are applied. God directs His people by His Word. And by the agency of His Spirit. III. The manner in which they are permanently secured. By the New Testament covenant-sealed with blood.-Dr. Lyth THE BLESSED SEED. Ixi. 9. All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I. There is a "seed" or race, "which the Lord hath blessed." Elsewhere it is described as "the Israel of God" (Gal. vi. 16). But it is neither co-extensive with nor confined to the descendants of Jacob (Rom. ix. 6–8; Gal. iv. 28; iii. 28; Eph. iii. 6; Phil. iii. 3). 1. This seed God hath blessed abundantly-with peace. Peace with Peace with God (Rom. v. 1). Peace of conscience (Heb. x. 2, 22). Peace from the assaults of their enemies (Luke i. 74). Peace amid the cares of life (Phil. iv. 6, 7). Thus there is a glorious fulfilment of the promise (Ps. xxix. 11). 2. With purity (1 John i. 7-9; 1 Thess. v. 23). 3. With strength (John i. 12; Col. i. 11). 4. With hope (Rom. xv. 13; 1 Pet. i. 3). 5. With joy (1 Pet. i. 8; Rom. v. 11). 6. With that which is the source and fountain of the peace, and hope, and joy-an assurance of His love (Rom. v. 5; viii. 16). Are these blessings yours? Are you numbered among "the Israel of God"? II. The blessings which God confers upon His people are chiefly inward, but our text teaches us also, that there are outward signs by which those who belong to "the seed which the Lord hath blessed" may be infallibly known. "All that see them shall acknowledge," &c. God has distinguished His ancient people by certain physical characteristics, which have survived through many generations, and have proved indestructible by all changes of climate and condition; so that wherever any of them are found we may say with confidence, these are the children of Abraham. They differ greatly from each other, and yet they preserve a family likeness by which they are unmistakably distinguished from all the rest of the human race. And there are certain marks by which all who belong to God's spiritual Israel are as clearly marked off from their fellow-men. Such as-1. Love for Christ. It is one undeniable and never-failing characteristic of the believer that he loves Jesus Christ in sincerity. His love for Christ will show itself in various ways -in an earnest endeavour to keep His commandments; in a cheerful submission to all His appointments; in self-sacrificing labour to extend His kingdom and promote His glory. Unworldliness. The Christian is in the world, not of it. 3. Consistency. The conformity of his life to the principles he professes. Do these marks distinguish you? Let it be your daily prayer and endeavour that they may become more manifest in you.-James Harris, M.A.: Thursday Penny Pulpit, vol. vii. pp. 373-384. 2. Ver. 10. I. The believer's boast. II. Determination.-Dr. Lyth. THE PROGRESS OF THE GOSPEL ASSURED AND ILLUSTRATED. (Missionary Sermons.) xi. 11. For as the earth bringeth forth her bud, and as the garden, &c. I. The seed. II. The extent of the ground to be brought under cultivation. III. The manner in which the fruitfulness is produced.-Bishop Wilson: Sermons delivered in India, pp. 395 417. The vision of the prophet extends from the prosperous state of restored Israel to the ultimate glory of Christian Zion in the universal diffusion of righteousness and praise. have here a beautiful and suggestive analogy between things natural and things spiritual. We I. The life and sprouting of spring follow the desolation and death of winter. Far deeper is the moral deformity and death which has come upon our race by sin. Man, made in the image of God, has lost the holiness which made him one with God; is now "dead in trespasses and sins," &c. The curse of evil extends to the whole race in all its generations. The facts that show the moral condition of the mass of mankind, looked at in the light of Divine truth, and judged by the purity of the Divine law, are more appalling than any winter blight and desolation. II. The "earth," and "garden" bring forth their precious fruits and flowers under culture. In nothing does man toil more laboriously against the curse than in tilling the ground. There is the same necessity for labour in the moral culture of the world. Corrupted human nature is not made to yield the fruits of holiness without toil. Every conversion represents more labour than can be made to appear to the eye. Wherever the Word of God has had free course and been glorified are found proofs of God's blessing on labour. III. The "carth" and "garden" cause the things that are sown in them to spring forth with certainty. As surely as winter passes away and spring returns, seeds germinate, grasses grow, plants and trees put forth new beauty and fruitfulness, and this with a regularity that amounts to certainty (Gen. viii. 22). 