The condition of hardened sinners desperate.

I. WHY IS IT SO?

1. Because repeated warnings have been rejected. (Vers, 4, 5.) These have been inspired and infallible. Had they believed ever so little they might have trusted implicitly what was spoken, accompanied as it was with such miraculous credentials. We, in these last times, have had the Lord himself. He has revealed the heart of the Father.

(2) They were sufficiently numerous and seasonable. God "rose up early and sent them." He sent them all. No opportunity or peculiarity of individual influence was emitted. Christ is greater than all the prophets put together, and his gospel is universally declared and universally authoritative over the consciences of men. God cannot send another messenger, nor would it avail if he could.

2. Because the lessons of experience have been ignored. (Vers. 9, 10.) How terribly severe had not these been! It was scarcely possible for greater temporal punishments to be inflicted. Yet it was in the discipline of these judgments they were to have been saved. The path of transgressions, as the sinner looks back upon it, is marked by ruin and death. Yet will he not repent.

3. Their persistent disobedience is an intolerable offence to God. (Ver. 8.) God's judgments are not exhausted, but his patience may be. The history of offence and punishment will not repeat itself indefinitely. There are abysses of wrath. There is an eternal fire. Let them beware lest they be utterly consumed.

II. WHAT ARE THE SIGNS THAT IT IS SO?

1. The Word of God is wholly against them, The indictment has no redeeming feature.

2. The pathos and pitifulness of God's entreaty. (Vers. 4, 7.) There is compassion in the Divine mind because of the consequences that impend. Who so able to understand the sinner's circumstances as his Father? He who can see before and after, and who can fathom the mystery of iniquity, fears for his erring child.

III. WHAT ELEMENT OF HOPE, IF ANY, IS STILL LEFT FOR THEM?

1. God still pleads. Silence would mean hopelessness. Whilst his servant is authorized to speak, there may remain a way of escape.

2. The fatherly compassion his voice betrays. There are tears in the entreaty: "Oh, do not this abominable thing that I hate!" It is the birth cry of an evangel; a prophecy of Jesus. Mercy may move and melt where judgment has failed. "For the love of Christ constraineth us," etc. (2 Corinthians 5:14); "But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). - M.

I. ITS COMMENCEMENT - THE INDICTMENT OF THE CONDEMNED. The prophet reminds them that they had seen God's judgments upon their brethren and fathers, and they knew the cause, that it was their sin against God. They had heard warning after warning addressed to themselves against the same sin. And not only had these warnings been repeated, but many messengers had been sent, and these had given their message with all earnestness and zeal, in season and out of season, and God himself had deigned to entreat with them and plead with them, saying, "Oh, do not this abominable thing that I hate!" But they had disregarded, despised, disobeyed all, and they were not humbled (ver. 10) even now. Therefore was their judgment pronounced against them and their doom was fixed.

II. THE ANSWER OF THE PEOPLE. They would not believe in their doom. They resolved to persist in their sin. They declared they were every way better off in serving idols than in serving God.

III. THE PROPHET'S REPLY AND REITERATON OF GOD'S JUDGMENT AGAINST THEM. CONCLUSION. As we read and ponder this terrible chapter, and remember that as its declarations concerning the past were true, so also were those that related to the future; for the judgment came upon them to the uttermost, far more than fell on those in Babylon. What can our hearts say to this? "Who would not fear thee, O Lord?" "Keep back thy servant... from presumptuous sins." - C.

