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well as by open and earnest toil in seeking the good of others. They also serve who only stand and wait." Great was the service rendered by the Man Christ Jesus as he traversed the cities and villages of Palestine, going about doing good, and speaking of the things pertaining to the kingdom of God; but yet higher service was rendered by him as with holy resignation he acquiesced in the great Father's will and "endured the cross, despising the shame."

IV. THIS WAITING FOR THE LORD SHALL IN NO WISE LOSE ITS REWARD. There shall be ultimate deliverance; salvation shall come, and the thankful acknowledgment shall be, "Lo, this is our God; we have waited for him, and he hath saved us: this is the Lord; we have waited for him, we will evermore be glad and rejoice in his salvation" (Isa. xxv. 9).

Vers. 8, 9.-From darkness into light. "When I sit in darkness, the Lord shall be a Light unto me. He will bring me forth to the light." The Bible is "the heartbook of the world." In order to the unravelment of its deep spiritual teaching, we must study it in the light of our own soul-experiences-of our joys and sorrows and needs. It is one thing to be able to understand the volume in the meaning of its words and the construction of its phrases and forms of expression; but it is quite another thing to feel that it is ours to enter into the inward experiences of God's saints of old, through whom he speaks to us in these wondrous pages-experiences by which he has fitted them to be his messengers of help and hope to the world; and to enter into these we must bring our hearts as well as our intellects to the study of the book, and endeavour to trace the application of its teachings to the wants and aspirations of the human spirit. Notice in the human experience here described

I. DARKNESS. The adverse influences of life are thus symbolized. We are constantly attended by these. It must be so. Human life is a pilgrimage, and no traveller can expect to reach the end of his journey without feeling weary and worn. It is a voyage, and hence we must encounter storms. The world is a stage, and we are the players, and although to outward appearances it may seem that we are acting our respective parts with ease, who can tell what anxiety is encountered behind the scenes? These adverse influences meet us in life's daily duties. They are often occasioned by differences in temper and disposition, giving rise to misunderstanding; or by the temporal circumstances being straitened; or by prolonged and tedious suspense in reference to the success or failure of certain projects; or by baffled hopes and expectations. They come to us in the form of the sorrows of life. There is failure of health, with the anxious days and weary nights it brings to the household. There is bereavement, with its attendant grief and gloom. There are also cruel misrepresentations, malicious censures, unjust reproaches (ver. 10). And these adverse influences follow in quick succession.

"When sorrows come, they come not single spies,
But in battalions."

They fill the heart with sadness, and there settles down upon the troubled spirit the darkness of night. "I sit in darkness."

II. LIGHT IN DARKNESS. Light is revealing, restoring, gladdening, in its effects. Under its influence that which was before concealed becomes manifest to us; new life is put into us, and joy and gladness become inspired within. So shall it be with the good in a spiritual sense. In their gloomiest seasons these gracious influences shall be experienced by them by reason of the presence with them of the Lord their God. It is not so much that the Lord will cause light to break in upon them (although that is gloriously true), as that he himself will be with them as their Light. "When I sit in darkness the Lord shall be a Light unto me; ""The Lord is my Light and my Salvation" (Ps. xxvii. 1); "In his favour is life" (Ps. xxx. 5). Light in darkness, springing from the conscious presence of the Lord, is the thought here expressed. And in the next verse is the additional, yet closely related thought of

III. PASSING OUT OF DARKNESS INTO THE LIGHT. "He will bring me forth to the light" (ver. 9). So has it been in the past in the experience of the good. Jacob (comp. Gen. xlii. 36 with xlv. 26-28); Elijah (comp. 1 Kings xix. 4 with vers. 5-S, 18); the Shunammite (comp. 2 Kings iv. 20 with ver. 37); the Captivity (comp..

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II. The LaVISE REAPOTE TO THE EARNEST SUPPLICATION OF THE PROPHET. 1. The propoet was eered that there could be deliverance wrought for his people by Divine Interpost in (ver. 15, 2. It was declared to him that the fes who we triumph over them toolid 21mately be ocтered with confusion and shame (vers 1 17). Intersesory prayer is still as essential part of the ministry of the Church: it is mighty and pressing; it commands and wields the forces of heaven. “The efectos fervent prayer da rigations man avaleth much" (Jas. v. 16).

