Jeremiah

SIN’S WRITING AND ITS ERASURE

Jeremiah 17:1. - 2 Corinthians 3:3. - Colossians 2:14.

I have put these verses together because they all deal with substantially the same metaphor. The first is part of a prophet’s solemn appeal. It describes the sin of the nation as indelible. It is written in two places. First, on their hearts, which reminds us of the promise of the new covenant to be written on the heart. The ‘red-leaved tablets of the heart’ are like waxen tables on which an iron stylus makes a deep mark, an ineradicable scar. So Judah’s sin is, as it were, eaten into their heart, or, if we might so say, tattooed on it. It is also written on the stone horns of the altar, with a diamond which can cut the rock {an illustration of ancient knowledge of the properties of the diamond}. That sounds a strange place for the record of sin to appear, but the image has profound meaning, as we shall see presently.

Then the two New Testament passages deal with other applications of the same metaphor. Christ is, in the first, represented as writing on the hearts of the Corinthians, and in the second, as taking away ‘the handwriting contrary to us.’ The general thought drawn from all is that sin’s writing on men’s hearts is erased by Christ and a new inscription substituted.

I. The handwriting of sin.

Sin committed is indelibly written on the heart of the doer.

‘The heart,’ of course, in Hebrew means more than merely the supposed seat of the affections. It is figuratively the centre of the spiritual life, just as physically it is the centre of the natural. Thoughts and affections, purposes and desires are all included, and out of it are ‘the issues of life,’ the whole outgoings of the being. It is the fountain and source of all the activity of the man, the central unity from which all comes. Taken in this wide sense it is really the whole inner self that is meant, or, as is said in one place, ‘the hidden man of the heart.’ And so the thought in this vigorous metaphor may be otherwise put, that all sin makes indelible marks on the whole inward nature of the man who does it.

Now to begin with, think for a moment of that truth that everything which we do reacts on us the doers.

We seldom think of this. Deeds are done, and we fancy that when done, they are done with. They pass, as far as outward seeming goes, and their distinguishable consequences in the outward world, in the vast majority of cases, soon apparently pass. All seems evanescent and irrecoverable as last year’s snows, or the water that flowed over the cataract a century ago. But there is nothing more certain than that all which we do leaves indelible traces on ourselves. The mightiest effect of a man’s actions is on his own inward life. The recoil of the gun is more powerful than the blow from its shot. Our actions strike inwards and there produce their most important effects. The river runs ceaselessly and its waters pass away, but they bring down soil, which is deposited and makes firm land, or perhaps they carry down grains of gold.

This is the true solemnity of life, that in all which we do we are carrying on a double process, influencing others indeed, but influencing ourselves far more.

Consider the illustrations of this law in regard to our sins.

Now the last thing people think of when they hear sermons about ‘sin’ is that what is meant is the things that they are doing every day. I can only ask you to try to remember, while I speak, that I mean those little acts of temper, or triflings with truth, or yieldings to passion or anger, or indulgence in sensuality, and above all, the living without God, to which we are all prone.

{a} All wrong-doing makes indelible marks on character. It makes its own repetition easier. Habit strengthens inclination. Peter found denying his Lord three times easier than doing it once. It weakens resistance. In going downhill the first step is the only one that needs an effort; gravity will do the rest.

It drags after it a tendency to other evil. All wrong things have so much in common that they lead on to one another. A man with only one vice is a rare phenomenon. Satan sends his apostles forth two by two. Sins hunt in couples, or more usually in packs, like wolves, only now and then do they prey alone like lions. Small thieves open windows for greater ones. It requires continually increasing draughts, like indulgence in stimulants. The palate demands cayenne tomorrow, if it has had black pepper to-day.

So, whatever else we do by our acts, we are making our own characters, either steadily depraving or steadily improving them. There will come a slight slow change, almost unnoticed but most certain, as a dim film will creep over the peach, robbing it of all its bloom, or some microscopic growth will steal across a clearly cut inscription, or a breath of mist will dim a polished steel mirror.

{b} All wrong-doing writes indelible records on the memory, that awful and mysterious power of recalling past things out of the oblivion in which they seem to lie. How solemn and miserable it is to defile it with the pictures of things evil! Many a man in his later years has tried to ‘turn over a new leaf,’ and has never been able to get the filth out of his memory, for it has been printed on the old page in such strong colours that it shines through. I beseech you all, and especially you young people, to keep yourselves ‘innocent of much transgression,’ and ‘simple concerning evil’-to make your memories like an illuminated missal with fair saints and calm angels bordering the holy words, and not an Illustrated Police News. Probably there is no real oblivion. Each act sinks in as if forgotten, gets overlaid with a multitude of others, but it is there, and memory will one day bring it to us.

And all sin pollutes the imagination. It is a miserable thing to have one’s mind full of ugly foul forms painted on the inner walls of our chamber of imagery, like the hideous figures in some heathen temple, where gods of lust and murder look out from every inch of space on the walls.

{c} All wrong-doing writes indelible records on the conscience. It does so partly by sophisticating it-the sensibility to right and wrong being weakened by every evil act, as a cold in the head takes away the sense of smell. It brings on colour-blindness to some extent. One does not know how far one may go towards ‘Evil! be thou my good’-or how far towards incapacity of distinguishing evil. But at all events the tendency of each sin is in that direction. So conscience may become seared, though perhaps never so completely as that there are no intervals when it speaks. It may long lie dormant, as Vesuvius did, till great trees grow on the floor of the crater, but all the while the communication with the central fires is open, and one day they will burst out.

The writing may be with invisible ink, but it will be legible one day. So, then, all this solemn writing on the heart is done by ourselves. What are you writing? There is a presumption in it of a future retribution, when you will have to read your autobiography, with clearer light and power of judging yourselves. At any rate there is retribution now, which is described by many metaphors, such as sowing and reaping, drinking as we have brewed, and others-but this one of indelible writing is not the least striking.

Sin is graven deep on sinful men’s worship.

The metaphor here is striking and not altogether clear. The question rises whether the altars are idolatrous altars, or Jehovah’s. If the former, the expression may mean simply that the Jews’ idolatry, which was their sin, was conspicuously displayed in these altars, and had, as it were, its most flagrant record in their sacrifices. The altar was the centre point of all heathen and Old Testament worship, and altars built by sinners were the most conspicuous evidences of their sins.