"If I find him, if I follow,
What his guerdon here?
Many a sorrow, many a labour,
Many a tear;"

- are applicable enough to one like that great prophet of God, whose career began, continued, and, most of all, ended, in sorrow, labour, and tears. But the review of such a ministry must assuredly have its lessons. As we think of it are we not reminded -

I. OF "THE MAN OF SORROWS," OUR LORD JESUS CHRIST? (Cf. homily on Jeremiah's ministry, vol. 1, p. 9.) No doubt other great servants of God, whose ministry and especially whose end have been like that of Jeremiah, come into the mind. John the Baptist in Bible history, and Savonarola in later days. The parallel between this great Florentine preacher and our prophet has often been noticed. The insistance upon spiritual religion, the sad and terrible close of his career, - these have led many to look upon Savonaroia as the Jeremiah of the Middle Ages. But these resemblances are incidental and undesigned. That, however, between our Lord and his honoured servant who, in so many ways, preceded him, is not incidental, nor can it be called undesigned. But whilst the prophet is like our Lord in so many respects, yet, great as were his sorrows, those of the Man of sorrows were greater still. For our Lord knew more of the evil of sin and hated it more intensely. He sacrificed more and endured more. And so the experience of the prophets, like that of all God's servants, only goes to show that Christ has sounded deeper depths of sorrow than any that his servants can ever know.

"Christ leads us through no darker room
Than he's been through before." Hence always "underneath," however deep the depths out of which we cry, "are the everlasting arms" of his sympathy and love and help.

II. OF THE LIGHTNESS OF OUR BURDENS COMPARED WITH THOSE OF MANY OF THE SERVANTS OF GOD? How it shames us to think of the things we murmur about, when we contrast them with what such men as Jeremiah continually endured! Surely as we think of the severity of his cross, and especially that of our Saviour, we shall cease to complain of what ours may be.

III. OF WHAT THE GRACE OF GOD CAN DO? Did the prophet of God endure and contend so nobly, and was he faithful unto death? But is not "Jesus Christ the same yesterday," etc.? Then he who so strengthened his servants in days gone by will do the same still. Let us, therefore, go forward without fear.

IV. OF THE NECESSITY OF COUNTING THE COST ERE WE ENTER UPON THE SERVICE OF GOD? We see in the career of Jeremiah what may be required of us. Our Lord said to one candidate for discipleship, "The foxes have holes, and," etc. He would have the man consider if he were prepared to bear a life like that. And as we read what has been demanded of the Lord's servants, and may be of us, it is well that we, too, should count the cost. But do not count it so as to decline it; no, but that you may hasten to the treasure store of Christ, to the riches of his grace who will make his strength perfect in our weakness.

V. OF THE GREAT ARGUMENT FOR A FUTURE LIFE WHICH SUCH A CAREER AS THAT OF JEREMIAH FURNISHES? We have seen how uninterruptedly sad his life was, and how darkly it ended. Now, can any say that there is nothing more for such a man as that; that he and all they "who have fallen asleep in Christ have perished" - that is, the noblest, the purest, the best; those whose lives were beautiful, brave, God-like, - that these have perished? And yet, if death ends all, they have. It is incredible.

VI. IF SUCH MEN DEEMED IT WELL TO SACRIFICE ALL THEIR PRESENT FOR THE FAVOUR OF GOD, ARE WE WISE WHO REFUSE TO SACRIFICE ANYTHING, who love the world and cling to it and make it our good? - C.

I. OPPORTUNITY TO LEARN THE LESSON. The suffering had not happened a long way off and to a people of strangers. Those who were to be taught had seen for themselves. The suffering was the very cause that prompted them to seek a home in Egypt, and even at this moment it was no great distance that separated them from the land of desolation. And so also have we opportunities, only too many, to learn from the sufferings of others. All suffering teaches something, if only we are willing to learn, and the suffering that comes through sin should have a peculiarly instructing power. Opportunity is also given, not only to learn ourselves, but to teach others. The daily newspaper, with its records of crime, folly, violent death, and lifelong disgrace, puts all who read it under a great responsibility for ordering their lives aright.

