III. How USELESS SUCH PRAYERS ARE. Did the [irayer of Dives do any good? or of the five foolish virgins? or those of the prophet, for we may suppose that he did pray? Now, the reasons of their uselessness are such as these : 1. To have grauted them would have defeated God's purpose in regard to his people. That purpose was to purify them, to separate them from their sins. But they did not wish when they asked these prayers to be severed from sin, only to be relieved of trouble. But such desire could not be granted ; therefore God held them down to the consequences of their sin. 2. Their request was an insult to God. Such men are well described in Mrs. H. W. B. Stowe's book, ' Uncle Tom's Cabin,' where one of them, Haley, is thus spoken to by a comrade: "After all, what's the odds between me and you? Tain't that you care one bit more or have a bit more feeliu'; it's clean, sheer, dog meanness, wanting to cheat the devil and save your own skin. Don't I see through it ? And your ' gettin' religion,' as you call it, arter all, is too p'isin mean for any crittur ; run up a bill with the devil all your life, aud then sneak out when pay-time comes I Boh ! " Is there not a vast amount of this meanness? Its despicableness is only equalled by its uselessness. 3. It would make God the minister of sin.
Conclusion. Learn, unless there be true repentance, neither onr own prayers nor those of other people, though they be the greatest saints of God, will avail us anything. Even coming to Christ apart from repentance will fail us. " The sacrifices of God we a broken spirit," etc. — G.
Ver. 6. — Building on the sand. Such was the conduct of the people who encouraged themselves to hope from the withdrawal of the armies of Babylon from around Jeru- salem that now they were delivered for good and all, and had no further cause for fear. They misread facts, interpreting them according to their desires rather than according to the truth. It was true that the army of Egypt was advancing and that of Babylon retreating. But, as the onflux of the wave does not prove that the tide is coming in nor Its reflux that the tide is going out, so this temporary advance and retreat told of no permanent results or of what the real issue should be. But yet they thought it did. It was a case of building on the sands of unwarranted hope rather than on the rock of the Word of God. Hope ever tells a flattering tale, but never so much so as when she promises peace to those to whom God has said there shall be no peace. Now, con- cerning such building on the sand, note —
I. The foundation. There are many such ; e.g. ; 1. Reasonings from the observed prosperity of the wicked. 2. The assertions or suggestions of the sin-loving heart : that there is no God ; if there be, he is too merciful to punish sin ; repentance at last will do ; the efficacy of sacraments, etc. These are all of them instances of 1, 3. The slow-footednpss of God's judgments. " Because sentence against an evil work is not executed speedily, therefore the hearts of the sons of men are steadfastly set in them to do evil." And God it long-suffering, not willing that any should perish.
II. The btruotubbb raised thereupon. 'They are often characterized by much material comfort. Worldly prosperity is not too weighty for them. Great freedom from anxiety, " Not in trouble as other men are." They are very attractive, and seem to be the abodes of true happiness. Mirth, festivity, and song abound in them often far more than in those which are built upon the rock.
III. The overthrow. This always comes. It came in the instance given here. The armies of Babylon did come back. It may come in this life. There are warnings oi it every day. But if not now, then in the great day of judgment. And this overthrow will make us full of sorrow according to the days wherein we have nerw been afflicted, •nd th« years wherein, as we have thought, we have seen no evlL
OB. uixTU. 1— 21.] THE BOOK OF THE PROPHET JEllEMIAH. 121
CoNOLnsiON. Bead the events of God's providence, not by the light of thy sin-loving heart, but by the light of God's sure Word, of God's Spirit within thee, and of Ood's not partial but complete dealing with men, taking in the whole of life, and, if needs be, eternity also. " Be not deceived." — 0.
Ter. 9.—" St not dectived." Thera am gronnd for thif axhortatioB, snd then b
stilL Then as now —
I. Yebt hant were SECErVBD.
II. Appbabances were decbptivb.
III. None could claim exemption fbom thk roBBiBiLiTT or BEnra DEorarm
IV. There was a traitor within thb oamf. Their hearts wished that to b* true which they therefore thought to be true.
v. To BE DECEIVED 18 TO BE PLUNQED IN THK UTTEBUOBT OF 80BB0W.
YL We need not be. There is One who says, "I will guide the* with my counseL" — C.
Yer. 13. — Falstiy accitsed. Our Lord Jesus said, " It is sufficient for the servant that he be as his Master." Now, as he was falsely accused, so here we find his servant likewise. Note —
I. To BE falsely accused is the common lot or God's feofli. How many instances we have 1 — Abel, Joseph, Moses, David, etc. Because of such slanders the psalmist said, " All men are liars." And here the Prophet Jeremiah, having no thought of deserting his countrymen, is nevertheless accused of so doing. And to-day the world is ever ready with its slander. It avows that aU the godly are but hypocrites, knaves, or fools. With what eagerness does it fasten upon the faults of a good man] How ready to take up an accusation against him I
II. How IB IT to BE ACCOUNTED FOB? We reply: I. Men of the world do not understand the principles on which the godly act. Hence what they do not understand they misrepresent. 2. They know their own motives, and attribute the like to the godly. They act from purely worldly motives, and hence they conclude godly men do the same. 3. They hate religion, and therefore are always ready to revile it. 4. It is " a comfort to Sodom" to think that the godly are no better than themselves after all. But- Ill. How IB IT TO BE DEALT WITH? 1. SometimeB by silence. Silence leaves