&c. (2 Sam. vii. 16; cf. Luke i. 32, 33; Jer. xxiii. 5, 6, and others). 1. The offer of salvation is specific. It is not mercy in general that is offered, but the mercies of David-purchased by the second David-promised to the ancient David, which he hoped for, which he trusted in, and of which he could say, "This is all my salvation," &c. 2. It is sure. It is a covenanted blessing, and it therefore cannot fail; it is a permanent blessing, and can undergo no change; it is a durable blessing, and shall last for ever.

III. ALL, WITHOUT EXCEPTION, ARE ENCOURAGED TO CONFIDE IN THE SAME

ALL-SUFFICIENT SAVIOUR (vers. 4, 5). The connection leaves no doubt that Christ is here the subject of discourse. To the nations generally He reveals the Father, and brings life and immortality to light (ver. 5). In addition to the doctrinal instructions of this passage, we may learn from it a lesson in the art of invitation.

1. We must not address our invitations to a nature of which man is not possessed, but to his actual capacities and wants, admitting or assuming their reality and strength, and striving to convince him that they never can be satisfied by anything but that which is so freely offered in the Gospel (z). 2. Let us see to it, that this great offer of the Gospel be distinctly and specifically held up to the sinner's view, instead of suffering his mind to rest in a mere negative conviction that the world is not a satisfying portion, or allowing it to roam at large in search of untried sources of enjoyment. 3. Let no man be invited to a general, indefinite reliance upon mercy as an attribute of God, without regard to that particular and only way in which it can and will be exercised to fallen man; but let him be invited to a share in the provisions of that everlasting covenant which God has promised to bestow upon him.-J. A. Alexander: Gospel of Jesus Christ, pp. 345-356.

(a.) A strange plant, called the nardoo, closely allied to the fern tribe, grows in the deserts of Central Australia. A peculiarly melancholy interest is connected with it, owing to the fact

that its seeds formed for months together almost the sole food of the party of explorers who a few years ago crossed the continent. The nardoo satisfied their hunger; it produced a pleasant feeling of comfort and repletion. The natives were accustomed to eat it in the absence of their usual roots and fruits, not only without injury, but actually with positive benefit to their health. And yet day after

day King and his friends became weaker and more emaciated upon this diet. Their flesh wasted from their bones, their strength was reduced to an infant's feebleness, and they could only crawl painfully a mile or two a day. At last, when nearing the bourne of their hopes, they perished one by one of starvation, a solitary survivor being found in the last extremity under a tree, where he had laid him down to die, by a party sent out in search of the missing expedition. When analysed,

the nardoo bread was ascertained to be destitute of certain nutritious elements indispensable to the support of a European, though an Australian savage might for a while find it beneficial as an alterative. And thus it hap pened that these poor unfortunate Englishmen perished of starvation, even while feeding fully day by day upon food that served to satisfy their hunger.

Is it not precisely so in the experience of those who are seeking and finding their portion in earthly things? They are contented with it, and yet their hunger is in reality unappeased. Their desires are crowned, and yet they are actually perishing of want. God gives them their request, but sends leanness to their souls.--H. Macmillan.

We are reminded

He

I. OF THE SINNER'S MISTAKE. seeks happiness in the riches, honours, and pleasures of the world; sustenance for his soul in mere confectionery, which may allure the eye and gratify the palate, but which leaves the appe tite craving, and the frame unrefreshed.

II. OF THE SINNER'S DISTANCE FROM GOD, implied in the invitation, "Come unto me." Considered as a fact, how astonishing it is-that the younger and well-beloved son should be found in this "far country;" how sorrowful— that he should be a swine-herd, and be hungrily devouring husks which cannot satisfy; how perilful-what must be the end of this alienation from God, and this vain attempt to satisfy the hunger of the soul with "carobs"?

III. OF THE SINNER'S DISLIKE TO THE GOSPEL, implied in the exhorta tion, "Incline your ear." The evi

dences of this fact are all around us; what are its causes ? 1. Unbelief unbelief in the great fact that true happiness is only to be found in the service of God. 2. Pride, which rebels against the humbling declarations of the Gospel as to man's natural condition, and his entire inability to do anything to merit salvation. 3. Love of the world and fear of man. These things go together. Men shrink from the necessity which the Gospel imposes of adopting a standard differing from that acknowledged by "society," and fear that by doing so they will hinder their worldly advancement. 4. Desire for self-indulgence. The fact that the Gospel will make no compromise with sin renders it offensive to vast multitudes.

IV. OF THE GREATNESS OF THE BLESSINGS WHICH GOD OFFERS TO THE PENITENT AND BELIEVING SINNER.

These are 1. True satisfaction. 2. True and eternal life.-J. H. Stewart, M.A.: Lectures on Isaiah lv., pp. 25–40.

We have already considered the hunger and thirst which men feel in the way of spiritual cravings. Our text expostulates with those who resort to unhealthy and unnatural ways to satisfy those cravings in the pursuit of sin.

It reminds us that—

I. Godless effort is misdirected, and therefore foolish expenditure. It is spending money for that which is not bread. Picture the folly which this would be in the case of famine and starvation. In spiritual matters this is being continually done. E.g.-1. The mammon-worshipper is doing it. He spends all his energies upon the tasks of gain. What does he get (Luke xii. 20.) 2. The voluptuary is doing it. When the round of "pleasures" is exhausted, what is his reward? Vanity and vexation of spirit. 3. The merely religious formalist is doing it.

