2. The future of these foes of Christ. "All that are incensed against Him shall be ashamed" (Rev. xvii. 14; Isa. lx. 12; Luke xix. 27). "All," whether high or low, the moral as well as the profligate. "All" There may be many of them, but though hand join in hand, yet shall not the wicked go unpunished. Their multitude will not

afford any alleviation to their misery. "The way of transgressors is hard ever here, and it leads down to the chambers of eternal death. But there is a Saviour able and willing to save the chief of sinners, and who will in no wise cast out any who come unto Him."-William Jay: Sunday Evening Sermons, pp. 33-40.

xlv. 24. In the Lord have One distinguishing praise of the Gospel dispensation is its completeness. All the spiritual wants of those who embrace it are therein provided for. This completeness is all in Christ. In Him are all the believers' supplies treasured up; out of His fulness they must daily receive " grace for grace." The great variety of their necessities, and of His gifts, may be reduced to the two mentioned in the text. All they want is a title to heaven, and a qualification for the enjoyment of it; whatever gifts comprehend both these, comprehend all they can require; and righteousness is their title to heaven, strength secures their meetness for it.

own

I. In the Lord the Believer has Righteousness. In himself, he has none. There is hardly anything more plainly taught in Scripture than this. Nevertheless men are apt to suppose they have a righteousness of their a righteousness of the law. Such a righteousness St. Paul had at one time if you would learn what value he put upon it when he was instructed in the truths of the Gospel, read Phil, iii. 8-10. He counted such a righteousness loss, instead of gain. His prayer was, that in the last day he might be found, not in it, but in "that which is through the faith of Christ, the righteousness which is of God by faith." This is the only righteousness which will avail us anything then; and this the believer has in the Lord. It is this, because Christ is his. He has not wrought it himself: Christ has wrought it for him. But though he has not the glory, he has the benefit.

I righteousness and strength.

The reward of righteousness is his also. Being justified in Christ, he shall also be glorified with Him.

II. In the Lord the Believer has

Strength. In him dwelleth no good thing. He cannot produce from the stock of nature one truly holy fruit. "The carnal mind is enmity against God." What one action truly good and pleasing to God can enmity produce? The enmity must be first removed, and the principle of love implanted in the breast, before the work of love can proceed from it. Man, in his natural state, may imitate good actions, but his actions cannot be really good, however well they may look. The tree must be made good ere the fruit can be good. For this the Saviour's strength is necessary (John. xv. 5 1 Cor. xv. 10; Gal. ii. 20; Phil. iv. 13; H. E. I. 2391, 4080, 4081).

Thus simple and intelligible is our religion. It presents us with one great object, JESUS CHRIST; and bids us seek all we need in Him. In doing this day by day, lies the art of maintaining peace of conscience, and of acquiring a growing victory over every lust within and every foe without.

PRACTICAL DIRECTIONS

1. Renounce all other righteousness but that of Christ. Otherwise, you dishonour Him and injure your own souls. If you do not trust wholly to Christ's righteousness, on the ground of your acceptance with God, you do not trust it at all to any saving pur pose (H. E. I. 1960, 2411. 2412).

A

clearer vision of the law would show us that nothing but the righteousness of Christ can satisfy its demands.

2. Renounce all dependence on your own resolutions. So long as you trust in them, the offer of Christ's strength must be superfluous to you. What have your resolutions amounted to? To anything really holy and spiritual ? And what has been the effect of them? How often have you carried them out? Have you not repeatedly failed to do so? Will you go on risking your eternal welfare on those expedients which already have failed you a thousand times? True holiness is within your reach, but not by any strength of your own.

You must believe in Jesus for it, if you would be partakers of it in truth. And in Him only must you trust (H. E. I. 932, 933, 4766).

