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the spoilers, who track our steps, and give us no peace (H. E. I. 4603-4612).

II. Sin robs us of liberty. Under the plausible pretext of giving_us liberty, it takes it from us. (2 Pet. ii. 19.) Men think that by indulging evil desires they widen the bounds of their freedom, but soon they find themselves degraded slaves (H. E. I. 44824484). They think it a fine thing to to be allowed to do as they like, but ere long they become the captives of their sinful likings. We all know the enchaining power of habit. Sin is a hardening thing, but it is also cunning, deceitful, insidious (Heb. iii. 13). "Surely in vain is the net spread in the sight of any bird," but foolish man rushes into the net. He harbours the thief who will plunder him of his choicest treasures, and deprives him of his liberty. He dallies with the deceiver, till he is fast in its clutches. Priding himself on his freedom, he finds it only a freedom to do evil, a freedom from law, while he has lost the power of doing good. Milton speak of those

"Who bawl for freedom in their senseless mood,

And still revolt when truth would set them free :

License they mean when they cry Liberty!"

III. Sin robs us of moral power and influence. Righteousness is bold, fearless, strong; but disobedience is weak and cowardly. A holy and upright life is an influence for good. The man who walks with God, who is much with Him in secret communion, reflects the heavenly rays that fall upon his own soul, and becomes a light and a guide to others. But once admit sin into the heart, and his moral power is so far lost. He no longer looks with reproving eye on the sins of other men, for he has allowed the spoiler to enter his own heart and to sap his spiritual strength. Take Samson as an ex. ample. Revealing to his temptress the secret of his strength, and suffering his locks to be shorn, he thought he might go forth as at other times and shake himself free of his assailants; but he wist not that the Lord was de

parted from him. He is a type of thousands who have been spoiled through sinful indulgence of their moral power. This result is brought about in a gradual, imperceptible way, just as a disease may for long have its seat in the system before it reveals itself outwardly; but meanwhile the man's strength is declining. The sin you indulge may be unknown to the world, but there will be a something in your life and demeanour which will betray a hidden weakness,_a_waning power, a flagging zeal (H. E. I. 4491– 4495).

IV. Sin robs us of sensibility. A long course of wickedness deadens the moral sense, makes men think lightly of sin, and even disregard the divine threatenings and judgments (ver. 31). What spiritual blindness sin has wrought! what gross insensibility! The fire closes round him, yet he cares not. God contends with him, but conscience is so seared and deadened that nothing can rouse it. See, then, what sin can do. It can so rob and spoil us as to leave us destitute of any feeling to which either God's love or wrath can appeal.

These are some of the treasures of which sin robs us. It opens so many doors by which spoilers enter. The theft may be perpetrated in a stealthy, secret way, so that for a time the sinner is not aware of his loss, nay, may be deluded with the notion that he is a gainer, and not a loser; but soon the deception is discovered when he finds that for a few glittering toys he has bartered away his choicest endowments, that the prowlers whom he never suspected have made off with his most precious treasures. Our subject presents a true picture of man's state; but a man may be robbed and not be aware of it. Some precious article may be surreptitiously taken from his house, and not be missed for a long time. So it is with the unawakened sinner. He knows not that he has been harbouring thieves who have carried off his substance and robbed him of his spiritual possessions. If he set any value on these

things, he would soon see his destitution; but, pleased with trifles, he knows not his loss (Rev. iii. 17).

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Our first need, then, is to be convinced that we have been robbed and spoiled. Reflect, O sinner, on the state to which Satan has reduced you, the which sin has made of you. Look up to God-no peace, no communion, but a sentence ready at any moment to be carried into execution. Look into your own heart, where corruption is weaving its cords around. you.

But can the stolen goods be recovered? So far as human help goes we are helpless; none saith, Restore." But there is One who can arrest the spoiler and bring back the lost treasures. If stung by the nettle, you have not far to look for the leaf that eases the pain (ver. 21). Christ has said, "Restore: stop thief," and invites us to the enjoyment of the dignity and riches we have forfeited (Rom. v. 1; Col. i, 20; Rom. iii. 22-26; John viii. 32; Gal, v. 1; Zech, xii. 10).-William Guthrie, M.A.

THE SUBJECTION OF THE JEWS AN ADMONITION TO THE World.
xlii. 23-25. Who among you will give ear to this? &c.

I. The desolation brought upon the
Jews. Terrible. Sent upon them by
God. Defeated after their rejection of
the Messiah. It continues to this day.

II. The justice of the sentence that is gone forth against them.

III. Their insensibility under these judgments. They do not see the sentence which, in evil hour, their own ancestors pronounced against them : "His blood be on us and on our chil

dren!"-and on them it hath been. This is the awful curse under which they are now drooping and groaning (H. E. I., 143).

IV. An appeal arising out of this awful dispensation as applicable to ourselves. The whole history of the Jews is intended to be an admonition to us. Sharing in their sins, we shall certainly share in their chastisements.-R. C. Dillon, M.A.: Sermons, pp. 72-103.

