II. Unity is involvbd dj the idea of perfection. 1. Unity of thought. Truth is one. It may be variously conceived ; at first broken lights caught up in opposite quarters may look very different. But the more we eliminate personal " views," the more we can get of the white light of facts, the nearer we approach to the central verity, the more unity shall we obtain. Absolute truth is an absolute unity. This is apparent in mathematics. Two and two cannot be both four and five at the same time — four to one man, five to his neighbour. 2. Unity of action. As there is but one absolute truth, so there is but one absolute right. Under all circumstances there can be but one thing which is absolutely the best to be done. That one thing is the right. Till we find this, we make blundering attempts to reach it from different directions. Hence the contradictions in the conduct even in good meiL When the right is found and followed by all, there must be unity of conduct.
III. Unity is to be realized thkodqh the perfected influence of Christianity. It was promised as one of the great Messianic blessings. In Christianity we see the growing realization of those blessings. 1. This is accomplished by the personal influence of Christ. One powerful centre of attraction binds into unity all that comes under its influence. The sun makes one system of the several planets that revolve about it. The general of genius welds the scattered regiments of his army into one body through his common command over them and their common devotion to him. Christ exerts a similar influence. He is broad enough in his humanity and strong enough in his divinity to attract and influence all kinds of men. Thus " he is our Peace, who made both " (Jew and Gentile) " one, and broke down the middle wall of partition " (Eph. iL 14), All may see a unity of truth in him who is " the Light of the world," and be led in one way as they follow his footsteps. 2. This unity is further realized in the inwardness of Ghristianity. The new covenant is written on the heart (oh. xxxi. 33). We differ most in externals ; under various clothes there beats the same human heart. When we come to the heart we come to unity. Thus the inward principles of truth and love in Christianity tend to bind Christians together. We are divided because these have not yet their perfect work. No external compulsion will accom- plish the same end. On the contrary, this will only aggravate internal dissension. Persecution is the parent of heresy ; charity is the mother of unity.
Ver. 41. — Qol rejoicing. I, God has joy. He is not indifferent, nor is he morose ; we are to think of him as the "blessed" God, i.e. as essentially happy. The brightness and beauty of the world are reflections from the blessedness of God. Because he is glad, nature is glad, flowers bloom, birds sing, young creatures bound with delight. Nothing is more sad in perversions of religion than the representations of God as a gloomy tyrant. Less terrible, but scarcely less false, are those monkish ideas which deny the tyranny but cherish the gloom of a sombre divinity more suited to chill, dark cloisters than to that glorious temple of nature in which the eternal presence dwells and manifests himself symbolically. These fragrant meadows, broad rolling seas of moorland neatlier, rich green forest-cities of busy insect life, flashing ocean waves, and the pun blue sky above, and ali and lovely in cieation, swell «■«
S4 THE BOOK OF THE PEOPHET JEREMIAH, [ch, ixxii. 1—44
symphony of gladness, because the mighty Spirit that haunts them is himself over- flowing with joy. Our God is a Sun. And if divinity is sunny, so should religion be. The happy God will rejoice in the happiness of his children. Innocent mirth, though forbidden by Puritan sourness, can be no offence to such a God. The typical citizens of his kingdom are little children ; and what is so joyous as childhood ?
II. God finds jot in his children. Here is the wonderful fact about the joy of God. He must have joy in his own puiity and perfection. Then he has infinite resources at his command. The whole universe can be made to minister to his delight. All high and pure intelligences that form the choir of heaven aim at glorifying him. Yet he finds delight in such poor creatures as we are, in his fallen and erring children. How is this? 1. Because God is ?owe. He loves all his children. Love finds delight in the loved ; so God is compared to the bridegi oom rejoicing over the bride (Isa. Ixii. 5). 2. Because God is essentially blessed. The happy find sources of gladness in the most unlikely quarters, just as the cheeriest scenes cannot lift the load of sadness from those who are naturally mournful. God is so joyous that he finds joy even in us.
III. God finds jot in blessino his children. He rejoices over them to do them good. God's joy is most unselfish. It is the great^t blessedness — the blessidness of giving rather than that of receiving. It is the joy of sacrifice. God, being good, can find joy only in good ; being merciful, can find none in harshness. He must punish the wicked, but he takes no delight in that. Like the shepherd who has recovered the lost sheep, like the woman who has found the lost money, like the father who has welcomed the wanderer home again safe and sound, God rejoices in the return of the penitent, till his joy ovei flows and is caught up by the angels about his throne. From this we may learn (1) confidence if we return as penitents; (2) assurance that all our life is safe in his hands ; (3) care not to grieve bis Spirit ; (4) desire to live in communion with him.
ly. GoD WILL CALL HIS CHILDREN TO BHABE IB HIS JOT. All joy IS Sympathetic. We call our friends and our neighbours to rejoice with us. But if we have special joy in any person we naturally desire this joy to be reciprocal. Christ desired his disciples to share his joy (John xv. 11). Joy is contagious. If we are with the happy and in sympathy with them, we naturally receive a share of their gladness. Whence comes the joy we anticipate in heaven? Escape from the evils of this life when God shall wipe away the tears from all eyes? Deliverance from sin and temptation? Beunion with the lost but not forgotten blessed dead? Opportunities for ha] ipy service? All these things and more; but the^e are not the sources of chief joy. That is to share the joy of God, to be " for ever with the Lord."
HOMILIES BY TARIOUS AUTHORS.