In the next place, We may SEE from hence,

In the next place, We may SEE from hence,

It is surprising how often the Scripture speaks respecting the being “born again,” the being “begotten of God,” and “born of God:” which terms must of necessity import, not merely an outward change of state or profession in baptism, but an inward change of heart, a passing “from darkness to light,” “from death to life.” It is to be “born, not of water only, but of the Spirit also.” When that takes place, we die to sin, and begin to live unto righteousness: we become “new creatures in Christ Jesus: old things pass away; and all things become new.” Baptism is the sign and seal of it, but not the thing itself. What the circumcision of the heart was, as compared with the circumcision of the flesh, that the new birth is, as compared with baptism: it is the real radical change, of which the external rite was a type or shadow. Now this change is absolutely and indispensably necessary to the salvation of the soul: “Verily, verily I say unto you,” says our Lord, “except a man be born again, he cannot enter into the kingdom of God.” But why so? why must every child of man undergo such a change as this? For this plain reason; He is so radically corrupt in every faculty and power of his soul by nature, as to be absolutely incapable of enjoying heaven, even if he were there: having no love to a holy God, nor any delight in holy employments here, he would be destitute of them there; being filthy here, he would be “filthy still.” This, we apprehend, is the exact meaning of those words of our Lord, “That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit.” Nicodemus not understanding the nature, or the reasons, of the doctrine which our Lord had insisted on, our Lord told him, that the new birth was founded on our unfitness by nature for the kingdom of heaven; since that which was born of the flesh, being only fleshly, was altogether incapable of spiritual enjoyments; whereas that which was born of the Spirit being spiritual, it was necessary to fit us for the exercises and employments of a spiritual kingdom. Let us not then deceive ourselves with vain disputations about words, but let us attend to things which admit of no doubt. Our hearts are by nature “deceitful above all things, and desperately wicked;” and they must be changed by the operation of the Spirit of God: we must have “the heart of stone taken away, and a heart of flesh given to us:” we must be “renewed after the image of our God in righteousness and true holiness;” and therefore we should not rest one hour in a carnal and unconverted state; but should cry mightily to our God for his effectual grace, saying with David, “Create in me a clean heart, O God, and renew a right spirit within me!” The Lord grant that this prayer may ascend up before him from every one of us, till we have obtained an answer to it in the renovation of our souls!

  In the next place, We may SEE from hence,

Our utter need of an interest in Christ—

With such hearts as ours, how can we ever dream of meriting any thing at the hands of God? To shew the vanity of any such idea, let us not rest in a general notion of man’s goodness, but descend to particulars, and try to find some one action that can stand the test of God’s word, some one in which God himself shall not be able to find a flaw. Let a man search through the whole records of his life for one such action; and if he find one, we will be content that he shall stand upon that as the foundation of his hopes, and claim heaven on the ground of his own merits. But if not one such action can be found by the best person upon earth, how much less can a whole series of such actions, from the beginning to the end of life, be found! yet nothing less than that could warrant a claim to heaven on the ground of our own obedience: one single transgression, however small, is a violation of the law; and not only makes void all its promises of life, but renders us obnoxious to its curses, even to everlasting misery and death. Let us then discard so vain, so fatal a delusion: let us be contented to stand on the same foundation as St. Paul: let us “desire to win Christ, and to be found in him, not having our own righteousness, which is of the law, but the righteousness which is of God by faith in Christ.” We call the Lord Jesus Christ, “Saviour:” let us rely upon him as our Saviour: let us trust in his blood and righteousness as the only meritorious ground of our hope: and let us glory in him, as “all our salvation, and all our desire.”

  Lastly, Let us SEE from hence,

The importance of self-diffidence and self-distrust—

There is an astonishing degree of confidence in men of every class and every description. The ungodly man, who gratifies all his inclinations, and lives altogether without God in the world, has no fear that he shall perish: ‘his sins are no other than venial frailties, and God neither notices nor regards them.’ The man who is a mere formalist, whose religion consists in a “form of godliness without the power of it,” is equally persuaded, that no harm shall ever happen to him: he performs his duty, and has no doubt of his final acceptance with God. The man whose heart is divided between God and the world, and who will follow religion only so far as agrees with his interests and humour, is quite certain that God is pleased with him, and will accept at his hand his reluctant and mutilated offerings. The zealous talkative religionist, who disgraces his profession by his conceit, his censoriousness, his neglect of his own roper duties and calling, by his disorderly conduct both in Church and State, yea, by all manner of evil tempers and sinful practices, even he also has no doubt but that his name is written in heaven. And, if we attempt to expostulate with any of these on their unscriptural presumption, they are quite offended at the liberty we take, and are surprised that we dare to question the certainty of their salvation. Thus does Satan blind them all, and “lead them captive at his will.” But let me entreat all to relax somewhat of their confidence, and to bring their expectations to the test of Scripture. It is certain that many do believe a lie; and are given over to it by God, as the punishment of their presumption. What the Apostle says respecting this, is so awful, that I almost tremble to repeat his words: yet as they are the words of God himself, I trust you will hear them, not only without offence, but with the reverence that is due to God: “For this cause,” (that is, “because men receive not the love of the truth, that they may be saved,”) “God shall send them strong delusion, that they may believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness.” What a fearful judgment is this! and how should we dread the provoking of God to inflict it upon us! If then we would not be given up to judicial blindness, “let us search and try our ways, and turn unto the Lord our God.” Let us be satisfied with nothing but the clear express testimony of Scripture: for God has said, “He that trusteth his own heart, is a fool.” If we find that we have really been born again of the Spirit, and been washed from our sins in the Redeemer’s blood; if there be no sin which we knowingly indulge, nor any command of God which we do not endeavour to fulfil; if we can call God to witness, that the continued labour of our lives is to “walk as Christ walked;” then God forbid that I should attempt to destroy the confidence of such persons: they have a right to be confident; and instead of distressing their minds with needless fears, I would exhort them to “hold fast their confidence, and the rejoicing of their hope firm unto the end.” But nevertheless I would entreat them to deal faithfully with their own souls; and not only to search them with all diligence themselves, but to cry mightily unto God in the words of David; “Search me, O God, and know my heart; try me, and know my thoughts; and see if there be any wicked way in me; and lead me in the way everlasting!” Yea more, to their dying hour I would urge them to be diffident of themselves, even when they are most confident in God. For even St. Paul felt this to be necessary: “Though I know nothing by myself,” says he, “yet am I not hereby justified; but he that judgeth me is the Lord.” There may be self-deceit in us, even when we are least aware of it: and therefore with all our might we should guard against it, lest we find out our delusions, when it is too late to apply a remedy. Of one thing we are sure, that God will not fix our state according to our fancied attainments, but according to our real character in his sight. We say therefore to all, and with those words we shall close our discourse, “Be not deceived; God is not mocked: whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; and he that soweth to the Spirit, shall of the Spirit reap life everlasting.”

MLVII

GOD’S RULE OF JUDGMENT

  Jer. 17:10.

I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

THE evil of the human heart is far greater than can be fully conceived either by men or angels. None but God himself can explore the depths of iniquity that are within it. But He will judge the world in righteousness at the last day; and consequently must have access to the inmost recesses of the soul, and must be able to bring forth to judgment all its hidden abominations. Accordingly, God himself informs us, that he is actually so occupied, noticing every thing, and recording every thing, in order that he may reward every man according to his deeds: “I the Lord search the heart, I try the reins, even to give to every man according to his ways, and according to the fruit of his doings.”

We may here see,

  I.      The preparation which God is making for the future judgment—

“The eyes of the Lord are in every place, beholding the evil and the good.” Nor is he an unconcerned spectator of what is done upon earth: on the contrary, he inspects every thing with the greatest accuracy; and therefore inspects it, that he may bring it forth to judgment, and pass sentence upon it.

  1.      He continually marks the ways of men—

[All their actions he observes, not merely according to their outward aspect, but according to the principles from whence they proceed, and the ends for which they are done. However good a thing may be in itself, it is not really good in God’s sight, unless it proceed from love to him, and be done with a view to his glory. Our most common actions ought to be so done: “whether we eat, or drink, or whatever we do, we should do all to the glory of God.” Our words also, and our very thoughts, are scrutinized by him, to ascertain how much there is of good or evil in them; and to record the same, as grounds of our condemnation or acquittal at the bar of judgment Hence it is said by David, “His eyes behold, and his eyelids try, the children of men;” that is, as a man desiring to inspect a thing with more than usual accuracy, almost closes his eyes, in order to exclude every other object, and to fix his attention more intensely on the object before him; so does God examine with the utmost possible care the ways of every human being. This is declared yet more strongly by Solomon, who says, that God “weigheth the spirits.” Now, in the spirits of men there is a great mixture of motives and principles, which need to be analyzed and distinguished. There is, even in good men, a mixture of faith and of unbelief, of love to God and self-love, of sincerity and hypocrisy. Hezekiah evinced this, in his treatment of the Babylonish Ambassadors; as did James and John also, when, from zeal for their Master’s honour, they would have called fire from heaven to consume a Samaritan villageg. In fact, there is imperfection in every thing that proceeds from man. Our very humiliations have a mixture of pride, and our exultations, of self-complacency. But “God tries the reins,” as a philosopher assays gold; and will assuredly declare, at the last day, how much there was of alloy in the very best action of our lives, and how much of the purer metal. Moreover,]

  2.      He records every thing in the book of his remembrance—

[The thoughts as well as the words of men are recorded in this book; and out of these books shall they be judgedi. Indeed, they are all “sealed up, as it were, in a bag,” in order to be then brought forth as grounds of God’s decision, and as evidences of his equity. Nothing will escape his observation. If there be only “some good thing in any person,” he will discern it, and bring it forth to light, with such tokens of his approbation as the occasion may requirel. The sigh, the groan, the tear, are put to the account of those who love him; whilst every advantage that has been abused, and every opportunity that has been lost, will be adduced as swelling the aggregate of his enemies’ guilt.]

But this brings me more particularly to notice,

  II.      The rule by which that judgment shall be determined—

The sentence which will be passed on every man will be in accordance with his works.

  This, however, needs to be explained—

[We are not to suppose that our good works are put in one scale, and our evil works in another; and that, according to the scale which preponderates, our fate shall be. Nor are we to imagine that, when we have done a certain number of good works, the merits of Christ shall be cast, as it were, into the scale, in order to procure acceptance for them. The way of salvation is widely different from either of these. We all, without exception, are sinners, deserving of God’s wrath and indignation. But he has given his only-begotten Son to die for us; and will accept to mercy all who come to him in his Son’s name. Those who have believed in Christ will in that day be approved as having embraced the proffered salvation: and those who have rejected the Saviour, will be rejected of their God. But still there will be a great difference as to the measure of misery or of happiness which these different parties will inherit. Amongst the righteous, “one star will differ from another star in glory;” and amongst the wicked, some will be “beaten with many stripes, and others with few,” according as circumstances have occurred to extenuate or aggravate their guilt.]

Rightly understood, this strongly declares the equity of God’s future judgments—

[If salvation had been, not by faith, but by works; not a gift of grace, but a debt discharged; it would have been accorded to men precisely on terms corresponding with the rule which is here established. We are told, that “whatsoever a man sows, that shall he also reap: he that sows to the flesh, shall of the flesh reap corruption; and he that soweth to the Spirit, shall of the Spirit reap life everlasting. We are further assured, that, “if we have sowed sparingly, we shall reap sparingly; and if we have sowed bountifully, we shall reap also bountifullyn.” Due respect, indeed, will be paid to men’s abilities and opportunities; the widow’s mite being as acceptable as the largest gifts of the opulent; and “a cup of cold water, given” from a right principle, as valuable as the richest hospitality. In a word, every thing that can affect the quality of an action will be taken into the account, either for the increase of our punishment or the augmentation of our bliss.]

  BEHOLD, then,

  1.      What an awful prospect is here opened to the ungodly!

[There is not a day or an hour in which an ungodly man is not providing misery for himself, and “treasuring up wrath against the day of wrath.” Now, if we congratulate a person that is amassing wealth, how should we pity a man that is amassing misery for himself, even though that misery were but for a few years! But when we see men “drawing out iniquity” to an indefinite extent, by adding fresh materials to it, as they do to a cord or cable, methinks we should weep over them. To such an one, even the word preached to him for his salvation “becomes to him a savour of death unto deathp.” Do but reflect on this, my beloved brethren; and beg of God that you may henceforth improve every hour of your lives for the furtherance of that great work which God has given you to accomplish; that so, whenever you are called hence, you may “give up to him your account with joy, and not with grief.”]

  2.      What encouragement is here afforded to the righteous!

[Not a day or an hour passes without adding to your happiness in the eternal world. The least thing which you do for God shall be rewarded; and every trial that you sustain for him, be recompensed. Moses “looked to the recompence of the reward;” and the same may you do also. How would this thought lighten all your crosses, if it were duly contemplated and firmly believed! Does St. Paul say, “Our light affliction, which endureth but for a moment, worketh out for us a far more exceeding and eternal weight of glory?” Whom will you fear? or rather, What sufferings will you not welcome for Christ’s sake? Go on then, my brethren, labouring to “keep a conscience void of offence” towards both God and man: and let it be your care so to approve yourselves to the heart-searching God, that, when he shall judge the world, he may say to you, “Thou hast been faithful over a few things, be thou ruler over many things.” “Enter now into the joy of thy Lord, thou good and faithful servant;” and “inherit the kingdom prepared for thee from the foundation of the world.”]

MLVIII

THE POTTER’S POWER OVER THE CLAY

  Jer. 18:6.

O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay is in the potter’s hand, so are ye in my hand, O house of Israel.

WHILE the grandeur of the heavenly bodies fills us with a sense of our own insignificance, we may learn many instructive lessons from the meanest creatures upon earth. The instinctive wisdom of the crane or swallow, the provident care of the ant, and the grateful acknowledgments of the ox and ass, are proposed to us as models for our imitation. Nor are works of art less capable of suggesting useful hints to a reflecting mind. In the passage before us the prophet was commanded to observe a potter forming his vessels, and to declare to the Jews that they were, notwithstanding all their boasted strength, as much subject to the will of God as the clay was to the potter’s will. To illustrate this we shall shew,

  I.      The power of God over us—

We can scarcely conceive any greater power than the potter has over the clay. He forms, or mars, or varies the shape of his vessels, as he pleases. Such is God’s power over us,

  1.      Individually considered—

[Every man is altogether in the hands of God. Our bodies are instantly brought low, when he sends a fierce disease to prey upon them. Nor can the physician’s aid profit us, till he be pleased to bless the means prescribed Our souls are also entirely dependent upon him. When his time is come, the obdurate relent, the dead arise, the drooping are comforted, and the weak established. Till then, the Bible is a sealed book, and the most faithful ministers are only as sounding brass.]

  2.      In our collective capacity—

[The most flourishing families, how soon are they brought low! And how speedily may they be restored to their former prosperity! Nor are the most powerful kingdoms less at his disposal. He can raise a mighty empire from the most contemptible beginnings, or reduce it to utter ruin in a single hourg. As the smallest motion of the finger suffices to effect any change upon the potter’s clay, so the secret volition of the Almighty operates with irresistible energy through the whole creation.]

This truth being universally admitted, we shall proceed to shew,

  II.      What effect the consideration of it should produce upon us—

Every perfection of the Deity should occasion some correspondent emotion in our hearts. The thought of his unbounded power over us should produce in us,

  1.      A holy fear—

[What our deserts are, both individually and collectively, none can doubt. To repent then of all our sins, and to turn to the Lord with all our hearts, is our first duty. This is the special point inculcated on the Jewish nation by God himself. And where is the individual who does not feel the necessity of having it impressed on his own mind? Know then, all of you, that you are at this instant preparing either for heaven or for hell. If in your final condition you are “vessels unto dishonour,” the fault will be your own. If happily you prove vessels of honour, it will be solely in consequence of God’s electing love, and his new-creating power. Cry then mightily to Goof to “accomplish for you and in you all the good pleasure of his goodness, and the work of faith with power.”]

  2.      A meek submission—

[God best knows how to effect in you the purposes of his grace. For the most part he makes use of afflictive dispensations for our good; and, of whatever kind they be, we can have no just reason to complain. If the clay has no right to complain of the potter who forms of it a vessel such as he himself pleases, much less can “a living man,” who is out of hell, have right, under any circumstances, to “complain” of God. Under every trial, of whatever kind it be, we should say, “It is the Lord: let him do what seemeth him good.”]

  3.      A humble trust—

[If only we lie as clay in his hands, we have nothing to fear. Both men and devils are with him but as an axe or saw, with which he accomplishes his own purposes. We have only to commit ourselves to him, and we shall have his work perfected in our hearts, and be made vessels of honour meet for the Master’s useo. How weak soever, or worthless we be, God will glorify himself in our complete salvation.]

MLIX

A SOUL UNDER DISCOURAGEMENT

  Jer. 20:9.

Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones; and I was weary with forbearing, and I could not stay.

IF we would see the corruption of human nature in its true light, we should look at it, not merely as existing in the worst of men, but as breaking forth even in the best. A more tender-hearted and pious man than Jeremiah did not perhaps exist on earth at his day: yet, under great provocation, he breaks forth into language most unseemly, both against God and man. As to the reproachful name by which he designated his persecuting enemy, we may well suppose, that, as it was justly merited on the part of Pashur, so it was denounced only in compliance with a divine impulse: “The Lord hath not called thy name Pashur, but Magor-missabib;” which imported, that “he should be a terror to himself, and to all his friends.” But we cannot offer any such apology for the language which he afterwards uttered, in reproaching God himself, and execrating even the day of his birthb. We behold here the struggle between grace and corruption, or, as St. Paul expresses it, “the flesh lusting against the Spirit, and the Spirit against the flesh:” and when we see how awfully an unhallowed temper prevailed over this good man, we cannot but exclaim, “Lord, what is man, that thou art mindful of him; and the son of man, that thou so regardest him?”

In the conflict that is here expressed, we behold,

  I.      The effects of discouragement on a pious soul—

Doubtless there was abundant occasion for the prophet to complain. Pashur, the chief governor in the house of the Lord during the course allotted to him in the temple, had certainly treated him with great cruelty and great indignity, “putting him into the stocks,” as a public spectacle to all. Upon this, the spirit of the prophet was roused; and he complained even against God himself, in whose service he had been subjected to this heavy trial. “O Lord, thou hast deceived me, and I was deceived;” or, as it is translated in the margin, “Thou hast enticed me, and I was enticed.” God had not deceived him: for he had told the prophet, in the first instance, “that all the princes, and priests, and people of the land, should fight against him.” But it is probable that the prophet had interpreted too strictly the promise with which God had encouraged him to undertake the prophetic office; namely, “They shall not prevail against thee; for I am with thee, to deliver thee.” It seems that he had expected an exemption from actual suffering; whereas, the promise referred only to final victory: and, under this disappointment, he determined to “make no more mention of God, and to speak no more in his name.”

Now, somewhat of a similar spirit is apt to prevail in us, when we labour under discouragement—

  1.      In our efforts for the good of others—

[Ministers, when, after long-continued exertions, they find that, instead of benefiting others, they have only brought evil on themselves, are apt to complain, that “they have laboured in vain, and spent their strength for nought:” and, under these painful feelings, they either desert their post, or regret at least that they ever engaged in such an unprofitable employment. Moses, the meekest of the human race, greatly erred in this very way — — — As did Joshua also, after his entrance into Canaane — — — And in like manner, not only ministers, over their people, mourn, but parents over their children, masters over their servants, and teachers, over the poor whom they endeavour to instruct: and too often does their want of success, and a sad return of evil for good, make them weary of their labours, and ready to abandon them altogether.]

  2.      In our exertions for our own souls—

[Persons, when first “enticed” or “persuaded” to embrace the Gospel, fondly imagine that they shall go forward in the divine life with ease: but when they come to find what conflicts they have to sustain, and what slow progress they make, they are greatly discouraged, and almost ready to blame even God himself, as having disappointed their expectations. They may not go so far as to say, “There is no hope: I have loved idols, and after them will I go:” but with a mixture of querulousness and despondency, many a pious man will harbour the thought, “My way is hid from the Lord, and my judgment is passed over from my God.” And how enervating such an apprehension must be, it is scarcely needful for me to declare.]

But on the other hand our text exhibits,

  II.      The effect of piety on a discouraged soul—

Jeremiah attempted, for a season, to execute his rash determination: but he could not persist in his purpose: for the word of God was like a burning Are in his bones; so that he could not refrain from declaring it, as he had done before, if by any means he might at last succeed in bringing his audience to repentance. And thus will grace work in every soul, even under the deepest discouragements. It will operate,

  1.      To shame our querulous impatience—

[When David had given vent to querulous and unbelieving expressions, he corrected himself, and acknowledged that they were the fruit of his own infirmity. And we also shall blush, when we look back upon the dissatisfaction which we have expressed at the small success of our efforts. What if, in relation to others, we are constrained to say, “Who hath believed our report?” It is nothing but what Prophets and Apostles have said before us. And, if we cannot benefit others to the extent we could wish, it should satisfy us that we have done what we could for them, and for the honour of our God. If He be glorified, we should be content with any thing whereby his glory may be advanced. And if he delay to accomplish in us our desires, we should wait his appointed time, in meek submission to his willk.]