DEADENED BY SIN.

xlii. 25. And it burned him,

One of the most evil results of sin is, that it hardens and deadens the soul. When persisted in it goes beyond the stage of arousing anxiety and alarm; it stupefies and benumbs, so that a man gets "past feeling." What a pitiable object does he become who is so under under the influence of poison that he is no longer himself! Fire burns him, yet so insensible is he, that where a healthy man would be active in self-defence, he lays it not to heart (H. E. I., 4535, 4540). We take the meaning of the text to be, that the corrupt part of Israel had become so depraved by their sins that they were not to be roused even though they witnessed the judgments of God inflicting upon the nation the just penalties of their rebellions: "they laid it not to heart." It matters

yet he laid it not to heart.

not whether we regard the judgment as a special interposition of God or as a natural result of sin, the doctrine is frequently illustrated in human experience. All sin carries with it a fire that burns the sinner; yet we see instances in which the sinner has been previously so hardened that he lays it not to heart, and the fire goes on burning him. E.g.,

1. The fire of Covetousness takes hold upon some men. The just desire to secure a fitting recompense for honest effort is here distorted into a consuming fire of avarice. How seriously it deadens all the higher faculties of their nature. Selfishness is the centre of their life, and there they live in the midst of one raging desire, the desire for possessions, to the exclusion of God and divine things. Ponder this

picture of insensibility as drawn by Christ's own hand (Luke xii, 15-21).

2. The fire of Lust does deadly damage upon others. Here the lurid flames of unholy passion obtain the mastery where God's temple should be (1 Cor. vi. 19). The powers of body and mind sink down in debasement under the tyranny of this ruinous vice.

3. The fire of Intemperance has a destructive hold upon tens of thousands. And how insensible its victims become ! Draw the too well known and familiar picture of a drunkard's life, and a drunkard's home. Health, property, reputation, comfort, all drop away: wife and family are debased; yet, whilst poverty and ruin are creeping over the scene,

he can look upon it all with astonishing indifference. The fire burns him and his, yet he lays it not to heart.

These instances suggest many others. How fearfully true it is that men can live in such flames as these, and not lay it to heart.

They remain insensible-1. To all Warning. 2. To most Impressive Examples in the fate of others. 3. To most Agonising Convictions which now and then haunt even themselves.

CONCLUSION.-Where fire is concerned, prompt, earnest, and wise attention is the duty of the moment. If there be some feeling left, begin with that, and lay hold of recovering help.-William Manning.

CHEERING WORDS FOR THE AFFLICTED.

xliii. 1-3. But now thus saith the Lord that created thee, &c.

These cheering words were addressed by God to His peculiar people the Jews; but He has a peculiar people now, and all who partake of their faith and love may consider this Scripture as written for the purpose of imparting comfort and strength to their troubled hearts. It suggests four subjects for consideration: the afflictions to which the people of God are liable; the exhortation addressed to them; the promises by which it is strengthened; and the arguments by which it is enforced.

I. Compared with the miseries they have deserved, or with the weight of glory reserved for them, the afflictions of God's people are light (H. E. I. 3703, 3704); but in other points of view, they often appear sharp and heavy. The text implies, 1, that these afflictions are certain, that they not only may come, but will come. It speaks of them as things of course (H. E. I. 47–55, 3674). 2. That they may be great: deep as rivers, dangerous as rapid torrents. 3. That they may be greatly diversified. They may be in the waters to-day, and may have deliverance, but to-morrow they may have to walk through the fire and the flame; to endure trials which are un

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expected and strange, and far more severe and bitter than any they have previously experienced.

II. How suitable and encouraging is the exhortation which is here addressed to us: "Fear not."

1. The power and greatness of Him from whom it proceeds gives to it a force which it would not otherwise possess. It comes from the only Being in the universe who can bless a sinner, or whom he has cause to fear.

2. The natural tendency of our trials is to excite fear. This fear may be innocent; it may lead us to avoid them, if God will, and if not, it will move us to circumspection and prayer. Such a fear our Saviour manifested in Geth

semane.

3. But there is a fear of another kind, and this we are here called on to lay aside: a fear which is the effect of unbelief, and the cause of murmurings, despondency, and wretchedness; a fear which tempts us to choose sin rather than affliction, which prevents us from praising God under our trials, and from trusting Him to bring is out of them.

III. This exhortation God supports and strengthens by two most gracious. 141

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promises. 1. He promises His own presence with us in our trials. "When thou passest through the waters, I will be with thee" (H. E. I. 198-202, 3677). 2. He promises us preservation under all our calamities. When thou passest through the waters I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burned, neither shall the flame kindle upon thee." What does this imply? That our trials shall not injure us. In proportion as they tend to become temptations, grace will be ministered to us, and they shall not overthrow us. Nay more; the very calamities which appeared likely to destroy every spiritual grace within God's people, to overwhelm their patience, their confidence and love, are made the very means of displaying and brightening them all (H. E. I. 204-214). By calling the suffering graces of His people into exercise, He will render them invincible. He will enable them to pass through rivers of trouble as safely as His beloved Israel passed through the Red Sea, and cause the fires of affliction to play as innocently around them. as they played around His three servants in the furnace at Babylon.

