text. You know that salvation is of grace; that it is received simply by faith; that it does not depend on a man's worthiness; and that therefore to delay going to Christ till he has made himself more fit and worthy, is vain and self-righteous. All this is true. But if your knowledge of it leads you to omit one act of known duty, or to commit one sin, you show that you know nothing as you ought to know. It is true that you are not exhorted to stay from believing in Christ till you have made yourself better; you are invited to come as you are; but, in making your way to Christ and to His peace, be the time longer or shorter, you are bound, from the first moment you enter upon it, to keep your hand from doing any evil, and also to do good. You are to wait upon God in the way of His commandments. (2.) Do not abuse the direction of the text. You cannot attend to it too diligently, too exactly. But you may put it in a wrong place. You may be trying to obtain peace to your conscience by your honesty, &c. This would be to pervert the precept of our text to a use exactly contrary to its intention. You would not be waiting and looking for God's righteousness at all; you would be going about to establish your own (Rom. x. 2, 3). new 2. A word of admonition to established Christians. As the first communication of peace to the convert is given according to his conscientious diligence in waiting for it in the way of obedience; so your comforts will be very much proportioned to your watchfulness, humility, and fruitfulness in good works. You complain, perhaps, that it is not with you as in former days; that you have not the comfort which you once enjoyed. But may there not be a cause? Have you not declined from that seriousness of spirit and holy walking with God, in which you began your religious course? Return to Christ in duty, and He will return to you in kindness (John xiv. 21; H. E. I., 350).— John Fawcett, A.M.: Familiar Dis courses, pp. 20-38. I. Gospel privilege. Salvation in Christ. Near at hand. Revealed to faith. Secured in the righteousness of God. II. Gospel law. Moral duties -"judgment;""justice." Religious duties-keeping the Sabbath; renunciation of all sin, &c. III. Gospel happiness. "Blessed," &c. Divine approbation. Inward peace. Confident hope of a better life.-Dr.Lyth. THE SABBATH. lvi. 2. Blessed is the man that doeth this . . . that keepeth the Sabbath, &c. (a) The Lord had just spoken in general terms (ver. 1), and now He speaks more particularly. When God instituted the Sabbath He pronounced a particular blessing upon it (Gen. ii. 3). In the text, and elsewhere, man's hap piness is connected with its due observance. What God hath joined together let no man attempt to put asunder. Whatever "pollutes" the holy character of the day destroys the blessing that God designed to attach to it. I. THE OBLIGATION OF THE SABBATH. Many act as if they did not believe the ordinance of the Sabbath to be binding. The various theories which denude the Sabbath of its high autho rity as a positive and permanent institution of the living God. "If the day be not sanctified by God Himself, it is vain to talk of the everlasting necessities of human nature,' or of 'civil and ecclesiastical authority,' or of beneficial purposes'; it will soon cease to exert any influence on the hearts and consciences of men, and will be hailed merely as a day of recreation and amusement." By what arguments, then, do we prove that the Sabbath is of universal and perpetual obligation By the fact that it was 1. Instituted at the Creation (Gen. ii. 2, 3). 2. Established by an express command, Incorporated with the moral law (Ex. xxxiv. 1). That law is our law, as well as the law of the Jews (Matt. v. 17, 18; Rom. iii. 31); and is universally binding, because unrepealed. 