  2.      To revive our languid hopes—

[Grace will bring to our view the promises of God; not a jot or tittle of which can ever fail. It will remind us that God is the same as ever: his “arm is not shortened, that it cannot save; nor is his ear heavy that he cannot hear.” “Against hope, it will lead us to believe in hope;” and will determine us, even “though he should slay us, yet firmly and immoveably to trust in him.”]

  3.      To resuscitate our drooping energies—

[Our hands may hang down for a time; but the operation of divine grace will raise them up again. Jeremiah was weary with forbearing, even more than he had been with executing the work that bad been assigned him. And so shall we be, if grace have its perfect work within us. Our labours, both ministerial and personal, will be renewed; that at least we may have the testimony of our own conscience, that whatever failure there be, it is not for want of exertion on our part to prevent it. God has said, “Be not weary in well-doing; for in due season ye shall reap, if ye faint not.” And if he be with us, we shall, in dependence on his word, go forward, “steadfast and immoveable, and always abounding in the work of the Lord.”]

  ADDRESS—

  1.      Expect discouragements in every part of your duty—

[Who amongst the saints was ever exempt from them? and who is not taught to expect them? They are God’s appointed means for trying our faith and love, and for increasing every divine grace within us. If we are soldiers of Jesus Christ, we must expect conflicts, and pass through them to the attainment of the crown.]

  2.      Make them occasions of glorifying God the more—

[If we have fightings without and fears within, we must go the more earnestly to God for help, and rely the more firmly on his promised aid. Instead of sinking under discouragements of any kind, we must say to every enemy that obstructs our way, “Who art thou, O great mountain? Before Zerrubbabel thou shalt become a plain.”]

MLX

THE LORD OUR RIGHTEOUSNESS

             Jer. 23:6.

This is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.

THE writings of the Prophets no less than of the Apostles testify of Christ: nor can we any where find a fuller exhibition of his character than in the words before us. As to his origin, he is “a branch from the root of David;” and, in his character, “a righteous” branch. His office is that of “a King;” and, as to the manner in which he executes that office, “he executes righteousness and judgment in the land.” Look we for the effects of his administration? “In his days Judah shall be saved, and Israel shall dwell safely.” Lastly, Would we know in what light he is to be regarded? “This is his name, whereby he shall be called, The Lord our Righteousness.”

In these words the prophet sets forth,

  I.      The dignity of Christ—

The inspired writers never seem afraid of speaking of Christ in too exalted terms. The prophet, in this very place, declares,

  1.      His essential dignity—

[There is frequent occasion to observe that, wherever the word LORD is printed in large characters, it is in the original JEHOVAH. Now Jehovah denotes the self-existence of the Deity, and is a name incommunicable to any creature: yet is it here assigned to Christ. By comparing similar declarations in the Old Testament with the expositions given of them in the New, we know assuredly that this name belongs to Christ; and that therefore he is and must be “God over all, blessed for ever.”]

  2.      His official dignity—

[The title of Jehovah belongs equally to the Father, to the Son, and to the Holy Spirit; but the additional title of “Our Righteousness,” is peculiar to Christ alone. It imports that Christ has by his own obedience unto death wrought out a righteousness for guilty man; and that “this righteousness shall be unto all and upon all them that believe in him.” It is in this sense that St. Paul speaks of him as “made unto us righteousness.”

The connexion between the different parts of this comprehensive name deserves particular notice: for, if He were not Jehovah, he could not be our Righteousness; seeing that as a creature, he could merit nothing; because he would owe to God all that he could do; and, “after he had done all, he would be only an unprofitable servant:” but as he is God, all which he does is voluntary; and his divinity stamps an infinite value upon his work; so that it may well merit, not for himself only, but for a ruined world—

Such is the dignity of our blessed Lord: He is Jehovah, one with the Father, in glory equal, in majesty co-eternal: nor is there one ransomed soul in heaven, who does not ascribe his salvation to the blood and righteousness of this our incarnate God.]

While the prophet thus expatiates on the glory of Christ, he intimates also,

  II.      The duty of man—

Our duty as sinners, and as redeemed sinners, has especial respect to Christ: and it is summarily comprehended in the ascribing to Christ the honour due unto his name. But this must be done,

  1.      In faith—

[To compliment Christ with any titles which we do not believe due to him, would be to insult him, like those who arrayed him in mock majesty, and cried, Hail, King of the Jews! We must fully believe him to be God: we must be persuaded that we neither have, nor can have, any righteousness of our own: and we must be assured, that “He is the end of the law for righteousness to every one that believeth.” If we entertain any idea of meriting any thing at God’s hands by our own obedience, or of adding any thing of our own to his perfect righteousness, we dishonour and degrade him; and, instead of performing our duty towards him, we violate it in the most flagrant manner: and, though we may be actuated by a blind zeal for the Father’s honour, or for the interest of morality, we are indeed rebels against God, since he has commanded that “all men should honour the Son as they honour the Father,” and that they should call him in faith, The Lord our Righteousness.]

  2.      In sincerity—

[As, to give him a title which we do not believe due to him would be mockery, so, to give it without a correspondent regard to him would be hypocrisy. Do we believe him to be Jehovah? we must regard him with reverential awe, and yield ourselves up to him in unreserved obedience. Do we believe him to be the only Righteousness of the redeemed? we must renounce entirely our own righteousness, and depend on him with our whole hearts. Do we view him in his complex character as Jehovah our Righteousness? We must rejoice in having such an almighty friend, such a sure foundation. We must glory in him as “all our salvation, and all our desire.” A less regard to him than this, not only falls below our duty, but is absolutely inconsistent with any scriptural hope, any prospect of salvation.]

  From this subject we may LEARN,

  1.      The way of salvation—

[There are but three ways in which we can conceive it possible for any man to be saved; namely, by works, by faith and works, or by faith without works; and the subject before us plainly declares which is the true one. Are we to be saved by our works? No: for God would never have sent his Son to be our righteousness, if we ever could have wrought out a sufficient righteousness of our own. Besides, our own works would then have been our righteousness, and the name here ascribed to Christ would not have belonged to him. Moreover, even in heaven it self, instead of ascribing “Salvation to God and to the Lamb,” we must have ascribed it to God and to ourselves.

Are we then to be saved by faith and works? We still answer, No: for in whatever degree we trust in our own works, in that degree do we rob Christ of his official dignity; and assume to ourselves the honour due to him alone. As far as our own merits are united with his as a joint ground of our acceptance with God, so far shall we have to all eternity a ground of glorying in ourselves; yea, so far salvation will cease to be of grace; whereas “it is of faith that it may be by grace, and that boasting may be for ever excluded.”

Salvation must then be by faith without works, (not without works as its fruits and effects; but altogether without them, as a ground of our acceptance before God:) we must not endeavour either in whole or in part to “establish a righteousness of our own,” but seek to be clothed in the unspotted robe of Christ’s righteousness. This is the declaration of God himself; nor did the Apostles themselves know any other way of salvationf. We must all therefore desire, with St. Paul, to be found in Christ, not having our own righteousness, but his, even his alone.]

  2.      The excellency of that way—

[What can be conceived more comfortable to man than to hear of such a salvation as this? Were we told that we must work out a righteousness of our own that should be commensurate with the demands of God’s law, who could entertain a hope of ever effecting it? If we were required to do something that should be worthy to be joined with the Saviour’s merits in order to render them more effectual for our acceptance, where should we find one single work of ours that we could present to God as perfect, and as deserving of so great a reward? The best man on earth must either sit down in despair, or live in continual suspense respecting his eternal welfare. But the righteousness of Jehovah appears at once, not only adequate to our wants, but to the wants of all mankind; and, by trusting in that, we find rest unto our souls. Nor can we devise any other method of acceptance so honourable to God; since it refers all the glory to him; and necessitates all the hosts of the redeemed to ascribe the honour of their salvation to him alone. In spite of all the objections too that are urged against it, we can affirm that it is eminently conducive to the practice of holiness. Can we think of God becoming man in order to work out a righteousness for us, and not feel a desire to serve and honour him? “Can we continue in sin that grace may abound? God forbid.” An inspired writer assures us that “the grace of God which bringeth salvation teaches us to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world.”

Let us then seek our righteousness in Christ alone; but let us shew by our lives, that this doctrine of faith is indeed “a doctrine according to godliness.”]

MLXI

THE OMNIPRESENCE OF GOD

  Jer. 23:24.

Can any hide himself in secret places, that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord.

MEN universally encourage themselves in sin, from the hopes of impunity. But they are under a fatal delusion: for however secret their iniquities may be, there is One who beholds them, with all their aggravating circumstances, and will bring them forth to the light, as grounds of his righteous indignation. The false prophets of old imagined that their pretensions to inspiration would subject them to no danger, provided they could preserve appearances before men; but God expostulates with them in the words before us, and appeals to their own consciences for a testimony against them. He appeals to them respecting the omnipresence of the Deity; to which important subject we would now call your attention,

  I.      In a way of rational inquiry—

The Heathen believed their gods to be confined to particular temples, or to certain districts: but can we imagine that JEHOVAH is thus limited?

Consult reason—

[Is God the Creator of the world? How then can he be absent from any part of it, seeing that he must have been present with the whole at the time he formed it? Is he the Governor of the world? how then can he be limited to any place, since he must be every where, to direct and manage those events, which, without his superintending providence, would throw the universe into confusion. Is he God? if he be, he must be perfect; but if he be circumscribed by space, he must be imperfect; he must be ignorant of those things which he cannot behold, and impotent in respect of those things which he cannot reach.]

Consult Scripture—

[The sacred records testify that he is in heaven; for “he dwelleth in the high and holy place.” Yet they do not limit him to heaven; for “the heaven of heavens cannot contain himc.” He is spoken of as existing upon earth; for “in him we live, and move, and have our being.” Yet it is not in any particular part of the earth that he exists; for “he filleth all in alle.”]

Consult conscience—

[Every man who has ever heard of God has within him a consciousness that the Divine Being is present with him, and is privy to his most secret thoughts, In the midst of their wickedness indeed men try to persuade themselves that God does not see them: but in seasons of reflection they cannot divest themselves of the conviction, that his all-seeing eye penetrates the inmost recesses of their hearts. What David confessed with joy, they feel with terror and dismay; that, whether they be in heaven, earth, or hell, they cannot for one moment escape the notice of their God.

God is said indeed to have dwelt in the temple, and in the bush; and to be “far from the wicked:” but all such expressions relate, not to his essence, but to the manifestations of his presence. In every possible view, the appeal made to us in the text defies an answer, and precludes a doubt.]

Not to rest in mere theories, let the same subject be considered,

  II.      In a way of practical improvement—

Numberless are the truths which this subject would suggest to our minds; but we must of necessity confine ourselves to a few of the most important:

  1.      What folly is it to commit sin under the idea of secrecy!

[That such folly obtains in the world, is manifest to all. The thief takes advantage of his privacy to lay his hand upon his neighbour’s property. The adulterer watches for the return of night, when he may accomplish his wicked purposes without detection. Sinners of every description commit in secret what they would not dare to perpetrate, if they knew that the eyes of their fellow-creatures were upon them. But whence is this, unless from the atheistical conceit that God is not privy to their actions, or from an utter forgetfulness of his presence? Such conduct however is folly in the extreme: for God’s eyes are in every place, beholding the evil and the good.” “The darkness is no darkness to him: the night and the day to him are both alike:” and, as he observes, so will he also “bring to light, the hidden things of darkness, and make manifest the counsels of the heartk” as a ground of that sentence which he will one day pass upon all the workers of iniquity.

Let this be remembered in reference to all the sins we have ever committed in secret; and let it teach us to seek the remission of them while yet the day of mercy is continued to us.]

  2.      How vain are the hopes of the hypocrite!

[It is no very difficult matter to impose upon men: yea, we may also deceive our ownselves; but we cannot deceive God. However specious our conduct may be, he will discern our corrupt motives and principles, and will judge us according to the real quality of our actions. There is one way, and only one, in which we can hide our sins from God; and that is, by fleeing to the Lord Jesus Christ for refuge: then, though God will behold the sinner, he will not behold the sin; for it shall all be “blotted out as a morning cloud,” and be “cast behind him into the depths of the sea:” the vilest sinner in the universe, if he “be found in Christ,” shall be “complete,” “without spot or blemishm.” Such a hiding-place is Christ; and such shall be the felicity of all that believe in himo. But it is in vain to hope that by any other means we shall escape the wrath of God: for “all things are naked and open unto the eyes of Him with whom we have to do;” and every sin not purged away by the blood of Jesus shall be visited with just and everlasting judgments.]

  3.      How secure are they who put their trust in God!

[Many of the enemies with whom the Christian has to contend, are hidden from his view: but neither they nor any of their devices are concealed from the eyes of God. He is everywhere present to protect his people, and to defeat the plots of their adversaries. He it is that has given to our enemies the strength and wisdom which they exert against us; and he engages that “none of the weapons which they form against us shall prosper.” “Let the weak then say, I am strong:” for “if God be for them, who shall be against them?” Only let them “acknowledge him in all their ways,” and depend upon him in all their trials, and they need not fear; for “his eyes shall run to and fro throughout the whole earth, to shew himself strong in their behalfr.”]

MLXII

FIDELITY REQUIRED IN MINISTERS

  Jer. 23:28, 29.

He that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the Lord. Is not my word like as fire? saith the Lord; and like a hammer, that breaketh the rock in pieces?

OF all the different orders of mankind, there is not any that is more influential on society than that of ministers. The prophets of old, if truly faithful to their God, were means and instruments of diffusing incalculable blessings through the countries where they lived. The false prophets, on the contrary, hardened the people in their wickedness, and brought down the heaviest judgments on those whom they misled. Ministers of the present day produce similar effects, only on a more contracted scale. The prophets, whether true or false, were listened to as inspired; and, consequently, as bearing an authority far beyond what any minister at this time can assume. But still, as expounders of God’s revealed will, we are listened to with much respect and deference; and we are the means of dispensing much good or evil to our auditors, according as we approve ourselves faithful or unfaithful to the office we sustain, and to the Master whom we profess to serve. This is strongly intimated in the passage before us; in which we have,

  I.      A solemn injunction to all who bear the office of the ministry—

As ministers, the word of God is put into our hands, and a dispensation is committed to us to preach it; and that office we must execute “faithfully:” we must speak the word,

  1.      Unreservedly, without concealment—

[We must “declare unto our people the whole counsel of God,” and “not keep back from them any thing that can be profitable unto themb.” We are at liberty indeed to consider what is suited to the state of our hearers, and what they are capable of receiving. Our object must be, to benefit their soulsd: and, consequently, we do well to adapt our instructions to their capacities, administering “milk to babes, and meat to those who are of full age.” But in this discrimination we must not be regulated by carnal policy; but must act as before God, “not handling the word of God deceitfully, but, by manifestation of the truth, commending ourselves to every man’s conscience in the sight of God.” Our motto must be that of the Apostle Paul: “We are not as many who corrupt the word of God: but as of sincerity, but as of God, in the sight of God, speak we in Christ.”]

  2.      Impartially, without respect of persons—

[All idea of pleasing men must be utterly abandoned: for if we please men, or seek to do so, we cannot be the servants of Jesus Christ. St. Peter erred in this respect, when, for the sake of gratifying the Jewish converts, he inculcated, even on the Gentiles, the observance of the Jewish rituali. The fidelity of Paul is that which we ought to follow. He says, “Our exhortation was not of deceit, nor of uncleanness, nor in guile: but as we were allowed of God to be put in trust with the Gospel, even so we speak; not as pleasing men, but God, who trieth our hearts. For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the Apostles of Christ.” Whether we address rich or poor, we must “use great plainness of speech; not as Moses, putting a veil upon our facel;” but, as with unveiled face, exhibiting before our people the great mystery of godliness, if by any means “the light of the glorious Gospel of Christ, who is the image of God, may shine unto them”]

  3.      Boldly, without fear—

[The prophets of old were enjoined “not to fear the face of man, even though briers and thorns should be with them, and they should dwell among scorpions:” and to speak boldly all that God had commanded, lest he should, in just indignation for their cowardice, confound them before their people. We must expect to meet with opposition: for who, amongst the Prophets or Apostles, ever escaped it? Even our blessed Lord himself, with all his wisdom and grace, was an object of hatred to an ungodly world: and we must expect, that “they who hate the light” will hate us who set it before them. But, however we be menaced, our answer to every opponent must be, “Whether it be right to hearken unto you more than unto God, judge ye; for we cannot but speak the things which we have seen and heard.” And, if we be called to seal the truth with our blood, we must regard it rather as an honour than a shameq, and rather as a ground of congratulation than a subject of condolence.]

This injunction is further enforced by,

  II.      An unanswerable appeal to the whole world—

Here is an appeal,

  1.      To our judgment—

[Every one knows what a light and worthless thing “chaff is, in comparison of wheat.” And is not the application of this image to the subject before us both clear and obvious? Of what use were the assertions of the false prophets? They only deceived the people to their ruin. Look, on the other hand, at the labours of Moses, of David, of Elijah, of Paul: who can estimate the value of their services? So it is, in a measure, with every minister of Christ, who truly and faithfully discharges the high office committed to him. He feeds many, he nourishes many, comforts many, yea, and “saves many souls from death.” God declares, that this effect should have followed the ministrations of former prophets, if they had been truly upright: “If they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.” And though there doubtless is a great difference between the labours of different men in point of real efficiency, even whilst substantially they preach the same truths, yet the labours of those who bring forth a mixed and mutilated Gospel are not to be compared with those of a faithful servant of Christ, who “preaches the truth in love,” and exemplifies it in his life and conversation.]

  2.      To our experience—

[God’s word, if faithfully declared, is “quick and powerful, and sharper than a two-edged sword.” Let any one, that has ever noticed its effects, say, whether it is not “like fire,” which dissolves the hardest metal; and “like a hammer, which breaks in pieces” even adamant itself. Go to the populous city of Nineveh, and see all orders of men, from the greatest to the least, dissolved in tears at the preaching of one single prophet: or look back to the day of Pentecost, when, by the preaching of Peter, three thousand persons, with their hands yet reeking with the Saviour’s blood, were converted to the Lord. Are not these instances sufficient to shew what wonders the word of God is able to effect? Verily, “it is mighty, through God, to the pulling down of the strong-holds of sin and Satan, and to the bringing of even the very thoughts of men into captivity to the obedience of Christ.”

Say, then, whether these be not cogent arguments for fidelity in the exercise of the ministerial functions? The exhibition of false doctrines saves no man, benefits no man: but a simple preaching of “Christ crucified is the power of God unto salvation” to millions of the human race. To this, many of you, I trust, can bear testimony; yea, and I hope are living witnesses of its truth; in that “ye have turned to God from idols, to serve the living and true God, and to wait for his Son from heaven, even Jesus, who hath delivered us from the wrath to come.”]

  And NOW,

  1.      Let me discharge, as I am able, my duty to you—

[“To me is committed the word of God for you; and woe is unto me, if I preach it not with all fidelity!” If so much as one of you should perish through a want of faithfulness on my part, his blood would be required at my handsc. You must not expect me, therefore, to “prophesy unto you smooth things,” or to “speak peace to you when there is no peace.” No: I must, at the peril of my soul, “speak God’s word unto you faithfully.” Now, there are three things which I do, and must, require at your hands. The first of these is, repentance — — — And I must declare unto you, that “except ye repent,” truly, deeply, and from your inmost souls repent, “ye shall all, all without exception, perish.” The next thing which I must call for, is faith, even faith in the Lord Jesus Christ, as the only Saviour of the world — — — And I must warn you, that without this there is no hope: for “there is no other foundation on which any man can build,” “nor any other name given under heaven whereby any man can be saved.” In addition to this, I must also require obedience, even a spiritual, cheerful, unreserved obedience to every command of God — — — And in the name of Almighty God I declare, that “without works all your faith is dead,” and, that “without holiness no man shall see the Lord.”]

  2.      Let me call on you to make a due improvement of my testimony—

[True it is, that even “though Paul should plant and Apollos water,” they would, if left to themselves, labour only in vain. “It is God alone that can give the increase” to the seed that is sown. But this will be no excuse for you, who make the word of no avail. If you would pray unto God, he would hear you: if you would seek his blessing, he would give it you: if you would desire him to clothe his word with power, he would accompany it with the Holy Ghost sent down from heaven. Remember, I pray you, that the word delivered, if it be not “a savour of life unto life, will become unto you a savour of death unto death.” True it is, that the “fire” burns but dimly, and the “hammer” is but feebly applied: still, if God would by his Spirit kindle the flame, it should be sufficient to burn even to your inmost souls: and if he would reveal his mighty arm, no rock in the universe should be able to withstand its force. “He has put his treasure in earthen vessels, on purpose that the excellency of the power may appear to be of Him:” and he delights to “perfect his own strength in his people’s weakness.” It is this that encourages me to speak; and it may well also encourage you to hear. Look to Him, then, to use his wonder-working rod, as in the days of old; and to accomplish by it the redemption and salvation of your souls.]

