leade it to be said of and felt by a man, that H had been better for him that he had never been born. II. WHAT IS THE TRUTH ON THE ·MATTEn? Buch conclusion as that of the pessimist r.ever can be right, for our deepest moral instincts teach us that, if life were more of a curse tbno a blessing, he who is the God of mercy and righteousness would never have given it; and that if it were better for a man that he had not been born, he would not hnve been born. Life must be a blessing or it would not be given. 1, Universal instinct says so. See how men cling to life. The lnw of self- preservation is the first law of nature. 2. The summing up of the hours in which we have enjoyed peace and satisfaction, and of those which have been darkened by pain and distress, would probably in all lives show a vast balance on the si,le of the former. Let any one honestly make the calculation for themselves. 3. The laws of life all tend to produce happiness; "In keeping of God's commandments there is -great reward." 4. Good men who may have held dark views of life have done so "in haste," as Ps. xx:xi. 22 and cxvi. 11 ; or through looking at one point of their lives only (cf. the joyous praise of ver. 13; what a contrast and contradiction to the verses that follow!); or in ignorance of the truths and consolations which the gospel has introduced. Thus was it with Job and the Old Testament saints generally, and, of course, with all pagan nations. 5. Evil men are not to be credited. They have themselves poisoned life's springs, and whilst they speak truly enough concerning their own life, they are not competent witnesses as to what all life is. 6. Then "it is the Lord that hath made us, and not we ourselves," and because of this all lands are bidden "be joyful in-the Lord" (Ps. c.). Now, how could this be if life were not worth living? 7. The future wµich Christ has prepared. Let that be taken into view and qurestio credit. Life is but the porchway to that which is life indeed-the eternal life. Our afflictions, therefore, which here we-suffer are light, and "but for a moment," and so, "not worthy to be compared with the glory that shall be revealed." (1) Then, "Sursnm cord a," "Lift up your hearts;"" Be joyful in the Lord," because he hath ma.de us. (2) De reticent of such thoughts and words as these of Jeremiah. How far short he falls of the apostles of our Lord! They rejoiced in tribulations. Jeremiah luL<l better not have so spoken; better l;iave copied him who said, "If I speak thus I shall offend against the generation of thy children." (3) Pray to be kept from temptation so to speak or even think, for such temptation is hard to overcome.-C. Ver. 9.-A burning fire witliin. The mental condition of the prophet here recalls the beginning of his ministry. Just as he then shrank from taking its responsibility upon him, so now he is ready to throw it up in despair. His lifo seems to him altogether a failure. He is a disappointed and defeated man. He will "make mention of the Lord no more, nor speak any longer in his Name." Many an earnest ministering spirit has felt like this, overborne by the force of the world's evil, impatient of the slow progress of the kingdom of truth and righteousness. But the prophet cannot so e:isilr throw up his work. God, as at the beginning, is "stronger than he," and holJs him firlilly in his grasp; holds him to his office and ministry by the force, not so much of outward circumstance as of a spiritual persuasion, by the strong necessity of an inward law. "His Word was in my heart as a burning fire," etc. Note here- I. THE INHERENT PROPERTY OF THE WORD OF GOD AS A LIVING POWEil IN THE BOULB OF MEN. "A burning fire" (see also eh. xxiii. 29). All Divine truth pos- sesses a quality that may justly be thns represented. 'l'he Lnw that came by Moses was a" fiery Law," of which the thunders and lightnings of Sinai were the appropriate nssoeiations (Dent. xxxii. 2). And even the inspiration of gospel truth was fitly symbolized by "cloven tongues of fire" (Acts ii. 3). '!'here is not only light but heat, not only a flamo but firo. 'fhe moral effects aro manifest. 1. Melti11g. Icy coldness, hard indifference, stubborn self-will, impenitence, etc.,-all these nre softened by the fire of God when it really enters into the soul. A tender sensibility is thus created that prepares it to receive all Divine impressions. 2. Kindling. Heaven-tending aITcctions are awakened by it that did not exist before. Latent germs of nobler and better rcelin~ nre quickened into- new life. There is no limit to the holy energies thnt may be <lc\·elopcd in our nature by the inspiration of the truth of God. In this good senso we may say, "Behold, how great n matter a little fire kindleth ! " 3. Conmming. It i76 'tHE BOOK OF 'l'HE PROPHET JEREMIAH. [oH. :xx. 1-18,
destroys everything in us that is destructible. All that is false, selfish, sensual-all that is "of the earLh, earthy "-has in it the elements of dissolution and decay, and oa.nnot resist the purging, purifying force of Divine truth. The dross is consumed that the precious gold may come forth in all its beauty and purity. The solid grain is quickened into fruitful life, the chaff is burnt up as with unquenchable fire. II. Tm;; OBLIGATION IT IMPOSES. "I was weary with forbearing," etc. (see eh. vi. 11). The soul of the prophet was acted upon by a force that overcame, not only the weakness of his fears, but the strength of his self-will and of every motive that would induce him to relinquish his work. Every earnest, heroic servant of truth is sensible of this inward constraint. It is the constraint (1) of n Divine call, (2) of a masterful conscience, (3) of conscious power to benefit others, ( 4) of an instinctive impulse to communicate the good one's own soul possesses. St. Paul stands before us as a conspicuous example of this when he says, "For if I preach the gospel, I have nothing to glory of: for necessity is laid upon me," etc. (1 Cor. ix. 16). '!'here is no clearer mark of a noble, Christ-like nature than submission to such a constraint as tlii~.-w.