So the meaning would be that men’s sin shapes and culminates in their religion; and that is very true, and explains many of the profanations and abominations of heathenism, and much of the formal worship of so-called Christianity.

For instance, a popular religion which is a mere Deism, a kind of vague belief in a providence, and in a future state where everybody is happy, is but the product of men’s sin, striking out of Christianity all which their sin makes unwelcome in it. The justice of God, punishment, sinfulness of sin, high moral tone, are all gone. And the very horns of their altars are marked with the signs of the worshippers’ sin.

But the ‘altars’ may be God’s altars, and then another idea will come in. The horns of the altar were the places where the blood of the sacrifice was smeared, as token of its offering to God. They were then a part of the ritual of propitiation. They had, no doubt, the same meaning in the heathen ritual. And so regarded, the metaphor means that a sense of the reality of sin shapes sacrificial religion.

There can be no doubt that a very real conviction of sin lies at the foundation of much, if not all, of the system of sacrifices. And it is a question well worth considering whether a conviction so widespread is not valid, and whether we should not see in it the expression of a true human need which no mere culture, or the like, will supply.

At all events, altars stand as witnesses to the consciousness of sin. And the same thought may be applied to much of the popular religion of this day. It may be ineffectual and shallow but it bears witness to a consciousness of evil. So its existence may be used in order to urge profounder realisation of evil on men. You come to worship, you join in confessions, you say ‘miserable sinners’-do you mean anything by it? If all that be true, should it not produce a deeper impression on you?

But another way of regarding the metaphor is this. The horns of the altar were to be touched with the blood of propitiation. But look! the blood flows down, and after it has trickled away, there, deep carven on the horns, still appears the sin, i.e. the sin is not expiated by the sinner’s sacrifice. Jeremiah is then echoing Isaiah’s word, ‘Bring no more vain oblations.’ The picture gives very strikingly the hopelessness, so far as men are concerned, of any attempt to blot out this record. It is like the rock-cut cartouches of Egypt on which time seems to have no effect. There they abide deep for ever. Nothing that we can do can efface them. ‘What I have written, I have written.’ Pen-knives and detergents that we can use are all in vain.

II. Sin’s writing may be erased, and another put in its place.

The work of Christ, made ours by faith, blots it out.

{a} Its influence on conscience and the sense of guilt. The accusations of conscience are silenced. A red line is drawn across the indictment, or, as Colossians has it, it is ‘nailed to the cross.’ There is power in His death to set us free from the debt we owe.

{b} Its influence on memory. Christ does not bring oblivion, but yet takes away the remorse of remembrance. Faith in Christ makes memory no longer a record which we blush to turn over, or upon which we gloat with imaginative delight in guilty pleasures past, but a record of our shortcomings that humbles us with a penitence which is not pain, but serves as a beacon and warning for the time to come. He who has a clear beam of memory on his backward track, and a bright light of hope on his forward one, will steer right.

{c} Its influence on character.

We attain new hopes and tastes. ‘We become epistles of Christ known and read of all men,’ like palimpsests, Homer or Ovid written over with the New Testament gospels or epistles.

Christ’s work is twofold, erasure and rewriting. For the one, ‘I will blot out as a cloud their transgressions.’ None but He can remove these. For the other, ‘I will put My law into their minds and will write it on their hearts.’ He can impress all holy desires on, and can put His great love and His mighty spirit into, our hearts.

So give your hearts to Him. They are all scrawled over with hideous and wicked writing that has sunk deep into their substance. Graven as if on rock are your sins in your character. Your worship and sacrifices will not remove them, but Jesus Christ can. He died that you might be forgiven, He lives that you may be purified. Trust yourself to Him, and lean all your sinfulness on His atonement and sanctifying power, and the foul words and bad thoughts that have been scored so deep into your nature will be erased, and His own hand will trace on the page, poor and thin though it be, which has been whitened by His blood, the fair letters and shapes of His own likeness. Do not let your hearts be the devil’s copybooks for all evil things to scrawl their names there, as boys do on the walls, but spread them before Him, and ask Him to make them clean and write upon them His new name, indicating that you now belong to another, as a new owner writes his name on a book that he has bought.

Jeremiah

THE HEATH IN THE DESERT AND THE TREE BY THE RIVER

Jeremiah 17:6, Jeremiah 17:8.

The prophet here puts before us two highly finished pictures. In the one, the hot desert stretches on all sides. The fierce ‘sunbeams like swords’ slay every green thing. The salt particles in the soil glitter in the light. No living creature breaks the melancholy solitude. It is a ‘waste land where no one came, or hath come since the making of the world.’ Here and there a stunted, grey, prickly shrub struggles to live, and just manages not to die. But it has no grace of leaf, nor profitableness of fruit; and it only serves to make the desolation more desolate.

The other carries us to some brimming river, where everything lives because water has come. The pictures are coloured by Eastern experience. For in those lands more than beneath our humid skies and weaker sunshine, the presence or absence of running water makes the difference between barrenness and fertility. Dipping their boughs in the sparkling current, and driving their roots through the moist soil, the bordering trees lift aloft their pride of foliage and bear fruits in their season.

So, says Jeremiah, the two pictures represent two sets of men; the one, he who diverts from their true object his heart-capacities of love and trust, and clings to creatures and to men, ‘making flesh his arm and departing from the living God’; the other, he who leans the whole weight of his needs and cares and sins and sorrows upon God. We can make choice of which shall be the object of our trust, and according as we choose the one or the other, the experience of these vivid pictures will be ours.

Let me briefly, then, draw out the points of contrast in these two companion sketches.

I. The one is in the desert, the other by the river.

Underneath the pictures there lies this thought, that the direction of a man’s trust determines the whole cast of his life, because it determines, as it were, the soil in which he grows. We can alter our habitat. The plant is fixed; but ‘I saw men as trees-yes! but as ‘trees walking.’ We can walk, and can settle where we shall be rooted and whence we shall draw our inspiration, our confidence, our security. The man that chooses-for it is a matter of choice-to trust in any creature thereby wills, though he does not know it, that he shall dwell in a ‘salt land and not inhabited.’ The man that chooses to cast his whole self into the arms of God, and in a paroxysm of self-distrust to realise the divine helpfulness and presence, that man will soon know that he is ‘planted by the river.’

