it is the anger of principle, not paesion-the anger of love, not malevolence. It is indeed but another form of love : love opposing and crushing whatever is repugnant to the virtue and the happiness of the universe. CoNOLUBION. Bew11re of sin. Ruin must follow it. "Be sure your sins will find you out."-D. T. Ver. 3.-The patience of God. "The Lord is slow to anger, and grea.t in power, and will not at all acquit the wicked." These words suggest two thoughts concerning God's patience. I. His PATIENCE ALWAYS IMPLIES GREAT POWER. "The Lord is slow to anger, and great in power." Thie is a remarkable expression. It seems as if the prophet meant, God is " slow to anger " because he is " great in power ; " if he had lees power he would be less patient. A man may be " slow to anger," slow to dea.l out vengeance, because he lacks power to do so. But God is "slow to anger" because he baa abundance of power. In order to see the power revealed in his forbearance towardl!I sinners in this world, think of four things. 1. His exquisite Sffllnoility. There are some men "slow to anger" because they have not the susceptibility of feeling an insult or offence; their patience, such as it is, is nothing but a natural stoicism. Many men are lauded for their calmness under insults, who are rather to be pitied for their natural insensibility, or denounced for their moral callousness. But the great God is ineffably sensitive, He is sensibility itself. He is love. He feels everything. Every immoral act vibrates, so to speak, on his hea.rt-cbord; and yet he is "slow to anger." 2. His abhorrence of sin. It is the "abominable thing" which he emphatically hates. His whole nature revolts from it. He feels that it is antagonism to his will and to the order a.ad well~being of the universe. 3. Bis provocation by the WO'l'ld. Multiply the sins of each man in one day by the countless willions of men that populate the globe; then you will have some conception of the provocation that this God of exquisite sensibility, of a.n ineffable hatred to liin, receives every day from this planet. One insult often sets man's blood ablaze. Surely, if all the patience of all the angels in heaven were to be embodied in one personality, and that personality were entrusted with the government of this world for one day, before the clock struck the hour of midnight he would set the globe in flames, 4. Bis right to do whatever he pleases. He could show his anger, if he pleased, a.t, any time, anywhere, or anyhow. He is absolutely irresponsible.. He bas no one. to fear. When ·men feel anger there are many reasons to prevent them from showing it; but he has no such reason. How great, then, must be his "power" in holding back his anger I His power of self-control is infinite. "He is slow to anger, and of. great power." "The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to usward, not willing that any should perish, but that all should come to repentance" (2 Pet. iii. 9). II. His PATIENCE PRECLl;JDES NOT THE PUNISHMENT OF THE IMPENITENT. "And will riot a.tall acquit the,wicked." That is, the impenitent wicked. Ho1vever wicked a. man is, if he rapents he will be acquitted. "Let the wicked forsake his ways, and the umighteous man his thoughts," etc. (Isa.. lv. 7). 1. To" acquit" the impenitent would be a.n infraction of his law. He has bound suffering to sin by a law as strong and as inviolable as that which binds the planets to the sun. "The wages of sin is death;" "Sin, when it is finished, bringetb forth death." Sin leads to ruin: this is a law. 2. To "acquit" the impenitent would be a. violation of his word. "The wicked shall be turned .into hell, with all the nations that forget God;" "Unless ye repent, ye shall all likewise perish;" "I will laugh at your calamities, and mock when your fear cometh." 3. 'l'o "acquit" the impenitent would be to break the harmony of his universe, If inveterate rebels and incorrigible sinners were acquitted, what a.n impulse there would be given in God's moral empire to anarchy and rebellion! CoNCLUBION, Abuse not the patience of God; nay, avail yourselves of it. While he forbears, and because he forbears, repent I "Despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God lea.deth thee to repentance?" (Rom. ii. 4).-D. T.
Vere. 3-6.-God's power. "The Lord bath his way in the whirlwind and in the storm• and the clouds are the dust of his feet, He rebuketh the sea, a11d mak.eth it 20 THR noolt OF NAHUM. [ou. 1. 1-16.