by the invader ; Jeremiah knows that the Jews will be driven from their country; he is a prisoner. Yet he buys of piece of land 1 The transaction is carried out calmly, carefully, with all legal exactitude, and every precaution against future mistakes as to ownership, just as if the prophet were at liberty to enter into possession and enjoy his purchase without fear of molestation. His conduct is striking ; to those who heard his warnings of the approaching Captivity it would seem singularly inconsistent. But the secret of it is explained to us, and this shows it to be a sublime act of faith. It was right that Jeremiah should make the purchase under ordinary circumstances, to keep the land in the family. He was now urged by a Divine impulse, which made him feel without doubt that it was God's will that he should buy the land, and he did it without questioning. After he had made the purchase, however, he inquired of (Jod for the meaning of it, and was assured that the land of Israel would revert to the Jews after the Captivity, and would be bought and sold again with confidence in security of possession. Jeremiah's purchase was to be an anticipation of that happy future. His conduct is thus an illustration of the influence of faith on outward actions.
L Faith will kbvbal itself m deeds. Faith is not a merely intellectual exercise. It is primarily that which connects thought with action, and it is invariably an active principle. " Faith without works is dead." Jeremiah showed his faith by his works. A man's faith may be measured by the influence it has upon his conduct. The trying time is when faitli comes into conflict with present impressions. Then, if those impres- sions are vivid and faith is feeble, they may overcome it. It is useless to claim to have an unquestioning conviction in face of such a failure. The failure proves the deficiency of taith. We should all ask ourselves — How far does our faith mould our conduct ? How different would our life be if our faith wei;e to cease ? Would the efiect be but slight or would it be a very revolution ? The answer to these questions will ietermine whether our faith is a solid reality or a dreamy sentiment.
II. Though faith is a spiritual grace, it will influknoe oub conduct im SECULAR AFFAIRS. Jeremiah showed his faith by the very thorough way in which he carried through Mt elaborate piece of conveyancing business. He did not confine hia
OH. xxxiL 1— 44.] THE BOOK OF THE PROPHET JEREMIAH. 61
faith to the temple and to his preaching. He showed it in the market-place and in husi- ness. The sharp line which we draw between the spiritual and the secular is false and irreligious. Rellgiua will he satis&ed with no liiuited sphere. It claims the whole domain of life. Faith cannot be confined to any section of our conduct. If it is real,' it will he a broad fundamental principle influencing all we do. If our faith bears no fruit in our business, it is a vain and woithless thing.
III. Faith in God will lead to implicit obkdibnob to his will. Jeremiah believed that God wished him to buy the field, and he did so, though at first he could not discover the utility of the purcliase. 1. Faith will lead to obedience. It has two sides — a passive side, that shows itself in trust, submission, resignation; and an active side, that expresses itself in obedience. Tliere are those who seem to ignore the latter. To them faith is wholly receptive, simply a leaving of our case in the hands of God and, accepting what he gives. But the obedience of faith is not less important than its submission. 2. This obedience must be implicit. From the nature of the case we cannot at first understand all the reasons of the command. If we could there would be no room for faith. But when we know that God is great and good, and know that a certain act is according to his will, faith will find her place in doing it in the darkness, resting assured that all is right.
IV. God's promises fully justify hopeful action under dabk oibodmstanobs. Jeremiah's conduct looked inconsistent. It was justiflfd by God's promise of the restoration. When all is dark in the present we are inclined to despair of the future. But the future is in God's hands, and he has promised deliverance and blessedness to his people. Faith in God, therefore, will be a parent of hope. Because we trust God, we know that he will fulfil his good promises, and therefore we can act as though we saw the accomplishment of them.
"Vers. 16—25. — 3%e prayer of a perplexed soul. L The oenebal ceharaoteb or THE prayer. Jeremiah. is sorely perplexed by God's command to him to buy a field when the Jews are about to be driven from the land aud he is a prisoner at Jerusalem. He does not permit his perplexity to paralyze his obedience. But offer he has done the thing commanded by God he naturally and rightly seeks an explanation of the strange Divine commission. It is right that we should bring our doubts and difficulties to God. Though we should not allow them to hinder our performance of duty, we cannot help feeling them, and if we have true confidence in God we shall frankly confess them to him. We often trouble ourselves sorely, without ground, because we keep our doubts to ourselves, and try to solve them in the twilight of our own confused thinking, when, if we had more faith or more courage, we should bring them to God to seek such a solution as may be vouclisafed to us in the light of his presence. The character of Jeremiah's prayer and the way in which he thus seeks relief from God are deeply significant. He does not begin by asking the meaning of the command that perplexes him. Most of his prayer contains no reference to this. It is devoted to a contemplation of God, of his nature, his grace, and the justice of his severe actions. Thus he prepares his own soul for a, right view of God's dealings with him. It would be well if our prayers contained more of this contemplation of God. Let us understand that the deepest prayer is not petition, but communion. It is more important that we should be brought near to God and realize rightly his presence and nature than that we should ask certain definite things of him. Therefore that part of prayer which in words may consist of invocation and adoration, should not be treated as a mere introductory formula, such as that with which we address a person of title. It is neither a mere call like that of the priests of Baal to obtain a hearing (1 Kings xviii. 26), nor only an expression of praise and thankfulness as a fitting introduction to a request for further favours. It should be felt to be the most precious element in prayer, the means by whicli our souls are lifted into fellowship with heaven. If it secures this result, the chief end of our prayer is attained. Then, if ever, our difficulties will vanish and our wants be satisfied, even if there be no change in God's actions towards us.