Now, the poor, little dusty shrub in the desert, whose very leaves have been modified into prickles, is fit for the desert, and is as much at home there as are the willows by the water-courses with their lush vegetation in their moist bed. But if a man makes that fatal choice which so-many of us are making, of shutting out God from his confidence and his love, and squandering these upon earth and upon creatures, he is as fatally out of harmony with the place which he has chosen for himself, and as much away from his natural soil, as a tropical plant would be amongst the snows of Arctic glaciers, or a water-lily in the Sahara.

Considering all that I am and need, what and where is my true home and the soil in which I can grow securely, and fear no evil? Brethren, there is only one answer to that question. The very make of a man’s spirit points to God, and to God alone, as the natural place for him to root and grow in. You, I, the poorest and humblest of men, will never be right, never feel that we are in our native soil, and compassed with the appropriate surroundings, until we have laid our hearts and our hands on the breast of God, and rested ourselves on Him. Not more surely do gills and fins proclaim that the creature that has them is meant to roam through the boundless ocean, nor the anatomy and wings of the bird witness more plainly to its destination to soar in the open heavens than the make of your spirits testifies that God, and none less or lower, is your portion. We are built for God, and unless we recognise and act upon that conviction, we are like the prickly shrub in the desert, whatever good may be around us; and if we do recognise and act upon it, whatever parched ground may seem to stretch on all sides, there will be soil moist enough for us to draw refreshment and vitality from it.

If that be so, brethren, what insanity the lives of multitudes of us are! As well might bees try to suck honey from a vase of wax flowers as we to draw what we need from creatures, from ourselves, from visible and material things.

What would you business men think of some one who went and sold out all his stock of Government or other sound securities, and then flung the proceeds down a hole in South Africa, out of which no gold will ever come? He would be about as wise as are the people who fancy that these hearts of theirs will ever be at home except they find a home in God.

Where else will you find love that will never fail, nor change, nor die? Where else will you find an object for the intellect that will yield inexhaustible material of contemplation and delight? Where else infallible direction for the will? Where else shall weakness find unfailing strength, or sorrow, adequate consolation, or hope, certain fulfilment, or fear, a safe hiding-place? Nowhere besides. Oh! then, brethren, do, I beseech you, turn away your heart’s confidence and love from earth and creatures; for until the roots of your life go down into God, and you draw your life from Him, you are not in your right soil.

II. The one can take in no real good; the other can fear no evil.

One verse of our text says, ‘He shall not see when good cometh’; the other one, according to our Authorised Version, ‘He shall not see when heat cometh.’ But a very slight alteration of one word in the original gives a better reading, which is adopted in the Revised Version, where we have, ‘and shall not fear when heat cometh.’ That alteration is obviously correct, because there follows immediately a parallel clause, ‘and shall not be careful’-or anxious-’in the year of drought.’ In both these clauses the metaphor of the tree is a little let go; and the man who is signified by it comes rather more to the front than in the remainder of the picture. But that is quite natural.

So look at these two simple thoughts for a moment. He whose trust is set upon creatures is thereby disabled from recognising what is his highest good. His judgment is perverted. There is the explanation of the fact that men are contented with the partial and evanescent blessedness that may be drawn from human loves and companionship and material things. It is because they have gone blind, and the false direction of their confidence, has put out their eyes. And if any of my hearers are living careless about God, and all that comes from Him, and perfectly contented with that which they find in this visible, diurnal sphere, that is not because they have the good which they need, but because they do not know that good when they see it, and have lost the power of discerning what is really for their benefit and blessedness.

There is nothing sadder in this world than the conspiracy into which men seem to have entered to ignore the highest good, and to profess themselves contented with the lowest. I remember a rough parable of Luther’s-the roughness of which may be pardoned for the force and vividness of it-which bears on this matter. He tells how a company of swine were offered all manner of dainty and refined foods, and how, with a unanimous swinish grunt, they answered that they preferred the warm, reeking ‘grains’ from the mash-tub. The illustration is coarse, but it is not an unfair representation of the choice that some of us are making.

‘He cannot see when good cometh.’ God comes, and I would rather have some more money. God comes, and I prefer some woman’s love. God comes, and I would rather have a prosperous business. God comes, and I prefer beer. So I might go the whole round. The man that cannot see good when it is there before his face, because the false direction of his confidence has blinded his eyes, cannot open his heart to it. It comes, but it does not come in. It surrounds him, but it does not enter into him. You are plunged, as it were, in a sea of possible felicity, which will be yours if your heart’s direction is towards God, and the surrounding ocean of blessedness has as little power to fill your heart as the sea has to enter some hermetically sealed flask, dropped into the middle of the Atlantic. ‘He cannot see when good cometh.’ Blind, blind, blind! are multitudes of us.

Turn to the other side. ‘He shall not fear when heat cometh,’ which is evil in those Eastern lands, ‘and shall not be careful in the year of drought.’ The tree, that sends its roots towards a river that never fails, does not suffer when all the land is parched. The man who has driven his roots into God, and is drawing from that deep source what is needful for his life and fertility, has no occasion to dread any evil, nor to gnaw his heart with anxiety as to what he is to do in parched days. Troubles may come, but they do not go deeper than the surface. It may be all cracked and caked and dry, ‘a thirsty land where no water is,’ and yet deep down there may be moisture and coolness.

Faith, which is trust, and fear are opposite poles. If a man has the one, he can scarcely have the other in vigorous operation. He that has his trust set upon God does not need to dread anything except the weakening or the paralysing of that trust; for so long as it lasts it is a talisman which changes evil into good, the true philosopher’s stone which transmutes the baser metals into gold; and, so long as it lasts, God’s shield is round him and no evil can befall him.

Brethren, if our trust is in God, it is unworthy of it and of us to fear, for all things are His, and there is no evil in evil as men call it, so long as it does not draw away our hearts from our Father and our Hope. Therefore, he that fears let him trust; he that trusts let him not be afraid. He that sets his heart and anchors his hopes of safety on any except God, let him be afraid, for he is in a very stern world, and if he is not fearful he is a fool.

So the direction of our trust, if it is right, shuts all real evil out from us, and if it is wrong, shuts us out from all real good.

