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servants there; God Himself thereFather, Son, and Holy Spirit. 3. See it in connection with the experiences of this house. Most persons have been enlightened, convicted, converted, sanctified, comforted, fed there, &c. 4. See it in connection with this house and the house above. House of God, the gate of Heaven. Ladder here, angels here, foretaste here. As Mount of Olives to Christ.

CONCLUSION.-1. The blessedness of

true religion. Not gloom and despon-
dency, but "joy "-abundant, Divine,
heavenly, everlasting.
2. The pre-

ciousness of God's house. 3. The
corresponding duties and privileges.
"Not forsaking," &c., sustaining, help-
ing, &c. We should bring others with
us to share the blessedness. All men
desire joyousness of soul, here it is
supplied.-J. Burns, D.D.: Sketches,
pp. 384-386.

OTHERS TO BE GATHERED.

lvi. 8. The Lord God which gathereth the outcasts of Israel, &c. God's work is now that of gathering, &c.

I. ENCOURAGEMENT TO THOSE WHO SEEK THE LORD. Note well the instances mentioned: instances of gathering by the hand of the Lord. Outcasts have been gathered, and this is the token that others shall be gathered. 1. I suppose Isaiah alludes to the banished who had been carried away captive to Babylon and to all parts of the East, but who were at different times restored to their land. God, who brought His people out of Babylon, can bring men out of sin; He who loosed captives from bondage, can liberate spirits from despair, &c. 2. But I prefer to use the text in reference to our Divine Lord and Master, seeing that to Him shall the gathering of the people be. When He was here below He gathered the outcasts of Israel. (1.) By His ministry (Luke xv. 1, 2, &c.). (2.) By forgiving their sins. This brought them nearer still and held them there. (3.) By graciously helping them. Magdalene, Thomas. Since He gathered to Himself a woman out of whom He cast seven devils, and a man from whom a whole legion were made to flee, why should He not deliver those of you who are under bondage now? (4.) So as to enrol them under His banner. Levi, when he sat at the receipt of custom. Three thousand souls on the day of Pentecost. II. THE PROMISE UTTERED. 1. It is very wide. The Gentiles should be called to know the Lord. 2. It is

continuous. It was true when Isaiah stated it; it would have been true if Peter had quoted it on the morning of Pentecost. It was quite true when Carey acted upon it, and started on what men thought his mad enterprise, to go as a consecrated cobbler to convert the learned Brahmins of India, and to lay the foundation of Messiah's kingdom there. It is quite as true now. 3. It is most graciously encouraging. It evidently applies very pointedly to outcasts. If not an outcast from society, it may be you are an outcast in your own esteem. How sweetly encouraging this should be to all of you that are sick of yourselves, and sick of your sins! There is no hope elsewhere, but there is hope in Jesus, for He is mighty to deliver, &c. Trust in Him. 4. The promise is absolute. He speaks as a king. This is the kind of language which only an Omnipotent being can use.

III. THE FACTS WHICH SUSTAIN OUR FAITH IN THIS PROMISE. We believe it, whether or no; fact or no fact, to back it up, God's Word is sure; but still this will help some who have but slender confidence. 1. The perpetuity of the Gospel. 2. The blood of atonement has not lost its power. 3. The Spirit of God is with us still. 4. The glory and majesty of the Gospel, or rather the greatness of the glory of God in the Gospel. 5. The longings of the saints.

IV. THE CONDUCT CONSISTENT WITH THIS PROMISE

1. Let us view this question with reference to God's people. Believe it, and then pray about it. If you pray, you must work, for prayer without endeavour is hypocrisy; expect to see others gathered. Look out for them, and be continually saying,

"Where are these others?" 2. Those who have not yet been gathered. They should be encouraged to hope. What God has done for others He can do for you.-C. H. Spurgeon. Metropolitan Tabernacle Pulpit, No. 1437.

THE FLOCK: ITS GUARDIANS AND ITS DEVOURERS.

lvi. 9. All ye beasts of the field, come to devour, yea, all ye beasts in the forest.

