not a wonder that the Almighty permits us to draw nigh to Him? Men make it difficult for their inferiors to obtain access; but the Infinite and Eternal One makes Himself accessible to His creatures. Not only so; He has made a way for creatures stained by sin. The Lord Jesus Christ stands between God and man by virtue of His atoning death and interceding life. The guilty, condemned, utterly impure, have only to renounce their sinfulness and avail themselves of this new and living way. If there is truthfulness and sincerity, they will be welcome. In the sanctuary, in meeting for prayer, in the family, in the closet, in the round of daily duty, we may draw near to God. Do you know anything of the blessedness of this privilege? Enjoyment, comfort, purity, fitness for intercourse with men, for the battle of life, for the work of the world, do they not all come through this privilege? II. Points out a serious abuse (ver. 13). Their sin was not the abandonment of worship. That is a measure of ungodliness not reached without a long process. Unsettled faith, indifference to spiritual blessings, habits of sinful indulgence, conduct to it. What multitudes have reduced themselves to this predicament? But it was not their case. They had not relinquished the ordinances of worship; they observed them. But there was a twofold defect: the heart was absent and the motive was wrong. 1. Something was present that ought to have been absent. "Their fear toward Me is taught by the precept of men.' Their piety was only out of respect for some human authority. Our Lord quoted this part of the text in His exposure of externalism as exemplified by the Pharisees of His time (Matt. xv. 9). Human authority in religion is here distinctly denounced. man may hand the Word of God to another, but no man must impose his notions of religion on another by his mere authority. A man's religious service must be the result of his personal conviction. If he is religious because some one else is, or because One it is respectable, or because it may promote his worldly interest, or because it is recognised and imposed by the authority of the state, it is not really the honour and worship of God at all, but of man. 2. Something was absent that ought to have been present. "But have removed their heart far from Me." God must be worshipped with the heart. Apart from the outward expression of inward reality, the movement of the lips and the utterance of the mouth are nothing. worship is the consent of the understanding, will, affections, to the homage which is paid by the lips. Without this they are mockery, as when one who stands in the king's presence is alienated from his allegiance. Real III. Utters a solemn warning (ver. 14). Their religion was only the counsel of man. It was unavailing for its purpose, and would come to nothing (1 Cor. i. 19). Such worship is: 1. Unacceptable. God is not deceived. Realise the terribleness of being rejected. He says, "It is not the kind of worship I require." After all your wisdom (Isa. i. 11-15). 2. Unsuccessful. successful. The prayers offered only by the lips are not heard. No answer comes, no blessing descends. This comes of the policy which followed the precepts of men. 3. Unstable. After such religion reaction may be expected. There is no inward life to sustain the outward exercises. Does not the test point to that deeper spiritual blindness which follows the attempt to put the wisdom of man in the place of the wisdom of God? In religion and at its worship take care: 1. That there is sincerity. See that the heart is right with God. "Ye must be born again." 2. That there is simplicity. Let there be no superfluous externalism in worship; only what is necessary to the suitable expression of the heart's worship. 3. That there is earnestness. And if a merely formal worship is rejected, what is the predicament of those who do not even offer that, but who live without any acknowledgment of God —John Rawlinson. THE JOY OF THE MEEK. xxix. 19. The meek also shall increase their joy in the Lord. I. THE PERSONS HERE DESCRIBED. Meekness does not mean timidity (2 Tim. i. 7); not the craven spirit of the coward, but the quiet power of the strong man (Prov. xxviii. 1). It does not mean the absence of courage, but the absence of that ignorant and arrogant self-sufficiency which Peter showed when he said, "Though all men forsake Thee, yet will not I." It is that calmness of spirit which grows not out of reliance on self, but out of reliance on God. It is recorded of one whose courage at times had flashed up like a consuming fire, "Now the man Moses was very meek, above all the men which were upon the face of the earth." His meekness was not feebleness, but a calm strength; quiet endurance in the doing of duty under difficulties. He was not provoked by the wrong-headedness or irritated by the ingratitude of the nation he wished to serve, but he quietly bore their stubbornness, and persisted in doing them good against their will. Hence a quiet doing and a quiet bearing of the will of God is one constituent in this quality of the mind "meekness." It does not mean that equableness of disposition which comes from nature, so much as that calmness of spirit which comes from grace. It is one of the fruits of the Spirit (Gal. v. 23). This quality of mind in God's people is shown: 1. In their intercourse with God. In His presence they manifest "a humble, lowly, and contrite heart." Theirs is not the spirit of the Pharisee, but the lowly contrition of the publican. Not "Stand by, for I am holier than thou," but "I am not worthy," &c. In a ready acceptance of the doctrines of grace and salvation through a Saviour crucified. Not like the Pharisees, who scorned the Saviour "as a root out of a dry ground," but like those few elect souls, just and deVout, who " were waiting for the con solation of Israel." Christianity is a discipline of humility. In making men Christ-like it makes them meek. Jesus was meek and lowly, and He promises to those like Himself rest of soul. 2. In their submission to the allotments of Providence (Job xiv. 14, xiii. 15; Micah vii. 9; Lev. x. 3; 1 Sam. iii. 18; H. E. I. 157, 158, &c.) 3. In their deportment before their fellow-men. They do not arrogate to themselves that superiority which despises and neglects others, but obey the apostolic injunctions (1 Pet. ii. 17, iii. 8). II. THE BLESSINGS GOD CONFERS UPON THEM. 1. He saves them. Often in outward troubles they become the charge and care of His providence (Zeph. ii. 3). How wonderfully was Moses saved from the strivings and rebellions of the people! Leaving his vindication in the hands of the Great Judge, God took up his cause; and when the whole camp was against hin, God delivered him. How wonderfully was Joseph delivered from the pit and the prison, and Jeremiah in the siege! But always are they saved from soul-destruction. "Saved in the Lord with an everlasting salvation." 