III. The one is bare, the other clothed with the beauty of foliage.

The word which is translated ‘heat’ has a close connection with, if it does not literally mean, ‘naked’ or ‘bare.’ Probably, as I have said, it designates some inconspicuously leaved desert shrub, the particular species not being ascertainable or a matter of any consequence. Leaves, in Scripture, have a recognised symbolical meaning. ‘Nothing but leaves’ in the story of the fig-tree meant only beautiful outward appearance, with no corresponding outcome of goodness of heart, in the shape of fruit. So I may venture here to draw a distinction between leafage and fruit, and say that the one points rather to a man’s character and conduct as lovely in appearance, and in the other as morally good and profitable.

This is the lesson of these two clauses-misdirected confidence in creatures strips a man of much beauty of character, and true faith in God adorns a soul with a leafy vesture of loveliness. Now, I have no doubt that there start up in your minds at once two objections to that statement: first, that a great many godless men do present fair and attractive features of character; and secondly, that a great many Christian men do not. I admit both things frankly, and yet I say that, for the highest good, the perfect crowning beauty of any human character, this is needed, that it should cling to God. ‘Whatsoever things are lovely and of good report’ lack their supreme excellence, the diamond on the top of the royal crown, the glittering gold on the summit of the campanile, unless there is in them a distinct reference to God.

I believe that I am speaking to some who would not profess themselves to be religious men, and who yet are truly desirous of cultivating in their character the Fair and the Good. To them I would venture to say- brethren, you will never be so completely, so refinedly, so truly, graceful as you might be, unless the roots of your character ‘are hid with Christ in God.’

‘A servant with this clause

Makes drudgery divine,’

said good old George Herbert. And any act, however humble, on which the light from God falls, will gleam with a lustre else unattainable, like some piece of broken glass in the furrows of a ploughed field.

Sure I am that if we Christian people had a deeper faith, we should have fairer lives. And I beseech you, my fellow-believers in Jesus Christ, not to supply the other side with arguments against Christianity, by showing that it is possible for a man to say and to suppose that he sets his heart on God, and yet to bear but little leafage of beauty or grace of character. Goodness is beauty; beauty is goodness. Both are to be secured by communion and union with Him who is fairer than the children of men. Dip your roots into the fountain of life-it is the fountain of beauty as well as of life, and your lives will be green.

IV. Lastly, the one is sterile, the other fruitful.

I admit, as before, that this statement often seems to be contradicted, both by the good works of godless men, and by the bad works of godly ones. But for all that, I would urge you to consider that the only works of men worth calling ‘fruit,’ if regard is had to their capacities, relations, and obligations, are those done as the outcome and consequence of hearts trusting in the Lord. The rest of the man’s activities may be busy and multiplied, and, from the point of view of a godless morality, many may be fair and good; but if we think of him as being destined, as his chief end, ‘to glorify God, and {so} to enjoy Him for ever,’ what correspondence between such a creature and acts that are done without reference to God can there ever be? They are not worth calling ‘fruit.’ At the most they are ‘wild grapes,’ and there comes a time when they will be tested and the axe laid to the root of the trees, and these imperfect deeds will shrivel up and disappear.

Trust will certainly be fruitful. In so saying we are upon Christian ground, which declares that the outcome of faith is conduct in conformity with the will of Him in whom we trust, and that the productive principle of all good in man is confidence in God manifest to us in Jesus Christ.

So we have not to begin with work; we have to begin with character. ‘Make the tree good,’ and its fruit will be good. Faith will give power to bring forth such fruit; and faith will set agoing the motive of love which will produce it. Thus, dear brethren, we come back to this-the prime thing about a man is the direction which his trust takes. Is it to God? Then the tree is good; and its fruit will be good too. If you will trust yourselves to ‘God manifest in the flesh,’ to Jesus Christ and His work for you and in you, then you will be as if ‘planted by the rivers of water,’ you will be able to receive into yourselves, and will receive, all good, and be masters of all evil, will exhibit graces of character else impossible, and will bring forth ‘fruit that shall remain.’ Separated from Him we are nothing, and can bring forth nothing that will stand the light of that last moment.

Brother, turn your trust to that dear Lord, and then you will have your ‘fruit unto holiness, and the end shall be everlasting life,’ when the transplanting season comes, and they that have been ‘planted in the house of the Lord’ below shall ‘flourish in the courts of our God’ above, and grow more green and fruitful, beside the ‘river of the water of life that proceedeth from the throne of God and of the Lamb.’

Jeremiah

THE HEATH IN THE DESERT AND THE TREE BY THE RIVER

Jeremiah 17:6, Jeremiah 17:8.

The prophet here puts before us two highly finished pictures. In the one, the hot desert stretches on all sides. The fierce ‘sunbeams like swords’ slay every green thing. The salt particles in the soil glitter in the light. No living creature breaks the melancholy solitude. It is a ‘waste land where no one came, or hath come since the making of the world.’ Here and there a stunted, grey, prickly shrub struggles to live, and just manages not to die. But it has no grace of leaf, nor profitableness of fruit; and it only serves to make the desolation more desolate.

The other carries us to some brimming river, where everything lives because water has come. The pictures are coloured by Eastern experience. For in those lands more than beneath our humid skies and weaker sunshine, the presence or absence of running water makes the difference between barrenness and fertility. Dipping their boughs in the sparkling current, and driving their roots through the moist soil, the bordering trees lift aloft their pride of foliage and bear fruits in their season.

So, says Jeremiah, the two pictures represent two sets of men; the one, he who diverts from their true object his heart-capacities of love and trust, and clings to creatures and to men, ‘making flesh his arm and departing from the living God’; the other, he who leans the whole weight of his needs and cares and sins and sorrows upon God. We can make choice of which shall be the object of our trust, and according as we choose the one or the other, the experience of these vivid pictures will be ours.

Let me briefly, then, draw out the points of contrast in these two companion sketches.

I. The one is in the desert, the other by the river.

Underneath the pictures there lies this thought, that the direction of a man’s trust determines the whole cast of his life, because it determines, as it were, the soil in which he grows. We can alter our habitat. The plant is fixed; but ‘I saw men as trees-yes! but as ‘trees walking.’ We can walk, and can settle where we shall be rooted and whence we shall draw our inspiration, our confidence, our security. The man that chooses-for it is a matter of choice-to trust in any creature thereby wills, though he does not know it, that he shall dwell in a ‘salt land and not inhabited.’ The man that chooses to cast his whole self into the arms of God, and in a paroxysm of self-distrust to realise the divine helpfulness and presence, that man will soon know that he is ‘planted by the river.’