MLXIII

RELIGION IS NOT A SOURCE OF EVIL TO THOSE WHO EMBRACE IT

  Jer. 25:5, 6.

Turn ye again now every one from his evil way, and from the evil of your doings..… And I will do you no hurt.

SIN is the greatest of all evils; because it is the source from which all evils flow. Nor can the miseries which it has introduced be ever remedied, but by a thorough turning unto God. This, Jeremiah tells us, was the remedy prescribed by all the prophets: and certainly it is the only one that can ever prove effectual.

The passage, from whence the text is taken, contains, in addition to the words which we have cited, a dehortation or dissuasion from idolatry; together with an intimation that a continuance in that sin would accelerate their ruin, and insure their exclusion from the promised land: they would persist in it “to their hurt.” On the contrary, if they would return to God, he would forbear to inflict upon them his threatened judgments, and “do them no hurt.”

But we omit that which related to the temporal state of the Jews, in order that we may fix your attention more immediately upon that part of the subject which is applicable to all persons in all ages of the world.

The text consists of,

  I.      An exhortation—

As idolatry was at that time the national sin of the Jews, so every one has some evil way to which he is more particularly addicted. We cannot pretend to trace all the shades of difference that are found in different men: we will rather arrange the whole under three great and comprehensive classes; to one or other of which, all, except true Christians, belong. We therefore say, Turn,

  1.      From profaneness—

[That this is a common sin amongst us, needs no proof: we cannot open our eyes or our ears, but we must be speedily convinced of it — — —

Let then as many of you as have entertained licentious principles, or indulged in vicious practices, “turn from the evil of your doings,” yea, turn from it speedily, and with utter abhorrence.]

  2.      From worldliness—

[While the young and gay are rushing into vice, and pouring contempt upon every thing that is serious, a great part of mankind are immersed in worldly cares, and are as regardless of religion as their more dissipated brethren — — —

True it is, that these persons have more specious grounds on which to vindicate their conduct, inasmuch as it seems nearly allied to prudence and diligence. Still, however, while we highly approve of those virtues, we cannot but condemn a worldly spirit as evil; since it is declared to be incompatible with the love of God: and therefore we say to all, “Turn from it,” lest you deceive yourselves to your utter ruin.]

  3.      From formality—

[There is a very considerable number of persons, whose strictness of principle, and correctness of manners, screen them effectually against any charge of profaneness; while their indifference to riches and aggrandizement shews, that they are not open, in any great degree, to the imputation of worldliness, But their religion consists in a mere round of duties, in which they have no real enjoyment of God, but only a self-righteous, self-complacent approbation of their own minds — — —

That this also is evil, we cannot doubt, if only we bear in mind that God requires our hearts; and that every service, in which the heart is not engaged, is declared to be vain and worthless in his sighte.

In exhorting such persons to turn from the evil of their doings, we would by no means be understood to discourage diligence in attending on divine ordinances, whether public or private; but only to guard against a resting in the performance of duties, and a substituting of that in the place of Christ. In appreciating our religious observances, let us judge of them by their spirituality, and by our enjoyment of God in them: and, if they be ever so devout, still let us remember that they make no atonement for sin, nor do they confer any obligation whatever upon God: yea, rather the more devout they are, the more we are indebted to God for that grace whereby we are so enabled to worship him.]

To confirm the exhortation, God has been pleased to add,

  II.      A promise—

At first sight the promise appears to be unworthy of God, and incapable of affording any great encouragement to those to whom it is made. But, if taken altogether abstractedly, it surely is no light matter for those who deserve all the judgments that God can inflict, to be assured, that he will never do them any hurt: and, if considered in connexion with our fears and apprehensions, it will be found to contain the richest consolation. In this view, we observe, God will do us no hurt in respect of,

  1.      Our intellect—

[When we begin in earnest to be religious, our friends are ready to suppose that we are, or shall soon be, beside ourselves: nor can we altogether wonder at their judgment, when we consider how great the change is, (like a river turning back to its source,) and how unable they are to account for it. But they may spare themselves their fears; for God gives his people, not a spirit of delusion, but “of a sound mind.” The prodigal’s return to his father’s house was the first proof of sanity, not of insanity: nor has any person a spark of true wisdom in him, till he begin to fear the Lordh. In conversion, a man is made to form a correct judgment respecting his most important concerns; and not only to view things in the same light that God views them, but to act agreeably to those views. As well therefore might the man whose eyes Jesus had opened be said to have suffered injury in his organs of vision, as a person thus enlightened in his judgment be said to have suffered in his intellect.]

  2.      Our friends—

[We are taught to expect, that, on our becoming decided followers of Christ, “our greatest foes will be those of our own household:” and experience accords with the declarations of Scripture on this head. But are we therefore injured in this respect? Our Lord has told us, and experience accords with that also, that if we lose any friends for his sake, he will repay us in kind, as it were, an hundred-fold. A merchant who should part with his goods to such an advantage as this, would surely not be thought to have sustained any loss. But besides this recompence in the present world, God himself will be our friend, both now and for ever. And would not this amply repay the loss of all earthly friends?]

  3.      Our reputation—

[Though the whole of our conduct be visibly improved, yet snail we, on turning to God, be loaded with opprobrium and contempt; and though something may be gained by prudence, or conceded to us on account of our celebrity in learning, there is no religious person that occupies the same place in the estimation of the world that he would do if he were not religious. If our Lord himself was “despised and rejected of men,” and the Apostles were deemed “the off-scouring of all thingsn”, it is in vain for us to expect honour from man. But are we therefore without honour? No: our very disgrace, when so procured, is a very high honour, inasmuch as it assimilates us to Christp, and is a testimony to us of our fidelity. But suppose that ignominy had nothing to counterbalance it here, should we have any reason to regret it when Christ “confessed us before his Father, and his holy angels;” and when they who despised us, shall “awake to shame and everlasting contempt?”]

  4.      Our interests—

[The laws of the land certainly afford us a very great protection. Nevertheless it is no uncommon thing at this day for children and servants to be called to make very great sacrifices for the Gospel sake. But be it so: they are forced, like St. Paul, to serve the Lord “in coldness and nakedness,” and in a privation of all earthly comforts. But are they eventually “hurt?” What if their spiritual consolations be proportioned to their temporal afflictions; have they not made a good exchange? Is not peace in the bosom incomparably better than money in the purse? The riches of this world are easily appreciated: but those which Christ imparts, are “unsearchable.” Their despisers would, at a future day, give all the world for a drop of water only to cool their tongue. How rich then must they be who are drinking living waters eternally at the fountain head!]

  5.      Our happiness—

[Doubtless the godly have grounds of mourning peculiar to themselves: but are they therefore losers in respect of happiness? No: their sorrows, if I may so speak, are sources of joy: they would on no account be without them: they rather regret that they cannot sorrow more: they mourn because they cannot mourn, and weep because they cannot weep: and if at any time they have been enabled to abase themselves before God in dust and ashes, they look back upon such seasons as the most precious in their whole lives, But if they have sorrows unknown to others, have they not “joys also, with which the stranger intermeddleth not?” Let a promise be applied with power to their souls, or “the love of God be shed abroad in their hearts,” have they not a very foretaste of heaven upon earth? Compare their state with that of others, on a dying bed: follow them in the instant of their departure from the body: see them welcomed to the bosom of their Lord: contemplate their eternal state, in contrast with that of those who despised them; and then say whether they have any reason to complain, that their fidelity to God occasioned on the whole a diminution of their happiness?]

  ADDRESS—

  1.      Those who are yet following their evil ways—

[One question I beg leave to put to you: Will God “do YOU no hurt?” Inquire, I pray you: search the sacred records: see what God has spoken respecting sin and sinners: Will it do you no hurt to bear his wrath, and to drink of the cup of his indignation to all eternity? — — — We inquire not, What are the ways you follow? If you do not turn from every evil way to God, and devote yourself unreservedly to your Lord and Saviour, the issue will be the same, whatever course you take. Your guilt may be more or less aggravated, and your misery be apportioned accordingly: but, without entering into the different degrees of punishment, let me ask, Will not sin be visited with the wrath of God? and will that do you no hurt? — — — On the other hand, would not God do you good, if you would return unto him? — — — “Turn then from all your transgressions; so iniquity shall not be your ruin.”]

  2.      Those who are turning from their evil ways—

[Halt not between two opinions: strive not to reconcile the inconsistent services of God and mammon. “If Baal be God, follow him: but if the Lord be God, then follow him.” There is a certain kind of turning unto God, by which you will suffer hurt on every side, and receive no benefit whatever. If your “heart be not whole with God,” no good can accrue to you, nor can any evil be averted from you. The world will not approve of you, because you are too precise for them: and God will not approve of you, because you are not upright before him. Be not then temporizing and hypocritical, But open, decided, and consistent characters. “Follow your Lord fully:” “follow him without the camp, bearing his reproach”. Thus, though “your life may be accounted madness, and your end to be without honour, yet shall you be numbered among the children of God, and have your lot among his saints.”]

MLXIV

GOD WILL BE FOUND OF SINCERE WORSHIPPERS

  Jer. 29:11–13.

I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart.

THE calamities which God inflicts upon mankind in this world are intended to bring them to repentance; and though he often removes his rod in anger, when he sees that it produces not the desired effect, yet he often continues to punish till he sees that the heart is humbled for its iniquity. Thus he dealt with the Jews whom he sent captive to Babylon. They at first despised his chastening, and promised themselves a speedy return to their native land: but he declared that their captivity should be protracted to the end of seventy years; and that, at the expiration of that time, when they should have learned to acknowledge him, he would again appear for them, and bring them back in answer to their fervent petitions. His declaration respecting this suggests to us two important observations:

  I.      God’s purposes of love and peace shall all in due time be accomplished—

God has “thoughts of peace” towards many who never think of him—

[Even before the foundation of the world God determined to remedy the evils which he foresaw sin would bring upon mankind. When our first parents were ruined, and fled from his face, he sought them out and communicated to them his gracious intentions relative to the substitution of his Son, in their stead. And while the Jews were imbruing their hands in the blood of his Son, it was his fixed purpose to pour down his Spirit upon them, and to bring them into a state of reconciliation with himself. And have we not also reason to confess, that whatever we either possess or hope for is the result of his purpose and grace which he purposed in Christ Jesus before the world began? Yea, who can tell, but that, at this moment, some careless sinner is the object of his special attention, and that this is the very hour, wherein his merciful designs shall be matured and executed?]

These thoughts of his shall all in due season be accomplished—

[It may be a long time before his eternal counsels are manifested by visible and correspondent acts. But not one of his purposes shall ever be frustrated. Paul was “a chosen vessel unto him,” and “separated, in the Divine intentions, from his mother’s womb: but how long was he suffered to go on in the most inveterate enmity against Christ and his Gospel! Yet when his hour was come, God stopped him in his mad career, and transformed a bitter persecutor into a zealous Apostle. Thus it was that Zaccheus also was made a partaker of Christ’s salvation, when he thought of nothing but gratifying a foolish curiosity. And thus many of us also received our first serious impressions, when we were far enough from desiring to fear God. And it is a comfortable reflection, that many, who are yet dead in trespasses and sins, are in the Divine purpose “predestinated to the adoption of children,” and will one day be “heirs of God, and joint-heirs with Christ.”]

Nor shall any expectations founded upon his word be ever disappointed—

[Improbable as the deliverance of the Jews from Babylon was, God brought them out at the appointed time. And as he gave “them an expected end,” so will he to all of us. If an ungodly man begin to look unto the Lord Jesus Christ for repentance and remission of sins, he shall not look to him in vain. If an afflicted or tempted soul flee to him for consolation and succour, the desired aid shall not be withheld. Provided only we rely on his word, and not on any presumptuous imaginations of our own, we may rest assured that he will interpose effectually on our behalf.]

But however fixed his purposes may be,

  II.      They must nevertheless be called forth by the exercise of fervent prayer—

God has appointed prayer as the means of obtaining his blessings—

[This is the universal voice of Scripture, “Ask, and ye shall have.” Even where God most freely promises his blessings, he still says, “Nevertheless I will be inquired of by the house of Israel to do it for them.” We do not say that he never deviates from this method of conveying his mercies; for sometimes “he is found of them that sought him not, and known to them that inquired not after himf:” But the earnestness with which this duty of prayer is inculcated in the text, is of itself a sufficient proof that we are to expect no blessing without it. God would have us know, and feel our wants; and by opening them before him, get our own hearts affected with them. If at any time he vouchsafe his blessings to those who have not sought him, he instantly stirs them up to prayer, which is as necessary to the welfare of a regenerate soul, as breathing is to the existence of a new-born infant.]

Nor should a discovery of his purposes relax, but rather quicken, our diligence in prayer—

[This was the effect which was produced on Daniel as soon as ever he learned that the time fixed for Israel’s captivity was near its termination. Nor should it produce any other effect on us. As well might Hezekiah have declined the use of food because God had prolonged his life fifteen years, as we neglect the means of spiritual advancement, if we knew that God had predestinated us unto life. On the contrary, the certain prospect of success is our greatest encouragement to pray, and to comply with any terms which God has prescribed.]

If we use these means aright, we may be sure we shall attain whatsoever his unerring wisdom sees to be good for us—

[God has “never said to the seed of Jacob, seek ye me in vain.”. On the contrary he will “hearken” to our cry with parental tenderness, he will discover to the inquiring soul the riches of his grace, and “enable us to comprehend with all saints the height and depth of his love which passeth knowledge.” But then we must pray in earnest and, “search for him with our whole heart” It is not a mere listless petition that will prevail with him; we may ask and not have, if we thus ask amiss:” but importunate and believing prayer shall bring down every blessing which God himself is able to bestow.]

  This subject will be found of peculiar USE,

  1.      To humble the proud—

[Every natural man conceives that his salvation must arise solely from his own exertions. But here we are taught to trace all our inclination and ability for what is good to God, who, in the prosecution of his eternal purposes, imparts both the one and the other to our souls. Let us learn, then, to acknowledge him in all that we have received, and to look to him for all that we want. And let the hope, that there may yet be in his heart many undiscovered thoughts of peace towards us, stimulate us to fervent prayer, and diligent exertions.]

  2.      To awaken the secure—

[Some will pervert the truths of God, and say that their exertions are useless, if God have not thoughts of peace towards them; and superfluous, if he have. But God’s decrees are no rule of action for us, seeing that they are hidden from us: it is his precepts, which we are to regard; and if we will not seek him according to his command, we can have no hope that we shall ever find him. Will any man then consign himself deliberately to perdition, because he does not absolutely know that God has “ordained him unto life?” Should we not justly blame a man who made the uncertainty of life a reason for refusing bodily sustenance? yet he would act as rationally as the other. Let this then be known; the man that lives without God, will die without hope; and, when he perishes, he must accuse, not the hidden purposes of God, but his own folly, sloth, and negligence.]

  3.      To comfort the feeble-minded—

[Some, who are diligent in the use of means, are apt to perplex themselves with doubts respecting the Divine decrees. But they have within themselves the very best answer to all their doubts: let them only ask themselves, Whence arose my desires after God? Whence is it that I am enabled to seek him in any measure? The snare will then instantly be broken: for, the aid they have already received from God, is a far better ground for concluding that he has designs of peace towards them, than any remaining imperfections can be, of his purpose to reject them. Only then wait upon God in prayer, and rest assured that a praying soul can never perish. Continue to ask, and you shall have; for however secret his purposes may be, his promises are plain and sure: and he says, “Ye shall find me, when ye shall search for me with your whole heart.”]

MLXV

GOD’S GRACIOUS DESIGNS TOWARDS HIS CHOSEN PEOPLE

  Jer. 30:10, 11.

Fear thou not, O my tenant Jacob, saith the Lord; neither be dismayed, O Israel: for lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest and be quiet, and none shall make him afraid. For I am with thee, saith the Lord, to save thee; though I make a full end of all nations whither I have scattered thee, I yet will not make a full end of thee; but I will correct thee in measure, and will not leave thee altogether unpunished.

THE peculiar importance of these words may be judged of from hence, that the prophet, without any apparent necessity, or indeed any visible connexion, introduces them again, towards the close of his prophecies. But the subject of them is so consolatory, and the view which they open to us of God’s future dispensations is so glorious, that they may well be proposed to our most attentive consideration. Respecting their primary import we can have no doubt. They look forward to a period far beyond the return of the Jews from Babylon, even to that blessed period, when the whole nation shall be converted to the faith of Christ, and be restored to the possession of the land of Canaan. That such a period shall arrive, we have the strongest and most unequivocal declarations of Holy Writc: and it becomes us all to look forward to it with confidence and joy.

But we must not so contemplate the future good of others, as to overlook our own personal and immediate welfare. The words before us convey most comfortable tidings to ourselves; which therefore we shall advert to in connexion with the event to which they more especially refer: and in order to this we shall deduce from them some general observations. Observe then,

  I.      That God has glorious things in reserve for his chosen people—

  1.      For the Jewish people—

[There is certainly mercy in reserve for them:“their yoke has never been so broken from their neck, but that strangers have served themselves of them,” and do still oppress them. A season of happiness awaits them, such as they never experienced in their most prosperous days: “they shall be at rest, and be quiet, and none shall make them afraid:” and this outward peace shall be only a shadow of that inward joy which they snail experience under the protection of their reconciled God and Saviour, who will be “a little sanctuary unto them.”]

  2.      For his people among all nations—

[However “far off” his people are, God sees and knows them, and will in due season bring them to himselfg. No enemy shall be able to detain them: their bonds shall be broken, and they shall be “brought into the glorious liberty of the children of God.” O what sweet peace and composure of mind shall they enjoy, when they are truly brought to the fold of Christ! what blessed assurance too shall they possess, not only of their present interest in the Saviour, but of final victory and everlasting felicityi!

Yet is this but the beginning of blessings: the time shall come when the saints of all ages, even from the beginning to the end of time, shall be gathered together, every one of them freed from all remains of sin and sorrow, and raised to the fruition of their heavenly inheritance.

Shall we not then, whilst we contemplate the future destinies of God’s ancient people, consider also our own; when, even in this life, such “things are prepared for us as no un-renewed eye hath seen, or ear heard, or heart conceived;” and, in the world to come, such things as exceed the comprehension whether of men or angels?]

Subservient to this great design, God orders every thing for them in love, so,

  II.      That even his darkest dispensations towards them are intended for their good—

This was, and still is, the case with respect to the Jews.

[The sending of that whole nation into captivity in Babylon was doubtless a heavy judgment: but yet we are expressly told that God designed it “for their good.” And we doubt not but that the destruction of their whole estate and polity by the Romans, together with their present dispersion over the face of the whole earth, is intended for their good also. By the Babylonish captivity they were cured of idolatry; and by the total abolition of the temple worship, all hope of obtaining mercy by the ceremonial rites and ceremonies is cut off, and they are “shut up unto the faith that is now revealed.” We trust also that they are preparing to be God’s honoured instruments of evangelizing the world; seeing that the receiving of them into the Church will be as life from the dead to the Gentile world. We see clearly that there is an immense difference put between them and all the nations which once led them captive. The Egyptians, Assyrians, Chaldeans, Romans, have ceased to exist as distinct kingdoms; and have been lost, as it were, among the people who subdued them: but the Jews are in every place a distinct people, and are so kept by God’s overruling providence, that he may accomplish more manifestly his gracious purposes towards them. Many indeed, like Pharaoh, have sought their destruction; but they live as monuments of God’s unceasing care and faithfulness.]

And may not we also see the hand of God ordering and overruling every thing for our good?

[His chastening hand may have been upon us; but the consolations and supports with which he has favoured us have almost changed the very nature of our afflictions. Besides, he has, like a skilful Refiner, apportioned our trials to our necessities; and always either increased our strength to sustain them, or provided for us a way to escape from them. Let any one of us look back, even the most afflicted amongst us, and say, Whether God has not corrected always “in measure?” yea, whether his corrections have not “wrought for our good;” and whether, if our hearts be indeed right with God, they have not been “working out for us a far more exceeding and eternal weight of gloryo?” Yes, “by these has our iniquity been purged; and the fruit of them has been to take away our sin:” and in all that God may have inflicted on us, he has acted the part, not of an angry Judge, but of a loving Father.]

Well may God’s people rejoice in such hopes as these, seeing,

  III.      That his presence with them is their never-failing security—

God did not so withdraw from the Jews in Babylon, but that he was with them to watch over them, and to overrule events for their deliverance at the time appointed. Thus at this day he hears the cries of his afflicted people, and only waits till the appointed time to shew himself strong in their behalf. Thus is his presence with us our security also.

[He has promised “never to leave us nor forsake us.” In our troubles more especially has he engaged to be with uss. Nor will he ever leave us, till he has accomplished all the good pleasure of his goodness towards us. Had it not been for his presence with his Church and people, their enemies would long since have triumphed over them: but because “he is with them to save them,” they shall be “more than conquerors” over all their enemies, and “be saved by him with an everlasting salvation.”]