II. THE FULL EXPLANATION OF THE SUFFERING. The cause of it all is clearly stated. The unfaithfulness of a nation to their God. Even to have begun a departure from God was great wickedness, but persistency still further intensified the guilt. Other nations were faithful to their gods, though they were really no gods and had rendered no service, whereas Israel owed its growth, its position, its prosperity, its fame, to Jehovah. We do not know the origin and moulding of any other people as we do those of the people of God. We cannot think of the great suffering connected with the desolated cities of Judah without thinking also of Jehovah's long suffering, and of the continuous prophetic means he employed to set before his people their wickedness and peril. On the other hand, we have a lesson with respect to what seems unpunished iniquity. Suffering is surely being gathered up for it. Time is being given for repentance and amendment.

III. THE LESSON IS ALTOGETHER UNLEARNED. We say "unlearned," because it effected no change. Suffering by itself cannot change. Suffering, indeed, appears to have different effects with different people, but the suffering is not really a cause. It but gives occasion to see whether men will yield to the new life and energy which comes from God. There had been a great upheaval in Judah, but so far as concerned the Jews dwelling in the land of Egypt the only change was one in the scene of their idolatries. They were the same men in Egypt as at Jerusalem. - Y.

I. TOWARDS SIN.

1. He calls it "this abominable thing." Thus he brands it. See how justly. For what do we call abominable? Is wrong done to a benefactor abominable? Is not every sin such a wrong? God does not command more than he deserves when he says, "Thou shalt love the Lord thy God with all thy heart," etc. What do we not owe to him? and how do we requite him? Is wrong done to one who has entrusted his goods to us that we may employ them for him, who has made us his stewards that we may employ rightly that which he has committed to our care, - is faithlessness to such abominable? But is not sin precisely such a wrong? Our mind, affections, will, our body with all its faculties and passions, - what are they aught else but our Maker's goods with which, as stewards, he has entrusted us? Let conscience declare the use we have made of them - that sin makes of them. Is wrong done to the defenceless and innocent abominable? Do we not cry out loudly against such a one? But is not sin such a wrong? We sin not to ourselves. We entail the consequences of our actions on those who cannot defend themselves, who are utterly innocent, and who will surely suffer by what we do. No man dieth to himself. He drags down in the vortex in which he himself is engulfed children, friends, neighbours, companions, all whom he has influenced and helped to make sinful like himself. Is wrong done to vast numbers abominable, so that when we hear of how one has brought ruin upon multitudes our anger against him grows the more? Surely it is so. But where do the ever-widening circles of sin's deadly influence stop? How wide an area do they enfold? "Jeroboam the son of Nebat... made Israel to sin." Is that which pollutes and defiles, which is sensual and unclean, abominable? But sin is guilty of all this. For all these reasons and others sin is an abominable thing.

2. He hates it. "Do not...that I hate!" God hates nothing that he has made. To us some creatures are hateful and some persons. But not so to God. He does not hate even the sinner, but only his sin. It is not alone that it is abominable in its own nature that he hates it, but it works such ruin, spreads sorrow and desolation far and wide. It has opened and peoples the abodes of the lost. And it does despite and dishonour to the Son of God. How, then, can God do otherwise than hate it?

