ns _the last exam~le of those cruel, selfish, luxurious prince~, the natural products of Onental m?narch1es, the disgrace of the monarchy of Davicl." For the estimate formed of h)m, cf. ver, 13, etc. To him, therefore, God thus appeals. Now, this appeal 1~_one God 1s ever making. Righteousness is his supreme solicitude (cf. homily on eh. Vil, 1-34, on "Relation of religion and righteousness"). False or corrupted religions are !:lVer characterized by indifference to righteousness. So long as outward adhesion to. the creeds and customs they enjoin is given, a. wide margin is allowed for the indul- gence of the natural and evil propensities of humanity. llut a. constant characteristic of the religion taught us in God's Word is its demand for ri"'hteousness. 0 The "'OSpel is no less stringent than the Law, yea, is more and justly more so, as it has brow•ht to our aid a. Divine force by which the demands of righteousness may be more re~dily met. It does not make void the Law, So far from that, it establishes the Law. If we understand by "belief" that which a. man" lives by," which some say iS-the etymology of the word, and at any rate its meaniug, then the scornful lines of the sceptic may be admitted to be true-,, " For creeds and sects let senseless bigots fight: His can't be wrong whose life is in the right." For if those principles of conduct, those governing motives of a. man's life, lead him to right, then, though encrusted with what a.mount of error and superstition soever they may be, they nevertheless, because bearing such fruit, cannot be wrong at the root. And, on the other hand, however orthodox and scriptural the professed creed, if it do not tend to right conduct then that fact proves that the professed belief is not the real one, but one far other. "Be ye holy as I am holy," is ever God's demand. Note- II. How HE PLEADS. See what forcible argnmcnts he employs. 1. The mighty attraction of hope. Thus he would draw men off from siu. II those to whom he appeals would· but hearken, he would work what would be virtually a miracle for them. He would stay the progress of ruin and decay which were now threatening the state; he would tum back the tide of events which was now rushing on in such vast volume and force. to overwhelm the throne and people, and he would re-establish the ancient monarchy of David in all its pristine glory (cf. ver. 4). To do this now that mntters had gone so far would he as great a mornl miracle as the clea.viug of the waters of tho Red Sea., and the Jordan, and-the destruction of Sennacherib's army, were physical ones. But God would do that if but tlie wicked king would turn from .. his wickedness and execute righteousness and judgment. 2, The mighty compulsion of fear. Thus be ,vould drive them off from- their present evil. ways. See the terrible threatenings of ver. 6, etc. What a pioture the prophet draws of calamity and of shame, which would be theirs if they did " not hear these words /11 And to prevent tbo force of this threat being diminished, he distinctly warns them that his affection for thorn and the joy he ever had in them will not hold him back from doing what be said. They had been as Gilead and as Lebanon for beauty, fertility, majesty-his choice possession, his precious heritage; nevertheless his wrath would go forth against them if they refused his words. And this appeal to the King of Jndah is like the Divine appcnl addressed to sinful men now, What promises to draw men to himself, what threateu- ings to drive them from their sins, tho Bible is filled with I So intent is the Divine mind upon righteousness. In face of tliis earnestness of God in this matter, what fools they must be who make a. "mock at sin" I . III. WHY HE THUS PLEADS, Because of: 1. His love of righteousness. It is tho element iu which God lives and moves and ha~ his being. He cannot live in nu atmosphere of unrighteousness. It is hateful to him. Righteous men feel thus; how much more, therefore,• the righteous GoJ I 2. His love of men. How would a father feel towards any one who was ever causing distress and ruin to his children? How he would detest such a person I And, on the other hand, how would ho desire that which ever furthers his children's good I Thus God must, out of love for us hi5 children, ho.lo that which ever hurts and ha.rms us, and ,lcsire that for us which ever ministers to our good. 3. Bis love JOT the sinner. God separates between the sinner and the sin, and whilst his love yearns over the sinner, his wrath burns against the sin. All his dealings with us are <\cgigned to effect a severance between the two. Dcl\th is the 500 THE BOOK OF THi<; PROPHET JEREMIAH. [cH. x:irn.1-30.
!ast and most effective feparatcr; its keen sickle cuts the last bond that binds God's children to the dominion of sin. " He that is dead hath ceased from sin.'· Blessed be God that it is so! His providence, his Word, conscience, the strivings of his Spirit, are a.II designed to the same end, and our Lord was called Jesus because ho should" save bis people from their sins." IV. WITH WHAT RESULT BE PLEADS. In this case it was of no use (cf. 2 Chron. xxxvi. 16, etc.). And-alas that it should be so I-it is often the same. When sin has got a certain hold on the will, no considerations will stay its course. No promises, no threats. How solemn a fact this I How it calls us to resist the beginnings of sin, to dread lest it should become such a habit of the soul as that God should say," He is joined to his idols: let him alone" I But what is the result of God's pleading on ourselve.~ 1 That is the question. God grant we may be able to answer it as he would desire !-C.