  APPLICATION—

Thrice, in the parallel passage, does God repeat the exhortation, “Fear not.” We therefore will address that exhortation,

  1.      To those who are afar off—

[Look at the Jews in Babylon, or in their present state; What can be conceived more hopeless? — — — Yet they were, and shall be delivered. Let none then despair, as if they were beyond the reach of mercy: for “God’s hand is not shortened that it cannot save;” and they shall “be brought nigh by the blood of Jesus,” which is able to “cleanse from all sin.”]

  2.      To those who are visited with any great affliction—

[You are apt to conclude, that, because you are afflicted, you are monuments of God’s wrath. But God makes these very afflictions a subject of promise: “I will correct thee in measure, and will not leave thee altogether unpunished.” He knows that without these afflictions you would never return to him, nor ever be purified from your dross: it is because you are a child, and not a bastard, that he thus visits you with his chastising rod. It was in this view of his dispensations that David said, “In very faithfulness thou hast afflicted me.” Faithfulness has respect to a promise: and it is your privilege to see every one of your afflictions as the fruit of his faithfulness and love.]

  3.      To those who are under discouragement of any kind—

[“Fear not, feat not, fear not.” It is God’s delight to “bind up the broken-hearted, and to comfort all that mourn;” and thrice does he renew to you the exhortation, “Fear not.” Only seek to have his presence with you, and you need fear nothing. Remember the disciples in the storm. Could they sink whilst Jesus was in the vessel with them? Neither can ye, under your circumstances, If God be for you, none can be effectually against you. Take him with you then, wherever you go; and “the gates of hell shall not prevail against youy.”]

MLXVI

THE CONVERSION OF THE JEWS—OUR DUTY TO PROMOTE IT

             Jer. 30:17.

This is Zion, whom no man seeketh after.

CONSIDERING how much is spoken in the Holy Scriptures concerning the present and future state of the Jewish nation, it is surprising how little they occupy the attention of the Christian world. As living witnesses of the truth of our holy religion, they are indeed often mentioned; but, as having any interest in the promises of the Gospel, and as ordained to fill an exalted station in the Church of God, they are scarcely ever noticed, so that, to bring the subject before a Christian audience seems almost to require an apology; the very mention of them in that view being more calculated to excite a smile, than to call forth the more holy emotions of compassion and love. Whence this should proceed, I know not; unless from that prejudice against them, which from our earliest infancy we have imbibed, and from an idea that all efforts for their welfare are visionary and vain. But this indifference towards them is highly criminal. We are not to imagine, that, because they are under God’s displeasure, we are discharged from all those duties which we owe them as men; or that, whilst God is making use of men as instruments to inflict punishment on his offending people, they are not responsible to him for the dispositions which they exercise, and the acts which they perform. Respecting the Jews in former times, it is said, “All that have found them, have devoured them: and their adversaries said, We offend not; because they have sinned against the Lord.” But was his anger any reason for theirs? Was man justified in despising them, because they were under the chastisement of their offended God? Assuredly not: for God himself complains of this very conduct; “I am jealous for Jerusalem and for Zion, with a great jealousy: and I am sore displeased with the heathen that are at ease: for I was but a little displeased; and they helped forward the affliction:” (and then, as in the words before my text, he adds,) “Therefore I am returned to Jerusalem with mercies.” In all that he inflicts, he himself is just: but in executing his secret purposes, we are not just, any more than the Jews were in crucifying their Messiah: for though they did only what “God’s hand and God’s counsel had determined before to be done,” it was “with wicked hands that they crucified and slew him.” This distinction is very strongly marked in the passage before us. In the foregoing verses God vindicates his own honour, by shewing, that the Jews were themselves the authors of their own misery, in that they had brought it upon themselves by their great wickedness; yet he declares, at the same time, that the contempt poured upon them by their enemies was most offensive to him; and that when he should have fulfilled his will upon his own people, he would avenge their cause on those who, not from any zeal for his honour, but for the gratification of their own malignant passions, had been the willing, though unconscious, instruments of his vengeance.

That we may enter fully into this view of our text, it will be proper for me to read to you the two verses immediately preceding it: “Why criest thou for thine affliction? Thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee. Therefore [the word ‘therefore’ should here, as in many other parts of the prophetic writings, have been translated ‘nevertheless’:] Nevertheless, all that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil: and all that prey upon thee will I give for a prey: for I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an outcast, saying, This is Zion, whom no man seeketh after;” that is, ‘I will take occasion, from the contempt that is poured upon thee, to manifest the regard which, even in thy lowest state, I bear towards thee, and to restore thee to my favour: yea, the very complacency which thine enemies express in the view of thy degradation, shall call forth my indignation against them, and my compassion for thee.’

The words thus explained, will lead us to consider the treatment shewn to the Jewish people, and the light in which their conduct is viewed by Almighty God.

  I.      We shall notice the treatment that is almost universally shewn to the Jewish people.

We might enter here into an historical view of the conduct of different nations towards them, and especially since their dispersion by the Romans. We might state the cruelties inflicted on them by the different potentates of Europe, not excepting those of our own country. But this would be unnecessary; since it is well known to all, that they have been, and still are, a proverb of reproach amongst ourselves, as well as in foreign lands: and that, if we wished to stigmatize any one with a name comprising every thing that was odious and contemptible, the term “Jew” would afford us ample scope for the exercise of our malignity. Let it suffice to say, that even in this land, which, in respect of civil and religious liberty, stands unrivalled amongst the nations of the world, and where toleration is carried to its utmost extent, there has been, within the memory of many now living, as universal and disgraceful an opposition to the Jews, as could well be expected from any civilized community. When the government of this country had passed an act in their favour, such was the clamour excited throughout the whole land, not by the irreligious only, but, I am ashamed to say, the religious also, that the Parliament was constrained to repeal, in the following year, the law which had been enacted; when that law did nothing more than concede to them the common rights of humanity, the rights possessed by the meanest beggar in the land.

Nor is it in respect of civil rights only that they are so disregarded: their religious interests also are altogether overlooked. In behalf of the heathen there have been two venerable societies established in this land for above a hundred years: but who amongst us have united together for the benefit of the Jews? Within a few short months, also, has there been sent forth, from the highest authorities in the state, a circular letter, to call forth the exertions of every member of the community in behalf of the heathen; but on behalf of the unhappy Jews, no such effort, yea, no effort at all, has ever been made: no: they may be left to perish! “They are the Zion, whom no man seeketh after,” or needs to seek after. What a striking illustration of our text is this! and how exactly corresponding with the judgment which God, by his prophet, foretold, as assuredly to come upon them in their dispersion: “I will cause them to be removed into all the kingdoms of the earth: and who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest”

But there is a point noticed in our text, to which I wish to draw your more particular attention. The evil which called forth the animadversion of Jehovah was, that, whilst the enemies of Zion poured contempt upon her, they vindicated their conduct in that respect, and spoke of it as being precisely such as became them on the occasion: “I will heal thee of thy wounds, saith the Lord of Hosts, because they called thee an outcast; saying. This is Zion, whom no man seeketh after;” this is Zion, respecting whom no one needs to give himself any concern at all.

And is not this the very way in which we have conducted ourselves towards the Jewish people? We not only despise them, and disregard their welfare; but we justify this habit, and see no reason for altering it: we even feel a complacency in the thought of their degradation; and, instead of rejoicing, that now, at last, a society has arisen to seek their welfare, we regard their attempts as visionary; and are disposed rather to deride their efforts, than to afford them our active and zealous aid. Instead of praying fervently to God for this people in secret, and then going forth to exert ourselves for the conversion of their souls, we give them not so much as a place in our thoughts: and so far from being ashamed of, or even thinking it necessary to palliate, our neglect of them, I say again, we justify it; and account any frivolous excuse an ample vindication of our conduct.

On this part of our subject we shall enter more fully, in another discourse: but we beg that it may be particularly kept in mind throughout this present discourse, because it is the main point on which the whole turns. Let it be remembered, that we speak not of persecuting the Jews; no, nor even of neglecting them; but we speak of that self-vindication which we cherish in the midst of this neglect; and of the willingness which we manifest to catch at any thing, which may, with the smallest semblance of propriety, appear to justify that neglect. Perhaps, in our whole lives, we have never once imagined that we were sinning against God by this conduct, or that he beheld it with any marked disapprobation; much less have we made it a ground for humiliation before God, and implored grace from Him to change and amend our ways.

Such, then, having been our conduct, let me proceed to set before you, as I proposed, under the SECOND HEAD of my discourse, the light in which it is viewed by Almighty God.

We can scarcely conceive a stronger expression of God’s indignation against such conduct, than that which is contained in the passage before us since it not only called forth his displeasure against those who were guilty of it, but induced him, in a way of recompence, to declare, that he would restore to his favour the people who were so contemned.

If, as is probable, we do not see any great evil in this conduct, let us proceed to investigate it in some different particulars.

First, murk the inhumanity of it. The Jews, no less than ourselves, have immortal souls, which must be partakers of happiness or misery for ever. I know, that to speak of that whole people as in a state of guilt and condemnation, is by many deemed uncharitable and severe; and I am far from censuring those whose feelings revolt from so terrible a thought. But, if we believe the Scriptures to be true, we shall find it impossible to maintain the sentiment which our charity would dictate. I presume not to say, that there may not be many individuals, both amongst Jews and Gentiles, to whom mercy may be accorded for Christ’s sake, notwithstanding they have not a distinct view of his salvation: but I would ask, What did St. Paul mean, when he appealed so solemnly to the heart-searching God respecting his own feelings on account of his nation: “I say the truth in Christ, I lie not; my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart for my brethren’s sake”. Would he have felt all this, if he had believed that they were in a state of salvation? Whence could his “great heaviness and continual sorrow of heart” arise, but from the conviction of his mind, that, whilst they continued to reject the Saviour, they were under the wrath of God? And whence arose his unabated efforts in their behalf, “that by any means he might save some,” if he did not consider them all as in danger of perishing in their sins? Permit me, then, to ask, if they be indeed, nationally considered, in such a state, are we guilty of no inhumanity, whilst we use no efforts for their welfare? Were we to see a multitude of them shipwrecked, and to refuse to make exertions for their preservation, when the means of preserving them were in our hands, there would be but one sentiment in the whole world respecting our conduct; and we ourselves should be amongst the foremost to condemn those who should so violate all the feelings of humanity. Yet is not this the very conduct of which we have been guilty? We have seen that unhappy nation sinking into perdition, and have had at our command that which is sufficient to save the whole world; yet have we never tendered to them our assistance, nor used any means for their salvation. And in what light Almighty God views this conduct, we may judge from what he spoke respecting the Ammonites of old: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord for ever; because they met you not with bread and with water in the way when ye came forth out of Egypt.” Now, if God expressed such indignation against them for not administering to his people temporal relief, what must he not feel against us, who, with the bread of life and the water of life in rich profusion in our hands, have never stirred one step to supply their wants, or to make them partakers of our benefits? The parable of the good Samaritan is familiar to us all: and there is but one sentiment amongst us respecting the conduct of the priest and the Levite towards the wounded Jew, when compared with that of the Samaritan. And are the Jews of this day less neighbours to us, than those in our Lord’s day were to the Samaritans? Yet have we seen the perishing condition of that whole nation, without any suitable emotions, or any efforts made by us in their behalf. We may extenuate our fault as we will; but, in the sight both of God and man, we have been guilty of most grievous inhumanity.

Consider, next, the injustice of our conduct. God has given to us the Scriptures, not for ourselves only, but for the whole world also: his command to all who possess them is, (for we must not limit it to his immediate disciples,) “Go ye into all the world, and preach the Gospel to every creature:” and so far was he from excepting the Jews, that he required a preference to be shewn to them, and particularly enjoined, that the first offer of salvation should be made to them. This preference his Apostles continued to shew, till the obstinacy of the Jews constrained them to manifest towards the Gentiles an indiscriminate regard. But, if we suppose the preference to the Jews to be no longer enjoined, can we imagine that they are to be altogether neglected? Very different will our judgment be, if we consult what St. Paul has written on this subject: “As ye in times past have not believed God, yet have now obtained mercy through their unbelief, even so have these also now not believed, that through your mercy they also may obtain mercy.” The meaning of which passage, I conceive, is this: God withdrew his mercy from his ancient people, that he might impart it to you Gentiles; but, in imparting it to you, he never designed that it should be finally withheld from them: on the contrary, he now makes you the depositaries of his word for their good, that, through the mercy vouchsafed to you, they may be led to a renewed enjoyment of the blessings which they in former ages exclusively possessed. Thus have they a claim upon us: we are actually “debtors to them:” and, whilst we withhold from them the blessings which are entrusted to us for their use, we are guilty of the grossest injustice. Suppose, in a time of dearth, a person of opulence should commit to his steward a sum of money for the relief of persons who were specifically described; and that, on inquiry, he should find that his steward had altogether withheld relief from those for whose benefit the trust had been committed to him, and had spent the money on himself: would any one hesitate to call him an unjust steward? What then, if, instead of improving the Gospel for the ends for which it has been committed to us, namely, that “through our mercy the Jews might obtain mercy,” we have been altogether regardless of our trust, and suffered them all to “perish for lack of knowledge:” will God account us faithful? Will he not rather complain of us as unjust stewards? Will he not accuse us as having intercepted the flow of his benevolence towards the objects of his compassion, and as having robbed them of the benefits which he had ordained them to enjoy? Let us not then console ourselves with the thought, that we have never inflicted on them any positive injury; but let us rather tremble at that sentence which God has denounced against those who have hid their “talent in a napkin;” “Cast ye the unprofitable servant into outer darkness, where shall be weeping, and wailing, and gnashing of teeth.”

There is yet another view in which I would place this conduct. Consider the ingratitude of it. We were once in as deplorable a condition as the Jews, or rather in a state far worse: for they do worship the one true God; whereas we were bowing down to stocks and stones. And how did they act towards us? The Jewish nation at large, I grant, opposed, with all their might, the calling of the Gentiles: and some who were truly pious could not see the Divine purposes in relation to this matter. But they acted under a mistaken sense of duty to their God; (an excuse which none of us can offer:) and, as soon as they were fully instructed in their duty, they accounted nothing too much to do or suffer, if they might but be employed as instruments to “turn us from darkness unto light, and from the power of Satan unto God.” Most remarkable is that declaration of St. Paul, to this effect, to his Gentile converts at Philippi: “If I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all: for the same cause do ye also joy and rejoice with me.” To understand this aright, we should bear in mind, that, when burnt-offerings were presented to God under the Law, meat-offerings of flour and oil were consumed with them, and drink offerings of wine were poured out upon them. “Now,” says the Apostle, “I regard your faith as a sacrifice and service to the Lord: and if my blood be poured out upon it as a libation,” (that is the meaning of the word which we translate ‘offered,’) “so far shall I be from complaining of my persecutors, or accounting it hard that I am called to suffer, that I shall congratulate myself, and expect to be congratulated by you, on the honour and happiness conferred upon me.” Such was his love towards the Gentiles. And should there not he some measure of the same spirit in us, towards the Jews? But what self-denial have we exercised for them? or what labour have we endured for their benefit? Instead of willingly pouring out our blood for them, (as all the Apostles, except John, did for us,) have we even shed a tear for them before God, or poured out a prayer for their deliverance? To us they have been the greatest benefactors: all that we know of God and his Christ, we have learned from them: and all on which our hopes of eternal happiness are founded, we derive from them. Do these things call for no return at our hands? If we have received so abundantly of their spiritual things, is it not our “duty” to impart to them of ours; When they have manifested such enlargement of heart towards us, what can we think of ourselves, if we are so straitened towards themq?

If any one object, that “the benefits conferred on us by pious Jews of former ages lay us under no obligation to those who are ungodly in the present day,”I would reply, that no one of us would argue thus in matters of mere temporal concern; but that, on the contrary, we should rather feel the claims of such persons augmented by their very necessities. Suppose, for instance, that a rich man had disinherited his own son for some offence, and conferred all his estates on us, who had no relation to him, and no claim upon him whatever; and that, in process of time, the descendants of his son were reduced to extreme want and misery; should we regard them with the same indifference as we might, perhaps, if no such circumstance had ever occurred? Should we not think they had some kind of claim upon our charity; and that, out of the wealth so undeservedly conferred on us, and in the full enjoyment of which we were living, we should do well to bestow on them at least the crumbs which fell from our table? and, if we refused them this boon, should we think, or would any person think, that gratitude “had its perfect work within us? Let us judge righteous judgment;” and let the verdict which conscience would give in that case be given in the other; only with this additional aggravation, that, whilst the charity which we refused them would in the one case have diminished our wealth, in the other it would have enlarged it, and have enriched us whilst it aided them.

There is yet one more point of view in which I will place the conduct of which I am speaking. Consider the impiety of it. What has not our Lord and Saviour Jesus Christ done for us? He has left the bosom of his Father, and disrobed himself of all his glory, and assumed our nature (being “made like unto us in all things, sin only excepted”), and “borne our sins in his own body on the tree,” and “become a curse for us, that he might redeem us from the curse of the law,”and reconcile us to our offended God. And, in return for all this, what does lie require at our hands? What, but that we should henceforth “live not unto ourselves, but unto him who died for us, and rose again?”This, methinks, is the least that we can do. To love him, to serve him, to glorify him in every possible way, is surely no more than “our reasonable service.” Now, when he would instruct the Apostle Peter, how to evince his love, and how to render him the most acceptable service, what direction did he give him? “Simon, lovest thou me? Feed my sheep: feed my lambs.” If it be said, that this was done for the purpose of restoring Peter to his apostolic office, which he had disgraced and forfeited, I grant it was; but still it shews, that, to administer to the spiritual and eternal welfare of the Lord’s people, as far as our respective circumstances will admit of it, is a suitable expression of our love to him, and a service most acceptable in his sight. What then shall we say, if, when we have seen all his kindred according to the flesh scattered over the face of the whole earth, we have never endeavoured to bring one to his fold, or to feed them in the pastures prepared for them? May he not justly take up against us the complaint which he uttered against his shepherds of old, “My sheep wandered through all the mountains, and upon every high hill: my flock was scattered upon all the face of the earth, and none did search or seek after them?” May not the reproach cast on the Christians at Rome be justly applied to us, “All men seek their own, and not the things which are Jesus Christ’st?” And may not the Jews themselves adopt, in reference to us, the lamentation of David, “I looked on my right hand, and beheld; but there was no man that would know me: refuge failed me; and no man cared for my soul?” I readily grant, that we are not all called to the pastoral office: but are we therefore freed from all obligation to use our efforts for the extension of the Redeemer’s kingdom, according to our ability? Do we not read of even females who “laboured in the Lord, yea, and laboured much in the Lord?” There are many things which we all might have done towards the recovery of the lost sheep of the house of Israel. We might, at least, have felt towards them as the Apostle did, when he said, “My heart’s desire and prayer to God for Israel is, that they may be saved:” yea, like our blessed Saviour, we might have “wept” over their desolate conditionz; and with the angel, of whom the Prophet Zechariah speaks, have pleaded for them: “O Lord God of Hosts, how long wilt thou not have mercy on Jerusalem?” But if no measure of this love to Christ have burned in our hearts, we may well doubt whether we have ever loved him at all, or have ever experienced his power and grace upon our own souls. If St. John’s appeal respecting a backwardness to relieve the temporal necessities of our fellow-creatures be unanswerable, how much more will it be so, when applied to the subject before us: “Whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” How indeed! We may make what profession of piety we will; but we shall prove to demonstration, that we have no love either to God or man in our hearts, if, after this warning, we neglect to seek the welfare of the Children of Israel.

Thus have I faithfully declared unto you what I verily believe to be the truth of God: and I appeal to yourselves, whether I have given an exaggerated statement, or whether I have declared more than you you will find to be true, if you will only seriously reflect upon it as before God. Only let it be remembered, that I have not spoken these things respecting the mere neglect of their welfare, but of the justification of that neglect, and of the reluctance which is shewn to make any effort for their salvation. The retrospective application of it bears upon persons only in proportion to the information they have possessed; but the prospective application comes with full weight upon the consciences of us all; so that I may say, as our Lord did to the Jews, “If we had never been addressed upon the subject, we might have had no sin: but now we shall have no cloak for our sin.”

