that is pleasing to Him (ch. viii. 17). So doing, ere long He will draw near to us; and when He does so, let us lay hold on Him, saying, "O God, Thou art our God; our souls thirst to see thy power and thy glory, as we have seen Thee in the sanctuary." William Roberts: Pregethau, pp. 261268. Translated from the Welsh by the Rev. T. Johns, of Llanelly. (a) Most commentators take that view of our text upon which the preceding outlines proceed, but a few incline to that here taken. "The words are an abrupt reflection of the prophet in the midst of the messages he has to deliver. They allude to the strange work of God in breaking down what He had built, the tabernacle of David, and plucking up what He had planted, the vineyard of Israel." (Birks.) "The words have been variously taken :-(1.) As continuing the wondering homage of the heathen; (2.) as spoken by the prophet as he surveys the unsearchable ways of God. (Compare Rom. xi. 33.) Through the long years of exile He had seemed to hide Himself, to be negligent of His people (chaps. viii. 17, liv. 8; Ps. lv. 1) or unable to help them. Now it would be seen that He had all along been as the Strong One (El) working for their deliverance." (Plumptre.) Though the prophet may have breathed here "the language of admiration and praise" (Melvill and others), the circumstances of God's people are often such that they may adopt His exclamation as a lament. ISRAEL SAVED IN THE LORD. xlv. 17. But Israel shall be saved in the Lord, &c. The text contains a promise of "everlasting salvation" to the pious just, and is brought forward among the promises of their temporal deliverance from the Babylonish captivity; and there is a better, greater, and more lasting salvation that affects the soul, preserving it from endless misery, and securing its everlasting happiness, in and through the Lord Messiah. I. THE GLORIOUS OBJECT-"Everlasting salvation," in the Lord. 1. Everlasting salvation includes a deliverance from ignorance, guilt, &c.; and the possession of light, peace, &c.; and this state continued and increased for ever. It is grace consummated in endless glory (Rev. vii. 9, &c.) 2. This everlasting salvation is "in the Lord"-the Lord Messiah, Jesus Christ. It is in Him as a possession, purchased by His own blood, in whose right only we can obtain it. It is in Him as an inheritance, kept in trust, and to be conveyed by Him to the appointed heirs of it. It is in Him as in a grand exemplar, in His human nature, of the complete and final happiness of the saints who are predestinated, &c. (Rom. viii. 29; Phil. iii. 21). It is in Him both as a beatific object and a perpetual medium, through which the blessed will see and enjoy God for ever. II. THE CHARACTER OF THE PER SONS TO WHOM EVERLASTING SALVA 1. Israel is a name of great distinction in Scripture. God Himself gave it to the patriarch Jacob, and in very peculiar circumstances (Gen. xxxii. 28). His posterity bore that name; as we are now called Christians, from Christ. But these were Israelites only by carnal generation-not in spirit and temper imitating the faith and treading in the steps of their progenitors, Abraham, &c. (Rom. ix. 6). The Israelites to whom everlasting salvation is promised, are such as are so in a spiritual sense: and under the name of Israel, in the sense of it, all true believers in Christ are comprehended. 2. True Israelites are such as have given their unfeigned consent to be God's people, subjects and servants— such as have "joined themselves to the Lord in a perpetual covenant." 3. In consequence of this, true Israelites are such as live in an unreserved subjection to the laws and government of God and the Redeemer (Rom. viii. 22). (Rom. viii. 22). Through faith in Christ they are virtually united to Him, and from Him receive those hourly supplies of grace that qualify men for every good word and work. III. THE GROUNDS OF THE CERTAINTY OF THEIR SALVATION. 1. The possession Christ has taken of it, in the name and nature of all true believers in Him (Heb. vi. 20; John xiv. 2, 3). 2. Christ's intercession, which He ever lives in heaven to make for them (Heb. vii. 25). 3. His mighty power which is engaged for them (1 Peter i. 4, 5). 4. God's promise (John v. 2; Tit. i. 2; Heb. vi. 17, 18). Application. 1. How precious should Christ be to believers! 2. The Lord's people have good reason to love Christ's appearance (2 Tim. iv. 8; Heb. ix. 28). 3. What an encouragement to diligence and perseverance in appointed duty, seeing everlasting salvation will be the consequence of it! (Cor. xv. 58).-Sketches of Sermons, vol. iv. pp. 289-294). How GOD REVEALS HIMSELF. xlv. 18-25 For thus saith the Lord that created the heavens, &c. In ver. 17, the promise is made that "Israel shall be saved in the Lord with an everlasting salvation." This gives the drift of the whole passage, vers. 18-25. In vers. 18, 19, the words of Jehovah begin with the assertion that He is the absolute One; and from this two thoughts branch off 1. That the prophecy is a revelation of light, no black art. 2. That the love of Jehovah, displayed in creation, attests itself in relation to Israel. Vers. 20, 21 declare that the salvation of Israel becomes the salvation of the heathen world. In accordance with this holy and benevolent will, the cry is uttered, "Look unto Me," &c. (ver. 22); Jehovah will not rest till His object has been accomplished (ver. 23); but this bending of the knee will not be forced (ver. 24); the reference of ver. 25 is to the Israel of God out of all the human race. There are three leading ideas that are to be gathered out of the passage. I God's revelation of Himself is open and truthful (ver 19). In ver. 15 we read, "Verily Thou art a God that hidest Thyself," and ver. 19 seems to answer the exclamation. Both declarations are true; God cannot wholly conceal nor wholly reveal Himself. A man even is always greater than his greatest work. 1. God's speech in nature is in no secret place. The sun is a mighty word of God; but it can tell us only by feeble suggestion of the Sun of Right eousness; and yet the pure mind can see and hear far more of God in nature than the keenest scientific analyst (P. D. 485, 1526, 2545). 