dwelling." And this power to enforce its mandates and its authority brou.,ht with it the glory of security, honour, and respect. Its whole history had been one ~f growing luHtre and renown, and its influence had ever "made for righteousness." The saved sinner breathed freely within its precincts, and the victories of Divine love were celebrated within its courts. Those who believe in Christ constitute a Church which is his abode and "the praise of his glory." The distinction and eternal glory of God is that he is "just, and yet the Justifier of the ungodly." 2. It is chosen from eternity. Although only for a few centuries the actual centre of Divine rule in the earth, it was not by acci- dent it had become so. From the beginning it was foreseen in God's thought: " It was set up from everlasting, from the beginning, or ever the world was." This was a convic- tion deeply fixed in the hearts of all true Israelites. 'fhe eternal purpose of God hacl not only determined upon Jerusalem as his dwelling-place, but, through Jerusalem, thai purpose was being carried out in the redemption of mankind. And the Church of Christ must be regarded in like manner as the abode of God's Spirit, chosen from eternity. It is a new dignity for the saints that they had been set apart for this long ere sin had desolated the world. It links the Church with celestial and eternal institu- tions, and precludes the possibility of its ever having originated in accident or human contrivance.-M. Vers. 14-18.-Divine prophecy and human impatience. I. THE CREDIT OF TTIE PROPHET IS BOUND UP WITH HIS MESSAGE. He is conscious that this is the case. It i~ the test laid down by the Law (Deut. xviii. 21, 22), and that it should be so is bene- ficial. This is the universal law for all who declare the will of God. It is tried by human experience, by spiritual results. The prophet is expected to "heal." II. MEN TRY HIM BY CHALLENGING A. SPEEDY FULFILMENT. Just as in nature men, a.s Bacon says, would anticipate, so in grace. There is a lack of patience, or impatience is made a. mask for unbelief. In eit.her sign it is a. lack of faith. So men manufacture tests for prayer, for reality of conscience. III. HE Fil!DS REFUGE A.ND COMFORT : 1. In the answer of a good conscience toward God. It was not idleness, love of filthy lucre, or eagerness for pre-eminence that !eel him to the work, but a consciousness that he was speaking God's own word, no man's fancy or device. 2. In earnest prayer that God will make good his word. There are elements in this prayer from which we shrink. But should we? 'l'he fulfilling of evil prophecy may sometimes he a national benefit. 3. In the unshaken faith that what God willeth will be. He appears to be 13ore distressed. Perhaps personal perplexity enters into his grief. But there is no sign of la.ck of faith in its ultimate fulfilment. What a support is that to him who foretells or does the will of God I " In due see.son we shall reap if we faint not." "Heaven a.nd earth shall pass away, but my word shall not pass away."-M. Vers. 19-27.-Tl,e sabbath and its obligation. I. lTWAB OF UNIVERSAL OBLIGATION. The prophet was to stand in " the gate of the children of the people" and " all thll gates" to proclaim its sanctity. The laity and the priests, the princes and the people, were all bound to observe it, as one of the patriarchal and Mosaic institutions. It is expressly enjoined in one of the "ten words," and without reservation of any class. II. How IT SHOULD BE OBSERVED. 1. By rest. Labour was to cease as far as prac- ticable. The body was to be set at liberty from its burden. Traffic was to cease. The constant stream which flowed out o.nd in the gates of the temple might still go on, but for a different purpose. Care and worry were to be laid aside. The mind was to abstain from business. 2. By religious exercises. (Ver. 26.) It is worthy of remark that this portion of the command is not spoken of e.s a binding duty like the other, or a merely negative one. It is referred to as part of the l::lessing that would ensue on thorough sabbath observances; that they should have sacrifices to give, and be willing and eager to offer them. With the cessation of secular traffic the religious instincts of the people would recover themselves, aud their natural channel would be filled. 'l'ho true rest of man consists, not in mere abstinence from labour, but in the free play of his higher faculties-a change of occupation and interest. And the real wenlth and success of man will show itself in his religious gifts. 'l'hey are poor who have nothing to spa~ for God. 'l'heir conception of life is such that the true riches exist not for them, how- nrn DOOK OF 'l'llE l'J:01'liE1' JEREMIAH. [OH. XVll. 1-27.
evor they may have succeeded in accumulating material resources, The chief end of man is thus to be secured in the increase of rnvine service and the hearty dedication of himself and his substa.uce to Jehovah. IIL THE BLESSINGS THAT WOULD A'l'TEl\TJ) UPON SABBATH OBSl!JRVAN0E. 1. National per-petuity. Jerusa.lern, the centre of the theocracy, should remain- for ever. • 1'his indi- cates the essential and fundament.1.l position occupied by the sabbath amongst Mosaic institutions. It wa.s in this way tha.t the idea and authority of Jehovah ·were to be impressed upon the hea.rt of Isra.el. But to the preserva.tion of this primitive revelation was due the strength of Israel within herself and against the heathen. 2. National 11rospe1ity. It is a guodly spectacle that is presented in this promise. There is no lack of gifts nor of willingness to give.. Only a time of pt·ofciund peace and of abounding harvests could furnish such a demonstration. 3. National unity. Jerusalem is the convergent point of many pilgrim trains: "from the places about, . . . from the land of Benjamin, and from the plain, and from the mountains, and from the south." In this way the brotherhood and the solidarity of the people would be sealed. 4._ National piety. 'l'his is the natural outcome even of rudimento.l religious observances, It is the tendency of trne religion to increase upon.itself.•· Jt, co.ii.not remain stationary. '!'here~ fore tl,is outburst of enthusiasm and Divine service. , ·-. ,; • IV. How IT 1s REPRESENTED IN EVANGELICAL TIMES. So far as it wns a physical requirement for the health and efficiency of man, it must still be observed:; . ''l'hi& is a question for comparative physiology. 13ut the essence of the sa·bbnth is· rather in its religious observance. What becol,lles of that? The spirit of it is still preserved in the Lord's day, although under uew associations and under other oblrgations.""'."""M. • '