3. By the obvious universality of the design for which it was instituted. It was given as-(1.) A memorial of creation, and it is as much the duty of Christians to retain a devout remembrance of the power, &c., of the great Creator as it was of the Jewish Church. (2.) A season of rest needed as much as ever. (3.) A day of blessing and sanctity, and from no people would God withhold so great a boon, &c. 4. Confirmed by the teaching and practice of our Lord and His Apostles. It has been observed by the Church of Christ in general. Put together these circumstances, and can you doubt that the observance of the Sabbath is a religious obligation? II. THE POLLUTION OF THE SABBATH. The Sabbath is polluted 1. When it is spent in mere idleness. Action in everything holy and heavenly should mark its consecrated hours. 2. When it is devoted to worldly amusement. 3. By all labour which may not fairly come under the description of works of necessity and mercy. III. THE PROPER MODE OF ITS OBSERVANCE. 1. Everything that would hinder its spiritual observance must be laid aside. All secular business and toil. Except the works of necessity and mercy, there should be one unbroken and universal repose (Ex. xx. 8-11; Deut. v. 14, &c.). Frivolities and amusements; conversation upon subjects that are unconnected with and opposed to spirituality of thought; unnecessary journeying, visiting, strolling, luxury, &c. (ch. lviii. 13, and others). 2. Whatever would promote the highest interests of our being must be observed. Public worship; relative and private duties of religion, &c. IV. THE ADVANTAGES OF KEEPING THE SABBATH. 1. Temporal. It is the more needful to dwell on these because some per suade themselves that worldly gain is promoted by secularising the Lord's Day. (1.) The toils of life are for awhile suspended. The constitution. of our nature requires a weekly respite from toil and solicitude, &c. (2.) The mind and body are invigorated by fresh exertion. Not so by Sunday excursions, &c. (3.) The reward of prosperity is evidently attached to it. The converse of this is no less painfully common and true; Sabbathbreaking is the starting-point of that course which leads on to crime, disgrace, and ruin. 2. Spiritual. (1.) Finished redemption is then celebrated. How glad and glorious are the tidings to those that are conscious of their guilt! (2.) The means of grace are enjoyed. They are merciful appointments of "the God of all grace." The Sabbath provides and guards these means, which act as a counterpoise to the excessive activity and competition which distinguish our country and our times. St. John was "in the Spirit on the Lord's day," and God's people are amply replenished with that Spirit's grace on this day of blessing. The heavenly rest is anticipated. We are but sojourners on earth, &c. The earthly Sabbath affords the best picture and foretaste of the heavenly! (3.) CONCLUSION. Are you among the "blessed" ones who keep the Sabbath from polluting it? Then make every exertion to prevent its violation, &c. Or, do you find the Sabbath a weariness? Then your heart is not right, or it would be a delight, and therefore you are wholly unfit for the eternal Sabbath of Heaven. "Ye must be born again."-A. Tucker. (a) See Outlines on ch. lviii. 13, 14. I. The principles of true religionpractical, experimental, holy. II. The blessedness of it. Divine approbation; inward peace; blessing; confident hope of a better life.-Dr. Lyth. JOINED TO THE LORD. lvi. 3, 6. The sons of the stranger, that join themselves to the Lord. The end of all worship is union with God. To this most glorious issue all the revelations of Scripture converge. It is the end of all teaching, and the seal of all perfection. Our Lord's prayer for His people makes this the goal of Christian aspiration (John xvii. 21). But union with God is, like all other relations to the Supreme, attained only in and through the Mediator (John xvii. 3). It is the realisation of the one object of the redeeming economy. It has undoubtedly been the watchword of some of the sublimest systems of ethics based on erroneous doctrine. Buddhism and Pantheistic mysticism are instances. Let us endeavour to realise the import and the power of this remarkable expression, "joined to the Lord," which is the exponent and formula of vital truths and glorious privileges (1 Cor. vi. 17). I. The nature of this alliance. What does it imply?