II. TOWARDS THE SINNER. Note the pleading tone of this verse, "Oh, do not," etc.! What pity, what compassion, what yearning love, are all discernible in this beseeching entreaty which God addresses to the sinner! "Hear, then, God say to you, 'Do it not!' Now, what are you going to do? Do you mean to tell me that you will persist in it? Do you really mean that? Now, think! Do you really mean to go on sinning in the face of such a message as this? - with conscience smarting, and saying in its guilty smart, Do not that abominable thing! with memory weighted with the recollection of past transgressions, and saying by the leaden burden which it carries, Do not that abominable thing! With all this, and much more, do you mean to say that you will continue in sin? With remorse, like spiritual tempest, already springing up within your soul, and threatening to destroy all your joy and peace; with a fearful looking for of judgment and future indignation; with your miserable convictions, and with your bitter fears; with your gloomy forebodings, and with your knowledge of the results and consequences of sin; - do you mean to tell me that you are determined to continue? Well, if you be determined to continue, when the offended Father comes down to you in his marvellous condescension, and cries, 'Oh, do not this abominable thing that I hate!' then, we fear, there is but little hope; and certainly, if this state of heart continue, we cannot have much hope concerning you. It is probable that if some of you pass by many more seasons of conviction, God will say, 'He is joined to his idols; let him alone;' and you will be, in this world, left alone. You will come here, perhaps, according to your custom, but you will be left alone, I shall never have a message to you; I shall never have a prayer for you; no warning from these lips will ever reach you; you will be insensible as the very pews in which you sit, and nothing shall seem, in these ordinances, to be a voice from Heaven to your guilty and needy soul. Thus will you live until, with a seared conscience, you lie down on the bed of death, and there, perhaps, when it is too late, all your old fears will be awakened. You may send to your minister upon that bed of death, and he may come, but by your bedside he may be speechless, his very power to pray may depart from him, and in trying to ask mercy for you all his utterances may be choked; and you may go from that wretched dying bed to hell. And as you sink down into the pit, the millstone about your neck will be the abominable thing which God hates" (Rev. S. Martin). - C.

I. A FIXED RESOLUTION. The obstinate self-will of man brings into relief the inflexibility of the righteous judgments of God. The remnant of Judah set their faces to go into the land of Egypt to sojourn there. What, then, is to be expected but that Jehovah should set his face against them? The more self-will becomes a power in the life, the more nearly does it move in direct opposition to him who is the true Sovereign and Disposer of every human life. We can guess something of the thoughts of these Egypt seekers. They say to themselves, "Henceforth we shall consult for our own safety." They speak as if the peculiar perils hitherto besetting them were the perils of one place rather than another. Perhaps even they reckoned that outside the land of Israel they were beyond Jehovah's reach. Here there is a lesson for us in our selfish aims and pursuits. All selfishness is bad, but even in selfishness a lesser badness is a degree of goodness, and it is well for a man if he gets frequently shaken in his selfishness; for then, his face not being steadily against God, he will find God looking on him encouragingly, to draw him out of his selfishness altogether.

II. A COMPLETE DESTRUCTION. Complete, that is, in the sense of general and final. There was but a remnant to begin with, and of that a very small remnant might escape. The very smallness of the remnant, however, would but magnify the completeness of the destruction, no place is secure against the visitations of God's righteous wrath. Indeed, the greater the appearance of natural security, the more manifest will be the breaking in on this security of the Divine justice. Men must be taught, even by terrible lessons, that, as there is the best kind of safety under the shadow of God's wings, so there is the worst kind of danger the further we go from God. To multiply our own defences is really to multiply our own perils.

III. A NULLIFIED PURPOSE. This remnant, not finding in Egypt the expected safety, thinks there is nothing easier than to go back again to the land of Judah. Whereas they find too late that, while departure from their own proper place is easy enough, return to it may be impossible. Opening the door to get out was one thing; opening it to get in again quite another. Seventy years was to pass before they of the Captivity should return from Babylon - indeed, it would really be another generation altogether; and should those who sought Egypt in contumacy and rebellion expect to fare better? We must be wise in time. To be wise too late gives suffering its keenest edge. So Judas brought back in vain the thirty pieces of silver, and Esau found no place of repentance though he sought it carefully with tears. This is why God is so earnest in promising wisdom and light to those who seek for them, that we may seek for them at the right time, at the beginning of the great opportunity of life, and at the beginning of every smaller opportunity. - Y.

I. WORLDLY ARGUMENTS FOR A RELIGION. Here they are employed on behalf of a false religion, an idolatry; but they are often made use of in recommending true religion. They are generally of two classes, viz. pertaining:

1. To authority. The idolatry here defended was

(1) general and fashionable;

(2) ancient;

(3) patronized by royalty;

(4) practised in the mother city of God's people.