2. God spoke in no secret place when He spoke amid the peaks of Sinai, and on the heights of Calvary. The laws proclaimed to Moses, and shown to be honourable and glorious in the death of Christ, are the offspring of the Eternal Mind; Calvary is the Divine commentary upon Sinai. And all really Divine revelation is truthful. The command, "Seek ye my face," accounts for the religious nature of man. Not in the grandest of God's works can we rest content, and realise the joy for which we have been created. Seek ye my face in righteousness of life; this is the Divine law of seeking; and all who thus seek after God shall as surely find Him as the new-born child finds the nutriment of its mother's bosom. II. God's revelation of Himself is in reference to the highest practical objects.-"Look unto Me, and be ye saved;" He is "a just God and a Saviour." God gives us such a knowledge of Himself as avails for the great practical ends of life, but not such as to satisfy speculation (H. E. I. 22292244). We know far more of what electricity can do than of what it is. We do not know what God is absolutely; but we know what He can do for us; He is a just God and a Saviour; i.e., there is nothing incompatible in 66 this. As a just Being, He is a God of law; but as a Saviour, He does not cease to be a God of law; by law He condemns, and by law also He saves. Grace is the work of a mightier law than even condemnation. 1. Note the two elements of the faith which is essential to salvation. "Look unto Me;" lift up your eyes to the Infinite Strength which is reaching down to help you; that is the active element. "And be ye saved;" accept the Divine method of salvation; that is the passive, trustful element. III. God's revelation of Himself is to issue in the salvation of the whole earth (ver. 23).-This has been the inspired assurance of prophets and apostles even in the darkest ages of 3, the world (Phil. ii. 9-11; Rev. xv. COMFORT TO SEEKERS FROM WHAT THE LORD HAS NOT SAID. We might gain much solace by considering what God has not said. In our text we have an assurance that God will answer prayer, because He hath not said unto the seed of Israel, "Seek ye my face in vain." The proposition I come to deal with is this: that those who seek God, in God's own appointed way, cannot, by any possibility, seek Him in vain; that earnest, penitent, prayerful hearts, though they may be delayed for a time, can never be sent away with a final denial (Rom. x. 13; Matt. vii. 8). I. I shall prove this, first, by the negative, as our text has it. It is not possible that a man should sincerely, in God's own appointed way, seek for mercy and eternal life, and yet a gracious answer be finally refused. For several reasons. 1. Suppose that sincere prayer could be fruitless, then the question arises, Why, then, are men exhorted to pray at all? Would it not be a piece of heartless tyranny if the Queen should wait upon a man in his condemned cell, and encourage him to petition her favour, nay, command him to do it, saying to him, "If I do not send you at once an answer, send another petition, and another; send to me seven times, yea, continue to do it, and never cease so long as you live; be importunate, and you will prevail." And what if the Queen should tell the man the story of the importunate widow-should describe to him the case of the man who, by perseverance, obtained the three loaves for his weary friend, and say to him, "Even so, if you ask you shall receive," and yet all the while should intend never to pardon the man, but had determined in her heart that his death-warrant should be signed and sealed, and that on the execution morning he should be launched into eternity? Would this be consistent with royal bounty-fit conduct for a gracious monarch? Can you for a moment suppose that God would bid you come to Him through Jesus Christ, and yet intend never to be gracious at the voice of your cry? 2. If prayer could be offered continuously, and God could be sought earnestly, but no mercy found, then he who prays would be worse off than he who does not pray, and supplication would be an ingenious invention for increasing the ills of mankind. For a man who does not pray has less woes than a man who does pray, if God be not the answerer of prayer. The man who prays is made to hunger; shall he hunger and not eat? Were it not, then, better never to hunger? How, then, can it be said, "Blessed are they that hunger"! &c. The man who prays thirsts; as the hart panteth after the water-brooks, so he pants after his God; but if God will never give him the living water to drink, is not a thirsty soul much more wretched than one who never learned to thirst at all? He who has been taught to pray has great desires and wants; his heart is an aching void which the world can never fill; but he that never prays has no longings and pinings after God, he feels no ungratified desires after eternal things. If, then, a man may have these vehement longings, and yet God will never grant them, then assuredly the man who prays is in a worse position than he who prays not. How can this be? 3. If God do not hear prayer, since it is clear that in that case the praying man would be more wretched than the careless sinner, then it would follow that God would be the author of unneces sary misery. Now, we know that this is inconsistent with the character of our God. We look around the world and we see punishment for sin, but no punishment for good desires, &c. 4. Should there still be some desponding ones, who think that God would invite them to pray and yet reject them, I would put it on another ground. Would men do so? Would you do so? Can God be less generous than men ? 