Now, the poor, little dusty shrub in the desert, whose very leaves have been modified into prickles, is fit for the desert, and is as much at home there as are the willows by the water-courses with their lush vegetation in their moist bed. But if a man makes that fatal choice which so-many of us are making, of shutting out God from his confidence and his love, and squandering these upon earth and upon creatures, he is as fatally out of harmony with the place which he has chosen for himself, and as much away from his natural soil, as a tropical plant would be amongst the snows of Arctic glaciers, or a water-lily in the Sahara.

Considering all that I am and need, what and where is my true home and the soil in which I can grow securely, and fear no evil? Brethren, there is only one answer to that question. The very make of a man’s spirit points to God, and to God alone, as the natural place for him to root and grow in. You, I, the poorest and humblest of men, will never be right, never feel that we are in our native soil, and compassed with the appropriate surroundings, until we have laid our hearts and our hands on the breast of God, and rested ourselves on Him. Not more surely do gills and fins proclaim that the creature that has them is meant to roam through the boundless ocean, nor the anatomy and wings of the bird witness more plainly to its destination to soar in the open heavens than the make of your spirits testifies that God, and none less or lower, is your portion. We are built for God, and unless we recognise and act upon that conviction, we are like the prickly shrub in the desert, whatever good may be around us; and if we do recognise and act upon it, whatever parched ground may seem to stretch on all sides, there will be soil moist enough for us to draw refreshment and vitality from it.

If that be so, brethren, what insanity the lives of multitudes of us are! As well might bees try to suck honey from a vase of wax flowers as we to draw what we need from creatures, from ourselves, from visible and material things.

What would you business men think of some one who went and sold out all his stock of Government or other sound securities, and then flung the proceeds down a hole in South Africa, out of which no gold will ever come? He would be about as wise as are the people who fancy that these hearts of theirs will ever be at home except they find a home in God.

Where else will you find love that will never fail, nor change, nor die? Where else will you find an object for the intellect that will yield inexhaustible material of contemplation and delight? Where else infallible direction for the will? Where else shall weakness find unfailing strength, or sorrow, adequate consolation, or hope, certain fulfilment, or fear, a safe hiding-place? Nowhere besides. Oh! then, brethren, do, I beseech you, turn away your heart’s confidence and love from earth and creatures; for until the roots of your life go down into God, and you draw your life from Him, you are not in your right soil.

II. The one can take in no real good; the other can fear no evil.

One verse of our text says, ‘He shall not see when good cometh’; the other one, according to our Authorised Version, ‘He shall not see when heat cometh.’ But a very slight alteration of one word in the original gives a better reading, which is adopted in the Revised Version, where we have, ‘and shall not fear when heat cometh.’ That alteration is obviously correct, because there follows immediately a parallel clause, ‘and shall not be careful’-or anxious-’in the year of drought.’ In both these clauses the metaphor of the tree is a little let go; and the man who is signified by it comes rather more to the front than in the remainder of the picture. But that is quite natural.

So look at these two simple thoughts for a moment. He whose trust is set upon creatures is thereby disabled from recognising what is his highest good. His judgment is perverted. There is the explanation of the fact that men are contented with the partial and evanescent blessedness that may be drawn from human loves and companionship and material things. It is because they have gone blind, and the false direction of their confidence, has put out their eyes. And if any of my hearers are living careless about God, and all that comes from Him, and perfectly contented with that which they find in this visible, diurnal sphere, that is not because they have the good which they need, but because they do not know that good when they see it, and have lost the power of discerning what is really for their benefit and blessedness.

There is nothing sadder in this world than the conspiracy into which men seem to have entered to ignore the highest good, and to profess themselves contented with the lowest. I remember a rough parable of Luther’s-the roughness of which may be pardoned for the force and vividness of it-which bears on this matter. He tells how a company of swine were offered all manner of dainty and refined foods, and how, with a unanimous swinish grunt, they answered that they preferred the warm, reeking ‘grains’ from the mash-tub. The illustration is coarse, but it is not an unfair representation of the choice that some of us are making.

‘He cannot see when good cometh.’ God comes, and I would rather have some more money. God comes, and I prefer some woman’s love. God comes, and I would rather have a prosperous business. God comes, and I prefer beer. So I might go the whole round. The man that cannot see good when it is there before his face, because the false direction of his confidence has blinded his eyes, cannot open his heart to it. It comes, but it does not come in. It surrounds him, but it does not enter into him. You are plunged, as it were, in a sea of possible felicity, which will be yours if your heart’s direction is towards God, and the surrounding ocean of blessedness has as little power to fill your heart as the sea has to enter some hermetically sealed flask, dropped into the middle of the Atlantic. ‘He cannot see when good cometh.’ Blind, blind, blind! are multitudes of us.

Turn to the other side. ‘He shall not fear when heat cometh,’ which is evil in those Eastern lands, ‘and shall not be careful in the year of drought.’ The tree, that sends its roots towards a river that never fails, does not suffer when all the land is parched. The man who has driven his roots into God, and is drawing from that deep source what is needful for his life and fertility, has no occasion to dread any evil, nor to gnaw his heart with anxiety as to what he is to do in parched days. Troubles may come, but they do not go deeper than the surface. It may be all cracked and caked and dry, ‘a thirsty land where no water is,’ and yet deep down there may be moisture and coolness.

Faith, which is trust, and fear are opposite poles. If a man has the one, he can scarcely have the other in vigorous operation. He that has his trust set upon God does not need to dread anything except the weakening or the paralysing of that trust; for so long as it lasts it is a talisman which changes evil into good, the true philosopher’s stone which transmutes the baser metals into gold; and, so long as it lasts, God’s shield is round him and no evil can befall him.

Brethren, if our trust is in God, it is unworthy of it and of us to fear, for all things are His, and there is no evil in evil as men call it, so long as it does not draw away our hearts from our Father and our Hope. Therefore, he that fears let him trust; he that trusts let him not be afraid. He that sets his heart and anchors his hopes of safety on any except God, let him be afraid, for he is in a very stern world, and if he is not fearful he is a fool.