66 So," in like manner, with equal certainty, "will the Lord God," &c. "Righteousness,' lost to our race by the sin of Adam, is restored by the mediation of Christ. As sin and dishonour were joined together as a twofold curse, so righteousness and praise are joined together as a double blessing. Let the work of righteousness appear in social order and purity, commercial and political integrity; let the people be all righteous, and glory will dwell in the land. The text assures us that God will do all this. Delay is no falsification of His promise (Isa. lv. 10, 11). IV. The "earth" brings forth the things that are sown in it mysteriously as to manner. Beneath the surface are subtle forces and workings of nature by which the seed is made to grow. These hidden workings fitly represent the operation of God in the production of moral results. V. "The earth and garden" bring forth their fruits universally. There are sandy deserts and miry places that cannot be culti vated, but generally speaking, the earth gives her increase. With more literal truth it may be said the moral world is capable of universal cultivation. The necessity for cultivation is universal, and the Church is God's husbandry that it might be His husbandman. The Divine covenant that assured success is made with the race, not with any particular portion; and the Spirit who glorifies Christ in the work of human salvation is given to the world. If, therefore, the Church will extend the means which God has appointed, He will accompany them by His sure effectual blessing, and Could anything be more incredible than prophecy of spring in winter time to a man not already familiar with the glory with which summer can clothe the world? Who can wonder that the heathen found this the divinest thing which they could imagine; that the power which drew forth these glorious hoards from the dark treasures of earth, and flung them with such royal hand abroad, was to them the most God-like God? Life rising year by year, nay, day by day, out of death. Just as incredible as spring is to winter, as life is to death, is the summer splendour that shall one day mantle this sad world. Let us consider I. The concords of the natural and the human worlds. The worlds are one; the author is one; the life is one. One living breath breathes through both. The poet, in the highest form, is the man who can disclose the unity. The culture of the spiritual life in man is like the culture of a seed fieid. "Behold a sower went forth to sow." This stands as the image of the divinest work ever accomplished in this great universe. Isaiah had a keen eye for this unity. His prophecies are full of imaginative revelations of the likeness between the ways of God in nature and in man. The future of the world unfolded itself before him as the outburst of a glorious spring, a spring which should know no autumn, a dawn that should never darken into night. Yes, hopeless as it may seem, it shall be (ch. xxxv. 1, 2, 5-10). II. The winter of life and of the world. All that we look upon, all that strains our pity, oppresses our sympathy, saddens our heart, and kills our hope, to the prophet's eye was but as the earth in winter-bare, bleak, stern, cold, dank, dark, tainted with decay, stormbeaten, frost-nipped, snow-wreathed, a wilderness of desolation, a waste of death. There are times when the wrong, the selfishness, the unholy passion, the bitter misery which fills the world, quite distracts us. We dream of what a home of the sons of God might be like; the life that beings made in God's image, in His likeness, might live. And we look round, and the heart sinks in utter despair. Where is the trace of it? Isaiah saw it all in his day --world and Church rotten together (ch. 1. 21). But he saw something which Christ also sees beyond. He saw that it was a winter, out of which the Lord God would bring a glorious period-spring. III. The certainty of a future everlasting spring. The law reigns throughout all the spheres that light shall burst out of darkness, spring out of winter, life out of death. Does the law range through all the stages of creation, and fail in the highest? Does the Lord cause the earth to bring forth and bud, and fail to touch the coldness and deadness of the winter of our world? Does man break the chain of the victorious purpose that runs through creation, and defy successfully the Eternal Ruler to bring summer out of His winter, life out of His death? No, a thousand times no, or the world had been dead long ago. The fact that God bears it all is, knowing what we know of God, profoundly significant. It means that He sees already a tint of greenness crisping over the wintry barrenness, and foresees the day when (ch. xxxv. 1). But to an intelligent eye winter is not all desolation. There is a prophecy in every shrinking bud and blade, &c. Those see it most fully whose hearts are most attuned to sympathy with the patience and the hope of God. "The Lord God will cause righteousness and praise to spring forth before all the nations." It is a significant collocation. Praise is the voice of joy. To be joyful man must be right-right within, right all round-that is, right with God. Right-doing makes the soul glow, as the blood glows in the rosy morning air; and as it glows it sings. Here is the principle of the reformation, the revival, the restitution, and all are images of spring. It is the turning man's heart to righteousness, to Gods righteousness, to Christ. The world had once a vision of what life may grow to when man's heart is turned to righteousness by being made the captive of the Divine love. What outburst of all beautiful things, what joy, what praise was there (Acts ii. 41-47). Thus shall it be one day when the Pentecostal fire leaps from heart to heart through the great world, the world which is redeemed, and waits only to be renewed and restored.-J. Baldwin Brown, B.A.: The Christian World Pulpit, vol. vi. p. 111, &c. Ver. 11. I. The wintry aspect of the world. II. The promise of spring. III. The power by which the change is effected.