— 1. The conviction of moral estrangement. Instead of that intimate union which man originally enjoyed, there is a wide and extended breach, &c. The manifold and painful evidences-alienation from God both in affection and action, &c. (Rom. viii. 7, and others). Such is our deplorable state previous to the period when we join ourselves to the Lord. 2. The full approval of God's service. We never devote ourselves to those whose service we have a decided objection to; on the contrary we carefully avoid it. But naturally we are opposed to God's righteous rule and service, hence the necessity of regeneration, that we may be inspired with a love of holiness, &c. External reformation will not suffice, for the heart will retain its original aversion to the Divine government and service. Only by regeneration does our judgment approve, and our will consent to the Lord's service as pre-eminently righteous, &c. Then only do we choose the things that please Him" (ver. 4). 3. The surrender of ourselves to His service (ver. 6). Simple approval and desire, though necessary, are not sufficient, they never cemented firm, durable alliance, There must be the actual yielding of ourselves to God in harmony with His gracious demands. This surrender must be unreserved, voluntary, constant. Prompted by obvious and powerful reasons. It is both right and reasonable, pleasant and profitable, &c. (1 Tim. iv. 8, and others). 4. Spiritual union and oneness with Him. Not a mere figure of speech, but the greatest reality in human experience. New Testament illustrations. Even these figures can only faintly set it forth. The union is most intimate. One Spirit lives and moves, actuates and guides, both in the Head and members (1 Cor. vi. 17; Heb. ii. 11). We become one with God in thought and feeling and will. Are you "joined to the Lord"? For it is more than mere nominal Christianity, or profession of religion-it is spiritual and gracious. You may be joined to His Church and people, and yet not savingly joined to Him. Examine yourselves, and rest not until you have satisfactory evidence. But what are 2. II. The evidences of this alliance. We may know (John xiv. 20; 1 John v. 20). The principal evidences are1. Trust in Christ alone for salvation. Faith is a self-conscious act, &c. Deliverance from condemnation (Rom. viii. 1). From whence can condemnation come? (Rom, viii. 34). 3. Moral Regeneration (2 Cor. v. 17; Gal. vi. 15). The new nature asserts its power, and refuses to be the slave of Satan, &c. Renewing grace creates a new world in the soul. We become conformed to Christ. 4. The inward testimony of the Holy Ghost (1 John iii. 24; iv. 13). 5. Fruitfulness in good works. This is the design and tendency of this alliance (John xv. 4, 5, 8; Eph. ii. 10). Not the fair leaves of profession, but the fragrant and substantial fruits of righteousness (Phil. i. 11)-keeping "judgment," doing "justice," &c. (vers. 1, 6; 1 John ii. 3, 5; iii. 24). III. The privileges of this alliance. If we are joined to the Lord we have -1. Admittance to the fellowship and blessing of His Church (vers. 5, 7). Regarded as His true worshippers. Prayers and praises—“spiritual sacrifices," accepted. The highest possible honours conferred-Divine favour and friendship, &c. (2 Cor. v. 21, and others). These honours impart true happiness, and are more valuable than any earthly advantage, because eternal and unchangeable (ver. 5). 2. His life (Gal. ii. 20; Col. iii. 4). Our spiritual life flows from Him. We dwell in Him and He in us. Our life from first to last is life in Christ. 3. His position (Eph. ii. 5, 6). 4. His power, wisdom, &c. We have an interest in all that He is, and has (Phil. iv. 13, and others). 5. His sympathy. Human, at best, is deficient. Sympathy between the head and members of the body. True of Christ (1 Cor. xii. 26, 27; Eph. v. 30; Acts ix. 4). 6. Answers to prayer (John xiv. 13; xv. 7; xvi. 23; 1 John iii. 22). 7. Confidence at His coming (1 John ii. 28; Col. i. 24). Then we shall participate in His glory! What wealth of privilege is ours. Language cannot express such glory as this. Who could have conceived that such blessedness could have been ours? Are we realising these privileges? Are we taking God at His word respecting them, &c.? If our privileges are great, great too are our responsibilities. Walk worthy of this relation, &c. CONCLUSION.