So the direction of our trust, if it is right, shuts all real evil out from us, and if it is wrong, shuts us out from all real good.

III. The one is bare, the other clothed with the beauty of foliage.

The word which is translated ‘heat’ has a close connection with, if it does not literally mean, ‘naked’ or ‘bare.’ Probably, as I have said, it designates some inconspicuously leaved desert shrub, the particular species not being ascertainable or a matter of any consequence. Leaves, in Scripture, have a recognised symbolical meaning. ‘Nothing but leaves’ in the story of the fig-tree meant only beautiful outward appearance, with no corresponding outcome of goodness of heart, in the shape of fruit. So I may venture here to draw a distinction between leafage and fruit, and say that the one points rather to a man’s character and conduct as lovely in appearance, and in the other as morally good and profitable.

This is the lesson of these two clauses-misdirected confidence in creatures strips a man of much beauty of character, and true faith in God adorns a soul with a leafy vesture of loveliness. Now, I have no doubt that there start up in your minds at once two objections to that statement: first, that a great many godless men do present fair and attractive features of character; and secondly, that a great many Christian men do not. I admit both things frankly, and yet I say that, for the highest good, the perfect crowning beauty of any human character, this is needed, that it should cling to God. ‘Whatsoever things are lovely and of good report’ lack their supreme excellence, the diamond on the top of the royal crown, the glittering gold on the summit of the campanile, unless there is in them a distinct reference to God.

I believe that I am speaking to some who would not profess themselves to be religious men, and who yet are truly desirous of cultivating in their character the Fair and the Good. To them I would venture to say- brethren, you will never be so completely, so refinedly, so truly, graceful as you might be, unless the roots of your character ‘are hid with Christ in God.’

‘A servant with this clause

Makes drudgery divine,’

said good old George Herbert. And any act, however humble, on which the light from God falls, will gleam with a lustre else unattainable, like some piece of broken glass in the furrows of a ploughed field.

Sure I am that if we Christian people had a deeper faith, we should have fairer lives. And I beseech you, my fellow-believers in Jesus Christ, not to supply the other side with arguments against Christianity, by showing that it is possible for a man to say and to suppose that he sets his heart on God, and yet to bear but little leafage of beauty or grace of character. Goodness is beauty; beauty is goodness. Both are to be secured by communion and union with Him who is fairer than the children of men. Dip your roots into the fountain of life-it is the fountain of beauty as well as of life, and your lives will be green.

IV. Lastly, the one is sterile, the other fruitful.

I admit, as before, that this statement often seems to be contradicted, both by the good works of godless men, and by the bad works of godly ones. But for all that, I would urge you to consider that the only works of men worth calling ‘fruit,’ if regard is had to their capacities, relations, and obligations, are those done as the outcome and consequence of hearts trusting in the Lord. The rest of the man’s activities may be busy and multiplied, and, from the point of view of a godless morality, many may be fair and good; but if we think of him as being destined, as his chief end, ‘to glorify God, and {so} to enjoy Him for ever,’ what correspondence between such a creature and acts that are done without reference to God can there ever be? They are not worth calling ‘fruit.’ At the most they are ‘wild grapes,’ and there comes a time when they will be tested and the axe laid to the root of the trees, and these imperfect deeds will shrivel up and disappear.

Trust will certainly be fruitful. In so saying we are upon Christian ground, which declares that the outcome of faith is conduct in conformity with the will of Him in whom we trust, and that the productive principle of all good in man is confidence in God manifest to us in Jesus Christ.

So we have not to begin with work; we have to begin with character. ‘Make the tree good,’ and its fruit will be good. Faith will give power to bring forth such fruit; and faith will set agoing the motive of love which will produce it. Thus, dear brethren, we come back to this-the prime thing about a man is the direction which his trust takes. Is it to God? Then the tree is good; and its fruit will be good too. If you will trust yourselves to ‘God manifest in the flesh,’ to Jesus Christ and His work for you and in you, then you will be as if ‘planted by the rivers of water,’ you will be able to receive into yourselves, and will receive, all good, and be masters of all evil, will exhibit graces of character else impossible, and will bring forth ‘fruit that shall remain.’ Separated from Him we are nothing, and can bring forth nothing that will stand the light of that last moment.

Brother, turn your trust to that dear Lord, and then you will have your ‘fruit unto holiness, and the end shall be everlasting life,’ when the transplanting season comes, and they that have been ‘planted in the house of the Lord’ below shall ‘flourish in the courts of our God’ above, and grow more green and fruitful, beside the ‘river of the water of life that proceedeth from the throne of God and of the Lamb.’

Jeremiah

A SOUL GAZING ON GOD

Jeremiah 17:12.

I must begin by a word or two of explanation as to the language of this passage. The word ‘is’ is a supplement, and most probably it ought to be omitted, and the verse treated as being, not a statement, but a series of exclamations. The next verse runs thus, ‘O Lord! the hope of Israel, all that forsake Thee shall be ashamed’; and the most natural and forcible understanding of the words of my text is reached by connecting them with these following clauses: ‘O Lord! the hope of Israel,’ and, regarding the whole as one long exclamation of adoring contemplation, ‘A glorious throne,’ or ‘Thou glorious throne, high from the beginning; the place of our sanctuary, O Lord! the hope of Israel.’

I. If we look at the words so, we have here, to begin with, a wonderful vision of what God is.

‘A glorious throne,’ or, as the original has it, ‘a throne of glory,’- which is not quite the same thing-’high from the beginning, the place of our sanctuary.’ There are three clauses. Now they all seem to me to have reference to the Temple in Jerusalem, which is taken, by a very natural figure of speech, as a kind of suggestive description of Him who is worshipped there. There is the same kind of use of the name of a place to stand for the person who occupies or inhabits it, in many familiar phrases. For instance, ‘The Sublime Porte’ is properly the name of a lofty gateway which belonged to the palace in Constantinople, and so has come to mean the Turkish Government if Government it can be called. So we talk of the ‘Papal See’ having done this or that, and scarcely remember that a ‘see’ is a bishop’s seat, or, again, the decision of ‘the Chair’ is final in the House of Commons. Or, if you will accept a purely municipal parallel, if any one were told that ‘the Town Hall’ had issued a certain order, he would know that our authorities, the Mayor and Corporation, had decreed so and so. So, in precisely the same way here, the prophet takes the outward facts of the Temple as symbolising great and blessed spiritual thoughts of the God that filled the Temple with His own lustre.