If I should attempt to trace this neglect of our Jewish Brethren to what I conceive to be its true cause, I must impute it, in a very considerable degree, to that ignorance of the prophetic writings which so generally prevails amongst us. They are not studied amongst us as they ought to be. Because they are in some parts difficult to be understood, we altogether wave the consideration of them: or, if we consider them at all, we involve them in tenfold obscurity, by interpreting, as relating to the Gentiles, what God has spoken primarily, if not exclusively, of the Jews. The truth is, that if, in reading the prophecies, we kept the Jews steadily before our eyes, such a light would shine upon the Scriptures as we have never before seen; and all the purposes and perfections of God would be unfolded to us, in a new and most interesting view. But we keep that people out of sight, and never make the prophecies relating to them a subject of our ministrations. Forgive me, if I say, that to us ministers this guilt attaches in a very high degree. Our duty has been, to “declare to our people the whole counsel of God:” and yet we have passed over this subject, as unworthy of our own attention, or of theirs: and those mysteries which caused the holy Apostle to exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!” have been treated by us with contemptuous silence; our whole conduct being, in this respect, one continued comment on our text; “This is Zion, an outcast, whom no man seeketh after.” I pray God, that the blood of that unhappy people may not be laid to our charge, or “be required at our hands,”

I cannot, however, exempt from grievous criminality the Church at large, amongst whom exists a sad indifference even about their own souls. Too many amongst us have never truly sought salvation for themselves: how then could they seek the welfare of others? If they have never “looked on Him whom by their sins they have pierced,” and never mourned for their own iniquities, how should they weep over the Jewish people, or labour to restore them to the favour of their God? Here, it is to be feared, is the root of the evil with the great mass of nominal Christians: they have not laid to heart their own wickedness: they have not wept and prayed over their own perishing condition, nor fled to Christ for refuge from the curses of the broken law, It is no wonder, then, that they have left, without any remorse, their Jewish brethren to perish in their sins, But shall we continue thus to augment our guilt; and to “treasure up for ourselves, no less than for them, wrath against the day of wrath?” In vain shall we attempt to justify this conduct: for, beyond a doubt, our God would have us like-minded with himself, when he speaks of them as still “beloved of him for their fathers’ sake;” and with heart-felt joy contemplates their restoration to his favour. Hear how he speaks in the words following my text: “Behold, I will bring again the captivity of Jacob’s tents, and have mercy on his dwelling-places: and the city shall be builded on her own heap; and the palace shall remain after the manner thereof: and out of them shall proceed thanksgiving, and the voice of them that make merry: and I will multiply them, that they shall not be few; and I will glorify them, that they shall not be small.… and they shall be my people, and I will be their God.” Such is the delight with which God contemplates these great events: and shall we be indifferent to them? Shall we not endeavour to help forward this glorious day? Shall not their ignorance move us, and their obduracy call forth our compassion? Behold how the prophet bemoaned their situation in his day: “Mine eye runneth down with rivers of water for the destruction of the daughter of my people: mine eye trickleth down, and ceaseth not, without any intermission, till the Lord look down upon them, and behold from heaven.” THIS IS THE FRAME OF MIND WHICH BECOMES US: and sure I am, that, if any measure of it be found in us, we shall neglect them no longer. We shall consider what can be done in their behalf; and shall not suffer every foolish excuse that can be offered to warp our judgment, or to paralyze our exertions. We shall bear in mind, what arrears of love we owe to them, and what a fearful responsibility hangs over us before God: and we shall lend ourselves to every good work, whereby their minds may be enlightened, and their souls “subdued to the obedience of faith.” We shall not account it superfluous to exert ourselves, because we do not expect “the nation to be born in a day;” but shall gladly labour, in every possible way, for the promotion of their good, “if by any means we may save SOME.” If we may but gain “one of a city, and two of a tribe or family;” yea, if after all our efforts, we may but glean a small remnant, four or five from the top of the outermost branches of the olive-treei, we shall account our exertions richly recompensed, and shall bless our God that we “have not laboured in vain, or run in vain.”

MLXVII

GOD’S REGARD FOR THOSE WHO APPROACH UNTO HIM

             Jer. 30:21.

Who is this that engaged his heart to approach unto me? saith the Lord.

THE history of the Jews is deserving of attention, not merely as unfolding to our view the gradual introduction of Christianity, but as shadowing forth all the most important parts of the Christian system. The passage before us primarily relates to the return of the Jews from Babylon. It foretells, that a terrible destruction should come upon their oppressors: that they, in consequence of it, should be restored to their own country, and live under governors of their own nation, and have the same access to God, in his worship, as they had enjoyed before the destruction of their city and temple. But, under these events, many others of a more sublime nature were typified. Their governors represented Christ, who should in due time arise to reign over them; and their enjoyment of Divine ordinances depicted the privileges which we were to possess under the Christian dispensation. To evince this, we will shew,

  I.      To whom this passage refers—

Besides referring to Zerubbabel and the Jewish people, it refers,

  1.      To Christ—

[Beyond all doubt he was the Governor who was to arise from among that people, and to reign over the house of David for everb— — —He “approached unto God” as our Surety and High Priest on earth, and as our Advocate and Intercessor in heaven — — — In this glorious work he “engaged his heart.” When first he entered into covenant with the Father respecting it, he shewed that his whole heart was engaged in it: and, from the moment that he entered upon his work, he persisted in it, notwithstanding all which he had to endure in the prosecution of itd— — —]

  2.      To his people—

[His followers are characterized as “a people near unto God:” and to them, as the words following the text evince, the words before us may be applied. They endeavour to “approach God” in the way that he has appointed: they “draw near to him with a true heart, in full assurance of faith.” They approach him in the public ordinances and in their private chambers. They “have boldness to enter into the holiest by the blood of Jesus:” they come even to the throne of God: they “stir up themselves to lay hold on him,” and “will not let him go, until he bless them.” In this work they “engage their hearts:” they know that “the drawing nigh to God with their lips only is a vain service:” they therefore labour to “worship him in spirit,” and to say with David, “My heart is fixed, my heart is fixed.” Whatever discouragements arise, they know that to yield to them must be productive of the most fatal consequences: and therefore they determine, if they are tempted at any time to say “I am cast out of the sight of thine eyes,” they will not despair; but will “cry unto God from the very belly of hell,” assured that “none shall ever seek his face in vain.”]

But to understand the passage aright, we must notice,

  II.      The peculiar force of the interrogation—

It is not to be supposed that God asks for information: the inquiry is rather expressive of his most cordial approbation.

God delighted in the mediation of his dear Son—

[In the prospect of this event, the Father delighted in him before man had fallen, or the world itself was formed. And he commanded his prophet to announce, that he was “well pleased for his righteousness’ sakeh, not only before he had wrought out that righteousness, but hundreds of years before he became incarnate. No sooner did the Lord Jesus enter on his work, than the Father, by an audible voice from heaven, attested that he was “well pleased with him.” The same testimony he bore, and in the same manner, on two other occasions: and in all his other dispensations towards him, he evinced that Jesus was “his elect, in whom his soul delighted” If at any time that approbation could be supposed to be withheld, it would be while the Father hid his face from him on the cross, or smote him with the sword of justice: but in reference to that very period we are told, that “it pleased the Father to bruise himk” and that “the sacrifice then offered was of a sweet-smelling savour.”

He delights also in the approaches of a sinner to his footstool—

[“The prayer of the upright is his delight.” If in heaven “there is joy among the angels in the presence of God over one sinner that repenteth,” doubtless that God, in whose presence they are, approves and participates their joy, The representation given of him in the parable of the Prodigal Son, both countenances and confirms this sentiment; yea, to such a degree is he pleased with the supplications of a repenting sinner, that he would rather withdraw his eyes from every other object, whether in heaven or on earth, than not direct them especially towards him. See this exemplified in Saul of Tarsus: no sooner had that blood-thirsty persecutor begun to humble himself before his Maker, than God sent a special messenger to his relief, assigning this as the reason, “Behold, he prayeth!” Thus at this time, if he see any of his rebellious creatures prostrating themselves before him, and earnestly imploring mercy, he will say, ‘Who is this? Is this the creature that I beheld so recently in arms against me? Is this he who seemed to hurl defiance in my face? is it he, who now so humbly engages his heart to approach unto me? He is my dear son; he is a pleasant child: my bowels are troubled fur him: I will surely have mercy upon him for evermore.’]

  APPLICATION—

[Are there any amongst you that can answer to the inquiry, ‘Lord, it is I: I find my need of thee: I have engaged my heart in thy service; and am determined, through thy grace, that I will never go back?’ Let me congratulate you, my brethren: for “blessed is the man whom God chooses, and causes to approach unto him.” Be thoroughly in earnest, and take care that you do not, after putting your hand to the plough, look back again.

Are there any who are constrained to say, ‘I would gladly make such a reply; but my rebellious heart revolts, and will not obey the dictates of my judgment?’ Then I would bid them to mark the works before the text; “I will cause him to draw near, and he shall approach unto me.” If any go unto him, it is not owing to their own superior goodness or strength, but to the attractive influences of God’s Spirit. Adopt then the petition of the Church of old, and then you may with confidence adopt her engagement also, “Draw me, and we will run after thee:” “I will run the way of thy commandments, when thou shalt enlarge my heart”]

MLXVIII

GRACIOUS INFLUENCES THE FRUIT OF ELECTING LOVE

  Jer. 31:3.

The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.

THERE is a most glorious connexion subsisting between the Lord and his people: He is their God, even “the God of all the families of Israel;” and they are his people, devoted altogether to his service. He is the God of every individual, as much as if no other object of his love existed in the whole creation besides; and they are his exclusively, and without reserve. But here two questions arise: How are they brought into this connexion with him? and, From whence does this exalted privilege arise? Our text enables us to answer these questions; and we will answer them in their order.

  I.      How are God’s people brought into this glorious connexion with him?

Our text informs us, that we are “drawn” to it by the Father himself. We shall therefore answer this first question by shewing,

  1.      How he draws them—

[The term “drawing” is supposed to import somewhat of a force that is inconsistent with the free agency of man: and, were that idea just, we should be found among the first that would oppose such a doctrine as unscriptural and absurd. But the drawings of God’s Spirit do not in the least interfere with the liberty of human actions. The drawing of which our text speaks, is “with the cords of a man, and with the bands of love:” it is through the medium of the understanding, the will, and the affections: the understanding, as enlightened with divine truth; the will, as determined by sound judgment; and the affections, as engaged by the excellence of those things which the will is bent to follow. True it is, that we cannot precisely declare the manner in which the operations of the Holy Spirit influence the soul; for we do not even know honour own spirit acts upon the body: but we know infallibly, that God does influence the minds of men; not however by making them to act contrary to their will, but by milking them “willing in the day of his power.”]

  2.      That their connexion with him is altogether owing to his influence—

[If the most express declarations of Scripture can determine any thing, the point in hand is established beyond a doubt: for our blessed Lord says, that “no man,” whatever his quality or talents, “can come to him,” in the exercise of true faith, “unless the Father draw him.” This testimony is decisive. But the truth of the point established by it is no less clear, from the representation which the Scriptures give us of the work which is wrought on the minds of all who are truly brought to God. It is called “a creation,” which we all know to be the work of God; and a resurrection from the dead, which is equally beyond any finite power to effecte. Whatever may be supposed to have effected the good work within us, it is expressly excluded, that God may have all the glory. If it be said, that such difficulties exist only in more abandoned characters, we answer, that the Apostles themselves put themselves, in this respect, on a level with the vilest of mankind: and thereby fully confirm the testimony of our Lord above cited.]

The next question that arises is,

  II.      To what must this exalted mercy be traced?

Is it any peculiar fitness in this or that man, which occasions God to single him out as an object to be drawn by him; or is the mercy vouchsafed by God to whomsoever he will, according to his own sovereign will and pleasure? We cannot hesitate to declare, that the whole salvation, from first to last, is purely of grace.

[St. Paul himself was constrained to say, “By the grace of God I am what I am:” and, of course, every one else must do the same. But we cannot but have observed, on many occasions, how indignantly the natural man revolts from this doctrine. We do not doubt the sovereignty of God in rescuing man from destruction rather than the fallen angels; or in making the Jews his peculiar people, in preference to all others upon earth; or in selecting Isaac and Jacob whilst he rejected Ishmael and Esau: nor can we doubt that we ourselves, as enjoying the light of revelation, are objects of his sovereign choice, when we see far the greater part of mankind involved in midnight darkness: and yet we cannot endure the doctrine, when applied to the more immediate communication of God’s mercy to our souls. But to God’s everlasting love is our salvation ascribed in our text; and to that alone can it with truth or propriety ever be ascribed: “I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee.”]

Now this is the plain doctrine of Scripture—

[God does not lore us because we first loved him; but “we love him because he first loved us.” It was thus also with the Apostles themselves: “Ye have not chosen me, but I have chosen you, and ordained you that you should go and bring forth fruit, and that your fruit should remaini.” To us the terms, Election and Predestination, almost sound like blasphemy: but the Apostles did not view them in this light: they considered every blessing we enjoy as the fruit of God’s electing love, and of his sovereign will predestinating us from all eternity to the enjoyment of it — — — They are particularly careful to exclude all works of ours from forming a ground of God’s electing love, lest we should boast as having in some degree merited his favourl. The whole tenour of the Scriptures shews, that “God hath compassion on whom he will have compassion;” and that his people are “a remnant according to the election of gracen.”]

And in relation to this subject God is peculiarly jealous—

[How strongly did he guard his people of old against imagining that his distinguishing favour to them was founded in any superior goodness of theirs! In like manner he puts it to us; “Who made thee to differ? and What hast thou which thou hast not received? and, If thou hast received it, why dost thou glory as if thou hadst not received it?” The whole of his Gospel is purposely designed to cut off all ground of glorying from man, that God alone may be glorified in all things through Jesus Christq.]

  ADDRESS—

  1.      To those who cannot receive this doctrine—

[Would it not be well to search and examine what is the real foundation of your objections to it? Nothing can be more clear, than that the doctrine of Divine influences pervades the Holy Scriptures, and that these influences are constantly represented as imparted to men according to God’s sovereign will and pleasure: yet the generality of men reject those doctrines merely because they cannot explain all the difficulties involved in them. But does the denial of these doctrines involve no difficulties? Yes indeed, and incomparably greater: nor is there a single doctrine, even of natural religion, and much more of that which is revealed, that has not some difficulty attached to it. But the truth is, that our proud hearts do not like to be so stripped of all goodness, or to be made so entirely dependent on God. Here is the root of the whole controversy: and, when once the soul is humbled in the dust before God, we shall readily receive God’s declarations without gainsaying, and thankfully accept his mercy as a free unmerited gift.

But it is not wise for persons who are mere novices in religion to be disputing about abstract doctrines: it were better far to seek after God according to the light they have. All must acknowledge, that they ought to take God as their God, and to give themselves to him as his people. Let me then urge you to do this with your whole hearts: and we have no fear but that, if once you be enabled to do this, you will say, “Not unto me, O Lord, not unto me, but unto thy name he the praise.”]

  2.      To those who profess to have the experience of it in their own souls—

[Have you been “drawn” by divine grace? and have you a good hope that you are of the number of God’s elect? Then remember for what end he has drawn you, and for what end he has chosen you: it has been to make you “a holy and a peculiar people to himself.” Has he chosen you? it is “that you should be holy.” Has he predestinated you? it is “to be conformed to the image of his Son.” Has he created you anew? it is “unto good works, which God hath before ordained that you should walk in them.” Hence God makes the consideration of his electing love a motive and a reason for following after holiness of heart and life: “The Lord had a delight in thy fathers to love them; and he chose their seed after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiff-necked.” O, beg of him that you may be enabled thus to improve the blessings he has conferred upon you. This will best “put to silence the ignorance of foolish men,” who imagine that the doctrines of grace are subversive of morality, and that the honour which you give to God is only a cloak for idleness and sin. For this end alone are the drawings of God’s Spirit desirable, namely, to make you more holy, more spiritual, more heavenly than any person without those influences can be. Say then, with the Church of old, “Draw me, and I will run after thee;” and prove, by the steadiness of your heavenly course, that you do not pray in vain, and that God does not bestow upon you his grace in vain.]

  3.      To those who desire to embrace and feel it—

[Many there are who wish to submit to the revealed will of God, and yet never can contemplate his sovereignty without a fear and dread arising in their souls: but this is occasioned by their looking only on the dark side of the question, and thinking what must become of them if they are not elect: they contemplate sovereignty in connexion only with justice, and not in connexion with love and mercy. If they turned their thoughts more to his everlasting love, they would soon feel its attractive and constraining influence. We do not say that terror is not often made use of by God to awaken men; but it is by “loving-kindness that he draws” them into sweet communion with himself. Think then generally of his love to man, in providing redemption for him when he had passed by the fallen angels without any such gracious provision for their restoration to his favour: from thence proceed to think more particularly of his love to you, in having sent you the tidings of his salvation, and in having given you a desire to possess an interest in it; and you will then soon find a sweet confidence springing up in your souls: you will look to him as a Father; you will regard him as a Friend; you will feel encouragement to cast yourselves upon him, and pleasure in giving up yourselves to his service. Seek only to know how much he has loved you, and you will soon be constrained to love him, and to delight yourselves in him.]

MLXIX

THE RESTORATION OF THE JEWS

  Jer. 31:7–9.

Thus saith the Lord; Sing with gladness for Jacob, and shout among the chief of the nations; publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together; a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way wherein they shall not stumble: for I am a father to Israel, and Ephraim is my first-born.

IT was expressly commanded by God, that all the males belonging to the twelve tribes of Israel should go up thrice every year to worship the Lord at Jerusalem. If we paint to ourselves the concourse which this would occasion at the appointed seasons, we may form some conception of what shall take place, in due season, from every quarter of the world. If it be said, that the land of Israel will be too small to hold the numbers that, in that case, would be assembled; I answer, that this very circumstance is adverted to in prophecy, where it is said, “The land shall be too narrow by reason of the inhabitants; so that they shall say, The place is too strait for me: give place to me that I may dwell.” That the Jews shall be restored to their own land, is, I think, as plainly declared in Scripture, as any truth in the Bible: though, if any be disposed to doubt it, I am not anxious to maintain a controversy respecting it; because, however important it may be to the Jews, it is to us a matter of small moment. To me it appears, that the preceding chapter, together with that before us, is fully upon this point. But, at all events, the future conversion of the Jews is absolutely certain, and indeed is universally admitted: and the multitudes of converts to the Christian Church in that day will be a visible accomplishment of the words preceding my text, which say, that “the watchmen on the Mount Ephraim will cry, Arise ye, and let us go up to Zion, unto the Lord our God!”

In reference to the restoration of the Jews, we have in our text,

  I.      A command to us—

The Most High God is he that speaks to us in this place; and he enjoins us here,

  1.      To take an interest in the welfare of his people—

[It is a great reproach to the Christian world, that, from the close of the apostolic age, they have shewn very little attention to the Jews. Indeed, they have overlooked the prophecies relating to them; and thought little more, either of God s interest in them, or theirs in him, than if not a word had been spoken respecting them in Scripture. But God says to us, “Sing with gladness for Jacob, and shout among the chief of the nations.” Here it is evident that we ought so to keep in view God’s gracious designs respecting them, as to have our hearts filled with joy in the contemplation of the blessings that await them. This is enjoined in other passages of Holy Writ — — — and I again say, that we have exceeding great reason to be humbled, when we look back on our past indifference towards them — — —]

  2.      To express that interest in every suitable way—

[We should give to them the benefit, and to God the honour, of what the Scripture has revealed concerning them; “publishing it” wheresoever we go, whether to Jews or Gentiles; and “praising God for it,” as a stupendous display of his glorious perfections — — — And whilst we endeavour to engage their attention to these things, we must, by fervent intercession, endeavour to engage God also in their behalf. We should, together with our public efforts, exert ourselves in secret also, saying, “O Lord, save thy people, the remnant of Israel.” This is especially commanded: we are even enjoined so to abound in importunity, as “not to give any rest to God till he arises to make Jerusalem a praise in the earth.” Alas! how shamefully negligent have we all been in this duty! We know how fervently Moses interceded for them on many occasions; and even prayed to have “his own name blotted out of the book of God’s remembrance,” rather than that they should be subjected to God’s heavy displeasure. Let us seek to attain somewhat of the same spirit; and “labour fervently for them night and clay in prayer,” that they may be restored to the favour and the image of their God — — —]

Verily our labour should not be in vain; since to this command, without the intervention of a single word, God adds,

  II.      A promise to them—

In the promise here given, you observe,

  1.      Their restoration to God—

[God himself will, in duo season, interpose for their recovery. However distant they are from him, he can, and will, bring them home to himself — — — and, however discouraging their circumstances, will work effectually for them. View them when they came out of Egypt: nothing could exceed their weakness: yet he brought them out safely, with a mighty hand and a stretched-out arm. So now, though they be blind, and lame, and in a state either of pregnancy or actual travail, he will crown their efforts with success; yea, and as in that day, so at the time appointed, a great company shall return thither.” Whatever “mountains be in the way, before Zerubbabel they shall become a plain” — — —]

  2.      The manner in which it shall be effected—

[“With weeping and supplication shall they come;” as says the Prophet Zechariah also, “God will pour out upon them a spirit of grace and of supplication: and they shall look on Him whom they have pierced, and mourn, and be in bitterness, as one is in bitterness for his first-born.” In the whole of their progress they shall be carried forward with an abundance of peace, and joy, and holiness: for God will cause them to walk by the rivers of waters, in a straight way, wherein they shall not stumble.” The wonders transacted in the wilderness shall, in a spiritual way at least, be realized again: for God will guide them by his counsel, and strengthen them by his grace, and comfort them with the consolations of his Spirit, till he bring them in safety to his glory — — —]

  3.      The pledge that it shall surely be accomplished—

[When Moses urged Pharaoh to liberate that people, he particularly enforced his request with this consideration, that they were “God’s first-born.” And in that light he still regards them, though he has cast them off for a season. To them, therefore, will he again reveal himself as a father; and for them will he again interpose as “his first-born,” whom nothing shall induce him finally to disinherit. As he has sworn that the waters of Noah shall no more go over the earth, so has he sworn that he will not be wrath with them, nor rebuke them; and that, though the mountains shall depart, and the hills be removed, his kindness shall not depart from them, nor the covenant of his peace be removed from them.”]