Vera. 18, 19.-The forgiving God. No words could possibly have been more arpoopriate than these by way of bringing this brief book of prophecy to a close. When we think of the degenerate character of the age in which this proplet lived, and when we remember that he had constantly to deal with Luman guilt and depravity, to declare the Divine judgments, and to endeavour by warnings and threatenings to bring home to men a sense of their sinfulness,-what could be more fitting than that, in closing his contribution to the Divine oracles, he should expatiate, as he does here so impressively, upon Jehovah as being the forgiving God. His design in these verses clearly was to extol the grace and mercy of the Lord his God. As he thought of the Divine forgiving love, he felt that with the Most High none can compare. With warmest admiration, combined with the profoundest adoration, he asks, "Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage?" (ver. 18). And instead of attempting to answer his own inquiry, he indicates what his answer would be by enlarging yet further upon God's

pardoning grace : "He retaineth not," etc. (vers. 18, 19). Let us reflect upon the incomparableness of the Lord our God, viewed as the Divine Forgiver. Consider

I. WHAT THIS DIVINE FORGIVENESS IMPLIES. 1. The great fuct of sin. There are those who have endeavoured to explain away this solemn fact of sin; who contend that there is not to be found in man any intentional preference of wrong to right; that what we call sin is something predicable of society rather than of the individual; that man himself is right enough, but lacks the science required to organize society rightly; and that what we call sin is after all only the development of these discordant causes in society. See Bushnell's reply to this, setting forth on this theory our inconsistency in blaming the persons by whom sinful acts have been wrought, and in censuring ourselves when we have done unworthy acts, etc. ('Nature and the Supernatural,' ch. v.). There is no escape from admitting the great fact of sin. The Word is unerring as it declares that "all have sinned, and come short of the glory of God" (Rom. iii. 23); that "there is none that doeth good, no, not one" (Rom. iii. 12); and that "every mouth must be stopped, and the whole world stand guilty before God" (Rom. iii. 19). 2. The Divine interposition with a view to the deliverance of the race from this terrible blight. We can form no true conception of the Divine forgiveness unless these facts of personal guilt and transgression, and of the Divine interposition in order to our deliverance, are kept prominently before us. And even at this stage our admiration is called into exercise, and we cry, "Who is a God like unto thee?" This is intensified as we consider

II. WHAT THIS DIVINE FORGIVENESS INCLUDES. It includes deliverance from the sad consequences of sin. Note what these are. 1. Mark the consequences of sin to the individual. (1) There is loss of power. Every spiritual defeat is attended by the weakening of moral strength. (2) There is disquietude of conscience. (3) Separation from God. There can be no communion where there is contrariety of nature. "How can two walk together except they be agreed?" (4) Suffering and death. The connection between the spirit and the body is so intimate that the body necessarily suffers through the disorganization sin has wrought in the soul. 2. Consequences resulting to society. These also are sad and distressing. "The bad inheritance passes, and fears, frauds, crimes against property, character, and life, abuses of power, oppressions of the weak, persecutions of the good, piracies, wars of revolt, wars of conquest, are the staple of the world's bitter history. It is a pitiless and dreadful power, as fallen society must necessarily be" (Bushnell,Nature and the Supernatural,' p. 123). The Divine forgiveness means deliverance from all these sad consequences of evil. It is not a bare pardon merely, but it carries with it enfranchisement from the blighting effects of evil. There is the impartation to the forgiven of a Divine power, an inward spiritual force to enable them to resist the evil and downward tendencies; the lost power is restored, and which is mighty in "subduing our iniquities" (ver. 19). There is the impartation to the forgiven of peace of conscience; the discordant and disturbing elements are hushed; the harmonies are restored. There is the experience of renewed communion with the Eternal. The soul, accepted and renewed, would ever abide at the feet of the Lord. There is oneness and agreement now, and hence fellowship is possible and practicable, yea, is felt to be desirable and essential. "Blessed are the pure in heart: for they shall see God." And whilst suffering and death remain, yet by a Divine alchemy the character of these life-sorrows becomes entirely changed, and they cease to be viewed as harsh inflictions, but are accepted as the loving discipline by which the Divine Father renders the character perfect and entire, whilst "the sting of death" having been taken away, the terror also is gone. And as men become thus brought into this holy experience will the regeneration of the world and its complete deliverance from evil be brought to pass. What a fulness of meaning, then, there is when God is spoken of as "pardoning iniquity"! And as we think how that this forgiveness carries with it all the privileges, honours, and enjoyments here and hereafter of the spiritual life, our admiration of him who has made all this possible to the individual and the race rises higher still, and we cry with wondering and adoring love, "Who is a God like unto thee?"