These words are to be understood

as a note of warning, a sound of alarm. It is not that God wishes His flock to be devoured that He thus summons the beasts of prey to gather round the fold; on the contrary, He is concerned for their safety, and warns them of the danger in which they stand. So defenceless and unprotected is the flock, that ferocious animals may come and devour as much as they please without resistance or opposition. No style of address was better fitted to startle both flock and shepherds from their careless security. God's flock is still surrounded by ravenous beasts. The Church needs to be on the watch against pernicious doctrines, evil influences, and corrupt practices, that would undermine her faith and rob her of her life. Her enemies are as defiant as ever, and assail her in various forms. It may be well for us, then, to hear and attend to this warning voice.

I. THE UNPROTECTED STATE OF THE FLOCK. The figure employed is familiar to us. A minister is a pastor, i.e. a shepherd, and the people of his charge, a flock. They have been solemnly intrusted to his care, and he is responsible for their spiritual guidance, protection, and support. He is

to lead them by the green pastures of Divine truth, and tenderly and lovingly to watch over their highest interests, defending them from harmful influences. In the East, the shepherd has such a genuine interest in his flock that he makes it his constant care. Hence the aptness of the figure. But in the case before us the sheep are shamefully neglected. The fold is open to attack, and the beasts of the field

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and of the forest have but to come and devour to their hearts' content. Read what follows the text, and you will find the explanation. What could the state of the flock be with such shepherds-careless, indolent, unfaithful, selfish, and sensual? The picture is drawn from the life, and may well be pondered by every minister of the Word. Those who exercise the sacred office may here learn the special sins which they are liable to indulge, the gross faults from which they ought to be entirely free.

There is another use which may be made of this fearful indictment brought against Israel's leaders and teachers. If this shameful neglect of theirs left the flock exposed to the ravages of wild beasts, the opposite course must tend to secure its safety and well-being. Pray, then, for your minister (Eph. vi. 19; Phil. i. 19; 2 Thess. iii. 1). It is always a cheering reflection that if, through the human weakness and incapacity of the earthly shepherd, the flock does stand exposed to attack at some points, the Chief Shepherd never for a moment intermits His care, and can overrule for blessing the ravages of the destroyer (Ezek. xxxiv. 12–16). The fiercest onsets of the foe will only reveal the almighty power that guards the flock. It is the duty of the Church's overseers to protect their charges, to warn them of possible onsets, and to keep watch at the gate of the fold. If they neglect these precautions, they are only playing into the hands of those who come to devour.

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some stray sheep, or of entering the fold when the gate is left open. the East several shepherds lead their flocks into the same fold, and intrust them to an under-shepherd or porter, who closes the gate, and remains with them all night. If he be careless, If he be careless, much havoc may be wrought before daybreak (John x 12, 13). We may expect that prowlers will always be hanging about the fold. Scripture itself forewarns us (Acts xx. 29, 30). In all the generations of the past the Church of Christ has been menaced by devourers, and has suffered much from their depradiations. Satan goeth about as a roaring lion (1 Pet. v. 8), but he has numerous assistants and agents in his service. Some are open and undisguised; others are wily and insidious. When the lion, the bear, the wolf are seen in their own proper shape, or are heard growling around the fold, the shepherd has but one course-steady resistance, closed gates. With infidels and agnostics, whose aim is to undermine faith and morals,-with Romanists, who sadly pervert the truth, we can deal only in the way of determined and deathless opposition. But it is otherwise with the second class of assailants. The roaring lion does not always roar to give signal of his approach; sometimes he presents himself as a

bright angel of light (1 Cor. xi. 13, 14). The wolves do not always growl as they rush to the onset; they can come up stealthily in sheep's clothing, so artfully put on that you can scarcely detect the deception. With much show of zeal, and spirituality, these professed friends are really pernicious enemies. They craftily conceal their real principles, until their victim is fairly ensnared. Their aim is "to draw away disciples after them." They do not labour among the careless: their efforts are directed to the subversion of church members. They save themselves the trouble of excavating, by seizing on the stones already quarried and dressed. Laying hold of the young convert, they instil the subtle poison of their pernicious doctrines into his mind.