-1. This alliance is effected by cordially receiving God's "salvation" as now "come," and unhesitatingly accepting His "righteousness as now "revealed" in Christ (ver. 1). There need be no doubt or hesitation in appropriating them as your own (2 Cor. vi. 2; Rom iii. 22; ii. 28, 29; Gal. iii. 28, 29; Phil. iii. 3). "Yield yourselves unto God" through Christ, and the alliance is formed; so simple, and yet so real is the transaction. Then you may testify with humble but assured confidence (Sol. Song ii. 16). 2. This alliance is maintained by faith (Gal. ii. 20; Eph. iii. 17; Col. ii. 6, 7).—A. Tucker. CHARACTERISTICS AND PRIVILEGES OF GOD'S PEOPLE. lvi, 4-7. For thus saith the Lord unto The pride of ancestry, and boast of ceremonial exclusiveness, and glorying in the flesh, the Lord, by His prophet, looking forward to gospel days, now abolishes, and marks out the true distinctions of His people to be that which is moral and spiritual, to the exclusion of all bodily defects or national peculiarities. Observe I. THE MARKS AND DISTINCTIONS OF GOD'S PEOPLE. 1. Keeping the Sabbath. The day emphatically is the Lord's, reminding us at once of creation and of redemption (Eph. xx. 11; Deut. v. 15). One day in seven is, therefore, justly dedicated to God as an acknowledgment that He is at once Creator and Redeemer. Besides, the Sabbath-day is subservient to the highest interests of man as a moral and immortal being, &c. 2. Choosing the things that please Him. The things that please God are the things that are agreeable to His revealed will (Micah vi. 8). And to follow out this requirement we must "choose," we must exercise an act of the will, and the gracious promise is (Ps. cx. 3); and, once thus made willing, having our hearts enlarged, we run in the way of God's commandments (Ps. cxix. 32; Rom. xii. 2; John the eunuchs that keep My Sabbaths, &c. 66 3. Taking hold of His covenant. The covenant here spoken of has, no doubt, an allusion to the covenant that God made with the Jews, when He brought them out of the land of Egypt, and in that sense embodies the doctrines and precepts of the revealed will of God, along with the promises of God on the one hand, and the obligations of those who become parties to the covenant on the other hand; but in the full sense of the words, in their prophetic announcement, the reference undoubtedly is to that covenant of grace, that is now made known to all (Jer. xxxi. 31-34). To" take hold," therefore, "of the covenant," is to apprehend its truths, and conform to its requirements; or, to "hold it fast is to maintain those truths, and exhibit an obedience to those requirements in a consistent life of persevering holiness. Neither profession, outward distinction, or legal ceremony is enough; there must be reality, inward spirituality, and " holiness unto the Lord" (Ezek. xxx. 27; Jer. 1. 4, 5; Ps. ciii. 17, 18). 4. Being joined to Him to serve Him, or minister to Him (Exod. xxx. 20; xxxv. 19; 1 Chron. xvi. 37; Rev. i. 6; Jer. 1. 5; Isa. xliv. 5; 1 Cor. vi. 17; John xv. 14). The very essence of this "joining," this adherence or union, is spiritual and gracious. (See outline, "Joined to the Lord," p. 596.) 5. Loving His name. "The name of the Lord" is a very comprehensive expression; it includes everything by which God makes Himself known,-His attributes, character, creation, providence, word, ordinances (Exod. xxxiv. 5-7; Ps. xxxiv. 3; v. 11). It is to have the enmity of the carnal mind slain, &c. (Rom. viii. 7; Eph. ii. 16; Isa. lvii. 19; Gal. v. 6; vi. 15; 1 Cor. vii. 19). 6. Serving Him. An active, willing obedience must inevitably follow. The language here again is similar to that which was applied to the Levites, in reference to their duties in the tabernacle and the temple (Num. iv. 47; xviii. 6; viii. 11; Lev. xxv. 55; Ps. lxxii. 11; ii. 11; Tit. ii. 11, 12). "To be His servants." II. THE GRACIOUS AND GLORIOUS PRIVILEGES OF GOD'S PEOPLE. a 1. Incorporation with His Church-admittance to the fellowship and privileges of His people. The tabernacle was placed on Mount Zion, the temple was built on Mount Moriah; the expression "My holy mountain" is, there. fore, by a figure of speech, applied to the spiritual Church of the true God (Isa. ii. 2). The language is figurative, taken from the circumstances and customs in the midst of which the prophet and his fellow-countrymen were then placed; but such in its sum and substance is the meaning of this prophecy. The characters described were excluded of the law (Deut. xxxiii. 