III. WHAT THIS DIVINE FORGIVENESS INVOLVES. 1. It has involved on the part of God all that is comprehended in the gift and work of his Son Jesus Christ; for it is through Christ alone that this forgiveness of sin is secured. "In him have we

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redemption through his blood, even the forgiveness of our sins" (Col. i. 14). involved the heavenly Shepherd's coming forth to seek his lost and fallen world. "TheSon of man is come to seek and to save that which was lost" (Luke xix. 10). Lo! the Christ of God, the Gift of the Father's love, clothed himself in our humanity, obeyed the Law we had broken, atoned for sin in the death of the cross, that we might not perish, that we might exchange the wilderness for the fold, be lifted out of the lost condition into hope, dignity, and character here, and be raised hereafter to immortal purity, peace, and joy. The power of human language is too weak adequately to describe the love of God as expressed even in the minutest of his doings; but in reference to this seeking the erring, with a view to their restoration, it signally fails, and we can only adoringly cry, "Who is a God like unto thee?" 2. On the part of man this Divine forgiveness involves penitence and faith. "Repent ye, and believe the gospel" (Mark i. 15). On conditions thus simple the vilest transgressor may find mercy of the Lord. And if there is another thought which leads us to feel this pardoning love of God to be the more wonderful, it is the remembrance that he has not only provided the pardon, but even condescends to plead with men, that they may be led to fulfil the righteous conditions and to receive the boon (Isa. i. 18; Rev. iii. 20). Let us not repel him who has come to bless us by turning us away from our iniquities, but rather give him a hearty greeting. Then, with this ancient seer and with the forgiven through all ages, we shall cry, with hearts overflowing with love and praise, "Who is a God like unto thee?" (vers. 18, 19).

Ver. 20.-The Divine promises and their fulfilment. These words bear upon them the impress of deep human experience. They form the crowning testimony of a man who had long proved the reality of that which they affirm. In closing his book of prophecy he would, with all his heart and soul, affix his seal to the bright declaration that God is ever faithful and true. Jehovah was to him a living reality, the centre of his affections and the strength of his heart. "He endured as seeing him who is invisible." And Divine, indeed, is that trust in the eternal Lord which fires the soul and nerves it for entering into "the holy war;" which stands the warrior in good stead, and proves invulnerable whilst he engages in the strife; and which also, when the good soldier, having fought well and grown grey in the service, begins to lay aside his armour and quietly to await the summons to the presence and joy of the Lord he has served, proves his consolation and support. Micah doubtless had in mind the rich promises given by God, first to Abraham, and then reiterated to Jacob, that they should be blessed and multiplied, and that through their line lasting blessings should flow to all the families of the earth (Gen. xxii. 16-18; xxviii. 13, 14). NoticeI. HE REPRESENTS THE DIVINE PROMISES AS CHARACTERIZED BY MERCY AND

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TRUTH." "The truth to Jacob, and the mercy to Abraham (ver. 20). The expression is, at first sight, rather peculiar; yet it may easily be explained. By mercy" we understand favour shown to the undeserving. Grand hero as Abraham was, there was nothing in him to merit such distinguishing honour as was conferred upon him. The choice was altogether traceable to the abounding mercy and grace of God. So also with Jacob, who, at the outset of his career, was about as unlovely as man could well be. Then why, it may be asked, the change in the form of expression? Why not "the mercy to Abraham" and "the mercy to Jacob"? Why "the mercy to Abraham" and "the truth to Jacob"? Simply to introduce the additional thought of "truth." "Truth" here means the bringing into clearer light that which had been partially hinted at. "What was free mercy to Abraham became, when God had once promised it, his truth" (Pusey). And his revelation of truth became clearer and brighter, until at length he appeared in whom both “ truth came in their unveiled clearness and their unrestricted fulness.

grace and II. HE TRACES THESE DIVINE PROMISES AS HAVING THEIR SOURCE AND SPRING IN THE ETERNAL LOVE OF GOD. "From the days of old," i.e. from eternity, God has cherished the loving purpose of enriching us thus. It is not "a modern project, but an ancient charter." III. HE REJOICES IN THE ASSURANCE THAT THESE DIVINE PROMISES SHALL BE UNDOUBTEDLY FULFILLED. "Thou wilt perform," etc. This assurance rested on the Divine pledge ("which thou hast sworn unto our fathers"), and which the faithful Promiser is both able and willing to redeem. "He cannot deny himself" (2 Tim. ii.

