ADONI-BEZEK.

Judges i. 6, 7-"But Adoni-Bezek fled, and they pursued after him and caught him, and cut off his thumbs and his great toes. And AdoniBezek said, Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table; as I have done, so God hath requited me.'

THE inhabitants of Canaan were a civilized but ungodly race. On account of their iniquity, they were doomed to destruction. The land in which they dwelt was promised to the Jews as the home of God's own people. The promise was made to Abraham, and some hundreds of years afterwards it was fulfilled. The Jews were led out of Egypt by Moses, who, however, died before his mission on conquering Canaan was accomplished. Joshua succeeded him, but even he died before the complete subjugation of the promised land. But immediately after his death, Judah and Simeon assembled their forces, and attacked the enemy at Bezek, where they gained a great victory, and took Adoni prisoner. On this dreadful tyrant they inflicted a singular and terrible punishment. They cut off his thumbs and great toes. This drew from him the words, "Threescore," etc. This Scripture incident suggests several very important thoughts.

I.-The instability and uncertainty of worldly greatness. Look at this man, and see how slippery is the position of the mighty and noble. He went forth to battle on that morning, surrounded by his flatterers and attendants. He had often gone forth before. Seventy kings had he subdued and conquered by his might, while they, humbled and maimed, parted their bread like dogs on the ground beneath his table. He had but to command in order to be obeyed. But now his army had been vanquished, he himself was dethroned, insulted, and his thumbs, etc., cut off. And his extremity of wretchedness was embittered by the remembrance of the prosperity which once crowned his head.

Our lesson is, not to covet great things.

Boast not thyself of position or wealth, for you know not what a day may bring forth. From the eagerness with which the honours of life are pursued, we should conclude that they were not only very valuable in themselves, but that they were permanent and stable. But how different it is in reality! The wind is more certain than the treacherous, changeable world. "Lay not up for yourselves treasures upon earth, where," etc. And what is all history but a narrative of the reverses to which all earthly things are liable, however firmly established they may have appeared? The revolution of empires, the destruction of nations, the downfall of those who have made themselves mighty. And these great events are repeated in our daily lives. Shall we, then, set our affections upon such worthless things?

II. The punishment of the ungodly. In the case before us, Adoni-Bezek is an instance of the actual punishment of sin in this present world. And it is not a solitary instance. Adam and Eve were at once cast out of Paradise. The flood swept away the world. Remember Lot's wife, Gehazi, Ananias and Sapphira, etc.

But we must remember that this is not

always the case. Punishment is chiefly reserved for another world, and this is only a state of probation. God would, however, confirm our faith by examples. If all sin was punished here, we should not look to the future. If no sin was punished, we should not so easily realize the power, the justice, and the truth of God. He, therefore, sometimes signally interposes, and executes judgments of a remarkable kind.

Present punishment, too, is less frequent under the Gospel than under the law. The reason is that the future state is more clearly revealed to us than to them. Hence threatenings to those of old time had chiefly relationship to temporal evils, while ours relate to things beyond the grave. Then a sinner was to be stoned; now he is to be-damned.

Again. Punishment in this world is sometimes unavoidable. Thus, if nations have to be punished, it must be here, for

there will be no nations hereafter; it will be individuals then. So of a family. Here present punishment is natural. For how frequently do men's sufferings arise from the very sins they commit! Extravagance brings ruin; indolence poverty; intemperance a ruined constitution. Why are men unhappy, but because they are unholy? They transgress God's commands, and are consumed with fear; they yield to vile passion, and are then subject to bondage; they violate the laws of the community, and then lose the respect of their fellows.

So sin brings the sinner nothing here. The way of transgressors is hard. As the righteous have some foretaste of their joys, so the wicked have of their sorrows.

III.-Punishment of sin after long delay. Look at the career of this sinner. Threescore and ten kings had he inhumanly mangled. His crime had been repeated seventy times. But the end came at last. And he met with the same treatment which he had bestowed on others.

The wonder is not that he was punished at last, but that he was spared so long, and seemed to be allowed to triumph in his iniquity. When the affairs of the wicked go on long unpunished and flourishing, they are convinced that God does not care. The apparent indifference of Providence has perplexed many of the righteous. But it causes the wretched sinner to be sadly deluded. He is apt to mistake forbearance for indifference, and because he is not immediately punished concludes that he never shall be.

But God has an object in sparing the wicked. Some He spares for the sake of the ungodly, lest taking the tares He should injure the wheat. Others He spares that they should have a longer time for repentance. Again, He desires to show His patience and forbearance. But patience will have its end, and if it does not produce your conversion, it will justify God in His condemnation.