Isa. i. clearly suggests what is to be got by the hollow pretences of religion. (See also Matt. vii. 22, 23.)

II. All this involves not merely expenditure, but spiritual loss. "You labour for that which satisfieth not." Not only money, but strength also goes; and therefore the loss is not external to ourselves, but a part of ourselves. Labour wears men down physically, &c. So here: the supreme matter of concern is the soul-loss that results. Consider our Lord's question on this point: "What shall a man gain," &c. Even suppose we get the little all that we seek in the realm of mere materialism, what then? Think of the soul degraded, impoverished, helpless, hopeless. What can compensate for a soul in ruins? The life of the soul is everything to us.

Ob

III. This is a matter for reflection and decision. "Hearken," &c. serve-1. One of the delusions of sin is that it throws men into a state of indifference. 2. The Gospel requires a man's whole judgment and thought (ch. i. 18). 3. The Gospel also requires our voluntary surrender and obedience to God.

IV. The foundation of the Gospel offer. "I will make," &c. Much is said of this Davidic covenant, and the brief interpretation of it is, that David's history runs in the line of God's saving purpose, begun in Abraham and fulfilled in Christ. Love is at the root of it all (chap. liv. 8; Psa. lxxxix. 28). Christ is the real David of our faith. In Him we see the sureness of God's infinite love (Rom. viii. 31, 32). All else is fickle, transitory, perishing. The one hope of the world that abides amidst all change is God's love. Here only can our enduring satisfaction be found, therefore give heed to Christ's own word (Jno. vii. 27).-W. Manning.

The great secret of all true happiness is obedience to the will of God. And the fruitful cause of misery and dis

comfort, is the spirit of indifference to the Divine authority and contempt for the commands of Heaven. It is there

fore of infinite importance that we should be acquainted with the rule and principle of obedience, and that its delightful effect in promoting our happiness should be so exhibited to our view, and impressed upon our hearts, as to induce and secure the performance of that which God commands. This is one great end of the Scripture revelation, &c. Obedience is enforced by a regard to our own happiness. . . . Nowhere, perhaps, is this more conspicuous than in this chapter... . . . And in the text, the principle is again displayed, that obedience to the Divine will is needful in order to receive any good.

Yet a

I. A GRACIOUS PROCLAMATION FOR AUDIENCE. 1. The Almighty Sovereign by whom the proclamation is made. Marvellous that He should stoop to speak to man, &c. latent scepticism prevails, leading men to overlook the fact that it is God who addresses them. God is speaking in His Word. 2. The solemn business to which the proclamation relates. The life of our soul-the life of God in the soul, &c. 3. The serious attention to this proclamation demanded. Several terms are brought together. Implies attention, humble submission, obedience (1 Sam. xv. 22; Prov. i. 24-26).

II. A MERCIFUL DECLARATION OF DIVINE FAVOUR. 1. The nature of the engagement proposed. 2. The peculiar properties of the covenant. Divine in its origin, eternal in its duration. 3. The invaluable blessings that flow from submission.

These mercies are great, numerous, valid. Have you submitted to God? (Rom. x. 1-4).-George Smith, D.D

I. THE MESSAGE IMPLIED. When we are commanded to "hear," it is supposed that there is a voice which addresses us. This is none else than the voice of Jehovah, who addresses us in this chapter with peculiar energy and feeling. In the first verse we have an epitome of the whole Gospel. This is the message implied in the text.

II. THE REGARD THIS MESSAGE DE MANDS.

"Hear." This command condemns such as do not hear the gospel when they have the opportunity of doing so. It also reproves such as do so only occasionally, and permit the most trivial engagements and excuses to keep them away from the sanctuary. But more is meant by hearing than your presence in the place where the Gospel is preached. Hear, 1. With attention (H. E. I. 25732576) 2. With affection; 3. With believing application (II. E. I. 2654–2658); 4. With obedient compliance; 5. With humble prayer.

III. THE ADVANTAGE PROMISED.

It is a personal, spiritual, great, and sure advantage.-Thornhill Kidd: Fiftythree Sermons, pp. 1-7.

How much of the language of Scripture is language of invitation! He who has the most and best to give is most free in disposing of it; and in this the Divine Benefactor proves that His thoughts and ways are above those

of men.

I. THE BLESSING PROFERRED: the life of the soul. 1. The soul was originally made for life. 2. The soul's life is endangered by sin, the wages of which are death. 3. The soul is redeemed by the death of Him who was and is "the Life," even Jesus Christ. 4. The soul is capable of renewal and revival by the quickening influence of the Holy Spirit," the Lord and Giver of life.' 5. It is God's pleasure that the soul should live. The true life of the soul is an immortal life. "Life and immortality" are Gospel gifts.

II. THE CONDITION IMPOSED: attention to the Divine voice. 1. A voluntary act. tary act. The first indispensable step in order to life is the giving heed to Heaven's quickening voice. 2. Submission and self-surrender. This is involved in "Hear!" for this requires that self-sufficiency be given up, and that God's voice be heeded as of supreme authority. 3. The approach and obedience of faith. "Come!" 4.