  APPLICATION—

  1.      Look well to it that you are yourselves restored to God—

[You have the same need of it as the Jews — — — and must return in the same way — — — Inquire, I pray you, whether you have come to the Lord Jesus with weeping and supplication” — — — and are walking steadily and uniformly in his holy way — — — This is as necessary for your salvation, as for theirs — — —]

  2.      Endeavour to help forward the restoration of your Jewish Brethren—

[You have seen that God enjoins you to interest yourselves in their behalf, exerting yourselves with God for them, and with them for God. To intercede for them in secret, is your bounden duty, and to labour for them in public — — — What you cannot do by your own personal efforts, you may accomplish through the Society which solicits your aid — — — — — —]

MLXX

THE CHRISTIAN PILGRIMS

  Jer. 31:8, 9.

Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child, and her that traraileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way wherein they shall not stumble; for I am a father to Israel, and Ephraim is my firstborn.

THE language in which the prophets speak of the return of the Jews from Babylon, necessitates us to look to some other event for the full accomplishment of their predictions. In a measure, they were fulfilled in the conversion of so many myriads to God in the apostolic age: but they will receive their final completion in the Millennial period, when all flesh shall see the salvation of God. In speaking of those whom God would bring back from their captivity, and by whom he would re-establish his worship upon Mount Zion, the prophet has respect to those who should come out from their earthly bondage to serve God in the Church of Christ. He here gives us a highly figurative description of,

  I.      Their character—

If we should select those who were of all others most incapable of undertaking a journey of many hundred miles through a trackless desert, we should certainly fix on those mentioned in the text: yet those are the persons specified by God as chosen by him for that very purpose. We cannot doubt but that something peculiarly important is intended to be conveyed under this striking representation. It implies then, we apprehend,

  1.      That there are no discouragements which God will not enable us to surmount—

[Persons, when exhorted to begin their journey heavenward, are ready to urge the peculiarity of their situation and circumstances, either as an excuse for their not attempting the work, or as a reason for procrastination. But however specious their pleas may be (and certainly none can appear stronger than those which the persons referred to in the text might offer), God would have them to know, that, under his auspices, the feeblest person in the universe may undertake the hardest services, assured that “through Christ strengthening him he shall be able to do all things.” “The blind shall see out of obscurity and out of darknessb;” “the lame man shall leap as an hart;” “the travailing woman shall be delivered without pain” or consequent weaknessd; the very dead shall arise out of their graves, to perform the functions of life; nor shall any thing be impossible to them that believef.

Let none then excuse themselves on account of ignorance or weakness, or wait for a more convenient season; but rather let all with one heart obey the call of God, and go forth “strong in the Lord and in the power of his might.” As on the departure of Israel from Egypt “there was not one feeble person among their tribes,” so neither shall there be one at this time whose “strength shall not be according to his dayh.”]

  2.      That God has chosen those who are in the most discouraging circumstances, on purpose that his own power may De the more displayed and glorified—

[If none but the strong and active were to enter on the Christian course, or none but the moral and the wise were to embrace the truth, we should be ready to ascribe the glory to man. But God has reserved all the glory to himself, by taking the poor and ignorant and vile in preference to others, and by converting them to himself through the instrumentality of the weakest meansk. Apparent discouragements therefore may rather operate to increase our expectations of more effectual aid; since the weaker we are in ourselves, the more will Christ’s strength be perfected in our weakness. Instead of pleading our unfitness and imbecility as reasons for declining the path of duty, we should rather glory in our unfitness, “that the power of Christ may rest upon usm.”]

Curious as the description of the persons is, it is not more so than the representation of,

  II.      Their journey—

Many there have been, and infinitely more shall there hereafter be, even “a multitude that no man can number,” who shall be brought to Zion. But how shall they come? Their journey is here described,

  1.      In its commencement—

“Weeping and supplication” well become those who are “turning from the power of Satan unto God.” How can they reflect on their former bondage without the deepest humiliation, or without crying mightily to God for pardon and deliverance? How can they stir one step towards Zion, and not be overwhelmed with admiring and adoring thoughts of God’s goodness to them, and entreating that the good work which he has begun may be carried on and perfected in their souls? The more ardent their desire is after God, the more will weeping and prayer abound in their experience.]

  2.      In its progress—

[As the journey from Babylon to Judea was both wearisome and dangerous, especially for persons circumstanced as the Jews were in their return to Zion, so the Christian’s path lies through many difficulties and dangers. But God promises him the things he so much needs; refreshing consolation, and unerring direction.

There are times when the “souls of God’s people are discouraged by reason of the way.” Their trials and temptations overwhelm their spirit; and they would “utterly fail,” if not succoured by seasonable communications of grace and peace. But God has provided a Comforter for them, even the Holy Ghost, whom he will send into their drooping and desponding souls, and by whoso agency he will revive and strengthen them. None can be in so distressed a state, but they shall have “rivers” of consolation at hand for their refreshmentq.

Is their path peculiarly intricate and slippery? God will “make their way plain before their face:” “the rough places shall be plain, and the crooked paths straight.” In seasons of difficulty “they shall hear a voice behind them saying, This is the way, walk ye in it.” And if at any time their foot slide, he will put “his everlasting arms underneath them,” and uphold them that they may not fall.

Of these seasonable communications the Christian may be assured, because of the near relation in which he stands to God himself. “God is his father, and considers him as his firstborn.” Whatever therefore is suited to that high relation shall certainly be imparted to him, in such a measure, and such a manner, as shall most conduce to his eternal welfare.]

  ADDRESS—

  1.      Those who are yet in a state of bondage—

[Whatever diversity there may be in the states and characters of those who return to Zion, there is not one who does not see abundant reason to class himself among those mentioned in the text: and if we have never felt ourselves in a state resembling theirs, we may be assured that we are yet in bondage to sin and Satan. Behold then, to such persons we have a message from God himself: as God’s “watchmen, we would cry, Arise ye, and let us go up to Zion, to the Lord our God!” Make no excuses, no delays. The Lord Jesus Christ has “proclaimed liberty to the captives, and the opening of the prison to them that are bound.” Be not then like those in Babylon, who, because of their comfortable settlements there, sat down regardless of the Holy Land; but put yourselves under the guidance of your Divine Leader; brave the dangers and difficulties of the way; and look to the honour and felicity of serving him, as an ample recompence for all that you can do or suffer in the ways of his appointment.]

  2.      Those who are travelling towards Zion—

[Adored be God, who “has brought you out with a mighty hand and a stretched-out arm!” But beware how you ever think of returning to your former bondage: for “then will your last end be worse than your beginning.” You must expect difficulties: your faith and patience will be tried: it is “through faith and patience that you must inherit the promisesx.” But, when God is for you, you need not care who, or what, is against you. Only “encourage yourselves in the Lord your God:” “in the mount of difficulty the Lord will be seen:” though you are no better armed than Gideon’s band with their lamps and pitchers, you shall put to flight all that oppose your progressz: and though you are as unfit for exertion as a travailing woman, you shall reach in safety the Zion that is above.]

MLXXI

THE PREACHED GOSPEL A SOURCE OF BLESSINGS TO THE WORLD

  Jer. 31:10–14.

Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattereth Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for nine, and for oil, and for the young of the flock and of the herd: and their souls shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.

THERE is a beauty and richness in the inspired volume which is not to be found in any human composition: and we cannot but consider it as a very serious injury to the Church, that the habit of expounding Scripture, which was so prevalent amongst the Reformers, is now almost wholly laid aside. Though we may speak many good things from a detached portion of Scripture, yet we never can give so great weight to any passage by our own comments, as it receives from its own context: and the more entirely God himself is permitted to speak, provided there be unity in the subject, the better. Take the passage which we have just read: it is capable of being made the ground-work of many discourses; but the force and interest which it derives from being considered in one connected view, would be lost. It is an exceedingly beautiful portion of Holy Writ; in elucidating which I shall be led to set before you,

  I.      The event which we are here commanded to proclaim—

You perceive that all “the nations” of the earth, are called upon to “hear” from God, and to “proclaim,” as from God, to the remotest islands of the sea, and say, “He that scattereth Israel will gather him, and keep him as a shepherd doth his flock.” This, beyond all doubt, refers, in the first instance, to the restoration of the Jews from Babylon. But it did not by any means receive its full accomplishment in that; since instead of their “not sorrowing any more at all,” their sorrows have, by means of their dispersion by the Romans, been multiplied beyond measure, and at times almost beyond endurance. But there is a time coming, and it is now very near at hand, when God will redeem them from all their enemies, and restore them to the full possession of their own land. And a blessed event will that be! Consider,

  1.      The manner in which it shall be accomplished—

[You well know how a river, with ten thousand tributary streams, flows into the ocean. But to see it flow up a mountain would fill you with utter astonishment. Yet thus it is that God’s ancient people will “flow unto the height of Zion.” “The mountain of the Lord’s house shall be established on the top of the mountains; and God’s Israel, contrary to the course of nature, shall flow unto it,” coming, as it were, from every quarter of the globe, in one simultaneous movement, to worship the Lord in Jerusalem, just as all the males in Israel were wont to do at the three great and stated feasts.]

  2.      The object which all will have in view—

[“They will flow together for wheat, and for wine, and for oil, and for the young of the flock and of the herd.” Beyond all doubt they will be blessed at that time with great temporal prosperity, perhaps greater than was ever enjoyed even in the days of Solomon. But under the image of temporal benefits, no doubt spiritual blessings are principally designed. Indeed, it must be remembered, that the things here mentioned were in fact, the chief articles which were presented unto God in sacrifice; and consequently they designate those services winch conduced at the same time to the honour of God, and to the refreshment of man. Under these are comprehended the word and ordinances of Jehovah, and especially those great and precious promises of his which minister strength and comfort to all his waiting people. To have communion with God in his worship, and to derive from him all the blessings of salvation, will doubtless be the chief objects of desire amongst all the people who shall assemble at Jerusalem. And by this will they obtain a most abundant communication of spiritual blessings to their souls, insomuch that, from having hitherto resembled only a desolate wilderness, they will become, in all the fruits of righteousness, “like a well watered garden;” and will from that time “dismiss all the sorrows” with which for so many centuries they have been oppressed. This shews, that the prophecy before us has not ever yet been fulfilled but in a very slight and partial manner; and that its full accomplishment yet waits for the arrival of the Millennial age.]

  3.      The effect which will be produced—

[Unutterable will be the joy that will then pervade the whole nation: “Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and make them rejoice from their sorrow.” In that all ranks and orders of men will unite; the priests and the people vying with each other in the expressions of their joy.

But here also it is evident that this was to take place under the Christian dispensation. The sacrifices which were offered under the law, were for the support of the priests only, with their families: nor was the fat to be eaten even by them: That must on all occasions be consumed upon the altar: whereas at the time to which this prophecy refers, “the priests shall satiate their souls with fatness,” and all the people indiscriminately, together with the priests, (being all of them a royal priesthood,) shall “be satisfied with the goodness of the Lord,” Other things, to whatever extent they may be enjoyed, are empty and unsatisfying: but those who attain these things shall be so satisfied,” as never to thirst after any thing else. Who can conceive the full import of expressions like these? — — —]

  II.      The interest we have in it—

An especial command is issued to the whole Gentile world, both to consider, and to proclaim this glad event. It is our duty to contemplate it,

  1.      As it respects the Jews—

[The Christian world has been strangely inattentive to their duty in this respect, from the apostolic age even to the times in which we live. In reference to the heathen world, some little interest has been felt: but the Jewish nation has been almost wholly overlooked; and the promises of God in his word which have referred to their restoration to his favour, have been applied almost wholly to the Gentiles. I cannot but mention in particular the 60th chapter of the prophecies of Isaiah, which, if read in connexion with the two closing verses of the preceding chapter, one would have supposed must have filled the minds of all with an eager expectation of the benefits which await the Jews; but which has been interpreted as referring almost exclusively to the Gentiles: yes, and even the 11th chapter of the Epistle to the Romans has interested us as little in behalf of the Jews, as if, instead of conveying truths as clear and full as language could express them, it had contained nothing but a mass of unintelligible jargon. Brethren, we are highly criminal in this matter. Why has God so strongly called our attention to this subject, and constituted us his heralds to proclaim it; but to call forth our desire after this blessed period, and our efforts to help it forward? Shall it be said that the accomplishment of these events must be left to God? I grant that none but God can accomplish them. But neither can any power less than his effect the conversion of the Gentiles, let was this any reason why men should not exert themselves to promote it? Did “Paul forbear to plant, or Apollos to water, because God alone could give the increase?” No: we are to be “workers together with God,” even as the Apostles were. The souls of God’s ancient people should be as dear to us, as the souls of the idolatrous Gentiles were to the Apostles: and the advancement of the Redeemer’s kingdom, whether amongst Jews or Gentiles, should call forth our utmost efforts, in a dependence upon God for his promised blessing.

I call upon you then, in the very name and with the authority of God himself, to unite, every one of you in his sphere, according to your respective abilities, to help forward this great and glorious event.]

  2.      As it respects ourselves—

[Though in its primary meaning this passage refers to the Jews, the whole tenour of it shews that it belongs to us under the Christian dispensation. (The mourning of Rachel for her children, mentioned in the words following my text, was fulfilled in the slaughter of the babes of Bethlehem.) To us is promised, no less than to God’s ancient people, a transition from bondage to liberty, from sin to holiness, from sorrow to joy. We are wandering from the fold of God, and need to be “gathered, and kept by the Good Shepherd,” even by him who “ransomed us” with a price, and “laid down his life for the sheep” — — — We too, in coming to Zion, the heavenly Jerusalem, may expect a full enjoyment of all the same benefits; all of us, as “a royal priesthood,” being partakers of God’s altar, and living upon the sacrifice there offered — — — Absurd and impious beyond measure are the modes adopted amongst us for expressing our joy at the glad tidings of redemption: (carnal feastings and dances are very ill suited to express the feelings of a soul redeemed by the incarnation and death of the Son of God:) but to “delight our souls in fatness,” and to “satiate ourselves with the goodness of the Lord,” is the employment which I would commend to every one of you to the latest hour of your lives — — —]

  On a review of this subject we are naturally led to INQUIRE,

  1.      Whence is it that the Gospel produces so little effect in the present day?

[The glad tidings of redemption through the blood of Christ are professedly proclaimed by all who have entered into the ministerial office: yet in many places no change whatever is wrought in the manners and habits of the people. What can be the reason of this? Has the Gospel lost its power? No: but there is some essential defect in the ministration of it: in many places the doctrine of the cross is not made sufficiently prominent; yea, in some, it is kept almost out of sight; and no other use is made of the atonement and righteousness of Christ than to supply the defects of man’s obedience. And where Christ is more fully preached, he is often represented as purchasing only a pardon for our past sins, and then as leaving us to “maintain our warfare at our own cost,” and work out our salvation by our own arm: whereas the Scripture speaks of him as not only redeeming his people, but “gathering them” by his own care, and “keeping them” by his own power through faith unto everlasting salvation. Now a mutilated Gospel is in reality no Gospel: salvation must be preached as altogether of grace through faith: the whole glory of it belongs to God: nor will he ever honour any ministry that robs him of it.

But even where the Gospel is most faithfully preached, it produces, in comparison of the apostolic age, but little effect. The reason of this we apprehend to be, that our hearers, being Christians in name, and educated in a profession of Christian doctrines, are ready to imagine that they are Christians in deed, and that they have a saving acquaintance with the Gospel: they are, like the Laodiceans of old, “rich and increased with goods, and have need of nothing” in their own estimation, and unconscious that “they are wretched, and miserable, and poor, and blind, and naked:” and whilst they continue so unconscious of their need of a Redeemer, it is not to be wondered at that they are so little affected with the tidings of redemption. O remember, that a “ransom” implies captivity, and “redemption” bondage: and beg of God to shew you what slaves you nave been to sin and Satan, in order that you may appreciate as you ought the Gospel of Christ. “The whole need not a physician, but they that are sick:” and till you feel your disorder, you will despise the remedy.]

  2.      What is to be done in order to render it more effectual?

[In hearing the ministers of Christ, we do not sufficiently bear in mind whose word it is that they preach unto us, or the deep interest we have in it: we rather consider them as performing an official duty when they deliver a discourse, and ourselves as having performed our duty when we have heard it. But we must have far other views of the Gospel than, these: we must consider the word we hear, as God’s word, and as God’s word to ourselves in particular. We must consider God as looking down with pity upon us in our destitute condition, and saying, “Deliver him from going down into the pit; for I have found a ransom.” We must regard him as longing for our happiness, and seeking to fill us with his richest consolations. In a word, we must view the Gospel as Jeremiah did the ropes and other materials which Ebed-melech let down to extricate him from the dungeon, where he must otherwise have perished. He needed no persuasion to fit the materials to his arms, in order to secure the proffered deliverance: so we should thankfully embrace the salvation of Christ, regarding it as altogether the fruit of his love, and the effect of his power. Did we but attend the ordinances in such a frame as this, they would soon prove “the power of God to the salvation” of our souls.]

MLXXII

THE REFLECTIONS OF A PENITENT

  Jer. 31:18–20.

I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord.

THERE is a wide difference between ostentatious sanctity and true piety. Hypocrites always endeavour to attract the attention of the world. The true penitent, on the contrary, affects privacy and retirement: though cheerful before men, his sorrows are deep before God: were his groanings overheard by the world, he would probably be made an object of pity or derision; but God beholds him with pleasure and complacency. Ephraim, or the ten tribes, are represented in the text as penitent; the secret working of their minds is here opened to our view: and this accords with the experience of every repenting sinner. God then declares how acceptable such repentance is in his sight.

The passage naturally leads us to consider,

  I.      The reflections of a true penitent—

We first see the state of his mind in the beginning of his repentance—

He reflects on his incorrigibleness in the ways of sin—

[Men seldom turn to God, till subdued by heavy afflictions: nor does the rod at first produce any thing but impatience, The penitent calls to mind his perverseness under such a state. He compares his conduct with an untamed heifer. He laments that there is such enmity in his heart against God.]

He pleads with God to turn and convert his soul—

[He feels the necessity of divine grace to change his heart. He therefore cries to God, “Turn thou me.” He ventures like the prodigal to address God as his God. He urges this relation as a plea to enforce his request.]

We next see the state of his mind in the progress of his repentance—

He reflects upon the progress he has made—

[He has felt very pungent grief on account of his iniquities. Through the remonstrances of his conscience he has been “ashamed.” He has been “even confounded” by discoveries of his own corruptions. His constitutional propensities, which were the reproach of his youth, are still his burthen, and his griefe.]

But he gives the glory of his advancement to God alone—

[He had cried to God for the gift of converting grace. He now acknowledges that grace to have come from God. He ascribes his deeper insight into the corruptions of his own heart to the illuminating operations of God’s Spirit. Thus he adopts from his heart the confessions of Job, and of Paulg—]

How acceptable to God such a penitent is, appears from,

  II.      The reflections of God over him—

The penitent can scarcely find terms whereby to express his own vileness; but God accounts no honours too great for such a person—

He owns the penitent as a “dear and pleasant child”—

[The lower thoughts we have of ourselves, the higher God has of us, While we are confounded before him, he “rejoices over us with joy.” While we are saying, “Surely such an one as I cannot be a child of God,” He delights in testifying that we are his children. God appeals, as it were, to our contrition, in proof that we are his.]

He further expresses his compassionate regard for him—

[The chidings and rebukes of God are all in love. But the afflicted penitent is apt to complain with Zion of oldk—God however never feels for us more than when he hides his face from us. Like a tender parent, he longs to renew to us the tokens of his love. The contrite soul may apply to itself those gracious declarationsm—]

He promises to manifest his mercy towards him—

[God never will despise the broken in heart. No past sins, however heinous, snail be remembered against themo. For such God has prepared a glorious inheritance in heaven.]

He grants to him all that he himself could possibly desire—

[What more could the penitent ask of God than an assurance of his adoption into God’s family, a declaration of God’s love towards him, and a promise that he shall find mercy at the last day? Yet these are all expressed in God’s reflections over Ephraim. What inexpressible comfort should this administer to drooping penitents!]

  APPLICATION—

[Can God testify of us as of Ephraim in the text? — — — If he cannot, we must expect shame, confusion, and agony at the last day. If he can, we are assured of happiness both in this world and the nextr.]

