF THOSE JUDGMENTS AND CALAMITIES WITH WHICH THEY ARE VISITED; THE ENDS FOR WHICH THEY ARE SENT; AND THEIR FITNESS TO INSTRUCT US IN RIGHTEOUSNESS.--1. Judgments _come from God._ His providence rules over all, and all second causes, animate and inanimate, are directed and overruled by Him. This is the decision of _reason,_ and the declaration of _revelation_ (Amos iii. 6; Isa. xlv. 6, 7). Imitate, then, the ancient believers who, whatever were the inferior causes of their affliction, without justifying the instruments, and leaving to God the punishment of the unrighteous, ever looked up to Him who ruleth over all (Gen. xlv. 5, 7; Job i. 21; H. E. I., 139). 2. _But why does God visit us with judgments?_ Not that He delights in the miseries of His creatures (Lam. iii. 33); but that they may be humbled, convinced of their iniquity, and taught righteousness. We often compel Him thus to deal with us. We permit His favours to hide the hand that confers them; and, like Jonah, when the ocean of life is smooth, and the gales of prosperity pleasantly blow, we flee from Him, and slumber in our sin. In the greatness of His compassion, He employs the rough means necessary to arouse us (Ps. lxxviii. 34, 35). 3. _There is a fitness in judgments to cause men to awake to righteousness._ (1.) They deeply affect us, and lead us to repentance, because they are rarer than mercies. Our attention is most arrested by that which is novel. We gaze more earnestly on the sun, when for a few moments it is in eclipse, than we have done for months while it was steadily pursuing its course through the heavens. We are more roused by a storm for a day, than by serene weeks. It is thus with mercies and judgments. (2.) They powerfully address that passion which has most influence on the greater part of mankind--the passion of fear. They present God in such a character, that even the most stout-hearted sinners tremble to oppose Him. (3.) Because they teach on that most compendious and efficacious mode--by example. On beholding them we feel that the threatenings of God are not a dead letter which need fill us with no dismay. Yet they have not invariably this effect. There are some who can resist judgments as well as mercies (2 Chron. xxviii. 22; Isa. xxii. 12, 13).

II. WHY THE JUDGMENTS OF GOD DO NOT ALWAYS TEACH MEN RIGHTEOUSNESS. Judgments that light upon others are frequently rendered useless. 1. By disbelief of His declarations. 2. By false views of His character (H. E. I., 2180-2184, 2282). 3. By unscriptural views of our own state and condition. 4. By a base inattention to the operations of Providence. 5. By a stupid insensibility to our danger. We tranquilly behold the lightning flashing at a distance, and suppose that it will not hurt us, as though we were of a different nature from those who are consumed by it (Zeph. iii. 6, 7). 6. Because, instead of being humbled and led to think of our sins, we vent our grief only in vain regrets and useless lamentations. We forget who is the Author of these judgments, and so, instead of humbly saying with Job, "Shew me, wherefore Thou contendest with me," we waste our strength in profitless complaints of men and things.--_Henry Kollock, D.D., Sermons,_ pp. 505-512.

THE USE AND ABUSE OF THE JUDGMENTS OF GOD.

xxvi. 9, 10. _For when Thy judgments, &c._

I. _The judgments of God are frequently in the earth_--such as earthquakes, hurricanes, pestilence, commercial disasters. These are not, as the infidel asserts, merely the results of the working of natural causes: these public calamities are the punishment of public sins. _Nations_ are thus punished, because they have no immortality, and therefore, if they are to be judged at all, must be judged here and now. Without these chastisements, which often astonish the hearts of the most insensible, and bring the most incredulous to their right mind, the world would be only a theatre of atheism and crime. That these calamites are strictly "the judgments of God," is the testimony of _Scripture_ (Amos iii. 6; Jer. xxxii. 23, &c.), of the universal _conscience,_ which appeals loudly in terms of calamity,[1] and of _reason._ Acknowledge a First Cause which directs all things, and we are obliged to confess that public calamities are the judgments of God.

II. _God's design in sending His judgments upon the earth is that the inhabitants thereof should learn righteousness_--righteousness towards Him, towards their neighbours, and towards themselves. This is His design, and to comply with it is the indispensable duty of those who He afflicts.[2] The natural tendency of these chastisements is to remove the obstacles that ordinarily oppose themselves to our conversion: indolence, thoughtlessness, abuse of God's patience, the hope of long life.[3]

III. _God's design in sending judgments upon the earth is often frustrated by the fact that some sinners are so obdurate that neither judgments nor mercies will move them_ (v. 10). The "favour" here spoken of is a temporal favour, a deliverance from physical misery, a suspension of the judgments which were falling upon the wicked. Such favours, instead of calling forth gratitude, are frequently turned into reasons for sinning (Eccl. viii. 11; Ex. viii. 15). To harden ourselves against the "judgments" of God is a great sin, but to harden ourselves against His "favours" is a still greater sin. Those who commit it leave the Almighty no alternative but to utterly destroy them.--_Daniel de Superville: Sermons,_ pp. 332-361.