‘A glorious throne’-that is grand, but that is not what Jeremiah means-’A throne of glory’ is the true rendering. And to what does that refer? Now, in the greater number of cases, you will find that in the Old Testament, where ‘glory’ is ascribed to God, the word has a very distinct and specific meaning, viz. the light which was afterwards called the ‘Shekinah,’ and dwelt between the cherubim, and was the symbol of the divine presence and the assurance that that presence would be self-revealing and would manifest Himself to His people. So here the throne on which glory rests is what we call the mercy-seat within the veil, where, above the propitiatory table on which once a year the High Priest sprinkled the blood of sacrifice, and beneath which were shut up the tables of the covenant which constituted the bond between God and Israel, shone the Light in the midst of the darkness of the enclosed inner shrine, the token of the divine presence. The throned glory, the glory that reigns and rules as King in Israel, is the idea of the words before us. It is the same throne that a later writer in the New Testament speaks of when he says, ‘Let us come boldly to the Throne of Grace.’ For that light of a manifested divine presence was no malign lustre that blinded or slew those who gazed upon it, but though no eye but that of the High Priest dared of old to look, yet he, the representative and, as it were, the concentration of the collective Israel, could stand, unshrinking and unharmed, before that piercing light, because he bore in his hand the blood of sacrifice and sprinkled it on the mercy-seat. So was it of old, but now we all can draw near, through the rent veil, and wall rejoicingly in the light of the Lord. His glory is grace; His grace is glory.

This, then, is the first of Jeremiah’s great thoughts of God, and it means-’The Lord God omnipotent reigneth,’ there is none else but He, and His will runs authoritative and supreme into all corners of the universe. But it is ‘glory’ that is throned. That is equivalent to the declaration that our God has never spoken in secret, in the dark places of the earth, nor said to any seeking heart, ‘Seek ye My face in vain.’ For the light which shone in that Holy Place as His symbol, had for its message to Israel the great thought that, as the sun pours out its lustre into all the corners of its system, so He, by the self-communication which is inherent in His very nature, manifests Himself to every gazing eye, and is a God who is Light, ‘and in whom is no darkness at all.’

But reigning glory is also redeeming grace. For the light of the bright cloud, which is the glory of the Lord, shines still, with no thunder in its depths, nor tempests in its bosom, above the mercy-seat, where spreads the blood of sprinkling by which Israel’s sins are all taken away. Well may the prophet lift up his heart in adoring wonder, and translate the outward symbol into this great word, ‘The throne of glory; Jehovah, the hope of Israel.’

Then the next clause is, I think, equally intelligible by the same process of interpretation-’High from the beginning.’ It was a piece of the patriotic exaggeration of Israel’s prophets and psalmists that they made much of the little hill upon which the Temple was set. We read of the ‘hill of the Lord’s house’ being ‘exalted above the tops of the mountains.’ We read of it being a high hill, ‘as the hill of Bashan.’ And though to the eye of sense it is a very modest elevation, to the eye of faith it was symbolical of much. Jeremiah felt it to be a material type, both of the elevation and of the stable duration of the God whom he would commend to Israel’s and to all men’s trust. ‘High from the beginning,’ separated from all creatural limitation and lowness, He whose name is the Most High, and on whose level no other being can stand, towers above the lowness of the loftiest creature, and from that inaccessible height He sends down His voice, like the trumpet from amidst the darkness of Sinai, proclaiming, ‘I am God, and there is none beside Me.’ Yet while thus ‘holy’-that is, separate from creatures-He makes communion with Himself possible to us, and draws near to us in Christ, that we in Christ may be made nigh to Him.

And the loftiness involves, necessarily, timeless and changeless Being; so that we can turn to Him, and feel Him to be ‘the same yesterday, and to-day, and for ever.’ No words are needed, and no human words are anything but tawdry attempts to elaborate, which only result in weakening, these two great thoughts. ‘High-from the beginning.’

The last of this series of symbols, even more plainly than the other two, refers originally to the Temple upon the hill of Zion; and symbolically, to the God who filled the Temple. He is ‘the place of our sanctuary.’ That is as though the prophet would point, as the wonderful climax of all, to the fact that He of whom the former things were true should yet be accessible to our worship; that, if I might so say, our feet could tread the courts of the great Temple; and we draw near to Him who is so far above the loftiest, and separate from all the magnificences which Himself has made, and who yet is ‘our sanctuary,’ and accessible to our worship.

Ay! and more than that-’Lord! Thou hast been our dwelling-place in all generations.’ In old days the Temple was more than a place of worship. It was a place where a man coming had, according to ancient custom, guest rights with God; and if he came into the Temple of the Most High as to an asylum, he dwelt there safe and secure from avengers or foes.

‘The place of our sanctuary,’ then, declares that God Himself, like some ancestral dwelling-place in which generation after generation of fathers and children have abode, whence they have been carried, and where their children still live, is to all generations their home and their fortress. The place of our sanctuary implies access to the inaccessibly High, communion with the infinitely Separate, security and abode in God Himself. He that dwelleth in God dwelleth in peace. These, then, are the points of the prophet’s vision of God.

II. Note, further, the soul rapt in meditation and this vision of God.

To me, this long-drawn-out series of linked clauses without grammatical connection, this succession of adoring exclamations of rapture, wonder, and praise, is very striking. It suggests the manner in which we should vivify all our thoughts of God, by turning them into material for devout reverence; awe-struck, considering meditation. There is nothing told us in the Bible about God simply in order that we may know it. It is all meant to be fuel to the fire of our divine affection; to kindle in us the sentiments of faith and love and rapturous adoration. It is easy to know the theology of the Old and the New Testaments, and a man may rattle over the catalogue of the divine ‘attributes,’ as they are called, with perfect accuracy, and never be a hair the better for knowing all of them. So I urge, on you and on myself, the necessity of warming our thoughts and kindling our conceptions of what God is until they melt us into fluidity and adoration and love.