-Dr. Lyth. THE HEAVENLY WORKERS AND THE EARTHLY WATCHERS. lxii. 1, 6, 7. For Zion's sake will I not hold My peace. I have set watchmen upon thy walls, O Jerusalem, &c. Two expository remarks. 1. The speaker is the personal Messiah (lxi. 1). The remarkable parallelism in the expressions selected as the text should be noticed: "I will not hold My peace;" the watchmen "shall never hold their peace." And His command to them is literally: Ye that remind Jehovah― no rest (or silence) to you! and give not rest to Him. Christ, the Church, and God are all represented as unceasingly occupied in the one great work of establishing "Zion" as the centre of light, salvation, and righteousness for the whole world. Consider these three perpetual activities— I. THE GLORIFIED CHRIST IS CONSTANTLY WORKING FOR HIS CHURCH. The greatness of Christ's work in the past may lead us to forget the true importance of what He evermore does. His present life is presented in Scripture under two contrasted and harmonious aspects-as being rest, and as continuous activity in the midst of rest (a). II. CHRIST'S SERVANTS ON EARTH DERIVE FROM HIM A LIKE PERPETUAL ACTIVITY FOR THE SAME OBJECT (ver. 7). Note a twofold form of occupation devolving on these Christ-sent servants. They are watchmen, and they are also God's remembrancers. The former metaphor is commonly applied in the Old Testament to the prophetic office, but in accordance with the genius of the New Testament, as expressed on Pentecost, should be extended to the whole mass of Christian people. 1. Our voices should ever be heard on earth. With faith in Christ come responsibilities. We are watchmen. Let us ponder the pattern. 2. Our voices should ever be heard in heaven. Faith is a mute appeal to God's faithful love; and, beyond that, our prayers come up for a memorial before God. They remind God. The prayer that prevails is a reflected promise. These two forms of action ought to be inseparable. Prayerless work will soon slacken, and never bear fruit; idle prayer is worse than idle. 3. The power for both is derived from Christ. He sets the watchmen; He commands the remembrancers. And our pattern is His manner of discharging them, and the condition of receiving the power is to abide in Him. III. THE CONSTANT ACTIVITY OF THE SERVANTS OF CHRIST WILL SECURE THE CONSTANT OPERATION OF GOD'S POWER. "Give Him no rest." Bold words. The prophet believes that those who remind God can stir up the strength of the Lord. Practically, God reaches His end-the esta blishment of Zion, through the Church. The great reservoir is always full; but the bore of the pipe and the power of the pumping-engine determine the rate at which the stream flows from it (Matt. xiii. 58). We may have as much of God as we want, as much as we can hold, far more than we deserve. An awful responsibility lies on us. With what grand confidence may the weakest go to his task. STIMULATING LESSONS. 1. Look at the energy around us. Do we work as hard for God as the world does for itself. 2. Look at the energy beneath us. If we are sitting drowsy by our camp fires, the enemy is on the alert. It is no time for God's sentinels to nod. 3. Look at the energy above us. On the throne of the universe is the immortal Power who slumbereth not. Before the altar of the heavens is the Priest of the world. Round Him stand perfected spirits, who "rest not day and night." Do we work for God as He and all that are with Him do? Alas! have we not been like the three Apostles sleeping, even while the Lord was wrestling with the tempter in Gethsemane. Let us lift up our cry to God: "Awake, awake" (li. 9); and the answer shall be an echo of the prayer turned into a command (lii. 1). A. Maclaren, D.D.: Sermons, Second Series, pp. 19-38. — 66 (a) His session on the throne proclaims the full accomplishment of all the purposes of His earthly ministry. It points backwards to the forces lodged in the world's history by Christ's finished work,-the basis of all our hopes; it points to a future as the goal of all these hopes. But while He rests as from a perfected work, He also rests not day nor night. "The right hand of God" is signifi cant of the operative energy of the Divine nature; "sitting" there is equivalent to possessing and wielding that measureless power. The Evangelist who uses the expression says they went forth and preached everywhere, the Lord working with them." The words at the beginning of Acts-"all which Jesus began both to do and teach"-suggest the same thought. The whole history of that book is shaped by this conviction. The Lord adds to the Church daily; His name works miracles, &c. Not the Acts of the Apostles, but the Acts of the Lord in and by His servants is the accurate title of this book. Stephen beheld his Lord standing "-as if risen with intent to help-" on the right hand of God." John in Patmos saw Him who "holdeth the seven stars in His right hand," and "walketh in the midst of the seven golden candlesticks." The text speaks of a continuous forthputting of power: "I will not rest." His power is in exercise as the inspiration of good men, using them as His weapons, and the axe must not boast itself against Him that heweth. orders providences, and shapes the course of the world for the Church (1 Chron. xvi. 21, 22). The word of this Master is never " Go," but "Come." There is besides, the wonderful truth of His continuous intercession for us. His work on earth is ever present to the Divine mind as the ground of our acceptance and the channel of our blessing (John xvii. 24). Dr. Maclaren. THE FUTURE GLORY OF THE CHURCH. I. The implied obscurity of Zion. The modern Church is obscured1. By its divisions. 