2. To tendency. It was alleged to have promoted prosperity and peace.

II. THEIR INCONCLUSIVENESS.

1. Authority is only valuable as it helps to establish truth. Sin in its most flagrant forms, ignorance and inhumanity, have been more and longer prevalent than the greatest religions the world has seen. The most cruel and debasing religions are the most ancient in most countries. The only authority which can be admitted in such a connection is that of the best, i.e. the wisest and purest.

2. The tendency argument is open to similar objections. It is a great deal to say in favour of a religion that it has promoted the welfare and happiness of its supporters; but it is not so easy to prove it. Here the prophet alleges that it was their idolatry which lay at the root of all the misery of the people of Judah. It requires a very wide, varied, and lengthened induction of a people's circumstances ere such a statement is legitimate either way. And even if it were made out to one's satisfaction that a religious system had a beneficial effect upon the material condition of a people, it must still be remembered that man is a spiritual being, and that his moral and spiritual nature will sooner or later enter an imperious claim to attention and satisfaction. Only that which is right and true can meet the wants of the human spirit under all circumstances. And God is the one Being who can satisfy the spiritual aspirations and needs of his creatures. If the best and the holiest of men cannot be content with material advantages and comfort, but are ever yearning for something beyond, it is evident that utilitarianism must be interpreted in a very spiritual sense indeed ere it can pass muster as a tolerable criterion of any religion. It is chiefly because Christianity has revealed a Divine communion and a universal moral basis that it is destined to supplant all other creeds. But at the same time, it is also enforced by the test of utility in its more material aspect. No religion has so advanced the comfort, civilization, and peace of this world. - M.

I. A SUPPOSED REASON. What is the calamity? Sword and famine. Certainly a calamity to be removed and as far as possible averted for the future. And casting about to discover a reason for the calamity, the men of Judah, or rather the women, for it is they who appear most prominently in this declaration, discover that the reason is to be found in the discontinuance of their offerings to the queen of heaven. What a family matter this offering was is shown by Jeremiah 7:18. The women kneaded dough to make cakes to the queen of heaven. These offerings must have been very generally given up when the migration into Egypt took place, and then, on the coming of the sword and famine, what was more natural than for these women to connect the calamity with the discontinued offerings? In one thing they were quite right; there was a supernatural reason for the calamity. Wrong as they were, it was well they did not rest in any mere natural reason. They were sure that a Divine Being of some sort or other had to do with their troubles. The direction of thought is different now. When calamity comes upon people, if they connect it with God at all, they very often do so in an arbitrary kind of way, as if nothing but a mere superior will, without reason or purpose of any sort, had sent calamity to them. It is easy to pity what we call the ignorance and superstition of this crowd of women, but always we can see the errors of other times far more easily than those of our own. The causes of suffering need to be inquired for very carefully, very patiently; for wrong conclusions only bring more suffering than ever.

II. THE REAL REASON. They had forsaken Jehovah. Not that there is any necessary connection between the forsaking of Jehovah and the sword and famine. Nothing but our faith in the reality of a prophet's predictions can enable us to see this connection. There is oftentimes an utter forsaking of God, yet neither sword nor famine follow. The true and necessary result of going after something else than God is found in the consequent misery and emptiness of the life. Continually we suffer from our inability to see things in their right proportions. Bad as sword and famine may be, there are things infinitely worse. The fact that this multitude was debasing itself by worshipping the queen of heaven pointed to a state of things far worse than any physical suffering could be. Physical suffering may at any time be removed, if desirable, by a miracle. But that darkness of the heart producing essential idolatry, a darkness so loved and cherished, who is to remove that? Nay, the very fulness of temporal comforts may become a veil between God and the soul. The very thing which helped to deceive the people here as to the real causes of things lay in this, that at the time when they were worshipping the queen of heaven they had plenty of victuals, and were well, and saw no evil. - Y.