3. Be diligent in making use of Christ for both righteousness and strength. It is not enough that you renounce false grounds of peace and rejoicing. The work of every day must be to live on Christ, that by His righteousness you may have peace, hope, and joy; by

His strength, victory and holiness. Does conscience trouble you? Endeavour to get a clearer sight of and a firmer hold on the righteousness of Christ (H. E. I. 1893, 1894, 3350). When worldly cares press upon you, when temptations beset you, when you find it very difficult to walk in the way of duty, lay hold on the Redeemer's strength. Practical Christianity is, from beginning to end, nothing else but living a life of faith on the Son of God. Let this one thing, then, be the business of every day. Every day brings its trials, its snares, its peculiar duties, its advantages, its opportunities-go forth to meet and use them only in the name and power of Christ. So each day will be a day of victory. To overcome the world is a great thing, a far greater thing than many suppose; but in the strength of Christ it shall be accomplished by the believer (1 John v. 4; Rom. viii. 37; H. E. I. 1078, 1098, 938, 945).—John Fawcett, A.M., Sermons, vol. i. pp. 74-89.

Even from the gospel of the Old Testament we may derive an auswer to the interesting inquiry, "How can a man be just with God?"

1. THE BELIEVER'S SOURCE OF SALVATION. The text contemplates men as sinful, ie., polluted, weak, and guilty; accordingly it describes the Lord as being-1. The source of his "righteousness." Both the principle and practice originate in the grace of God. And in every stage of the process "salvation is of the Lord" (John xx. 1-6; Eph. iv. 24; Phil. i. 11; Isa. xxvi. 12).

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2. The source of his strength." There is a wide difference between perceiving what is right, or even desiring to act aright, and actually performing the will of God. The Lord imparts the energy by which we do His will (Phil. iv. 13); the fortitude

by which we suffer His will (Rom. v. 3-5); and the persevering and unconquerable firmness with which we sustain the attacks of our enemies (Rom. viii. 37). Strength, suited and proportionate, is promised (Isa. xl. 29; Deut. xxxiii. 25; Isa. xli. 10); and these promises are verified by the experiences of the faithful (2 Sam. xxii. 40; 2 Cor. xii. 9, 10).

3. The source of his "justification.” Not personal and perfect innocence, for, Rom. iii. 23; but that state which results from forgiveness. Of this "the Lord" must have the "glory," for He has provided the means of pardon (Isa. liii. 6; Rom. iii. 25); He propounds the terms of pardon (John iii. 16; Rom. iii. 26); He bestows that grace by which we obtain pardon (Eph. ii. 8; Col. ii. 12); He grants the pardon desired (Rom. iii. 24, viii,

33; Col. iii. 13); He blesses with a sense of pardon (Gal. iv. 4-6); and He will attest their pardon, in a public justification of His servants at the last day (Rom. ii. 4-10; Matt. xxv. 34-40).

II. THE BELIEVER'S HUMBLE ACKNOWLEDGMENT. This is-1. The language of humble confession; of weakness and inability. The text may refer to the past and the present. 2. The language of humble gratitude. 3. Or the text may respect the future;

and then, by way of anticipation, this is the language of humble confidence (2 Cor. i. 10). 4. This is also the language of humble but exulting triumph (Isa. li. 9-11; Rom. viii. 35-39; Ps. xxiii. 4; 1 Cor. xv. 55; Rom. ii. 710; Rev. i. 5, 6).

This language is rendered all the more striking by contrast, "all that are accursed," &c.; shall be confounded at their stupid infidelity, &c.-Sketches of Sermons, vol. iii. pp. 54-58.

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I. WHO ARE THE SUBJECTS OF THIS PROMISE? "All the seed of Israel." To Jacob this name was first given, and you know how he obtained it; how he was knighted on the field of battle. It is a name of high honour: "Thy name shall be called no more Jacob, but Israel" [i.e., a prince with God]; "for as a prince hast thou power with God and with men, and hast prevailed." The promise is to his "seed."

