Ver. /31.-Nat-ional defence. The Jews were repeatedly warned against keeping cavalry. Cavalry were for pitched battles, and coulcl only be used on the plains. But the old successful Jewish warfare was among; the hills. As a question of military tactics, the advice meant that it was better for the Jews to act on the defensive in their impregnable strongholds than to descend into the field for open warfare. A deeper thought was that, while defensive warfare might sometimes be required, the Jews were not to embroil themselves in the affairs of their neighbours. This was especially desirable for a little state wedged in between the two great empires of Egypt and Assyria, like Afghanistan between Russia and India. A still deeper and more momentous thought has yet to be reached. The Jews were to learn that their true defence was not in armies, not in military prowess, not in natnrally strong fortresses. God was their Rock and Tower of strength. Now, we have no reason to consider that the idea which was brought out in the history of Israel with magnificent emphasis applies to that little ancient race alone. It is true of every nation that will recognize God, that "safety is of the Lord." We undergo periodical panics concerning our national dangers. It would be well if we could rise to the position urged upon Israel by the teachers of Old Testament days. I. OBSERVE HOW SAFETY 0OMEB FROM GoD. 1. By a providential control of events. God delivered Israel from Egypt by opening a path through the Red Sea. He saved Jerusalem from Sennacherib by the sword of the destroying angel. He protected England from the Spanish Armada by the tempest that strewed the coast of Norway with the wrecks of Spanish galleons. When no such marked events occur, God ran save his people by the quiet, unseen control of the course of history. 2. By a Divine influence exerted over the minds of men. God is in the secret co1msels of the most astute statesmen. He can suggest and direct their thoughts and plans. He can awaken conscience in the reckless invader, and allay the passions of the enraged enemy. Thus God saved ,Jacob from Esau. 3. By help given to the attacked in the hour of danger. God's interference may be so as to guide and strengthen those who trust in him, and so to lead them on to safety. There is much to be done through wise counsels, righteous decisions, and brave, true actions. These God can inspire. 4. By final deliverancefrom all trouble. (1) After death. God's people may be killed; yet he will save them and take them home to himself. (2) On earth. National deliverance may come after national calamity. It may be just and right and necmsary that n fearful defeat should come. Yet God mo.y briug ultimate salvation-a r::iising up of the fallen from their shame and distress. II. CONSIDER HOW SAFETY MAY BE OBTAINED FROM GoD. We have no right to believe ourselves to be privileged people whom God will favour in preference to !{ussia. or France, or Germany. All the nations are cared for by God, and no nation can be assured of his protection without pursuing the right means to find it. We have no right to pray that God will scatter our enemies, if they are in the right, and ours are ihe "knavish tricks." How, then, is safety to be found in God? 1. By acting Justly towards our neighbours. God will never protect us when we are wronging another nation. 2. By living at peace with God. If our conduct at home is inimical to God, we cannot expect him to defend us in the field. Godlessness in peace will bring 1.iod- desertion in war. National sin will alienate the protection of God. The first step must be national repentance. 3. By trusting God. If we are reconciled to God, and seeking to do the ricrht, we can pray for his help, and believe we shall have it, with our armies if they must"be called out; but, better far, without them, in maintaining peace. THE PROVERBS. [OH, XXI, 1-3.1,
HOMILIES BY V A.RIOUS AUTHORS. Vers. l-3.-17ie pi·ovidence and govei-nment of God. I. THE DIVINE 00NTR0L or RUMAN PURPOSES. (Ver. 1.) As the streams of water are led by canals and trenches through the land, that it may be refreshed and fructified, so aro tho thoi;o-hts and counsels of the ruler, if wise and true, a means of strength and blessing to th~ people. And all such wise counsels are of God. He forms and turns the purposes of the heart, as the potter with the clay. To Cyrus be says, "I have called thee by name, have surnamed thee, tb.ougb thou hast not known me" (Isa. xiv. 4. See D1·. Bushnell's fine sermon on this tcx.t in 'The New Life'). I!. ALL IH,!4AN ACTIONS ARE WEIGHED IN THE SCALES OF DIVINE JUDGMENT, (Ver. 2.) W c can my little about motives; we may be blind to our own, but God is not. Hence the duty of pondering (notice the original meaning of the word) our own cloings and plans, weighing them, that is, in the scales of a judgment enlightened by his holy Word. III. THE TRUE DIVINE SERVICE. (Ver. 3.) There is an outward and an inward side of the religious life. The outward, viz. ritual and moral concluct, is only of value as it is an expression of true desires)n the heart. The inward worship of God in spirit :tnd in truth (John iv. 24) must precede and accompany the outward worship, or the latter is nothing worth (eh. xv. S; Ps. J. 7, sqq.; 1 Sam. xv. 22; Micah vi. 6-8).-J.