Ver. 21.-Mutual antagonism. I. MUTUAL ANTAGONISM IS OOMMON. In primitive times it was well-nigh universal. Pre-historic man seems to have lived in a state of perpetual warfare; and in the present day savages are often at war one with another; they maintain continuous feuds-tribe against tribe, clan against clan, family against family. In these later times, even in enlightened Christendom, Europe appears as an armed camp. Every nation is susµicious of its neighbour,.which it regards as a. possible enemy. The same miserable attitude of antagonism is held in the political world, though here it is generally found possible to avoid overt violence. Government by party means government in face of antagonism, for there is always "her Majesty's Opposition." Business life is maintained on the principle of mutual antagonism. The market is ruled by competition. Ea.eh house of business fiercely contends with its rivals for popular patronage. The relations between capital and labour have fallen into the same evil condition, and each side just fights for what it can seize at the expense of the other. Unhappily, the same spirit is observed in religion. When the Church should be engaged in conquering the world for Christ, she is consumed with internal discord and the contention of mutually excommunicating parties. I1 MUTUAL ANTAGONISM IS WRONG. It springs from an evil root-selfishness. War is the awful fruit of national selfishness. In public life the good of the people is too often sacrificed to the ambition of the politician or the interest of the party. Business is degraded into a horrible scramble of selfishness, in which ea.eh clutches at whatever he can lay hands on without actually transgressing the law. Religious Relfishness is the worst form of selfishness, for it belies the faith it professes. In sheer bigotry the antagonism may be honest; but bigotry is largely inspired by a subtle, unsUEpected self-regarding spirit. III. MUTUAL ANTAGONISM MAY BE OVERRULED FOB GOOD. We see it in nature where no moral ideas have dawned, and whcrr., therefore, no blame can be a.scribed. The evolution of higher types of life is brought about by the struggle for existence, in which the strong kill out the weak, so that they only survive who are fittest for their habitat. No doubt national jealousy necessitates the maintenance of national vigour. Political partisanship keeps a watch on the government, ond checks wrong-doing by a perpetual shower of criticisms. Competitive business cheapens produce for the con- sumer; it also stimulates invention and enterprise, and therefore encourages progress which monopoly paralyzes. Perhaps even in religious rivalry we may provoke one another to good works. These results cannot excuse selfishness, but they may show how God overrules it fur a measure of good. IV. MUTUAL ANTAGONISM OAN ONLY BE OABT 00'1' BY CaBISTIA.N LOVE, Reasoning will nut destroy selfishness. The only cure for war is the reign of Christ, the Prince of Peace. Internal peace can only be brought a.bout by the influence of love in the hearts_ of men. Ghrist came to set up the kingdom of heaven on earth. One of the essential characteristics of this kingdom, as opposed to all earthly kingdoms, is that it does not appeal chiefly to self-regarding motives. It demands love of God and of on. xxxvm. 1-23.J THE BOOK OF THE PROPHET EZEKIEL. 293
one's neighbour, and it inspires that love by the influence of the constrainina0 love of Christ.
Ver. 28.-God sanctifying himself. I. AN EXPLANATION OF THE FAOT. What is it for God to sanctify himself? Man ie sanctified when he is set apart for God; and this sanctification ie needed in the case of man because he has been alienated from God and devoted to the world. Further, in the case of man, sanctification involves purification, and perhaps the first thought that occurs to us when the word is mentioned is that sin is to be purged out of the heart, e.nd holiness infused by the influence of the Holy Spirit. But now all these notions a.re inapplicable to God. He is the Lord, not the servant, and he is not, therefore, to be thought of e.s set apart for any purpose. He never failed in hie position, e.nd he does not need the recovery and re-dedication which we understand by ee.nctification. Lastly, he never sinned, e.nd therefore he requires no purification. What, then, is meant by God sanctifying himself? The idea seems to be partly interpreted by the earlier phrase, "Thus will I magnify myself." God has not been rightly appreciated by men. His supreme majesty e.nd his ineffable holiness have been slighted. The awful separateness of character which distinguishes between God and me.n has not been enough regarded. Thus, though God himself has remained unchanged e.s he is unchangeable, bis Name has been profaned. When the Name of God is rescued e.nd restored to its true place of honour, God is said to be sanctified. !I. A DEBOBIPTION OF THE PROCESS. If this is the sancti6cation of God, how is it brought about? We are here told that God accomplishes it himself. He is the great Sanctifier. He sanctifies his people by his Spirit. He says, "Thus will I magnify myself, and sanctify myself." 1. This is done by revelation. God manifests himself. His Name was dishonoured while his greatness was hidden. He unveils bis glory, and then men a.re a me.zed to read his great Name. Thus it is rescued from degradation. 2. This is done in Judgments. God comes down among defiant men and scatters his foes. The heathen once regarded him e.s on e. level with their own gods. But now hi11 supremacy and therefore his separateness are seen. 'l'hus Go,! is known among the nations e.nd sancti6ed among men. 8. This is done in spiritual experience. The sanctification by judgments is an external process. It may arouse wonder e.nd even create conviction, but it does not etimulate the veneration which includes love and true worship. But when God manifests himself to his people e.s he does not unto the world, hie holiness and his goodness a.re brought home to them with a fresh force. 4. This is done in the sanctification of God's people. They are called upon to sanctify the Lord God in their hearts (1 Pet. iii. 16). When the heart is consecrated to God, God's holiness is confessed e.s it never we.a before. To be devoted to God is the we.y to recognize God's supremo glory.