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To a careful, persevering perusal and hearing of the word, we must add prayer for the Holy Spirit, that we may "have a right judgment in all things" which pertain to our salvation and the glory of God. The office of the Spirit in illuminating the understanding is not to impart to us any new revelation, or to substitute dreams and visions for the word already given; but to open our understanding to comprehend the already revealed will of God,-to secretly incline our naturally perverse will to conform with that revealed will: in a word, to subdue the whole man to the authority of divine truth, that we may individually exemplify and experience the transforming influence of that truth. "I shall never forget thy precepts; for with them thou hast quickened me."8

7 Collect for Whitsunday.

8

SPs cxix. 93.

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VERILY there is a God who "will judge the world in righteousness, and the people with equity." And though the long-suffering patience of God is abused by scoffers and unbelievers, though they say, “Where is the promise of his coming?"—he will surely come at the time appointed to judge all mankind. "We must all appear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad."1 declarations of God's holy word. tions of the purpose of God are

These are the

These declaraconsonant with

reason, for God is the righteous governor of the

1 2 Cor. v. 10.

whole world. He has a right to be so. For it is his world, created and upheld by his infinite wisdom and almighty power, and ever filled with his goodness."The earth is full of the goodness of God." As a righteous governor he justly renders to every one according to his works which are done in this world, whether they be good or evil. He "will render to every man according to his deeds :" to them who, by patient continuance in well doing, seek for glory, and honour, and immortality,―eternal life; but unto them that are contentious, and do not obey the truth, but obey unrighteousness,indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile: but glory, honour, and peace to every man that worketh good, to the Jew first, and also to the Gentile."2

Impressed with these solemn truths, or, as it is expressed in the text, "Knowing the terror of the Lord," the apostles laboured to bring men into a state of reconciliation with God. "Knowing the terror of the Lord, we persuade men."

"THE TERROR OF THE LORD." What did the apostle mean by "the terror of the Lord ?" He meant, doubtless, that awful terribleness with which the Lord God Almighty executes his righteous judgments on all his enemies. God is, indeed, a

2 Rom. ii. 6, &c.

God of mercy: "He delighteth in mercy:" He is "rich in mercy;" but he is also a God of inflexible justice. Though he delighteth in showing mercy to the humble penitent soul that seeketh mercy; he will make known his justice by pouring out his fury on them who know him not. His justice requires that sin should be punished, wherever sin is found.

Divine justice is sometimes terribly made known to the conscience of sinners in this world: yet only a foretaste of it is here exhihited. The most hardened transgressor has been made to tremble. Thus the psalmist speaks of the wicked under terror: "How are they brought into desolation as in a moment; they are utterly consumed with terrors." 3 With what a reverential awe does the same royal penman describe the dread power of God when he is angry, "Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry?" Isaiah also describes the terrors of the Lord, which fall upon wicked hypocrites: "The sinners in Zion are afraid,― fearfulness hath seized the hypocrite, -who among us shall dwell with the devouring fire, who among us shall dwell with everlasting burnings? Awfully descriptive also of the terror which attends the judgments of God, is the august language of the prophet Nahum, "God is jealous, and

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5 Isa. xxxiii. 14.

the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will not at all acquit the wicked; the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him."6 Many other passages might be adduced to show how terrible the Lord is when executing his judgments, and pouring out the vials of his wrath upon his enemies. But let us just glance at some of the INSTANCES OF HIS WRATH, as recorded in the scrip

tures.

THE CONDITION OF THE ANGELS THAT SINNED is an instance of the divine wrath. These, once heavenly and holy beings, who dared rebel against the Lord God, were cast down from their glory and happi"For God spared not the angels that sin

ness.

6 Nahum i. 2-6.

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