"The seed of Israel" may be viewed under two aspects. First, as Jews, the natural descendants of Jacob. They nearly always were, and are now, very far from being the people of God, unless by a national covenant. the period will come when the veil will be taken away from their hearts, and this promise will then be fulfilled to them.

But

But there is another aspect under which we may view Israel. Observe the distinction which our Saviour makes when speaking of Nathaniel: "Behold an Israelite indeed, in whom there is no guile." In speaking of him

66 as an Israelite," He distinguishes him from men of other nations, and by calling him "an Israelite indeed," He distinguishes him from men of his own nation (Rom. ix. 6). All along there were some in Israel who, like their ancestors, were partakers of faith and humility. These were pecu liarly the Israel of God," and the

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ground of their being so called was not their natural relationship to Jacob, but their spiritual relationship to him (Rom. ii. 28, 29). Therefore, if your hearts are circumcised-if you are renewed in the spirit of your mindsyou are "the Israel of God" (Phil. iii. 3; Gal. iii. 29).

But who of this "seed of Israel" are entitled to the promise? All of them!" In the Lord shall all," &c.

1. The expression seems to imply number. Though the righteous have always been few when compared with the wicked around them, yet collectively considered, and when gathered out of all nations and tongues, they will be "a number which no man can number" (Heb. ii. 10, and especially Isa. liii. 11, "satisfied!").

2. It expresses impartiality. There is no difference here as to country, condition, or complexion (Rom. viii. 14; Gal. iii. 26-28). Children differ in age, size, strength, feature, but they form one and the same family. Before the time of harvest the wheat grows in various places, and is separated by hedges and walls, but when it is reaped it is carried home and gathered into the same garner, while no inquiry is made whether it grew in this enclosure or that. "All the seed of Israel" have one Father, are all included in the same eternal purpose, redeemed by the same precious blood, justified by the same grace, destined

to the same glory. Therefore you should love them all, and never be ashamed to hold communion with those with whom Christ holds communion.

III. WHAT IS THE SUBSTANCE OF THIS PROMISE?

1. The dignity of the Benefactor. "In the LORD shall all the seed of Israel be justified, and shall glory." Who is the person here spoken of? A very important inquiry. Wherever you see "the LORD" in capitals in the Bible, you are apprised of the word JEHOVAH in the original. This name is therefore applied to Christ; for it is certainly of Him that it is said in the preceding verse, "Surely shall one say, in the LORD have I righteousness," &c. "Why, then, you would make Jesus Christ to be God?" No, I do

not make Him to be so: I find Him to be so. And it is necessary that He should be so, for without this there could not be an all-sufficiency of worth. to expiate our offences, or of power to save us from the dominion and pollution of sin. It is necessary for us that we should be able to say, My Lord and my God!"

2. The relation on which the blessedness here promised depends: "In the Lord. Of this "in" much is said in Scripture (ver. 24; 2 Cor. v. 17; Eph. i. 3; Phil. iii. 8). Between Christ and all His people there was a virtual union before the world began, and there is now a vital and a visible union-a vital union, when they are enabled to receive and embrace Him by faith; a visible one, when they join His Church, and make a profession of His name. Not only is He the source of blessedness, but we can be partakers of it only by being in Him. A refuge is a place of safety, but you can be secure only by being in it. The ark preserved Noah and his family, but had they been out of it when the rain descended, they would have perished along with the unbelieving world; but "the Lord shut him in," and therefore he was preserved. Consider

also our Saviour's teaching in John xv. 4, 5.

3. The privilege here promised. It takes in two things:

(1.) Justification.

"In the Lord shall all the seed of Israel be justified and shall glory." Does this mean that they shall be justified from imputations and slanders? Yes,.in a sense this may be implied, so that the Christian may say, He is near to justify me" (see Ps. xxxvii. 5, 6). So Joseph and David were in due time cleared from the calumnies that were cast upon them. So shall it be with all God's people who have borne reproach for His sake (P. D. 3114).