2. He beautifies them. "He will beautify the meek with salvation." By the robe of righteousness, the inward adorning of the soul in every virtue, by the special manifestation of His mercy when most needed (chap. lxi. 3), by giving them that esteem and commanding influence which often attracts and impresses their fellow-men. 3. He makes it appear that He delights in them. "The Lord taketh pleasure in His people." III. THEIR GRATEFUL RESPONSE. "The poor among men shall rejoice in the Holy One of Israel." They rejoice in His salvation; they praise Him in voice, and heart, and life (Isa. lxi. 10).—Samuel Thodey. RELIGIOUS JOY. xxix. 19. The meek shall increase their joy. It is commonly said that while religion is man's duty and his interest, it is not productive of enjoyment. Yet the Bible is full of joyful expressions, and of exhortations to joy. It even meets the sorrows of humanity and brings joy out of them. Its association of joy with conditions not joyful is remarkable (Matt. v. 3-5). Observe the contrasts in our passage (vers. 18, 19). Circumstances are mentioned which amount to the removal of all aların (ver. 20). From the outward fact, the faith of the persons here described rises to the hand that accomplished it. Our subject is religious joy. I. THE SOURCE WHENCE IT IS DERIVED. "The Lord. The Holy One of Israel." We rejoice in what we have desired, hoped for, and obtained. This does not exclude enjoyment of the blessings of the present life. They are closely associated with it. They suggest it. We ask whence they come. The habit of regarding earthly advantages as gifts from the hand of God keeps the divine character before us as that of a Being to be regarded with pleasure. Thus, if we ascend to the spiritual region and contemplate the salvation of man, it includes the compassionate love of God, which gave His Son to impoverishment, suffering, and death; full forgiveness of sin; the various influences of the Divine Spirit; the elevated spiritual privileges and hopes bestowed on fallen men. All this came from the grace of God; it originated in His nature. "God is love." But the God whose nature can be read in this way is not a God to repel, but attract; not a God of whom to stand in terrified awe, but a God in whom to rejoice. And this result emerges if we take a more direct look at the divine character. We e are supplied with verbal asseverations as well as historical illus trations. We read of the Almighty, the All-wise, the All-righteous, the All-holy, as well as the All-loving. Power, even with justice, would fail to produce joy. But a God of power, and love, and holiness can be a delight, because He can be loved. But no object of delight can be considered apart from its subject. Nothing is universally delightful. Before you can enjoy anything you must have sympathy with it, a taste for it. There are people who cannot enjoy the finest concert. There must be the heart that is capable of joy in the Holy One of Israel, the heart of "the meek, the poor among men;" "the heart changed by the grace of God. II. THE ELEMENTS OF WHICH IT CONSISTS. We know our feelings better by experience than by analysis. We can imagine a father so utterly unsatisfactory in his character and conduct that his own children are ashamed to mention his name. We can imagine one whose kindness, whose faultless conduct, whose commanding intellect render them proud of his name. They think of him with pleasure. Thus the poor among men rejoice in the Holy One of Israel. 2. If you attempt to examine, you will find that your joy in God is compounded of several other feelings, which, like tributary streams, swell with the river of your pleasure. 1. Gratitude. For experience of the divine goodness. It expresses itself in thanks and songs. You think with pleasure of one to whom you are grateful. Affection. Love is closely akin to gratitude. And God has taken away all cause of alienation. The love of God in Christ possesses the heart. Love delights in its object (Rom. v. 11). 3. Confidence. We trust Him entirely. In present distresses or future fears. If distrust crosses our minds, we dis miss it as inconsistent with the truth of which we have satisfied ourselves. Now if there is perfect confidence in Him on whom we depend, we cannot fail to rejoice in Him. 4. Approbation. We find the Holy One of Israel a Being in whom we can be infinitely satisfied. At no point, in no respect, could we desire Him to be different from what He is. Nor is it the admiration sometimes expressed for characters there is no desire to imitate. Christians earnestly desire likeness to God. Putting all these together, there must be joy in the Lord. III. THE AUGMENTATION WHICH IT RECEIVES. "The meek shall increase their joy in the Lord." Earthly joy is shortlived. The objects from which it proceeds are liable to change and perish. Many of them, even if they continue, fall. They become flat by satiety and continuity. We outgrow them as a child outgrows his toys. But Christian joy is permanent and tends to increase, because its object remains the same for ever, while His fulness is ever unfolding itself. Knowing and experiencing more of God, there is more joy in Him. Thus there is a constant increase-in the present world, and in the world to come. Would you enjoy this privilege? Then make it possible. Possess the character. Ye must be born again. Do not indulge sin. Keep Christ in your thoughts. Thus you will be superior to earthly enjoyments.