I believe that there are few things which we Christian people more lack in this generation, and by the lack of which we suffer more, than the comparative decay of the good old habit of frequent and patient meditation on the things that we most surely believe. We are so busy in adding to our stock of knowledge, in following out to their latest consequence the logical effects of our Christianity, and in defending it, or seeking to be familiar with the defences, against modern assaults, or in practical work on its behalf, that the last thing that a great many of us do is to feed upon the truth which we know already. We should be like ruminant animals who first crop the grass-which, being interpreted, means, get Scripture truth into our heads-and then chew the cud, which being interpreted is, then put these truths through a second process by meditation on them, so that they may turn into nourishment and make flesh. ‘He that eateth Me,’ said Jesus Christ {and He used there the word which is specially applied to rumination}, ‘shall live by Me.’ It does us no good to know that God is ‘the Throne of Glory, high from the beginning, the place of our sanctuary,’ unless we turn theology into devotion by meditation upon it. ‘Suffer the word of exhortation ‘-in busy, great communities like ours, where we are all driven so hard, there is need for some voices sometimes to be lifted up in pressing upon Christian people the duty of quiet rumination upon the truths that they have.

III. We may see in our text, further, the meditative soul going out to grasp God thus revealed, as its portion and hope.

As I have already said, the text is best understood as part of a series of exclamations which extends into the following verse. If we take account of the whole series, and regard the subsequent part of it as led up to, by the part which is our text, we get an important thought as to what should be the outcome of the truths concerning God, and of our meditative contemplation of them.

My relation to these truths is not exhausted even when I have meditated upon them, and they have touched me into a rapture of devotion. I can conceive that to have been done, and yet the next necessary step not to have been taken. What is that step? The next verse tells us, when it goes on to exclaim, ‘O Lord! the hope of Israel.’ I must cast myself upon Him by faith as my only hope, and turn away from all other confidences which are vain and impotent. So we are back upon that familiar Christian ground, that the bond which knits a man to God, and by which all that God is becomes that man’s personal property, and available for the security and the shaping of his life, is the simple flinging of himself into God’s arms, in sure and certain trust. Then, every one of these characteristics of which I have been speaking will contribute its own special part to the serenity, the security, the godlikeness, the blessedness, the righteousness, the strength of the man who thus trusts.

But such confidence which makes all these things my own possessions, which makes Him ‘a throne of glory,’ to which I have access; which makes Him a place in which I dwell by this exercise of personal faith; which makes Him my hope, has for its other side the turning away from all other grounds of confidence and security. The subsequent context tells us how wise it is thus to turn away, and what folly it is to make anything else our hope except that ‘throne of glory.’ ‘They that depart from Me shall be written in the earth,’ because ‘they have forsaken the Lord, the fountain of living waters.’ If we say, ‘O Lord! Thou art my hope,’ we shall have the ‘anchor of the soul, sure and steadfast, which entereth within the veil,’ and fixes on Him who is within it, the throned Grace between the cherubim, our Brother and our Hope. So we may dwell in God, and from the secure height of our house look down serenely on impotent foes, and never know the bitterness of vain hopes, nor remove from the safe asylum of our home in God.

Jeremiah

TWO LISTS OF NAMES

Jeremiah 17:13. - Luke 10:20.

A name written on earth implies that the bearer of the name belongs to earth, and it also secondarily suggests that the inscription lasts but for a little while. Contrariwise, a name written in heaven implies that its bearer belongs to heaven, and that the inscription will abide.

We find running throughout Scripture the metaphor of books in which men’s names are written. Moses thought of a book which God has written, and in which his name was enrolled. A psalmist speaks of the ‘book of the living,’ and Isaiah of those who are ‘written among the living in Jerusalem.’ Ezekiel threatens the prophets who speak lies in Jehovah’s name that they ‘shall not be written in the writing of the house of Israel.’ The Apocalypse has many references to the book which is designated as ‘the Lamb’s book of life,’ and which is opened at the final judgment along with the books in which each man’s life-history is written, and only ‘they who are written in the Lamb’s book of life’ enter into the city that comes down out of heaven.

I. The principle on which the two lists are made up.

It is commonly supposed that the idea of unconditional predestination is implied in the writing of the names in the book of life. There is nothing in the figure itself to lead to that, and the text from Jeremiah suggests, on the contrary, that the voluntary attitude of men to God determines their being or not being inscribed in the book of heaven, since it is ‘they who depart from God’ whose ‘names are written on earth.’

Then, since in the New Testament the book of life is called ‘the Lamb’s,’ we are led to think of Christ as writing in it, and hence of our faith in Him as being the condition of enrolling our names.

II. The significance of the lists.

They are lists of the living and of the dead.

True life is in fellowship with God. The other is the register of the burials in a graveyard.

They are lists of the citizens of two cities.

The idea is that the one class have relations and affinities with the celestial, are ‘fellow-citizens with the saints,’ and have heaven as their metropolis, their mother city. Therefore they are but as aliens here, and should not wish to be naturalised. The other class are citizens of the earthly, belonging to the present, with all their thoughts and desires bounded by this visible diurnal sphere.

They are lists of those who shall be forgotten, and their works annihilated, and of those who shall be remembered and their work crowned.

The names written on earth are swiftly obliterated, like a child’s scrawl on the sand which is washed away by the next tide, or covered up by the next storm that blows about the sand-hills. What a contrast is that of the names written on the heavens, high up above all earthly mutations!

In one sense oblivion soon seizes on us all. In another none of us is ever forgotten by God, but good and bad alike live in His thought. Still this idea of a special remembrance has place, as suggesting that, however unnoticed or forgotten on earth, God’s children live in the true ‘Golden Book.’ Their names are in the book of life. ‘Of so much fame, in heaven expect the meed.’ Ay, and as, too, suggesting how brief after all is the honour that comes from men.

Also, there will be annihilation or perpetuation of their life’s work. Nothing lasts but the will of God. Men who live godless lives are engaged in true Sisyphean labour. They are running counter to the whole stream of things, and what can be left at the end but frustrated endeavours covered with a gloomy pall?

Is your life to be wasted?

They are lists of those who are accepted in judgment, and of those who are not.

Revelation 20:12, Revelation 20:15; Revelation 21:27.

The books of men’s lives are to be opened, and also the book of life. What is written in the former can only bring condemnation. If our names are written in the latter, then He will ‘confess our names before His Father and the holy angels.’ And He will joyfully inscribe them there if we say to Him, like the man in Pilgrim’s Progress, ‘Set down my name.’ He will write them not only there, but on the palms of His hands and the tablets of His heart.