CONCLUSION. 1. Neglect not the means of grace. If it be the pastor's duty to feed and warn you, it is your part to heed the warning he may find it necessary to give (1 Thess. v. 12, 13; Heb. xiii. 17; 2 Cor. i. 24). 2. We point you to the Chief Shepherd, who gave His life for the sheep. He can restrain the enemies of the flock (Ezek. xxxiv. 23-25). He can and will keep His own (John x. 27, 28). On which side do you find yourselves? In Christ's fold, or among its ravenous spoilers? (Matt. xiii. 30).-William Guthrie, M.A.

WORTHLESS SHEPHERDS.

lvi. 10-12. His watchmen are

A very sad description is here given of the "watchmen "-the spiritual leaders of Isaiah's time, evincing a state of lamentable degeneracy and corruption. The language has often been, and still is, descriptive of many shepherds of the flock.

I. Ignorant. Immersed in sin themselves, they were blind to the sins, and wants, and dangers of the peopledestitute of spiritual wisdom and discernment (ch. xxix. 18; xxxv. 5; xlii. 7, 16-19; xliii. 8, &c.; Jer. iii. 15). Like the blind guides of the Gospel (Matt. xv. 14; Luke vi. 39, &c.). Ignorance of "the truth as it is in Jesus" is an effectual disqualification

blind: they are all ignorant, &c. for the office. What irreparable evil may be wrought by such blind guides!

II Indolent. What a graphic and striking description of an indolent ministry. True of many to-day, who act as though hearers were won by idleness (Prov. vi. 10). Instinct prompts the canine race to act the part which God intends; but, alas! there are men in the ministry whom neither conscience, reason, hope, fear, nor love will rouse to effort to save souls. Instead of acting as faithful watch-dogs, who give warning of the approach of danger by their barking, they remain apathetic, and utter no warning. It is as if they passed their lives in sleep. What a

terrible awakening they will one day experience!

III Covetous. They keep up the old custom, rejected by the higher prophets as an abuse, of taking fees (Num. xxii. 7; 1 Sam. ix. 7; 1 Kings xiv. 3; 2 Kings v. 16; Matt. x. 8; Acts viii. 20; Ezek. xiii. 19; xxii. 25; Micah iii. 3). They are "greedy" after gain. All their inquiry is what they shall get, not what they shall do (Phil. ii. 21). They never have enough (Eccles. v. 10). They are careful for their dues-tithes, collections, pew-rents, &c., rather than for souls. "Ambitious of preferment for its gold." Yet they are set apart not to promote their own interests, but the welfare and salvation of others. What possible effect for good can their preaching have? They do inconceivable injury to the cause of truth, for it is evident they do not live for their charge, but for themselves.

IV. Intemperate. Given to excess in wine, and to long revels, such as even the heathen considered to be disgraceful (ch. xxviii. 7). One is repre

sented as inviting another to a carouse of two days. Their frailty and mor tality little thought of; no dread of the judgment of God, &c. Living only for carnal gratification, they cannot think of making sacrifices for souls. Of all evils, intemperance is most unbecoming to the minister of Christ, and prevents his rebuking vice in others. with any practical effect.

If

Conclusion. What a humiliation that such men are allowed to remain in the Church! Such shepherds make the Church lifeless and barren. How strikingly in Saint Paul's character are developed the marks of a good shepherd-one that careth for the sheep (Phil. i. 8; iv. 1; and others). such intense yearning characterised all the shepherds of Israel now, what a different Church we should have! We hear much about the reformation of the government; is not the reformation of the ministry more needful? Let the Church, therefore, take the greatest possible care in separating men to this work and office.-A. Tucker.

PROCRASTINATION, OR PRESUMING ON THE FUTURE. lvi. 12. To-morrow shall be as this day, and much more abundant. There is a marked and melancholy inconsistency between the admissions which men make, and the course of conduct which they pursue. uncertainty of life is universally granted, yet men think, and talk, and act confidently on the credit of "to-morrow," and, not seldom, of much longer periods. Procrastination is

The

I. PAINFULLY COMMON. A very old evil (Ex. viii. 10, and others). We are all more or less guilty of it, for all our purposes and plans reach into a future which will never be ours. Specially manifested in relation to experimental religion. All ages and classes indulge in it. The young look to middle age, the more advanced to the last stage of life, &c. "To-morrow" is the prevailing maxim;-a maxim which few pretend to justify, but on which the vast majority persist in acting; a maxim of which all grant the folly in words, and by the admission

condemn their own practice. Men of business often warn the young against the evil in relation to this life, yet act on the principle they condemn respecting interests incomparably more momentous. Strange infatuation ! What has been your conduct?