-John Rawlinson. THE ORIGIN AND THE END OF SIN. xxx. 1-3. Woe to the rebellious children, saith the Lord, that take counsel, but not of Me, &c. The policy inculcated by the Divine Ruler on the Jewish nation was a policy of isolation. Now, this would be a self-destructive policy. But the circumstances of that nation were peculiar. It was not a missionary to the world, but it was a witness. When it formed alliances with surrounding nations, its witness became indistinct. It often dropped its testimony and adopted the idolatries against which its protest should have been uniform. This prophecy is against the alliance with Egypt. Assyria was about to invade that country. It was feared she would take Judea on the way. Now, the Lord was its defence; there was therefore no need to seek assistance from other any power whatsoever. It was a rebellious and unbelieving spirit that sought this alliance. The politicians sought a covering from the impending storm; but they did not seek it by divine counsel. They were adding another sin to the number against them. It would be shame and confusion at the end. Egypt would be unwilling or unable to help. Human nature is ever the same. Here is a representation of the way in which sinners act, and of its consequences. I. All sin proceeds from neglect and defiance of God's counsel. 1. It is implied that God has counselled or may be consulted respecting human conduct. By the prophet He had declared against the alliance with Egypt. In the written word we have His will. It does not deal with our modern life and circumstances in detail. Impossible. But we have what is better; principles of action which we are to apply to circumstances. No one ever long in a moral difficulty, if he honestly apply these principles. Every act which is of the nature of evil is forbidden. Many sinful acts are forbidden by name. We have the example of the Son of God. have the most inspiring motives: gratitude, love, hope, fear. A revolution of our nature in the direction of God's holiness is demanded. The ministry of the word expounds and enforces these great principles. Men do not sin for want of counsel from God. We 2. Our text charges men with acting on other counsel than the divine. The charge is twofold. (1.) Neglect of the counsel they ought to have sought. Sincere desire to be right would apply to the Divine Word in relation to all the conduct of life. How many adopt and act upon the principle that it shall guide everything? Is not its authority discounted? When tempted to the questionable or sinful, but advantageous, how many, with steady clearness of moral vision, look straight at God's counsel? As to the ministry of the Word, one part of the function of which is to keep men's moral perceptions clear, how many absent themselves from it entirely! (2.) Seeking the counsel they ought not to have sought. They sought counsel of their own inclinations. It was a foregone conclusion. They wished to go down into Egypt. If they consulted, it was, as often happens, with those inclined in the same way. Men are secretly conscious of alienation from God, which instinctively dislikes His recommendations. Man's moral nature is unhinged; and he turns from God any whither. The maxims of the world, the opinions of associates, considerations of worldly interest, conspire to the rejection of His counsel. Micaiah must be imprisoned if he prophesy evil, although it be true. II. Sin is cumulative and growing. "That they may add sin to sin." Sin is rarely single (H.E.I., 4507-4509). A rope is twined from many threads. The Jewish people committed one sin by forsaking the counsel of God, another in trusting to the help of Egypt. Some substances have an affinity for each other. So have moral elements. Sins have a fearfully attractive and accumulative power. The youth wanders from the house of God. Conscience is stifled. Amusement is sought. Loose companions are cultivated. Restraint is gradually thrown off. Fraud is necessary. Fraud requires falsehood. One falsehood requires another. Sin is added to sin. Soon as a sin is committed it drops the seed of another, and so onward in terrible progression. Add grain of sand to grain until it becomes a mountain. Money is scraped together by care and labour, but sins rush to each other with mutual attraction. If you could have foreseen the growth of your own sins, surely you would have refrained. Count the sins of your life. They are added up in God's book. III. Every sin contains the germ of its own punishment. "Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion." Sin makes promises which it fails to perform. You are disappointed. This is part of the punishment. Punishment is often appropriate, growing out of the sin. Sometimes this is palpable, as in the case of sensual lusts. Oftener subtle. Punishment accumulates, as sin does. There is a treasuring up of wrath (H. E. I., 46034614). Will you continue to accumulate it? or will you pause, cease? You must repent. Do not hug your chains. You must cry for mercy. You must yield. You must repair to the cross.-John Rawlinson. STRENGTH IN QUIETNESS. (a) xxx. 7. Their strength is to sit still. There is a sense in which "sitting still" is not our strength, but our destruction. To sit still in sin and unbelief is the practice and the ruin of the unconverted. To such men, exhortations of a precisely opposite character must be addressed. There is a sense too in which there is to be no "sitting still" even for the right eous (Phil. ii. 12, 13; 2 Pet. i. 5-10; Heb. iv. 11). To understand our text, we must acquaint ourselves with the circumstances which gave occasion to it. The Israelites were under the special protection and guardianship of God. Many and great were the deliverances which He wrought for them. Yet, when in difficulty and |