I. If it were not so, then there could be no such thing as faith.

II. Nor could there be holiness - no love of goodness and God for their own sake.

III. The ungodly are held back by no scruples as the godly are.

IV. And they have the advantage of concentration of energy. They care only for one world; the believer cares for two, and most not for this but for the next.

V. The long suffering of God may lead them to repentance.

VI. Therefore, let us not grudge the wicked their prosperity, nor deem their ways better than the ways of God. - C.

I. THEIR RESOLVE. It was

(1) that they would not hearken to the prophet of God; and

(2) they would go on paying their vows, and burning their incense "unto the queen of heaven." Now,

(3) this was a resolve proved to be wrong by the plain Word of God, the example of the noblest men of their race, the experience of their forefathers, and by the sorrows that had come and were yet to come upon themselves. But they urged -

II. THEIR REASONS. These were:

1. Their vows. As if a sinful vow could be made less sinful by keeping it; cf. Herod's vow to Herodias's daughter. Bad promises are ever better broken than kept.

2. Custom, which they said had in its favour:

(1) Antiquity. Their fathers did so. Yes; some of them had; but not all, nor the best.

(2) Authority. Their kings, princes, etc. But this, also, largely false.

(3) Unity. They all did it, But there were a faithful few still.

(4) Universality. It was done everywhere. Not everywhere, hut, no doubt, extensively and very much, it was true, in Jerusalem, the metropolis of their land. All this was but a portion of the truth.

3. They pleaded advantage. They were better off when they acted thus; only trouble came when they worshipped God. No doubt sentence against their evil work was not executed speedily, and for a while their prosperity was not interrupted. Hence they perverted this forbearance of God - as men do still - into a pretext for going on in their evil way. Then when the judgments did come, and under the lash of them they gave up their idols, it was only an outward abandonment, not a genuine repentance, and such con. duct did not bring back the forfeited, favour of God. Hence, they said, it had been better not to have forsaken their idols at all

III. AND THESE WRETCHED REASONS ARE IN FORCE STILL. How many excuse and defend their idolatry of the world and self and sin on the ground of custom, of gain thereby, and of loss if they act otherwise! And the force of these so called reasonings is great indeed with "men of this world." Where, then, can be found that reasoning which will beat back and beat down their fatal force? In this alone - the Divine Spirit acting through a consistent, believing, happy Church. - C.

1. Be in the Lord themselves.

2. Marry only in the Lord.

3. Be careful to maintain family religion.

4. Set themselves to seek the grace of God's regenerating Spirit for all their households. - C.

I. IT HAS BEEN GUARDED BY AWFUL SANCTIONS. Frequently in Old Testament history the death penalty was inflicted upon spiritual pretenders, false prophets, and idolatrous worshippers of Jehovah. The warning of the text is very significant; a time was to come when no Jew would any more swear by Jehovah in Egypt, for the very good reason that there would be none there. "In the form of asseveration the Name of Jehovah would be still retained, although they had long since been devoted to the service of other gods. But Jehovah, who is a jealous God, rejects honour and acknowledgment which he must share with others; and so his Name shall no longer be heard from the mouth of any Jews in Egypt" (Hitzig). In the New Testament men are warned of making the Word of God "a cloke for lasciviousness;" of "perishing in the gainsaying of Core;" of tasting of the powers of the world to come, and falling back; of making gain of godliness; of handling the Word of God deceitfully, and wresting it to their own destruction; or of adding aught to the revealed truth (Revelation 22:18, 19).

II. REASONS FOR THIS SEVERITY,

1. Objective.

(1) The slow advance of truth.

(2) The costliness of the Divine relation.

2. Subjective.

(1) Partly in the very nature of the ease - moral simplicity being sacrificed in the self-consciousness of a corrupt worship.

(2) The necessity of inspiration by the truth in order to the spiritual welfare and true immortality of man. - M.