1-3). But now, looking forward to a nobler and more advanced economy, even that under which we live, those very persons are not only admitted into "the Lord's house," and "within the very walls of His temple; but they are promised place and a name there ;"-the very "place" where the priests used to worship (Zech. iii. 7; Ezek. xxi. 19); the very "name" that the priests were wont to bear are made theirs (Rev. i. 6; John i. 12). That "place" and that " name are better than those of sons and of daughters. The true Christian is possessed of a title and a pedigree before which the most ancient ancestry of earth declines into insignificance (John i. 12, 13; Gal. iv. 6 ; Rom. viii. 16, 17; I Pet. i. 23-25). These privileges and honours are everlasting. There is on the part of some an ardent love of fame-the strong desire of worldly immortality. God's people may, through grace, obtain the highest honours and happiness beyond the grave. "The good alone are great." "name," in the Hebrew language, is used to denote the character and condition of a per"As his name is, so is he" (1 Sam. xxv. gon : The 25). The honour and happiness of God's people, as to the body and as to the soul, in time and throughout eternity, shall be fixed and permanent. He gives them some prelude of this by granting them honour and happiness here on earth (John xiv. 27; Rev. ii. 17). And most largely on the separation of the soul from the body (Phil. i. 21-23; 1 Cor. ii. 9; 2 Tim. iv. 7, 8; Rev. iii. 21); and on the body being raised up incorruptible from the grave (1 Cor. xv. 42-44; Phil, iii. 20, 21; 2 Cor. iii. 18); and still grander when the ransomed soul and glorified body shall have been united together, to live for ever in heaven. This is the native sequel of a holy life, of one who has kept the Lord's Sabbaths, &c. (ver. 4). But the blessing is a reward through grace, "I will give them," &c. There shall be different degrees of glory among the saints in heaven; but each inhabitant, according to his capacity, will be perfectly happy (1 Cor. xv. 41, 42; Dan. xii. 3; 1 John iii. 3). 66 2. Joy in the sanctuary (ver. 7). Great was the joy of the Jew when he went up to Zion, the city of solemnities" (Isa. xxxiii. 20), and was introduced to the pure worship and high festivals of the God of his fathers (Ps. cxxii. 1, 2, 6; xlii. 1, 2). And if such was the experience of a pious Hebrew in connection with the ordinances of "a worldly sanctuary," what must the enjoyment of a Gentile believer be under "the ministration of the Spirit," in the midst of "a glory that excelleth" (2 Cor. iii. 8, 10). Consider the happiness and joy of God's people, amidst the ordinances and privileges, and gracious mani. festations, that are realised in the sanctuary. The communion of saints mellows the soul, and draws forth the hidden graces of the Spirit. 3. Acceptance of their spiritual worship (ver. 7). There can be no doubt that under those names we have things spiritual and eternal shadowed forth. The splendid ceremonial of the law tells of the spirituality of the Gospel. The priesthood has become common to all believers, even whilst the office of " pastors and teachers" remains intact (Eph. iv. 11). Prayers and thanksgivings, &c., are in the place of "burnt-offerings" and sacrifices (Ps. iv. 5; li. 15-19; Hos. xiv. 2; Mal. i. 11; Heb. xiii. 15, 16; 1 Pet. ii. 5; Rev. viii. 3). "For mine house shall be an house of prayer for all nations"-a place of spiritual worship, where His name is honoured and invoked, and in which the confessions, and petitions, and thanksgivings of His suppliants are presented to Him (Exod. xx. 24; John iv. 21-24; Isa. ii. 2-4). John Gemmel, M.A.: The Gospel in Isaiah, pp. 177-228. I. The nature of Gospel privilege. A place in God's house. A name among His children. A share in His covenant. II. The extent of Gospel privilege. |