Him whose eyes are as a flame of fire? have not we rebelled against the majesty of Jehovah? have we not deeply wounded the paternal heart of Him who is infinite love? Alas, we have not escaped this universal corruption. We are convicts, self-condemned. We are sinners. Oh, to realize the true meaning of the word? When a man sins against his fellow, a child against his parent, a servant against his master, we appreciate the guilt. But who shall estimate the ingratitude of sin against God? All other facts are trivial compared with this-we are sinners-for sin uncleansed and unchecked is present defilement and final death.

Such is our position: a humiliating one in truth to the awakened conscience: guilty, and therefore craving pardon; weak, and therefore casting about for help; in darkness, and therefore crying out for light.' What must I do to be saved? until this is answered, every other question is a grand impertinence saved from sin, its guilt, its power, its issue? Lord, to whom shall we go? the cry pierces heaven, and reaches the throne of the Eternal. Lord, to whom shall we go? and the response is given in the lively oracles of truth: "There is no God else beside me, a just God and a Saviour, there is none beside me. Look unto me and be ye saved all the ends of the earth, for I am God and there is none else."

Isa. xlv. 21,

22.

CHAPTER II.

AND this brings me to the first great proposition I would establish

That Scripture, in the Old and the New Testament alike, detaches our ultimate confidence from man, the creature, and attaches it to God, the Creator.

This is enforced by three parallel lines of truth, (1) by contrasting the sinfulness and feebleness of mortal man with the goodness and omnipoteuce of the Eternal Jehovah; (2) by direct prohibition and precept; (3) by declaration of the awful jealousy of the Creator if creature usurp His position in our affiance and in our regard.

any

(1) The most casual glance at the contrast testimony of Scripture might convince us that such is the design of God.

Because our days upon earth are a He inhabiteth eternity. Isai. lvii.

Let not the wise man glory in his And the thoughts of his heart to all

Man looketh on the outward ap- But the Lord looketh at the heart. pearance.-1 Sam. xvi. 7.

9.

A man that shall die. - Isai. li. 12.

10.

In Him we live and move and have our being. Acts xvii. 28.

-1 Sam xvi. 7.

Scripture Testimony of Man.

11.

Scripture Testimony to God.

11.

Woe to him that striveth with his I have made the earth and created

Maker! Shall the clay say to Him that fashioneth it, What makest Thou? - Isai. xlv. 9.

He

man upon it.- Isai. xlv. 12. fashioneth the hearts (of the sons of men) alike. - Psalm xxxiii. 15.

12.

12.

() Israel, thou hast destroyed thyself. But in me is thy help.—ib.

This testimony might be almost indefinitely prolonged; the above may suffice. But I would venture to draw your attention to three or four passages, where the contrast is forced upon our notice by the sacred writer himself.

If, for example, we turn to the prayer of Moses, he reposes supreme trust in the Eternal "Lord, Thou hast been our dwelling place for all generations. Before the mountains were brought forth or ever thou hadst formed the earth and the world,

v. 5, 6.

:

even from everlasting to everlasting, thou Ps. xc. 1, 2. art God," and contrasts this immutability of the Most High with the brief life of men—"They are as a sleep in the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; in the evening it is cut down and withereth."* This was the lesson so often and so painfully taught Israel of old, by a Father's solemn chastisements and forgiving love. From frequent expostulations I select one: "Woe to them that go down to Egypt for help, and stay on horses,

* I would pray the reader to compare the way in which this same figure, this parable to all nations, is enlarged upon, Isai. xl. 6-8, and is enforced in the New Testament, 1 Pet. i. 24; James i. 10.

Isai. xxxi. 1.

v. 3.

and trust in chariots, because they are many, and in horsemen because they are very strong, but they look not unto the Holy One of Israel, neither seek the Lord." And what is the reason given? "Now the Egyptians are men and not God, and their horses flesh, and not Spirit." And what is the urgent entreaty founded thereon? "Turn ye unto Him, from whom the children of Israel have deeply revolted." Again, this message is sent to captive Zion: "I, even I am He that comforteth you. Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass, and forgettest the Lord thy Maker that hath stretch- Isai. li. 12 &

v. 6.

ed forth the heavens and laid the foundations 13. See v. 15. of the earth." Observe, in all these passages, how much stress is laid on the creative power of God as proof of his infinite preeminence. The Maker alone is mighty to save. And if it be so in temporal deliverances, how much more in respect of that eternal salvation which must engross the regards of every thoughtful man, seeing that the Psalmist says of the rich men of earth, "None can by any means redeem his brother, nor give to God a ransom for

him, for the redemption of their soul is Ps. xlix. 7, 8. precious." "But God," as he shortly after cries in the rebounding exultation of faith, "God will redeem my soul from the power of the grave, for He

shall receive me."

v. 15.

(2) Furthermore, the prohibitions and precepts are direct and express. "Put not your trust in princes nor in the son of man in whom there is no help. His breath goeth forth, he returneth to his earth, in that