I. THIS WATCHING IS NEVER IRRESPECTIVE OF CONDUCT. If God ever watches over any man for evil it is because the man's conduct deserves it. It is not so necessarily with our watching. We may watch over a man for evil either from intensity of malice or intensity of selfishness. We may wish to do him ill from revenge or because his prosperity seems to mean our adversity. A word announcing watch over men for evil is a very serious word to fall even from Divine lips; and while God may speak it, perhaps we ought never to speak it. But at the same time, we cannot help watching over men for evil, and what we need especially to guard ourselves against is the doing of this from wrong motives. We must follow in the footsteps of God himself. When we censure others, or oppose them, or make them suffer in any way, let it be clear to ourselves and as far as possible clear to the world that their conduct has demanded it.

II. EVIL CONDUCT IS NEVER SEPARATED FROM SUCH WATCHING. God says that he is watching in this particular instance, but we know that he watches for evil against all evil doers. We speak of evil doing as being invariably followed by suffering, but this is only one way of putting the matter. We may also say that when suffering follows our wickedness it is the proof that God is watching for evil over the evil doer. And in this matter we need zealously and boldly to do as God does, though, of course, we must do it according to the measure of human limits and infirmity. When any one is engaged with determination in any evil pursuit, it must be ours to show that we are by no means indifferent. God's watching over wicked men for evil is often done through the eyes of his own people; for if we have the Spirit of God in us there will be something of Divine discernment.

III. A CONNECTED TRUTH THAT NEEDS TO BE CONSIDERED AT THE SAME TIME. If God watches over the wicked for evil and not for good, it is equally true that he watches over the righteous for good and not for evil. Not one life, going on patiently and bravely in uprightness, is unobserved by him. Whatever the appearances may be, the abiding realities of life are against the wicked and for the righteous. - Y.

I. IN WHAT THEY ARE ALIKE.

1. In the assurance with which they are expressed. Here are men, in their worldly wisdom, perfectly certain that the course they have adopted will turn out right. It is always important to notice the assured unquestioning spirit in which men will set out on their enterprises. They do not seem to see the failures, disgraces, and humiliations of others; such overwhelming troubles are not to come nigh them. And all this is great testimony to the use of faith to men. God means men to be confident. The confidence which he ever expresses himself is meant to find a correspondent confidence in us. We need never be dubious in matters of a spiritual kind, however dubious we have to be as to certain external results. If we only act in the right, divinely ordained way, then we can continually be confident that all will come right.

2. In the time of waiting needful to justify the confidence. God speaks words, the truth and profound significance of which it may take not merely generations but even millenniums to make manifest to the whole world. Everything immediately apparent to the outward eye may contradict what he says. And something of his own wisdom and insight into the future he gives to men of the right spirit, so that they may work for results which are to be developed through long periods. He makes it possible for men to go on believing, hopeful and patient through all discouragements, and even to die in the faith that what they have sown others will reap. Thus faith which God makes to stand in the beginning he strengthens and establishes even to the end. And that faith which makes men themselves to utter confident dogmatic words will not be shaken all at once. Time is to try all things - the wisdom of the wise and the folly of the fools, the result of that which is sown to the Spirit and that which is sown to the flesh.

II. IN WHAT THEY DIFFER. In respect of real and deep insight into the future. The man who is confident in worldly wisdom is simply confident in the doctrine of chances. His chance of stability and success is equally good with that of others. Some must fail, but some must succeed. But God would have us ever to understand that success el this sort is only a deferred failure. If men could only see far enough, success and honour and safety would be utterly transmuted into failure, disgrace, and ruin. But God's confidence is based on certain and complete knowledge. The end of all unsettlement and change must be something stable and continuous, and when God sees men reckoning themselves on a true foundation, which after all is miserably brief and frail, he can only assert the truth. If men will not believe, the only thing remaining is to wait. The utter downfall of the Jewish nation from such a height to such a depth was predicted even in the days of their outward glory. The Word of God stands because he can discern the certain exhaustion of purely human resources even when those resources show themselves in exuberant exercise and impressive achievement. - Y.