43

The Second Sunday after Trinity.

EVENING SERVICE.-First Lesson: Judges v.

Verse 23.—" Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty."

THIS chapter contains the song of Deborah after the famous victory obtained by Israel, with the help of God, over the hosts of Jabin, the king of Canaan. This song is one of the finest pieces of composition found in any history. Whether its thrilling poetic strains, its devoutly sublime sentiments, or its forcibly convincing eloquence be regarded, it cannot fail to impress the mind with admiration and surprise. Deborah being a prophetess, devoted herself especially to the welfare of the people. Under the palm tree between Ramah and Bethel, she watched their oppressions by the enemy, she prayed for their deliverance, and by her arguments and example she inspired them with courage to shake off the yoke under which they groaned. When necessity demanded she summoned them to arms, and the desired result being obtained, she summoned them to praises. The song commences with a rehearsal of God's Majesty and goodness vindicated by His works of old, and by His constant readiness to defend His people. Then she recounts those who fought for Israel, those who fought against them, and those who stood neutral. In the ranks of those who fought in favour of Israel, were not only some portions of a few tribes, especially Zebulun and Naphtali, but the stars in their courses fought against Sisera, and the river Kishon swept them away. God will not be in lack of instruments, when He has a great work to perform; if men will not voluntarily

come forward, nature will not deny its aid; even heaven and earth shall pass away before one iota of His word shall fail. Those who fought against Israel were the hosts of Jabin King of Canaan under the command of Sisera, with whom Amalek and other nations were confederate. But amid the din of war and the violence of strife, there were some who stood neutral observers, a great number of whom were those who should have been foremost in the day of battle. Secure within their own havens and houses they were regardless of the safety of others, and indifferent about the glory of God. Reuben stood aloof, which was the cause of disappointment and grief. Gilead abode beyond Jordan out of the way of danger. Dan remained in ships, rejoicing in the protection of the sea. Asher was content to be engaged in repairing the breaches which the sea had probably made in the shore; but above all, Meroz is condemned and cursed for not giving a helping hand. "Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty." What place this was is not certain, but it is supposed to be a city of considerable importance at the time, situated near the seat of action, but in consequence of this curse, like the withering of the barren fig tree, it was afterwards so reduced that its name does not occur again in history.

There are three important lessons to be learnt from this circumstance in general, and from the case of Meroz in particular. First, that the enemies of God and His people are mighty; secondly, that God requires our help to subdue them; and thirdly, that those who will withhold their aid shall be condemned and cursed.

I. The enemies of God and His people are mighty.

The forces which were opposed to Deborah and Barak, with their handful of ten thousand men, presented a formidable array; for, in addition to the nine hundred chariots of iron, we read of a "multitude," and of the Amalekites, and

of the Kings of Canaan that fought by the waters of Megiddo; they would have crushed that devoted band did not God adopt their cause, and fight in favour of His people. More formidable still are the forces arrayed against God's spiritual Israel. You may as well attempt to count the stars which are scattered over the midnight sky, or the blades of grass which grow on the surface of the globe, as to count those spiritual enemies; and each one of them is a Goliath of Gath in opposition to the stripling David, when they stand alone in the contest. God, however, makes common cause with His people. Their enemies are His enemies, and His enemies are their enemies. Those who fight against the one must of necessity fight against the other. Were we asked to describe those enemies, we might answer that they consist in all things which are opposed to truth, to holiness, and to goodness. They may be classified into the inward natural propensities of the mind, and the outward evil practices of life.

1. The inward natural propensities of the mind are enemies to God and His people, because they tend to dishonour the character and glory of the one, and to destroy the well-being and happiness of the other. Those propensities were generated by the sin of Adam, and are born with every man as he comes into the world. David felt this when he said, "Behold, I was shapen in iniquity, and in sin did my mother conceive me." Being thus instilled into our nature, they grow with our growth, and strengthen with our strength. "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." No; it cannot be, for its desires tend to evil, its passions lead it from God, and arm all its powers against His will. We need only consult our own experience to prove to ourselves the malignant tendency of our minds. Have you not felt, brethren, that "when you would do good, that evil is present with " you? How often have you desired to shake off the disposition to "the sin which doth so easily beset" you, but you were compelled to cry out with St. Paul, "Oh, wretched

man that I am, who shall deliver me from the body of this death?" This is the law in the members warring against the law of the mind, of which he speaks, bringing us into captivity to the law of sin, which is in our members. In spite of our reason, and all the better feelings of our nature, those corrupt propensities will struggle for the ascendancy. They are mighty, too mighty for us to subdue in our own strength, and by our own wisdom. Self is the most formidable enemy with which one has to contend. You cannot conquer yourself, while you may overcome every outward foe. Alexander the Great was once asked what was the greatest achievement that man could win, and he replied, "To conquer himself." Though he had conquered the chief parts of the known world, he miserably failed in this achievement, but fell a victim to his own propensities in the meridian of life.

2. Then there are the outward evil practices of life with which we have to contend. The force of habit in every man is strong. It is this that gives strength to the outward difficulties in the way of our own spiritual improvement, and of the success of God's cause in the world. Think of the religious prejudices of the heathen world enforced by the customs of ages, standing as a mighty rampart against the progress of Divine truth, and the spread of the Gospel in foreign lands; add to this the ignorance of barbarism, the distinction of castes, and the cruelty of ambition, then you will perceive the mighty forces arrayed against God's cause abroad. Persecutions, such as in former ages consigned apostles, martyrs, and confessors to imprisonment and death, are still rife in some parts of the world. The more scientific prince, priest, and statesman, as well as the ignorant rabble, have not yet, in many instances, thrown aside the institutions of torture and death from the followers of the meek and lowly Jesus; and even where open persecutions are restrained by more genial laws, as in our blessed country, still the words of our Saviour are fully verified in respect to the unregenerate world, "Ye shall be hated by all men for my name's sake." Then look at the moral evils which are practised even among

nominal Christians. We may pass over the more flagrant criminal deeds whose name is legion, and regard merely those at which society winks, but are equally criminal in the sight of God, and strike at the very vitals of true religion. What would you say of the practice of cheating and knavery which is carried on almost in every branch of our country's trade? What would you say of the adultery, of the gaming, of the profane language, of the desecration of the Lord's-day, of the want of truthfulness, of the waste of time and talent in novel reading, and other frivolities which are so common in our day? · Above all, what would you think of the monster evil, intemperance, at the shrine of which holocausts of victims have been, and are still annually sacrificed: which has destroyed its millions, and tens of millions, and which is one of the most formidable citadels in the possession of the great arch-enemy the devil, for the dishonour of God, and the ruin of man? Such evils as these might be multiplied a thousandfold, all of which serve as fuel to feed the flame of the heart's inward corruptions. Then, when you consider them all collected together, in one combined force, attacking the citadel of truth and holiness, you may come to the just conclusion that the enemies of God and His people are mighty.

We observe

II. That God requires our help to subdue the enemies. He does not ask us to stand alone in the ranks. He places Himself in the van and fights for us and with us, but He will not do all and we do nothing. If we expect to share the victory we must first share the contest. His Spirit has engaged to become our General to guide and to strengthen us; when we flag He inspires, when we fail He interposes, but all is done with our co-operation. St. Paul calls us "fellow-workers" with God. What an honour He confers upon us, to work with us, and call upon us to work with Him! Barak, accompanied by Deborah, was to go down from Mount Tabor, and ten thousand men after him. They went to exercise all their ingenuity and strength in the contest: where