13). In building the temple of Solomon two pillars were set up in the porch of the edifice the left one being called Boaz, i.e. "In God is strength;" and the other on the right being named Jachin, i.e. "He will establish "-thus beautifully associating together the thoughts of God's ability and his willing resolve to bless. Let these thoughts dwell in our minds respecting him, for on these pillars our faith and hope may ever securely rest.

HOMILIES BY VARIOUS AUTHORS.

Vers. 1, 2.-—A moral dearth in the land. The prophet, speaking in the name of the godly remnant of the laud, laments their terrible isolation. We are thus reminded of the sad condition of a land in which there is a dearth of good men. For: 1. They are the choice fruit of the land-wholesome, fragrant, delicious. The ideal Israel is compared to "grapes" and "the first ripe in the fig tree" (Hos. ix. 10). The Lord taketh pleasure" in such; they satisfy the hunger of the Divine heart for godliness in the creature (Ps. cxlvii. 11; cxlix. 4; Prov. xi. 20). So far as they share the spirit of Christ, they are, like him, "beloved of God," and should be attractive to men. 2. They are the salt of the earth-the one element that preserves from universal corruption. The picture presented to us is the gradual dying out of the godly; they cease" (Ps. xii. 1), they "perish” (Isa. lvii. 1). Some few remain, "two or three in the top of the uttermost bough," which were not touched, or those unripe which were but imperfect and poor, or those which had fallen," and thus were fouled and stained, and yet were not utterly carried away." The promise, "Instead of thy fathers shall be thy children" (Ps. xlv. 16), is no longer fulfilled. The sons and daughters of the godly do not rise up to fill their places in the Church. The few godly survivors are heard lamenting and longing for the pious companions of former days; "my soul desireth the first-ripe fig" (desiderio tam cari capitis). The fewer the good that remain, the more difficult it is for them to retain the fervour of their piety. Embers dispersed soon die out. It is hard to keep up a June temperature under December skies. From this dearth of the godly many evils follow. There is a loss of confidence, first in spiritual fellowship, and then in social relations (ver. 5). There is a loosening of the most sacred family bonds. Depravity and degradation become deeper and darker (vers. 3, 4). The little remnant of God's servants are increasingly depressed and discouraged: "Woe is me!" (cf. Ps. cxx. 5; Isa. vi. 5). This results from constant contact with sin and from the heart-sickness which it causes; great heaviness and continual sorrow in my heart" (Rom. ix. 2). Thus we learn: 1. The greatest calamity to a nation is not war, pestilence, or famine, but the withholding of the Spirit of grace to convert the hearts of men, and consequently the dying out of the righteous. The famine of bread is bad; the famine "of hearing the words of the Lord" is worse. But worst of all is the dearth of living witnesses for God in the land. 2. The winning of souls to God is the greatest wisdom and the most enlightened patriotism. 3. The welfare of a nation is bound up with the living God, the true Church, and believing prayer.-E. S. P.

Ver. 3.-Earnest sinners. A contrast is suggested between various grades of evildoing. Some are not so much active as passive in sin. They drift; they are led; when sinners entice them they "consent," perhaps reluctantly at first. For want of resisting power they are found walking "in the counsel of the ungodly." Ere long they bestir themselves to gratify some sinful desire. At first they are half-hearted in the service of sin, for memory and conscience still restrain them. "Their heart is divided," and it is only one hand they stretch out to grasp the forbidden fruit. Their other hand has still hold on the book of the Law of their God which they learned at their mother's knee. They soon find that they cannot serve two masters. The book of God is dropped; the haud that held it, released from the mysterious magnetic power which the Bible exerts on those that study it, is stretched out to co-operate with its fellow in deeds of sin. Practice makes perfect; the appetite grows by what it feeds upon; and soon the transgressor, who not so long ago blushed even at the enticements to sin that were addressed to him, now is foremost among those who "do evil with both hauds earnestly." In these earnest sinners we note the following points. 1. Unity