MLXXIII

THE SURE CONSEQUENCES OF SIN

             Jer. 31:30.

Every man that eateth the sour grape, his teeth shall be set on edge.

POPULAR sentiments, even when they become so general as to be reduced to a standing proverb, are not therefore to be received as true: they must be tried, exactly as if they were the suggestions of any solitary individual; since the direction given us by God himself is, “Prove all things, and hold fast that only which is good.” There was amongst the Jews an established proverb, “The fathers have eaten sour grapes, and the children’s teeth are set on edge.” The Prophet Ezekiel, as well as Jeremiah, mentions thisb: and both of the prophets declare, that, whatever ground for it had existed in past times, God would in future visit with his judgments offenders themselves, and not deal with men in a way that should involve the innocent with the guilty. True it is, that, in the very Decalogue itself, he had said, that he would “visit the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him:” but his dispensations henceforth, and especially “in the latter days,” should bear rather the stamp of individuality, in accordance with men’s personal habits; responsibility attaching to those only whose conduct should merit his displeasure: “Every one should die for his own iniquity; and every man that should eat the sour grape, his teeth should be set on edge.”

In considering this solemn declaration, I shall notice it,

  I.      As an answer to the prevailing sentiment of that day—

It must be confessed that there was ground for this sentiment—

[God, in his conduct towards the whole human race, had given occasion for it. Our first parents sinned; and all their posterity became heirs of their guilt and misery. “By one man sin entered into the world, and death by sin; and so death passed upon all men, even over those who had not sinned after the similitude of Adam’s transgression:” yes, “by one man’s disobedience many were made sinners; and by the offence of one, judgment came upon all men to condemnatione.” This alone, methinks, would justify the proverb, “The parents have eaten sour grapes, and the children’s teeth are set on edge.”

But besides this, God, in his dealings with his own peculiar people, had, on many occasions, caused the children to suffer for the iniquities of their parents. At the general deluge, and at the destruction of Sodom and Gomorrha, the new-born infant suffered no less than the most abandoned parent; as was the case also when Korah, Dathan, and Abiram, with all their respective families, went down alive into the depths of the earth. There were instances, also, wherein the offenders themselves had either been removed from this world, and their survivors were left to suffer for their iniquities; or where the offender himself escaped, whilst others were punished on his account. It was in David’s days that a famine of three years was sent to punish Saul’s violation of the engagements which, many hundreds of years before, had been made with the Gibeonites: and, for David’s numbering of the people, seventy thousand of his subjects were slain, whilst he himself was sparedg. Manasseh, too, had been taken to his rest, when for “his iniquities, which the Lord would not pardon,” the whole nation of Judah was carried into captivity in Babylon. And even in the dispersion of the Jewish nation by the Romans, and in all the calamities they have suffered to this time, “on them has come all the blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias son of Barachias, whom they slew between the temple and the altar.” The people, who murdered their Messiah, said, “His blood be on us and on our children;” and, verily, his blood has been on their children, even to the present hour.

In truth, constituted as the world is, there is a necessity that the happiness of children should, to a very great extent, depend on their parents. It is scarcely possible but that, both in our civil and social relations, evil should arise from this source; since the welfare of subjects must, of necessity, be affected by the conduct of their governors; and the welfare of children by the conduct of their parents.]

But though in some respects this proverb was true, yet, as uttered by them, it was false and impious—

[In this proverb the Jews intended to exculpate themselves, and to cast reflections upon their God. They wished it to be understood that they were not suffering for their own sins, but for the sins of others; and that God dealt hardly with them, in making them amenable for sins which they had not committed. But, not to mention that a man himself is in some respect punished in his children, where is there, on the face of the whole earth, a person who has not merited all that has ever come upon him? and who has not reason to acknowledge that “God has punished him far less than his iniquities have deserved?” Whatever may have been the primary occasion of our troubles, there is abundant ground for them within our-selves: “A living man can have no just reason to complain:” for, if we had had our just desert, there is not one amongst us that would not have been in the very depths of hell, long, long ago. Those who have been partners in iniquity may, and will, reproach each other in that place of torment; but none shall be able to reproach their God: every one of those un-happy spirits shall be constrained to say, “True and righteous are thy judgments, Lord God Almighty:” and the day that is appointed for assigning to men their respective doom, is on this very account declared to be “the day of the revelation of the righteous judgment of God.” This proverb, therefore, when uttered with a view to justify man as innocent, or to reproach God as unjust, must be regarded as profane and impious in the extreme.]

The answer given to it in my text is singularly important,

  II.      As a declaration of God’s established rule of procedure in all ages—

Sin, by whomsoever committed, shall not go unpunished. It shall be followed with evil,

  1.      In this world—

[“A sour grape,” whether eaten by one or many, “will set the teeth on edge:” and sin, whether of a more open or secret kind, will be followed with evil to the soul. Let the profligate and abandoned sinner, the drunkard, the whore-monger, the adulterer, say, whether what he has followed with such avidity, and regarded as such a source of exquisite delight, has not, in the issue, been productive of pain? Let the injury which he has sustained, in his name, his health, his property, be taken into the account, and he will be constrained to acknowledge that “the way of transgressors is hard.” We may appeal with confidence to every sinner in the universe; “What fruit had ye, even at the time, of those things whereof ye are now ashamed?” Verily, not an hour had elapsed after your sweetest gratifications, before they were embittered with shame, and fear, and self-reproach.

But, not to confine ourselves to the licentious profligate, let us ask of the man who, whilst externally moral, is yet under the influence of evil tempers, Who ever harboured envy in his bosom, and did not find it “as rottenness in his bones”? Or, who ever gave way to anger, malice, revenge, and did not experience in his own soul a disquietude, that of itself was sufficient to shew the hateful character of the dispositions he indulged?

Let us, however, pass by the positive violations of God’s Law, and notice only those which, for distinction sake, I will call negative. Suppose a person to be “blameless” as Paul himself, in relation to outward sin, but only to be lukewarm in relation to the course of life prescribed by the Gospel: suppose him to be observant of all “the forms of godliness, but yet destitute of its power:” will that man be happy? No, in truth: he is wicked in God’s estimation: and “there is no peace to the wicked” “Throughout his whole life,” he is, and must of necessity be, “in bondage to the fear of deathr:” and to speak to him of death and judgment, is to rob him of all the false peace that he enjoys.

Then I say, that even in this world “no man can eat the sour grape without having his teeth set on edge;” so indissoluble is the connexion between sin and misery; and so irreversible is God’s decree, that “it shall be ill with the wicked.”]

  2.      In the world to come—

[Here there may be mitigations of the pain which sin brings with it: but hereafter the misery of sinners will be unmixed and unabated to all eternity. God cautions us not to deceive ourselves with any false hopes respecting this: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.” It matters not who he be: he may be the first monarch upon earth; yet shall not his earthly dignity protect him: for God has said, that “though hand join in hand, he shall not go unpunished” Whatever be the inequalities of God’s dispensations now; some suffering in consequence of the sins of other men, whilst the perpetrators of those evils escape with impunity; in that world to which we are hastening, “every man shall bear his own burthen,” and shall “receive from God according to his works: to them who, by patient continuance in well-doing, seek for glory and honour and immortality, God will give eternal life; but to those who are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil.”]

  To all of you then I SAY—

  1.      Contemplate, not so much the immediate, as the more remote, consequences of sin—

[Sinful indulgences no doubt bring with them a present gratification; but it is the part of wisdom to inquire what the ultimate effects of them will be, A man with a cup of poison in his hand would not consider whether its contents were pleasant to his taste, but whether it would not soon be productive of agonies and death. Now we are told respecting the sinner, that “though wickedness be sweet in his mouth, though he hide it under his tongue; though he spare it, and forsake it not, but keep it still within his mouth; yet his meat in his bowels is turned; it is the gall of asps within him.” To the truth of this every soul of man must tear witness: and most of all is the truth of it felt in that land from whence no traveller returns. Is it not madness, then, to purchase any momentary gratification at so vast an expense; knowing, as we do, that if we repent of it, our sorrows must be proportionably great; and that, if we repent not of it, they must be infinitely greater to all eternity? I pray you, Brethren, bear in mind the instruction in my text, and calculate well the evils that will ensue, ere you venture any more to taste forbidden fruit — — —]

  2.      Contemplate the provision which God has made for those who repent them of their sins—

[You have heard that men may suffer for the sins of others. But know, that they may also be benefited by the sufferings of another. Yes, my Brethren, if in Adam you died, in Christ you may be made alive; and through the sufferings of your adorable Lord you may be not only delivered from the sufferings which you yourselves have merited, but may be made partakers of a glory and felicity which you could never otherwise have obtained. If, then, you have been ready to apply to yourselves that proverb, “The parents have eaten sour grapes, and the children’s teeth are set on edge,” now apply to yourselves the converse of it, which is contained in the Gospel; where you are told, that Christ died, the just for the unjust” and that “by his stripes you may be healedb.” Wonderful, indeed, is this truth, and well calculated to reconcile us to the loss which we sustained by the first Adam. Yes, know that the Son of the living God “has become a curse for us;” and that “God has made him, who knew no sin, to become sin for us, that we, who had no righteousness, might be made the righteousness of God in himd.” O, bear in mind this stupendous mystery, which must for ever silence every murmur against those dispensations which appear to us so dark, and which have given rise to the proverb before us. Know, of a surety, that “if you die, it is for YOUR OWN iniquity;” but if ever you be saved, it is for the righteousness of your incarnate God. Rely then on him. Look to him to remedy all that your own iniquities have brought upon you: and thus, where sin has abounded, grace shall much more abound; and as sin hath reigned unto death, so shall grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.]

MLXXIV

THE NEW COVENANT

  Jer. 31:31–34.

Behold the days come, saith the Lord, that I will make a new covenant with the Home of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that took them by the hand to bring them out of the land of Egypt; (which my covenant they brake, although I was an husband unto them, saith the Lord:) but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more.

THOUGH there is among us a general idea that Christianity is founded on the Jewish religion, yet the specific difference between them is very little understood. It would be well for us to have clear views of this subject: for unless we know the comparative excellency of the new covenant above that which it superseded, we can never justly appreciate the great advantages we enjoy. In the passage before us, the Mosaic and Christian covenants are contrasted; and the abolition of the one, and the establishment of the other, are foretold. But before we enter on the comparison between the two, it will be necessary to observe, that there are, properly speaking, only two great covenants; under the one or other of which all the world are living: the one is the Adamic covenant, which was made with Adam in Paradise, and which is entirely a covenant of works; the other is the Christian covenant, which, though made with Christ, and ratified by his blood upon the cross, was more or less clearly revealed from the beginning of the world. It was first announced in that promise, “The seed of the woman shall bruise the serpent’s head.” It was afterwards more plainly opened to Abraham, and afterwards still more fully to Moses. The Mosaic covenant, properly speaking, was distinct from both of these: it was not altogether a covenant of works, or a covenant of grace; but it partook of the nature of both. As containing the moral law, it was a re-publication of the covenant of works: and as containing the ceremonial law, it was a dark and shadowy representation of the covenant of grace. It was a mixed covenant, designed for one particular nation; and given to them, in order to introduce the covenant under which we live. Of that the prophet says, that it should in due time be superseded by a new and better covenant; and the Apostle, quoting this whole passage, says, that “it had then waxed old, and was vanishing away.”

In order to give a clear view of this subject, we shall state,

  I.      The blessings of the new covenant—

These being specified by the prophet, and copied exactly by the Apostle, we shall adhere strictly to them, without attempting to reduce them to any other order than that which is here observed. In the new covenant then, God undertakes,

  1.      To write his law in our hearts—

[This is a work which none but God can effect. The kings were commanded to write a copy of their law, each one for himself: but, though they might write it on parchment, they could not inscribe it on their own hearts. This however God engages to do for all who embrace the new covenant. He will make all the laws which he has revealed, agreeable to us: he will discover to us the excellency of them; and “cause us to delight in them after our inward man.” He will make us to see, that the moral “law is holy and just and good,” even while it condemns us for our disobedience to its commands; and that “the law of faith” also (that is, the Gospel) is a marvellous exhibition of God’s mercy and grace, and exactly suited to the necessities of our souls. He will engage our wills to submit to his; and dispose our souls to put forth all their energies in obedience to his commands. This he has repeatedly promised;” and this he will fulfil to all who trust in him.]

  2.      To establish a relation between himself and us—

[By nature we are enemies to him, and he to us. But on our embracing of this covenant, he will “give himself to us as our God, and take us for his people.” In being our God, he will exercise all his perfections for our good; his wisdom to guide us, his power to protect us, his love and mercy to make us happy, his truth and faithfulness to preserve us to the end. In taking us for his people, he will incline us to employ all our faculties in his service. Our time, our wealth, our influence, yea, all the members of our bodies, and all the powers of our souls, will be used as his, for the accomplishment of his will, and the promotion of his glory. We may see this illustrated in the life of the Apostle Paul. God took as much care of him, as if there had been no other creature in the universe; and he devoted himself to God, as much as if his faculties had not been capable of any other use or application. The effects of this relation are not indeed equally visible in all the Lord’s people: but the difference is in the degree only, and not in the substance and reality.]

  3.      To give us the knowledge of himself—

[There is a knowledge of God which cannot be attained by human teaching; a spiritual experimental knowledge, a knowledge accompanied with suitable dispositions and affections. But this God will give to those who lay hold on his covenant: “He will reveal himself to them, as he does not unto the world.” He will “put them into the cleft of the rock, and make all his glory to pass before their eyes;” and proclaim to them his name, The Lord, the Lord God, merciful and gracious, &c. He has promised, that “all his people shall be taught of him,” “the least as well as the greatest,” yea, the least often in preference to the greateste. And in proof that this promise is really fulfilled to all who receive the Gospel, St. John declares it to be a known acknowledged fact: “we know that the Son of God is come, and hath given us an understanding to know him that is true.”]

  4.      To pardon all our iniquities—

[Under this new covenant, we have access to “the fountain opened for sin and for uncleanness;” and by washing in it “we are cleansed from all sin.” Whatever transgressions we may have committed in our unregenerate state, they are all put away; “though they may have been as scarlet, they have become white as snow; though they have been red like crimson, they are as wool” — — —]

Hitherto we have spoken only in a general way of the blessings of the new covenant: we proceed to notice them more particularly, while we state,

  II.      The difference between the old and new covenants—

We have already observed, that by “the old covenant” is meant the Mosaic covenant, made with the Jews on Mount Sinai. Between this and the Gospel covenant there is a wide difference. They differ,

  1.      In the freeness of their grants—

[The Mosaic covenant imposed certain conditions to be fulfilled on the part of the Jews; and on their fidelity to their engagements all the blessings of that covenant were suspended. But we find no condition specified in the new covenant. Must we attain the knowledge of God, and become his people; and have his law written in our hearts? true: but these are not acts of ours, which God requires in order to the bestowing of other blessings upon us; but blessings which he himself undertakes to give. if any say, that repentance and faith are conditions which we are to perform, we will not dispute about a term; you may call them conditions, if you please; but that which we affirm respecting them is, that they constitute a part of God’s free grant in the Gospel covenant; so that they are not conditions, in the same sense that the obedience of the Jews was the condition upon which they held the promised land: they are, as we have just said, blessings freely given us by God; and not acts of ours, whereon to found our claim to other blessings.

It is worthy of observation, that the Apostle, mentioning this grant of the new covenant, particularly specifies, that God, “finding fault with” the Jews for their violations of the old covenant, says, “I will make a new covenant.” Had he said, “Commending them for their observation of the inferior covenant, God said, I will give you a better covenant,” we might have supposed, that it was given as a reward for services performed: but when it was given in consequence of the hopeless state to which their violations of the former covenant had reduced them, the freeness of this covenant appears in the strongest light.]

  2.      In the extent of their provisions—

[We shall again notice the different blessings as they lie in our text. God wrote his law upon tables of stone, and put it into the hands of those with whom his old covenant was made: but, according to his new covenant, he undertakes to put it into our inward parts, and to write it on our hearts. What a glorious difference is this! and how beautifully and exultingly does the Apostle point it out to his Corinthian converts!

God established indeed a relation between himself and his people of old: but this relation, though nominally the same with ours, was by no means realized to the same extent. To true believers amongst them he was the same that he now is: but what was he to the people at large, with whom the covenant was made? He interposed for them doubtless, on many occasions, in an external way; and they externally acknowledged him: but his Communications to us are internal, and our devotion to him is real and spiritual.

Under the old covenant, God revealed himself to his people in types and shadows; and the ceremonies which he appointed were so dark and various, that they could not be known to the generality, unless the people carefully instructed each other. On this account it was commanded that the children should inquire into the reason of various institutions (as that of the passover, and the feast of unleavened bread, and the redemption of the first-born); and their parents were to explain them. But with us, there are only two institutions, and those the plainest that can be imagined; and the great truths of our religion are so interwoven with our feelings, that a person whose desires are after God, needs no other teaching than that of God’s word and Spirit; and though the instructions of ministers, of masters, and of parents, are still extremely useful, yet may a person obtain the knowledge of God and of salvation without being indebted to any one of them: and it is a fact, that many persons remote from ordinances, and from instruction of every kind, except the blessed book of God, are often so richly taught by the Spirit of God, as to put to shame those who enjoy the greatest external advantages.

The forgiveness of sins which was vouchsafed under the old covenant, was not such as to bring peace into the conscience of the offender: (“the sacrifices which he offered, could not make him perfect as pertaining to the conscience:”) nor indeed were any means appointed for the obtaining of pardon for some particular offences: but under the new covenant, “all who believe are justified from all things, from which they could not be justified by the law of Moses” and, “being justified by faith, they have peace with God,” “a peace that passeth understanding,” “a joy unspeakable and glorified.”

How glorious does the new covenant appear in this contrasted view! and what reason have we to adore our God for the rich provisions contained in it!]

  3.      In the duration of their benefits—

[The annual repetition of the same sacrifices under the old covenant was intended to intimate to the people, that their pardon was not final: had their guilt been perfectly removed by them, the Apostle observes very justly, that “they would then have ceased to be offered; because the worshippers would have had no more conscience of sins:” but, inasmuch as the sacrifices were annually renewed, they were, in fact, no more than “a remembrance of sins made every year.” But under the new covenant God engages to “remember our sins and iniquities no more:” they are not only forgiven by him, but forgotten; not only cancelled, but “blotted out as a morning cloud” not only removed from before his face, but “cast behind his back into the depths of the sea.” His former people he put away, “though he was an husband unto them:” but to us his “gifts and callings are without repentancet.” This is particularly marked by the prophet, in the verses following our text; and by an inspired Apostle, in his comment on the very words we are considering. He is shewing the superiority of Christ’s priesthood to that appointed under the law: and he confirms his position from this circumstance; that the sacrifices offered by the Levitical priests could never take away sin, and therefore were continually repeated; whereas Christ’s sacrifice, once offered, would for ever take away sin, and “perfect for ever all them that are sanctified.” He then adduces the very words of our text; and says, that, in these words, “the Holy Ghost is a witness to us;” for that, in promising first, that “the law should be written in our hearts,” and then, that “our sins and iniquities should be remembered no more,” he had attested fully the sufficiency of Christ’s sacrifice, and given ample assurance, that those who relied upon it should never have their sins imputed to them.

It is needless to multiply words any further upon this subject; for the old covenant, with all its benefits, was to continue only for a limited period; whereas the new covenant is to continue to the end of the world; and its benefits to the remotest ages of eternity.]

  INFER—

  1.      The folly of making self-righteous covenants of our own—

[Why did God give us another covenant, but because the former was inadequate to our necessities? Shall we then be recurring to the old covenant, or forming new ones of our own upon the same principle? Take your own covenants, and examine them, and see what grounds of hope they afford you. We will give you have to dictate your own terms: say, if you please, “You are to repent and amend your lives: and on those conditions God shall give you eternal life:” Can you repent, can you amend your lives, by any power of your own? Have you agreed with God what shall be the precise measure of your repentance and amendment? Have you attained the measure which you yourselves think to be necessary, so that you can say, My conscience witnesses for me, that I am fully prepared to meet my God? If not, see to what a state you reduce yourselves: you need none other to condemn you: for God may say, “Out of thine own mouth will I judge thee.” O be not thus infatuated: cast not away the Lord’s covenant for such delusive projects of your own: but, instead of depending on your own weak endeavours, go and lay hold on that better covenant, which provides every thing for you, as the free gift of God in Christ Jesus.]

  2.      The blessedness of those who obey the Gospel—

[You have “a covenant which is ordered in all things, and sure:” and you have a Mediator, who, having purchased for you all the blessings of this covenant, will infallibly secure them to you by his efficacious grace, and all-prevailing intercession. Place then your confidence in him. Employ him daily (if I may so speak) to maintain your interest in it; and give him the glory of every blessing you receive. Your enjoyment of its benefits must be progressive, as long as you continue in the word — — — Let your desires after them be more and more enlarged: and in due time you shall enjoy them in all their fulness. It is in heaven alone that you will fully possess them: but there you shall perfectly comprehend the meaning of that promise, “Ye shall be my people, and I will be your God.”]