IV. There is a correspondence between the sin and its penalty. "As I have done, so God hath requited me.' The very same indignity which he had inflicted on others was now inflicted on himself. Christ says, "With what measure ye mete, it shall be measured to you." Eliphaz tells Job, "I have seen that they that plough in iniquity reap the same." 99 Men may often learn the character of their suffering from the nature of their sin. God sometimes

sends His punishments with a label on them which it is impossible not to read, and it tells us of a duty we have neglected, or of an idol we have worshipped.

Sometimes there is a comparative conformity. The Jews served strange gods, and were compelled to serve strange masters. The spies wasted forty days in searching the land, and the people were compelled to wander in the wilderness forty years.

At other times there is an absolute conformity. There are scores of instances. Haman was hung on the gibbet set up for Mordecai. Jezebel was eaten by the dogs in the very place where she had caused them to eat Naboth.

But there is a future conformity still more fearful-"Be not deceived; God is not mocked. Whatsoever a man soweth, that shall he reap." The man who sowed thistles and expected to reap wheat would be called a fool. Yet are not those who sow evil and expect to reap righteousness quite as foolish ? What are the principles we imbibe, the impressions, the dispositions we cultivate? As sure as effect follows cause, so surely shall we reap the consequences of what we do.

V.-The Scripture acknowledges only God's hand, whatever may be employed as an agent. Who saw anything of God when the executioner's axe fell upon the tyrants' heads? Ah! we deceive ourselves. Is there an evil in the city, and the Lord hath not done it? A man may be the executioner, but it is God who directs the blow. A wave may send a ship to the bottom of the ocean, but it is God's hand that directs the wave. Don't think things come by chance. And don't suppose that you can fathom the depths of God's dealings.

But,

In conclusion. 1.-Don't presume because God's judgments have not overtaken you. Avail yourselves of the opportunity given for repentance. O remember, the time of punishment will, must come to all who remain impenitent. 2. If God has sent His judgments, heed them, turn, repent. There is time and opportunity now. There is mercy with God that He may be feared. From JAY.

THE WAGES OF SIN. Rom. vi. 32-"The wages of sin is death, but the gift of God is eternal life." In the previous verses, St. Paul had heen

impressing on the Roman converts the fact that those who serve sin are the servants of sin, and that corrupt affections and evil natures are the real bondmasters of our human souls. But those who are the servants of God are to serve righteousness; they are God's servants. The two things mentioned in the text demand careful consideration.

I. The wages of sin. Wages is something earned. And the wages spoken of here is death. What an awful thing to think of, that sinners are earning death as their natural pay! What a reward for which to labour !

The sinner toils. Perhaps he is seeking riches. Nay, riches is only the mark which is worn by the cruel paymaster. The real end is Death. Perhaps he is pursuing pleasures. Tear away the disguise, and the hidden thing is Death. Perhaps he is following desultory idleness. Nay, he is pursuing Death.

Now, as all have sinned, so all have earned these wages, and as surely as they have earned them they shall be paid. We turn, therefore, to consider

II.-The gift of God-"Eternal life." Notice, there is nothing said about eternal life being wages. Nothing is implied about our earning life. It is the gift of God.

But it is a gift made on certain conditions. It is through Jesus Christ. That is, it was (a) procured through the work of Christ; (b) rendered possible for us through Christ; (c) appropriated to us through Jesus Christ. That is, He is the Channel through which it is bestowed upon us. Faith in Him is the means of our obtaining the blessing He offers.

The gift of God. This gift annuls the wages of sin. It takes the wages which Christ has earned and pays them to us who have done nothing to merit them. And this gift is free to all.

forget that with God there is no such thing as time. In His sight a thousand years are as one day.

We at the present day often express surprise at the small amount of work which has been accomplished in the last 2,000 years. It would be well to remember that Christ never gave a pledge that His truth was to be irresistible, nor that Christianity was never intended to transmute the world into immediate holiness, but to be as a seed growing gradually. Hence it is not for us to think of what has been left undone, but to dwell on what has been accomplished, and, so far as lies in our power, to help forward His work for the future. In developing the text, let us consider

I. The persons who were here addressed.

1.-They were human agents. In all ages of the world, God has appointed human creatures to carry on His work in the world. Noah was a preacher of righteousness. All the prophets were only men like ourselves, taught by the Spirit of Truth. And in doing so, not the great or the wise were selected, but the poor, the unlearned, and the mean, in order that the power and glory of God might be the more prominently seen.