FOOTNOTES:

[1] We see that people of every description endeavour to
appease Heaven, in time of public calamities, by prayers,
incense, sacrifices, and solemn humiliations. And though
many of them have been deceived in the object of their
worship, and have erred in many of the practises which they
adopted as proper to appease the Divinity, their actions
set forth the feelings of man's conscience, and prove that
it is a general sentiment, that in public calamities we
ought to learn righteousness.--_Superville._

[2] Judgment that falls upon another should be as a catechism
to us by way of instruction; when judgments are abroad in
the world, shall not the people learn righteousness? Shall
the lion roar and the beasts of the field not tremble?
Shall God's hand lie heavily upon us, and we stand by, as
idle spectators, nothing at all minding what is done? Shall
our very next neighbour's house be on fire, and we look on
as men unconcerned in the danger? It cannot be, it must not
be. There is, without all doubt, the same combustible
stuff--the same, if not greater sins--lodged in our hearts,
and the same punishment hovering over our heads; it is,
therefore, high time to look about us.--_Donne,_ 1573-1631.

[3] Herodotus informs us, that in a certain temple of Egypt
there was a statue of Sennacherib with an inscription, the
sense of which was, "Learn to fear the Deity, in looking at
me." The judgments of God upon rebellious sinners are
monuments which God erects in the world, and which express,
in characters which all men should read, "Learn to fear the
Deity, in looking at us." A celebrated poet among the
ancient Romans, in describing the divers punishments of
hell, presents us with a fine sentence, "Learn
righteousness by us, and do not despise the gods." It
appears by this, that the secrets of man's conscience, and
his natural sentiments, lead him to profit by the examples
which God exhibits of His justice, whether in this world or
the next, and to respect a Supreme Being who knows how to
avenge Himself, both now and hereafter.--_Superville._

NATIONAL PEACE THE GIFT OF GOD.

(_A Thanksgiving Sermon._)

xxvi. 12. _Lord, Thou wilt ordain peace for us: for Thou
hast wrought all our work in us._

The joyfulness of the occasion. Peace a greater blessing than mere victory; for he that celebrates victory celebrates an event which has been produced by an incalculable measure of human suffering. Let us consider--

+I. What there is in the restoration of peace, generally considered, to excite our gratitude.+ 1. _The effusion of human blood is stayed,_ and all the suffering inescapable from war. 2. _The injurious effects of war on human character_ afford another reason for thanksgiving on the return of peace. War renders men callous to human misery. The sacredness of human life is forgotten. Wars lead to intestine dissensions, and embitter and perpetuate national animosities.

+II. What there is in the particular circumstances of this country to warrant us in considering the blessing as of special and particular value.+ 1. _The triumph of which this peace is the result is the triumph of a righteous cause._ Peace is often the result of the superiority acquired by the aggressor. The cause of right does not always at once prevail. Unoffending natives are conquered, or obliged to submissions contrary to their rights and interests, and then peace follows; peace dictated, not argued. There is peace, but not the spirit of peace. 2. _We have preserved our national honour._ Our victory has not been purchased by any alliance of which we have cause to be ashamed. 3. _Peace does not find us, as it finds many nations, with our houses desolated and our cities destroyed by fire._ 4. _It was seasonable._ We had put forth our utmost strength. Had we not succeeded at the moment we should have fallen to rise no more as a nation of the first order. 5. _It may be considered an indication of the Divine approbation._ On this subject we would not be presumptuous, but it may at least be affirmed that the happy change in our affairs, which has ultimately led to peace, followed, and, in some instances, immediately followed, certain acts of national reformation (_e.g.,_ the emancipation of the slaves) and acknowledgement of God which, from the condescending assurance of His Word, we know must have been acceptable to Him. 6. _It will increase our means of promoting the kingdom of Christ in the world, and thus establish our national prosperity by continuing to us the blessing of God._

+III. The reasons of our thankful acknowledgement of God on this occasion.+ He is the giver of the blessing of peace. Text. This is a most important principle, and if our hearts be not firmly grounded in it, our thanksgiving is a mockery; for why do we thank Him if we ascribe the work to second causes? He that excludes God from the world of providence might as well exclude Him from the world of nature. He who can attribute the events which are daily taking place in society, and especially such events as are connected with the celebration of this day, to mere human agency, is not less an atheist than the man who ascribes the birth and being of the fair system of the universe to chance or the dance of atoms.

CONCLUSION.--The proper expression of our thankfulness for this great blessing will be to do our utmost in the diffusion of the Gospel, that the final reign of the Prince of Peace may commence, and "quietness and assurance for ever" becomes the lot of man.--_Richard Watson: Works,_ vol. ii. pp. 20-40.

HOLINESS ACCOMPLISHED, PEACE ORDAINED.

xxvi. 12. _Lord, Thou wilt ordain peace for us: for Thou
also hast wrought all our works in us._

Rather, _"for us."_ The Church acknowledges that all her deliverances and successes have been accomplished for her; and on what God has done for her in the past, she rightly bases her expectation as to what God will do for her in the future. He who was able to deliver His people from their bondage in Babylon, would secure peace for them when He had restored them to their own land. But, then, of all the works that God accomplishes _for_ His people, some of the most important are precisely those which He accomplishes _in_ them. So we may profitably meditate on our text as it stands:

I. THE CHRISTIAN'S CONDITION.

1. _A Divine work has been accomplished for him. "Thou,"_ &c. Throughout, the New Testament teaches us that the Christian is a man, not who has delivered himself, but who has been delivered; not a hero who broke the chains by which he was bound, but a poor slave of sin who was set free and uplifted to true manhood (Phil. ii. 13; Eph. 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).