MLXXV

THE CHURCH’S SECURITY

  Jer. 31:35–37.

Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which dirideth the sea when the wares thereof roar; The Lord of Hosts is his name: If those ordinances depart from me, saith the Lord, then the seed of Israel also; hall cease from being a nation before me for ever. Thus saith the Lord; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also east off all the seed of Israel for all that they hare done, saith the Lord.

THE study of the prophecies is most instructive. We are apt to read them as though they did not concern us: whereas in them we see the purposes of God unfolded to us; and, by a comparison of them with past and passing events, we see God so ordering every thing in heaven and earth, that all should be accomplished in their season. Into futurity, also, we gain au insight. And shall not that, which so interests Jehovah himself, as to be predicted by him in terms the most solemn that can possibly be imagined, interest us? Behold, how the Almighty here describes himself in all his majesty and glory; behold, too, the solemnity of his assertions, equivalent, in fact, to oaths; And to what has all this respect! It has respect to his Church and people, for whom he has the richest mercies in reserve, and to whom he pledges himself that these mercies shall be vouchsafed in due season. Let us contemplate, then,

  I.      The promises here made to God’s Church and people—

Certainly they refer,

  1.      To God’s ancient people, the Jews—

[To them he here promises, that, whatever they may suffer, they shall not be lost, as other nations have been, amongst their conquerors; but shall be preserved a distinct people, even to the end; and shall, notwithstanding all that they have done to provoke him utterly to cast them off, be restored once more to his favour, as in the days of old.

The manner in which these promises are made deserves particular attention, Who is it that pledges himself for the accomplishment of these things? It is no other than the Creator and Governor of heaven and earth. And what assurance does he give that they shall be fulfilled? He declares that the heavenly bodies shall sooner be annihilated, than his word be forgotten; and that never, till we had measured the highest heavens, and penetrated to the inmost recesses of the earth, should one jot or tittle of it fail.

And if we look into their history, we find every thing fulfilled hitherto. In their captivity in Babylon, their national character was still preserved; and after it, they were restored to their own land. So at this hour, though for above seventeen centuries they have been scattered over the face of the whole earth, they are still a peculiar people as much as ever: and if we knew for certainty where the ten tribes are, I think they also would be found to have retained so much of their original character, as clearly to distinguish them from all the people amongst whom they sojourn. Nor can we doubt for a moment but that God will again manifest himself to them, as in former days. He has not cast them off for ever: “they are still beloved of him for their fathers’ sakes:” and “his gifts and calling to them are without repentance.” Forsaken as they are at present, it is but for a little moment: for as God, by the rainbow in the heavens, has given a pledge that his oath relative to any future deluge shall be fulfilled; so has he sworn that his kindness shall not ultimately depart from Israel, or his “covenant with them ever be dissolved.”]

  2.      To the Christian Church—

[To apply the passage exclusively to the Church of Christ is shamefully to pervert it. Yet we must not withhold from her, her share of the blessings which God has promised to her. Throughout all the prophecies, the Church of God, previous to the coming of the Messiah, and subsequent to the establishment of his kingdom upon earth, is considered as one; that which first existed being the foundation, and that which was afterwards erected being the superstructure, of the same heavenly temple: and the promises made to it, so far as they respect it in its former state, will have a literal accomplishment; and, so far as they pertain to it in its latter state, a spiritual or mystical accomplishment. In this latter sense we may properly apply to the Christian Church the prophecy before us. For it has enemies, even as Israel of old; yet “shall not the gates of hell ever prevail against it.” Notwithstanding it has often been at a very low ebb in the world, yet is it preserved by the power of God: and though, for its degeneracy, God’s wrath might well break forth against it to destroy it, yet is it preserved for good, and shall at a future period be greatly honoured of the Lord; being extended far and wide, and being established over the face of the whole earth. For the accomplishment of this, we have the same security as the Jewish Church has for the fulfilment of the promises made to her, namely, the promise and the oath of Almighty God: and we may be as sure that the honour reserved for her shall be accorded to her in due time, as if we saw it imparted before our eyes. As sure as God himself is true, “all the kingdoms of the world shall become the kingdom of the Lord and of his Christ;” and “the whole earth, both of Jews and Gentiles, shall be one fold under one Shepherd,” “there being only one Lord, and his name One.”]

But to enter fully into these promises, we should consider also,

  II.      The use which is to be made of them by individual Believers—

They certainly may be applied by believers to themselves, for the comfort of their own souls. The promise that was made, in the first instance, to Israel, relative to the possession of the promised land, is represented by St. Paul as applicable to every believer, throughout all ages: “The Lord hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me.” And the confirmation of these promises by an oathe was intended by God to administer consolation to us, no less than to those to whom they were immediately delivered; as St. Paul further assures us: “God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that, by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.” Yet I must confess that they are to be used with caution. We should be careful,

  1.      As to the persons to whom they belong—

[It is the believer alone who is really interested in the promises of God. What part or lot in them has the unbeliever? None at all. It is “in Christ alone that they are made over to us:” and we must be “in Christ,” before they can truly belong to us. Before we take hold, then, on any particular promise as belonging to us, we should ask ourselves, whether we have really come to Christ, and are living by faith upon him? There are many who speak with extreme boldness on this subject, as though every promise in the Bible must be fulfilled to them, whilst yet they have never truly repented of their sins, nor over experienced a thorough change of heart and life. There are in some a surprising hardness, and boldness, and confidence, which, in my estimation, mark them as lying under a very desperate delusion: and the more confident they are, the more I tremble for their state. The promises of God’s blessed word are for the humble, the broken, the contrite: they are entitled to take to themselves every promise in the word of God: but, where these dispositions are wanting, faith is a mere phantom, and confidence a delusion. Let this, then, be well and clearly ascertained. “Examine carefully whether ye be in the faith.” “Prove and try your ownselves,” and, when that point is satisfactorily determined, then take to yourselves every promise of the Lord: and look upon all that he has promised, as your inalienable, everlasting inheritance.]

  2.      As to the extent to which they are to be applied—

[A distinction must be made between that which, in the first instance, was personal or temporal, and that which was intended for the Church at Large. The promises are not to be applied to ourselves, any further than as our circumstances accord with those of the persons to whom they were made: and the accomplishment of them is to be expected chiefly, if not exclusively, in a spiritual view. Take, for instance, the promises made to Moses and to all Israel, under the peculiar difficulties to which they were reduced: it would be perfectly absurd to expect the fulfilment of them to ourselves at this day, any further than a correspondence of circumstances rendered them applicable to our own case, If this rule be not attended to, we shall both raise in ourselves the most unwarrantable expectations, and subject God himself to the imputation of violating his own word.]

  3.      As to the use that is to be made of them when so applied—

[Doubtless they are intended to comfort and encourage the Lord’s people, under all their trials. But they are not intended to supersede the exertions of any, or to foster in them any undue security. God will not work, but by means: and he expects us to use the means, as if we were labouring to accomplish every thing by our own unassisted efforts; whilst yet we renounce all confidence in ourselves, and rely only upon him. Take, for instance, the promises in our text. Are we to hope that God will keep us as a peculiar people, unless we “come out from the world,” and endeavour to “keep ourselves unspotted from ith?” Or are we to assure ourselves that “God will not cast us off for all that we have done,” if we never humble ourselves for our past sins, or endeavour to avoid sin in future? The great use of the promises is, to convey to us those blessings which in ourselves we are unable to attain: and, if we improve them not for these ends, we do but deceive ourselves, and betray to ruin our own souls.]

  Lay down, therefore, for yourselves the following RULES:

  1.      Seek to gain Christ himself, as your portion—

[“The promise of life,” and of every thing pertaining to it, “is in Christ Jesus.” And if we apprehend him, we become possessed of every thing that is good, in title at least, if not in actual possession; for “all things are ours, if we are Christ’sk” In him all the promises of God are Yea, and in him Amen,” sure, irreversible, eternal. Our first object, therefore, must be to obtain an interest in Christ. And I can never too strongly inculcate this: for if, “instead of entering into the fold by the door, you climb up some other way,” you will only deceive yourselves to your ruiu.]

  2.      Embrace his promises with humility—

[By humility, I do not mean a hesitation whether you shall rely upon them, or a doubting whether you are worthy to embrace them. Those are the actings, not of humility, but of pride and unbelief. For who in the whole universe is worthy? Or what humility is there in questioning the truth of God? It is, as unworthy, that you are to lay hold of them, and to plead them before God in faith and prayer: and, provided only you embrace them as unworthy, and regard them as made to you only in Christ, and for Christ’s sake, you can never place too strong an affiance in them: “the stronger you are in faith, the more will you give glory to God”. “But that against which I wish to guard you, is, the hardness of which I before spoke. Truly, there is, amongst some professors of religion, a mode of speaking about their own interest in the promises which is disgusting in the highest degree, and, I really think, impious. Their want of reverence for God shews, that they are deluded by the devil, who has appeared to them under the semblance of “an angel of light.” I wish not to rob you of one atom of joy: but I would have you always to “rejoice with tremblingp” and, however strong your faith may be, I would say, “Let him that thinketh he standeth, take heed lest he fall:” “Be not high-minded, but fearr.”]

  3.      Improve them all with care—

[What will be the effect of the promises on the Jews, in the day that they shall be restored to the Divine favour? “They will come with weeping; and with supplication will God lead them.” Nor shall this frame be incompatible with joy: on the contrary, it. shall be a prelude to joyt,” even as the seed-time is to the harvest: and it will be followed with holiness as its never-failing attendantx. Hear what St. Peter says: “God has given to us exceeding great and precious promises, that by them we may be partakers of a divine nature, and escape the corruptions that are in the world through lust.” Only improve them to this end, and you can never rely on them too strongly, or plead them too confidently before God. To all of you, then, I would say, having so many and grant promises, Dearly beloved, let us use them to their proper end, even to “cleanse ourselves from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God.”]

MLXXVI

THE FUTURE CONVERSION OF THE JEWS

  Jer. 32:37–42.

Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell in safety: and they shall be my people, and I will be their God: and I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them; and I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. For thus saith the Lord; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.

AMONGST the numberless manifestations of God’s mercy in the Scriptures, we cannot but be particularly struck with this, that scarcely ever do we find any awful denunciation of God’s wrath against his offending people, but there is some gracious promise annexed to it, as an encouragement to them to repent. In the whole preceding part of the chapter before us, God declared his determination to give up Jerusalem into the hands of the Chaldeans. Yet behold, at that very time does God open to his people the most consolatory prospects of an ultimate restoration to their own land, and of numberless attendant blessings to be poured out upon them.

In considering the passage which we have just read, I shall have occasion to shew you,

  I.      What blessings God has in reserve for his chosen people—

These correspond exactly with the state in which they were at the time when the promise was made. They had grievously departed from God; and, on account of their iniquities, they were doomed to be cast off, and to be sent into captivity in Babylon. But, as God had graciously determined to temper judgment with mercy, he here promises to them,

  1.      A restoration to their own land—

[A restoration from Babylon is doubtless the point here primarily intended: and that was vouchsafed to them at the expiration of seventy years, according to the predictions of the prophet respecting it. But the terms in which this is declared almost necessarily lead our minds to a restoration yet future; because it was from Babylon alone that the first deliverance was vouchsafed, whereas the promise relates to a deliverance “out of all countries, whither they have been driven:” and it speaks of their being caused to “dwell safely;” whereas they experienced but little of peace and safety after their first restoration: they were grievously harassed, from time to time, by the kings of Syria and Egypt, and their other neighbours, till at last they were subdued, and utterly destroyed, by the Romans: but at their restoration from their present dispersion, they will enjoy a state of peace and prosperity far beyond all that they ever experienced in the most favoured periods of their history: Jerusalem, instead of being defended, as formerly, against enemies, by ramparts of man’s construction, “will be inhabited as a town without walls; because the Lord will be a wall of fire round about her, and the glory in the midst of her.” This is repeatedly and distinctly promised: “Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall nut be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken: but there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby:” that is, she shall be alike inaccessible to enemies of every description, by reason of the effectual protection afforded her by Jehovah. And in this happy state shall they continue, “planting vineyards, and drinking of the wine thereof; and making gardens, and eating of the fruit of them; and being so securely planted in their land, as never again to be pulled up, and rooted out of it.”]

  2.      A renewed acknowledgment of their relation to him—

[During their captivity in Babylon, and still more in their present dispersion, they are like a repudiated wife, whom her husband will no more acknowledge. To apprise them of God’s determination to put them away, the Prophet Hosea was instructed to “call his son Lo-ammi;” for, says God, “ye are not my people, and I will not be your God.” Their connexion with Jehovah being thus dissolved, their enemies have been able to oppress them, and indeed have grievously oppressed them in every nation where they have been scattered. But the time is coming, when God will again shew himself in their behalf, and renew to them all the wonderful interpositions which he vouchsafed to them in former days. At least ten times is this promise in our text repeated to them by the prophets, that “they shall again be God’s people, and he their God;” or, as it is very emphatically said, “a God unto them.” Nor can any language more fully depict the blessings contained in this promise, than that of the Prophet Isaiah: “Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the Lord am thy Saviour and thy Redeemer, the Mighty One of Jacob. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory, Thy sun shall no more go down; neither shall thy moon withdraw itself: for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended.”]

  3.      A spirit of piety poured out upon them—

[“One heart and one way” have distinguished the Lord’s people in all ages of the world: nor can either the heart or the way be more justly described, than in those comprehensive words, “The fear of God.” This disposition belongs not to us by nature, nor is this conduct found in any natural man: it is the gift of God, who “by his Spirit convinces us of sin,” and reveals a Saviour to us, and inclines us to devote ourselves unreservedly to his service. There are many points, of subordinate moment, in which the children of God may differ: but in these things they all agree: “as face answereth to face in a glass, so in these respects doth the heart of man to man.” All, without exception, feel themselves to be guilty and undone sinners; all cleave unto the Lord Jesus Christ as their only hope; and all walk before God, in a way of holy, tender, and affectionate obedience. And this marks their character to the latest hour of their lives. They would no more divest themselves of the fear of God, than of love, or joy, or confidence, or any other gracious affection whatsoever. And this holy state of mind will eminently distinguish the Jews in the latter day. It will be given to them “for their own good, and for the good of their children after them:” for, in truth, this kind of piety; whilst it invariably exalts the person in whom it is found, will always display itself in a diligent attention to the rising generation. At present, the children of the Jews are neglected in a very extraordinary degree: but it will not be so in that day: for, like Abraham of old, the parents will “command their children, and their households after them, to fear the Lord;” and the whole nation, for many successive generations, will be “an holy people unto the Lord.”

Here it will be proper to observe, that this diffusion of piety will not precede, but follow, their restoration to their own land: at least, so, I think, the Prophet Ezekiel has plainly intimated; saying, “When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; THEN shall they know that I am the Lord: neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel, saith the Lord God.” But in that day, I hesitate not to say, they, even the whole nation, will be eminently holy; since “THEN God will sprinkle clean water upon them, and they shall be clean: from all their filthiness, and from all their idols, will he cleanse them: a new heart also will he give unto them, and a new spirit will he put within them: he will even put his Holy Spirit within them, and will cause them to walk in his statutes, and to keep his judgments, and do them: and they shall dwell in the land which ho gave to their fathers; and they shall be his people, and he will be their God.”]

As we speak with confidence respecting their final possession of these blessings, it will be proper to shew,

  II.      What security they have for the enjoyment of them—

In the behalf of this desolate and outcast people are pledged,

  1.      The veracity of God—

[God will make a covenant with them; not like the covenant which he made with them in former days, wherein the possession of his blessings was suspended upon their fidelity to God, and which, being violated by them, was utterly dissolved; but he will make one, which, in consequence of God’s undertaking every thing for them, as well as for himself, shall never be broken, but shall endure for ever. This may well be called a Covenant of Grace; for in it God gives all, and man receives all: God engages, not only that ho will not depart from his people to do them good, but that he will put his “fear in their hearts, that they shall not depart from him.” And here I would particularly call your attention to the way in which he undertakes to keep them: it is not through the medium of a bold, presumptuous unhallowed confidence, such as you see in many professors of religion, and such as betrays itself in rash, unscriptural assertions: it is by “putting his fear into their hearts,” and causing them to “walk humbly before him,” and to “work out their own salvation with fear and trembling.” I would that this matter were better understood in the Christian world; and that they who profess to believe with Abraham, would, with Abraham, “fall upon their face before God,” and walk before him with a perfect heart.

That such a covenant shall be made with them in that day, is fully declared in the chapter preceding our text: “Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: but this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and I will be their God, and they shall be my people.” The interest also which “their children” shall have in this covenant is further declared: “They shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children, for ever: and my servant David shall be their prince for ever. Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them; yea, I will be their God, and they shall be my people: and the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore.”]

  2.      The power of God—

[At their first espousal to God, “he rejoiced over them to do them good:” and since his rejection of them for their unfaithfulness, “he has rejoiced over them to bring them to nought.” But at the period we are now speaking of, he will again “rejoice over them to do them good;” as says the Prophet Zephaniah, “The Lord thy God in the midst of thee is mighty: he will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singingo.” It appears, at present, as if the obstacles to the accomplishment of all these promises were absolutely insurmountable: but “if God will work, who shall let it?” He says, “I will plant them in this land assuredly, with my whole heart, and with my whole soul.” Shall it then fail of its accomplishment in due season? “Is there any thing too hard for the Lord?” Has he scattered them according to his word, and preserved them a separate people, notwithstanding their dispersion; and shall he not gather them again, and “bring upon them all the good that he has promised them?” If all the obstacles that men or devils can ever raise against it were united in one common mass, I would say to them, “Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain.”]

  LEARN, then, from hence,

  1.      What we, if we are the Lord’s people, may expect for ourselves—

[It is not to the Jews, as Jews, that the spiritual promises are made; but with them as believing in the Messiah, and as submitting to the government of David their prince. If this, then, be our character, they are made to us; and we, substituting the heavenly for the earthly Canaan, may take to ourselves all these great and precious promises, expecting assuredly that God will thus exert himself for us, till he has put us into the full possession of all the blessedness of heaven. If we have been brought from our wanderings “to Mount Zion, the heavenly Jerusalem,” then are we interested in this covenant, and God will confer upon us its choicest blessings; regarding us as “his peculiar treasure,” and exerting for us his Almighty power, “to keep us from falling, that in due season we may be presented faultless before the presence of his glory with exceeding joy.” Learn, my beloved Brethren, to realize these glorious expectations, and to enjoy in your own persons what you anticipate in behalf of your Jewish brethren.

Fix your eyes steadily on that good land in which God has assuredly determined to plant you; and contemplate him as engaging, “with his whole heart, and with his whole soul,” to effect his gracious purpose. I say, view this whole work of grace in its commencement, its progress, its consummation; and, if your conscience bears witness that he has “given you a heart and a way to fear him,” then rely on him to preserve you from ever departing from him, and to complete for you in heaven what he has begun on earth: for “faithful is He that hath called you, who also will do it.”]

  2.      What encouragement we have to labour for our Jewish brethren—

[The object which we have in view is, not their restoration to their own land (that, I conceive, we may well leave in the hands of Providence, without presuming to interfere with it), but their conversion to Christ, and the everlasting salvation of their souls. Compare their present state of degradation and ruin with those periods of their history when God vouchsafed to them the manifestations of his love and favour; and say whether we should not wish to restore them to their former happiness and honour? Yet I conceive that the blessedness that awaits them will as far exceed all that their forefathers ever enjoyed, as that of their forefathers surpassed any thing that was experienced by the heathens around them. Indeed we are told, that “the light of the moon shall be as the light of the sun, and the light of the sun be sevenfold, as the light of seven days, in the lay that the Lord bindeth up the breach of his people, and healeth the stroke of their wound.” “Come, then, to the help of the Lord, to the help of the Lord against all the enemies of our God” and of his Christ. Had you to attempt the work of their conversion without Divine assistance, I readily grant that you might well be discouraged: but when you see what God has promised them, and to what an extent his veracity and power are pledged to effect it, methinks you should all be animated with a holy ambition to become God’s honoured instruments for their welfare. The indifference which has been shewn in relation to this work for seventeen hundred years may well fill us with astonishment: and even yet the Christian world is not alive to it as they ought to be. A very small measure of zeal in this great cause is regarded as extravagance, But shall Almighty God engage in it “with his whole heart and with his whole soul,” and shall we be lukewarm? — — — Arise, I say, to your duty. Your God is already gone out before you: there is already “a stir among the dry tones;” and the time is fast approaching, when we may hope to see them “arise a great army.” Let zeal for God and love for man have their perfect work among you. Be likeminded with God himself, and in every possible way “rejoice over them to do them good” — — — so shall the time be hastened forward, and “the kingdoms of the whole world, both of Jews and Gentiles, become the kingdom of our God and of his Christ.”]

MLXXVII

SALVATION IS OF GOD, FROM FIRST TO LAST

  Jer. 32:39–41.

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