2.-They were members of the Christian Church. To the infant Chureh was committed the task of enlarging its bounds. They were to show by their own example and position what was to be required of others, as well as to prove the value and the blessedness of the good news which was to be proclaimed. There is something very pleasant in the idea of these first preachers gradually gathering around them those who were to increase the Church, which process is still being continued.

3.-They were specially appointed from that Church. Although all followers of Christ are to work for Him, yet it is not all who have committed to them the preaching of the Gospel. These ambassadors are specially selected, specially appointed, and specially trained for their work. They have to preach, but all have to support these more active members by their prayers and by their substance.

II. The commission given-" Go ye into all the world," etc.

1.-Notice the breadth of this command. The harvest-field large. It embraces the whole world. No region is to be deprived of the good news which is sent from heaven. No place is to be without

the genial warmth which flows from the hearers of the Son of Righteousness. Here is a sphere of labour which demands the service of all who are sent.

2.-The extent of the exhortation-" To every creature." There is no limitation. A man's parentage or ancestors were not to deprive him of the privileges of the Gospel. The Jews long claimed the exclusive enjoyment of God's oracles. But Christ specifically points out that this exclusiveness should come to an end.

3.-The details of the message-"Preach the Gospel." The Gospel is good news. It was mercy and love that prompted the appointment of the preachers. The Gospel was to transform the face of the world. It was to renew and regenerate all those with whom it came in contact, and to save them from darkness, sin, and death.

III. The promise with which the command is accompanied. In the early days there were to be signs and miraculous interposition. The apostles were to speak with divers tongues, to cast out devils, to heal the sick. In the present day, these signs are not to accompany the preaching of the Gospel. But the great Master never sends forth His ambassadors without giving them proper help and assistance. His Spirit still accompanies the preaching of the Word. And we see how in all ages of the Christian era the Word spoken has accomplished mighty purposes and been powerful to the overthrowing of strongholds.

The duty of fulfilling Christ's command still remains. We are to proclaim His name, by our words, by our acts, and by sending forth missionaries into distant lands, who shall assist in spreading the knowledge of the Lord into countries still in darkness. In this way we may literally fulfil the Divine bequest.

B.

CONFIDENCE IN GOD. Isaiah xxvi. 3-"Thou wilt keep him in perfect peace whose mind is stayed on Thee."

HOWEVER diversified the characters and desires of mankind, all are agreed in desiring satisfaction and inward tranquillity. For what are all things without it? The text tells us how it may be attained in this miserable world. Let us

I. Explain what is meant by staying the mind on God. Man is an indigent and a dependent creature. He cannot provide for his own happiness, and there

fore goes abroad for succour, help, and supply. And too often he leans on the world as being the nearest, and although repeatedly deceived returns to the miserable dependence again and again. So it will be till Divine grace brings the soul to stay upon God.

That upon which we can only rest in safety is God as revealed in His Word-a word which gives information and promises, and teaches His goodness and allsufficiency. Here we find a foundation that will not give way, a resource that cannot fail. Our duty is to believe what He has spoken, to take Him at His word, which is faithful and tried.

This staying the mind on God keeps it in peace. It does this not only as it insures the Divine blessing, for God honours those who honour Him, but by a natural tendency. For instance-

1.-It calms the mind uuder the conviction of sin. When the soul seeks for pardon, on what is it to lean? On nothing but the promises of God. "The blood of Jesus cleanseth from all sin." Here is something to trust upon. There are hundreds of similar promises to which the soul may hold secure, and in this security all fear subsides, and we quietly wait for the salvation of the Lord.

2.-It composes the mind in the various events of life. And this is the thing principally intended. We live in a world of changes and uncertainties; disorder and confusion appear everywhere. Vice is often triumphant over virtues. Our wisest schemes are thwarted, our fairest hopes destroyed, Hence we are liable to be frequently cast down and destroyed. The only thing that can sustain us is this principle of confidence in God. Nothing occurs by chance. If we could see as He sees, we should realize what ground for consolation there is in His acts. things are working together for good.

All

There are reasons for repose. The mind feels peace--the peace of a child whose parent will manage and provide; of a traveller who has one who will bear all

trouble and expense. And this peace especially refers to intricate and painful circumstances.

But it must frequently be preceded by many a struggle with self-will and selfconceit. We naturally wish to have things according to our own mind, and it is only by degrees we get convinced that the way of man is not in himself. And after many deceptions and embarrassments we begin to say in earnest, "The Lord shall choose our inheritance for us.'