IV. In the greatness of His condescension, God vouchsafes to add to His precious promises several arguments to assure us of their fulfilment.

1. The first is drawn from the relation in which He stands to us as our Creator. "Thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel." He created us naturally, and has re-created His people spiritually (ver. 21; Eph. ii. 10). Here, then, is a solid ground of confidence. The Father of our spirits must be well acquainted with our infirmities and weakness (Ps. ciii. 13, 14; Isa. lxiii. 9). Neither will He ever forsake the work of His own hands. He raised us out of the ruins of the Fall, made us temples in which He delights to dwell and be worshipped; and He will never suffer the structures which He has erected at so much labour and cost to be thrown

down by violence, or worn away by storms (Ps. cxxxviii. 8; 1 Pet. iv. 19). 2. The Almighty draws another argument from the property which He has in His people and the manner in which He acquired it. "Fear not, for I have redeemed thee; I have called thee by thy name; thou art mine." We are His by redemption also. And what a mighty price did He pay for us! He gave "Egypt for the ransom " of His ancient people, "Ethiopia and Seba for them." But when we were to be redeemed, kingdoms and empires were too poor a ransom (Rom. viii. 32; Acts xx. 28). Hence He estimates us, not by what we are, but by what we have cost Him. Will He abandon that which cost Him so dear? (Zech. ii. 8).

3. The covenant which God has formed with His people ensures the fufilment of His promises. FOR I am the Lord thy God, the Holy One of Israel, thy Saviour;" thus implying that He has entered into some engagement with His Israel; that He considers Himself bound to be with them in their troubles and distresses; that His own veracity and faithfulness are at stake, and would be sacrificed if Israel were forsaken or injured.

REFLECTIONS. 1. How rich in con solation is the Word of God! 2. How essential to our happiness is a knowledge of our interest in the divine promises (H. E. I. 306-308). 3. How full of confidence and praise ought they to be, who live in the enjoyment of the divine presence in the hour of trouble! It is tranquillising and sweet to have a beloved friend near us when our sorrows are multiplied upon us, but what is the presence of the dearest earthly friend, when compared with the presence of a sympathising God! 4. How blind to their own interest are they who reject the gospel of Christ !—Charles Bradley: Sermons, vol. ii. pp. 266-285.

I. The most eminent piety, the most exalted privileges, form no ground of exemption from the heaviest trials.-God, by His prophet, in this chapter multiplies descriptions of the

character and dignity of His people, and yet in the same breath speaks of the severe trials that await them. The people of God have had to pass through severe trials; not merely to hear about them, &c., but to endure them. Abraham (Gen. xxii. 2). Jacob (Gen. xxxvii. 32). Martha and Mary (John xi. 1, &c.)

1. Let us not presume upon exemption from them (H. E. I. 234-236, 3361, 3674).

2. Let us not wonder if trial increases in weight and severity. This may be intimated in the text-waters, rivers; fire, flame. There is an ascent in the path of suffering, a graduated scale of sorrow. Trials are proportioned according to our strength; to our missing the improvement of former calamities; to our insensibility to chastisements (Amos iv.)

II. The supports which God furnishes are equal to the utmost emergency in which we can be placed. "I will be with thee." Enough!

1. Enough to temper the excess of trial, and to enable us to bear up under it. The text engages that the trial shall not reach beyond a certain point: "they shall not overflow thee." Our supports shall be in every way equal to our necessity. Mr. Cecil says: "I shall never forget the encouragement when standing by the dying bed of my mother. I asked her, 'Do you not

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I. The character of the people to whom this promise is made. "Jacob," "Israel." II. What God has done for them in time past; or what are the steps which He has taken to make them what they are. He has created them; He has redeemed them; He has called them by their names. Therefore He calls them His; "Thou art mine.” III. What He promises to do for them in time to come.-Daniel Rees: Ser mons, pp.136-156.

We have here God's redemption, calling, and adoption of His people set forth as a ground of fearlessness in danger, and of comfort in the season of greatest distress.-Charles Neat: The Protestant Preacher, vol. iii. pp. 383-390.

GROUNDS OF CONFIDENCE IN GOD. xhii. 1, 2. But now thus saith the Lord, &c.

I. Here we have four distinct grounds of confidence in God. 1. Our creation: "Thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel; fear not." 2. Our redemption: "For I have redeemed thee." 3. Our calling: "I have called thee by thy name.' Our adoption: "Thou art mine." Are not all these the very strongest grounds of confidence in God?

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4.

1. Shall we not trust in Him who created us? The ungodly indeed can derive no confidence from the consi

deration of God having formed them; their relation to Him renders their rebellion against Him an incalculable evil (H. E. I. 4488-4489). A man must be renewed and reconciled to God before his creation can be judged a proper ground of confidence in Him. But it should be rested on by those who have received the atonement. Is it possible that He who made you, and whose forfeited favour as your Creator has been restored to you, can ever leave you or forsake you? Shall He Decome the Father ci your spirits,

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