II. SHAMEFULLY UNGRATEFUL A practical disregard of all the mercy and love of God. The unnumbered blessings of His gracious providence. The richer blessings of His grace in Christ Jesus. The enormity of ingratitude to God. "The ass, after having drunk, gives a kick to the bucket" (Italian). God's greatest miracle is His patience and bounty to the ungrateful.

III. PALPABLY UNREASONABLE. 1. True religion is supremely important. The only source of true happiness; of support amid the trials of life; of peace in death; and of a blissful immortality. 2. Delay increases difficulties.

You

may not think so; you imagine the future will present more favourable opportunities than the present, &c. But that is manifestly unreasonable, for, owing to the known laws of habit, every day's delay increases the difficulties, &c. Sin gets a firmer hold upon you. Your experience bears witness. If you do not decide to-day, it becomes less likely that you ever will, &c. 3. You have no evidence that you will live till to-morrow. You cannot calculate on the future (Prov. xxvii. 1). The Gospel may never be preached to you again, &c.

IV. EXCEEDINGLY SINFUL. 1. It encourages others to continue in their sins. Your to-day, is a day of evil. example, &c. 2. It robs God of His due-your best affections, &c. Religion is not a mere creed, &c., but an obligation, founded on absolute proprie torship and mediatorial interposition

(1 Cor. vi. 19, 20).
(1 Cor. vi. 19, 20). 3. It practically
disregards God's commands. Repent-
ance and faith, &c., are immediate
duties. "The imperative hath no
future tense." 4. It involves the abuse
of all the means which God is graciously
employing for your salvation. Resist-
ing the strivings of His Spirit, &c.

V. IMMINENTLY DANGEROUS. Danger is always associated with sin. Increases with every day's delay. Tomorrow may be for ever too late. "Hell is paved with good intentions." To delay is to court ruin.

CONCLUSION.-Presume not on the patience of God. Do not longer calculate on to-morrow. Yield yourself to God Now (Heb. iii. 7; 2 Cor. vi. 2 ; Prov. i. 24-31). You will never regret the step. But if you continue to befool yourself, every day will add its weight of guilt and sorrow. The Holy Ghost saith TO-DAY.-A. Tucker.

THE DEATH OF THE GOOD.
(Funeral Sermon.)

lvii. 1, 2. The righteous perisheth, and no man layeth it to heart, &c.

I. Though God's people are the excellent of the earth, yet they must die. Though "righteous" and "merciful," and on these accounts so precious in God's and so useful in His cause, eyes, they are not exempted from that sentence of death which is passed upon all men. Were we consulted concerning many of them, we should entreat that they might be spared, and we see not how the cause of truth can be maintained without them. But they are "taken away," to show us that though God uses them as instruments, they are not indispensable to Him. It is our want of faith and our selfishness that cause us to wish them not to be removed. They themselves desire to "depart," &c.

II. Their death is a great blessing to themselves. They are "taken away," but-1. It is to be with Christ. The word here translated "taken away" is often translated "gathered." When saints die, it is merely a gathering to Christ. And will not they account this a blessing? Being gathered to

Christ includes, not simply His presence (though this is the choicest part of heaven), but the presence of the angels and of the spirits of the just made perfect. What a varied and glorious company do they form! 2. It is from the evil to come. From calamities and distresses that would otherwise befall them. From Satan's temptations. From the persecutions of an ungodly world. From the sad corruptions of their own hearts, which distress them daily. From all the cares, conflicts, and sorrows connected with a mortal existence and a sinful state. 3. It is to rest and peace.

III. It is a grievous, though a common sin, that when men behold the death of the righteous, they do not lay it to heart. 1. As a public loss! When such men die, the Church loses its ornaments, the world its best friends. Well may we mourn individually, when the hallowing influence of a godly character ceases to be exerted upon us. 2. As a public warning! CONCLUSION.-1. Let us make thebest

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