2. By its assimilation to the world. 3. By its peculiar position as an agency in progress, working for the world's highest good. II. The ultimate extension of the Church's glory. This is the night of the Church's history; she is now in the shade. But as the morning sunlight bursts on the scene, banishing every lingering shred of twilight, and revealing the rarest scene of life and loveliness that was before but dimly seen, so shall her He righteousness by and by appear. There are indications of the coming glory1. In the triumphs of the Gospel at home. 2. In the salient features of the present age (see p. 333). III. The Divine energy is pledged to accomplish the Church's future glory. Inspiring fact! Jehovah is ceaselessly, in speech and action, working for His people. In this we have the inviolable guarantee of Zion's future glory. 1. God's Word is His voice. This voice has sounded through the ages of the past, protesting against every prevalent form of iniquity, in structing the nations in sublimest truths, and preparing them for a loftier destiny. Like a many-toned bell it still peals through the world in strains at once monitory and joyous. Never shall that voice be hushed till its mission is fulfilled. 2. God's providence is His action. The world is governed by Jehovah in the interest and furtherance of the higher purposes of Christianity. 3. The motive influencing the Divine energy-the love of God for Zion. God loves His Church, because He sees in her a photograph of Himself, a reflection of His own image, the embodiment and universal manifestation of His own glory. She is the fruit of sufferings unparalleled, &c. His own honour is involved in the ultimate triumph and glory of His Church. Lessons. 1. We see the vanity and groundlessness of our fears for the Church's safety and ultimate victory. 2. We see the blessedness of consecrated service for the Church of God. -George Barlow: The Study, vol. iii. p. 450, &c. THE LOVE OF THE CHUrch. I. THE PURE AND HOLY INCENTIVES THAT MOVED THE PROPHET TO RELIGIOUS ACTIONS. 1. For Zion's sake. He loved Zion for the beauty, joy, strength, and safety she afforded the world. Analogies between Zion and the Church (Ps. xlviii.). 2. For Jerusalem's sake (see p. 436). II. THE EARNEST RESOLUTIONS OF THE PRO PHET IN REGARD TO THE DISCHARGE OF THE APPROPRIATE DUTIES OF HIS OFFICE AND MINISTRY TOWARD ZION AND JERUSALEM. 1. He resolved not to hold his peace. He was not only a praying prophet, but a preaching prophet. 2. He was resolved not to rest or cease from his ministerial labours. III. THE WISE AND USEFUL ENDS THE PROPHET HOPED TO ACCOMPLISH. 1. The estab lishment of righteousness in Zion and Jeru salem. 2. The promotion of their salvation. -Geo. Nestor: The Preachers' Monthly, vol. vii. pp. 50-52. The prophets were true philanthropiststheir love of country was deep and ardent. The heaven-kindled passion was not quenched by afflictions however sore, or by apostasy however general. O that their mantles might fall on us! that we may experience a quenchless passion to promote the welfare of Zion. Notice I. THE SUBJECTS OF THE PROPHET'S SOLICI TUDE To the devout Jew "Zion" was the dearest spot on earth. Zion remains "beautiful for situation," &c. The temple which graced its heights was its glory. Type of the Christian Church (1 Pet. ii. 5). II. THE MODE OF MANIFESTING HIS SOLICITUDE. 1. "I will not hold my peace." He resolved to lift up his voice and cry aloud-(1) Before God. Prayer the natural outlet of the believer's solicitude. Let us plead with God as did Abraham, Moses, Daniel, &c. Power of prayer. (2) Before men. There is a time to be silent, and a time to speak. Those who are deeply concerned for the welfare of Zion will be sure to speak. 2. "I will not rest.” Our solicitude and activity must be ceaseless. A spasmodic and fitful zeal is unhealthy. severance is nowhere more needful than in religion. Whether men hear or forbear, it should be ours to give "line upon line," &c. Per III. THE BRILLIANT RESULTS DESIRED. The allusion is to a marriage ceremony, &c.Benjamin Browne. THE NEW NAME. lxii. 2, 12. Thou shalt be called by a new name. According to the Hebrew idiom, the name which expresses the nature and character of a person is used as equivalent to that nature and character. The promises of these verses involve accordingly, far more than appears upon the surface. I. The new name abolishes the old, In the prophetical writings Israel's sins are very plainly described and very faithfully upbraided. The favoured people are called rebels and traitors, idolaters and spiritual adulterers. Upon their repentance, the old And they shall call them, &c. reproach is wiped away, and the old appellations are discarded. This is how Divine mercy treats all true penitents and believers. Former sins are forgotten, former rebukes are reversed, former sentences of condemnation are cancelled. II. The new name expresses a new character. The Christian dispensation provides, by peculiar agencies and spiritual powers, for the renewal of the nature and the life of men (2 Cor. v. 17). In accordance with the fact is the expression of the fact; in accordance |