This

But the greater blessing here promised is justification from sin. is the blessing that descends on all believers in Christ Jesus (Acts xiii. 39; 2 Cor. v. 21). How was Christ "made sin for us?" By imputation only. Our sin was reckoned to Him, and He became responsible for the consequences (1 Pet. iii. 18). How are we made righteous before God? In the very same way. Christ's righteousness is reckoned to us, and in consequence of it we are absolved and justified. How far does this justification extend? For answer, see Rom. viii. 1; Jer. 1. 20. All true believers in Christ are now "accepted in the Beloved," both as to their persons and their services, and are not only freed from the curse of the law, but are invested with a title to everlasting life.

(2.) Exaltation. The exultation of which our text speaks will be the natural result and expression of the exaltation which God has in reserve for His people. Poor, mean, despised, they may be now, but then the shout of a King shall be heard among them. Is that King ours? Let us never be ashamed now to own, to talk of, to publish Him in whom we then shall glory. Soon "He will come again to be glorified in His saints, and to be admired in them that believe."-William Jay: Sunday Evening Sermons, pp. 41-47.

The

I want to fix your attention on the point where this prophecy stops. In vision Isaiah sees the gods whom the mightiest nations had long worshipped manifestly enfeebled, unable to protect, not merely their worshippers, but also the costly images in and through which they had been worshipped. These, which had been reverently carried in solemn procession by their priests, he sees ignominiously included among the spoils of the conqueror, and packed in common with other spoil on his beasts of burden. idols to which prayers and sacrifices had been offered, in the hope of thereby securing deliverance from the invader, he beholds carried away into a foreign land. And all that he saw in vision literally occurred. Doubtless he saw much more than this, but he says nothing more. He does not add, "And those that worshipped these captured idols worshipped them no more; they acknowledge that Jehovah is the only living and true God, and Him only do they serve." This he does not say, because he knew the idolaters would go on worshipping such images as those their own hands had made, and to which they had in vain offered prayers for deliverance. How strange that men should be guilty of such folly under such circumstances! But the folly has not been of rare Occurrence. It is not yet a thing of the past. E.g., Her Majesty's Hindoo subjects worshipping the very same gods whose help their fathers sought in vain when the power of Great Britain was being exerted for their subjugation.

What an extraordinary fact! What other fact is there behind it? For behind every extraordinary fact there is an explanatory fact. This, that it is a supremely difficult thing to deliver the deluded from their delusions.

I. Of this fact the history of idolaters is not the only illustration; there

are others in almost every realm of human thought and action. 1. The political realm, e.g., the delusion that "protection" is a good thing for a nation. 2. The social realm. How long it took to convince even a Christian people that slavery is an evil, a crime which Scripture condemns! In like manner, how difficult it is to deliver even intelligent Christian people from the delusion that strong drink used in "moderation" is a good thing, notwithstanding (1.) that they admit that to those who use it immoderately it is an evil thing; (2.) that it has been scientifically placed beyond dispute that alcohol is neither food nor fuel; that used in any degree it unnaturally and undesirably increases the work of the heart; and that there is no medical benefit that can be secured by it which cannot be secured by other drugs to which no such moral peril belongs; (3.) that more moral as well. as material evil is caused by its use than by any other destructive force at work in society. In spite of the clear demonstration of all these things, many intelligent and religious people go on using alcohol without compunction of conscience! 3. The scien tific realm, e.g., the delusion that vaccination is an evil. 4. The ecclesiastical realm, e.g., the delusion that connection between Church and State is necessarily a blessing to both, or that disestablishment would necessarily be mischievous. 5. The religious realm, e.g., the delusion that Romanism is not a vast unscriptural and superstitious scheme. Its hold upon the Irish; upon many educated English people. Or the delusion that happiness of heart and peace of soul can be found in any other path than that of humble and earnest service of God-in the pursuit of wealth, or rank, or fame, or amusement. Or the delusion that those blessings can be secured by diligence in religious ceremonialism and stern