L The permanence of nature ib ah absttranoe of thb febhankkob of oraoe. The same God rules in the physical and spiritual spheres. In the one he is not capricious and uncertain. Why should we fear his being so in the other? Night, tempest, winter — things dark and wild — do not set aside the eternal ordinances of beneficent nature. The blue sky survives the black cloud that hides it for a season only to reveal it the more clearly after shedding itself in thunder-showers. Why, then, should we think that the heavenly grace of God's love should be less enduring ? If the ordinances of nature fail we may expect the same of the covenant of grace, but not till then, since both depend on the same Divine endurance.
IL Thb successions of nature are pledges of the buccessionb of obaoe. Nature is ever changing, though changing according to uniform laws. In spiritual experience we meet with change. Neither of God's kingdoms is a Chinese empire. Progress marks both ; and progress means change. But the change, though it alters events, does not alter principl es ; it only develo]:* t li em to fuller exercise. Do th e changes of life make us fear the loss of God's blessing ? Let us remember that the changes in nature do not upset its laws. Our experience varies, but God's love is changeless. He shows this love, however, rather by a succession of blessings than by maintaiuiug present blessings unaltered. So is it in nature — day and night, summer and winter, alternate. To-day's grace will not last for to-morrow ; but new grace will be bestowed then if «• •eek it. The succession does not fail in nature, nor will it in gracet
1i ME BOOK OP ME PEOPSET jEREMlAfl. loS- Xiini. 1— 26.
III. Tmt ABDiTDAirox of hatubb is a fbojiise of thb abundance of OB ace. We cannot count the stars. Can we count the contents of our own world ? ol one small section of it? The great and multitudinous variety of nature was a wonder to the ancient Hebrews. How much more wonderful is it to us! There we see no failing of resources,, but an infinite abundance, an almost rtckless prodigality that sometimes shocks our economic notions, fouude.i as they are ou ihe requirements ol limited means, but not applicable to an infinite wealth. Why then should we fear that the lountains of grace that flow from the same God should ever run dry ? God administers his grace with a royal bounty. There is enough for all ; there is abundance for each.
HOMILIES BY VAEI0U8 AUTHORS. Ver. 1. — (Of. ch. xxxii. 1 — 5.) — M.
Vers. 1 — 3. — Bevelation of Qod's purpose to him who perfomw his will. Jeremiah had resolutely witnessed to the truth, and now he was confined in the king's prison in order to his being silenced. But so far from the Divine comraunicaiions being less frequent, they were more so, and, if possible, more weighty and important. The word of the Lord came to him the second time (ver. 1), and a gracious revelation of Gkid's power and willingness to bless.
I. God is with those who buffeb fob his bake. It was a token of his love that Jeremiah should receive this assurance, and one which he was most certain to appreciate. Prisoners and martyrs for conscience' sake in all ages of the Church have been similarly consoled. There are special and peculiar consolations for persons so situated. God is nearer then than at other times. His promises are greater and brighter, and his presence more felt. Who would not suffer thus to be thus comforted ?
II. God requests ub to abe of him thb things we most desibe. Not that there are not circumstances of such a character as to call forth spontaneous proofs of his favour and love. Bat seeking and asking are exercises of faith, which cannot long be dispensed with in our intercourse with our heavenly Father, even although " he knoweth what things we have need ■ if before we ask him " (l^Iatt. vi. 8). And this because : 1. The exercises of the soui in prayer and faith are greater benefits in them- selves than most things that are to be procured through them. 2. SucA exercises are a preparation of the soul for heavenly gifts and communications, and keep it in readiness for them. 3. They are pleasing to God, and gratify his love. The answer is certain, and, indeed, waiting ; but he lores to lie asked. There is no more endearing position in the sight of God than that of prayer.
IIL Those who faithfully obey God's will will lbabn bomethino of his pur- pobb. Gevelations of surpassing magnitude await the prophet in the darkness of his prison-house. He did not hesitate to proclaim God's will, and to submit to the con- sequences of so doing ; he is to receive his reward in further disclosures. And these are of the most gracious and consolatory description. But apart from this, the mere com- munication of the Divine purpose to him was a sign of favour and honour ; his truest satisfaction and peace were to be found in hearing God's voice, and being considered worthy to share the secrets of the Divine future. Man is steward of the present ; Goil retains his hold upon the future, and only discloses it for the reward of laithfiil men, and for great and merciful ends. 1. Great things, in their scope, character, ancl influences as belonging to salvation. 2. Secret things (Authorized Version renders this word " mighty "). >]ot belonging to ordinary experience, but to God's counseL — ^M.
Yerik 16, 16.— {Vide on oh. xxiii. 6, 6.)— IL
Vers. 17, 18. — Perpetuation of the kingly and priestly stock. L Tmt sionifioancb OF these offices. To single out these two offices from the others existing within the Jewish nation is to emphasize their importance. They are thereby recognized as tbs pillars of the theocratic constitution. 1. The king. The grandest unit of human society. Evidently no accidental office, but an ordained and significant one. The king, ai representative of God, was the supreme authority of the stete. As the chosen
~ii. XXxin. 1—26.] tHE BOOK OF THE tROPHET jEREMIAfl. IS