is liRble to fear; there can only be one Being in the universe ab:iolntely and for ever free from that liability-he who knows everything and controls everything. 1. 'l'he great mysteries of existence have a tendency to produce foar. There are few thoughtrul persons who do not feel the shaduw of them on their p.'\th. They are snch things as the existence of evil, sin, misery in tho universe, under the government of an infinitely powerful and infinitely benevolent Being. There is great mystery about the plan of Divine providence in the world. Job, David, Jeremiah, were all perplexed and appalled by the sight of the afflictions of the righteous and the prosperity of the wicked. 2. There are certain possibilities, the thought of which has a tendency to darken the spirit wit.h fear. The most sanguine and cheerful can hardly ever imagine, far less expect, a wholly uncheckered future. The worst of all earthly calamities is the possibility of spiritual failure, ending in a final exclusion from the presence of God and the joys of the blessed. Whatsoever form our fear may take, whatsoever may be the trnuble or the alarm out of which it grows, if the fear drives us to Go<l, we shall always be sure of getting this response, "De not afraid." The one answer to all mysteries is this: "God is, God lives; and I can trust him." The one strength with which to meet all the possibilities, and bear all the calamities, of life is this, "He rnaketh all thinas work together for good." Fully unfolded, the response of God is given in eh. xii. 10. '' Fear thou not; for I am with thee: be not dismayed; for I am thy God."-R. T. Ver. 16.-The God of all kingdoms. This expression indicates Hezekiah's convic- tion of the uniqueness of God. He is the one great Over-Lord. He cannot be classed with other gods or other kings. 1Mrllezekiah surely went beyond himself in this hour of prc!\Sure and anxiety. The Jewish idea of the supremacy of Jehovah included the speciality of his relation to the Abrahamic race, and the Jew was in danger of making God to be a mere local deity. And we, in these latter days, find it difficult to admit that God's rule over all kingdoms involves the moral training and even the redemption of all the races. We limit all the best of God to ourselves, in just the spirit of exclu- sive Jell's, Only our great thought-leaders seem able to see what is involved in recugnizing God as the God of all the kingdoms of the earth. I. IF GoD IS GoD OF ALL KINGDOMS, HE BAB SUPREME 0LAIMB ON us. Most distress- ing to men who can create an ideal, and want to put trust in one who is absolutely good, must be the division of their confidences among gods many and lords many. The nnrest of pagan intellect and heart was unspeakably painful. With gods in every street, Athenians pined for something more, and more satisfying; so raised an altar to the "Unknown God." Here is rest from all rival claims-we yield to one will ; all who woulc. command us must express that will. IL l.F GoD IS GoD OF ALL KINGDOMS, HE MUST REVEAL HIMSELF TO ALL. To be unro- vealed, in adapted relations to each kingdom, is not to be so far as each kingdom is concerned. St. Paul is firm in declaring God has revealed himself to all, at least iu "rain from heaven and fruitful seasons." And we have yet to recognize that he has spoken in gracious adaptations, differing, it may be, from the voices that we have heard, in every age and every clime. Very probably on this point there is" yet more light and truth to break forth from his Word." IIL IF GoD rs GoD OF ALL KINGDOMS, HE OVERRULES THEM, Their magistracies, and their so-called divinities, when they do not rival him, are his agencies, everywhere they are the " powers that be ordainP.d of God "-under-rulers practically carrying out the will of the great Over-Ruler, who fits in together man's obediences and wilfulnesses, guiding all towards the fulfilment of his gracious ends for the whole race. IV. IF GoD 18 GoD OF ALL KINGDOMS, HE PRESIDES OVER THE RELATIONS OF THE NATIONS TO EACH OTHER. This bringR us to the case of Hezekiah. If God is the God of Assyria, he knows all the schemings and the ambitions of that nation. Assyria is not acting in any self-stren~th, or in the inspirations of any rival god. Jehovah presides over the relations between Israel and Assyria. For nations, as for individuals, it is true, but it is most perplexing truth, difficult to grasp; our God is working alike in what we call evil an.d what we call good.-R. T. Ver. 23.-" Holy One of Iara.it." It is singular to find the holineas of God intro- duced here rather than hie majesty or hie power. Yet it is significant, 'l'he OJI. XXXVII, 1-38.] THE BOOK OF THE PROPHET ISAIAH. 35
sublimo greatness of God is his character, and this is expres~ed in the word "Holl One." The insults of As~yria are not levelled so much against God's throne, or Gods rule, ns against God himself. His the insult offered to the Divine Name. The con- trast between ,Tehovah and the gods created by heathen imaginations is very striking in this particular-they are embodiments of powers; he is a moral Being. They imply force; his Name involves character. Our security lies in this. The possibility of a reasonable trust lies in this. Our conviction of Jehovah's sensitiveness to what troubles us lies in this. The full suggestions of this most suggestive name for God may be drawn out under these divisions. I. THE Goo WHO ALWAYS DOES THE MORALLY RIGHT. II. THE Goo WHO ALWAYS RESPONDS TO TRUST. III. THE Goo WHO IS EVER FAITHFUL TO HIS PROMISE. IV. THE Goo WHO IB JEALOUS OF RIB PERSONAL HONOUB. V. THE Goo WHO REQUIRES TO BE SERVED WITH OUR GOODNESS. On the jealousy of the Divine Name, see Ezek. xxxvi. 22, 23; and show _how the views of God, thus unfolded, b~come the basis -for the great atonement, whereby the world is redeemed. Tho "just God" is also the "Saviour."-R. T.