5. Have you forgotten that this is God's memorial, by which He is distinguished from the false gods? (Comp. Ps. cxv. 5 and lxv. 2.) One of the standing proofs of the Deity of Jehovah is, that He does to this day answer the supplications of His people. Could you seek His face, and yet He should refuse you, where would be His memorial? The answer may tarry, but only that it may be the more sweet when it comes (H. E. I. 3895-3898). 6. If God do not hear prayer, what is the meaning of His promises? (e.g., Ps. 1. 15, xci. 15; Jer. xxxiii. 3; Isa. lxv. 24, &c.) How shall He make His veracity to be proved if He do not answer His people? But His word must stand, though heaven and earth should pass away. 7. If God hath virtually said to us, "Pray, but I will never hear you; seek ye my face in vain," then, I ask, what is the meaning of all the provisions which He has already made for hearing prayer? I see a way to God; 'tis paved with stones inlaid in the fair crimson of the Saviour's blood. I see a door; it is the wounded side of Jesus. Why a Mediator, an Intercessor, &c., &c., if prayer be unavailing? 8. I use the argument which the apostle uses upon the resurrection. If God hear not prayer, what gospel have I to preach? As the apostle said concerning the resurrection, "then is our preaching vain, and your faith is also vain; ye are yet in your sins." 9. Where, then, were the believer's hope? Hang the heavens in sackcloth, let the sun be turned into darkness, let the moon become a clot of blood, if the mercy-seat can be proved to be a mockery. 10. What would they say in hell, if a soul could really seek the Lord and be refused? Oh, the unholy merriment of devils then! actions. If you want a history of God's dealings with men, turn to Ps. cvii. 3. What does He mean by His promises? As I said negatively, if He did not hear, where were His promises? so I say positively, Because of His promises He must hear. God is free, but His promises bind Him: God may do as He wills, but He always wills to do what He has said He will do. have no claim upon God, but God makes a claim for us; when He gives a promise, we may confidently plead it. Promises made in Scripture are God's engagements, and as no honourable man ever runs back from his engagements, so a God of honour and a God We of truth cannot, from the necessity of His nature, suffer one of His words to fall to the ground. CONCLUSION.-Try for yourself. If you would know that God hears prayer, you must test the fact, for you will never learn it through my saying, "He heard me; you will only know it through His having heard you; and I therefore exhort you, since it is not a peradventure but a living certainty, that "he that asketh receiveth," &c., pray to Him even now to save your souls. Pray as if you meant it, and continue as Elijah did, till you get the blessing.-C. H. Spurgeon, Metropolitan Tabernacle Pulpit, No. 508. A JUST GOD AND A SAVIOUR. xlv. 21. A just God and a Saviour. These words occur in an assertion of the sovereignty of God, which is repeated again and again throughout this chapter, and forms the essential truth around which all its predictions cluster. Isaiah has foreseen that the Almighty would make Cyrus His servant in breaking the captivity of Babylon, and freeing the people from its thraldom. In this he hears the voice of the one Lord above the changes of the world, saying, "I am the Lord, and there is none else: there is no God beside me." Again, over the wreck of ancient heathendom-Egypt and Ethiopia-the voice of the Sovereign King rings the proclamation, "I am the Lord," &c. And then he gazes into a day when all the ends of the earth shall look to heaven for salvation; and once more he hears the chorus, "There is no God beside me; a just God and a Saviour; there is none beside me." Hence we see the force of these words for Isaiah; God was just because He was a Saviour, and as a just God He sought to save. How may this great truth be illustrated, and what lessons flow from it? I. "A just God and a Saviour." There is in God an everlasting harmony between the just and the merci ful. He is just, because He is a Saviour; He is a Saviour, because He is justice seeking to save. 1. Mark the truth on which Isaiah founded this mighty truth, viz., the supreme and solitary sovereignty of God-"I am the Lord," &c. The same Lord was over all; in Him was no double nature; He, the one God, was at once the just God and the Saviour. Realise this, and the idea of the atonement which represents Christ as inducing God to be merciful, passes away (H. È. I. 390). 2. What is God's justice, and what His salvation? (1.) God's justice is not merely the infliction of penalty; God's salvation is not merely deliverance from penalty. It is true that He does execute penalty and award retribution. He is just to-day. We see it in the stern laws of life. Penalties are the outflashings of a holy anger. (2.) His salvation is more than the mere deliverance from penalty. It is that; but it is the deliverance from evil. God would save men from evil by making them righteous; and thus He is at once the just God and a Saviour. 3. Take the two great revelations of law and mercy, and we shall see how the law is merciful, and mercy holy. The law, the revelation of justice, came |