II. What is a oountby'b safeouabd ? There is but one answer, and that is righteousness. It, and it alone, exalteth a nation. The form of government, whether monarchical or republican, matters not, whether political power be in the hands of
en. XLVi. 1— 28.J THE BOOK OF THE fKOPHUiX JEREMIAH. 219
the many or the few, but the character of the people — their possession or not pos- session of the " fear of the Lord." Whilst Israel possessed this she was impregnable. " A thouiiand fell at her side, and," etc.
III. What, thebbfore, is true patriotism? Not alone adding to the material wealth or the intellectual force of the nation, not alone philanthropy or political energy, — ^none of these things are to be held in light esteem ; but the truest patriotism, and it is one which all can exhibit, is the cultivation of godly character, that fear uf God which lies at the basis of all moral excellence whatsoever. Yes, not for our own salvation's sake alone, but for our country's sake, even as for Christ's sake, let us seek to resemble him, breathe his Spirit, manifest his character, copy his example, and spread abroad those true principles of national well-being wiiich, by bis life and death, he taught us. — 0.
Ver. 26.— Punishment not destruction hut purification a/nd preservation. In ver. 28, in ch. xlviii. 21, and in ch. xlix. 6, 39, we have similar assurances that "after- wards," when God's judgments have done their work, the chastised and afflicted nations shall be restored. Such promise is here made to Egypt. It is repeated in Ezek. xxix. 8 — 14. And from this reiterated word conceruing, not one people only, but so many, we gather the intent and purpose of God in regard to all his punish- ments which he sends upon men — that they are not for men's destruction, -but for their purification and preservation. Note —
I. Some of the bases of this belief. 1. Stteh Scriptures as these now referred to. 2. The salutary results that have followed so much of human suffering. That suffering has shamed indolence, roused energy, stimulated invention, and the results have been safeguards to life and health and general well-being, which would never have been thought of or sought after if sufTering had not goaded men on. Hence we conclude that such results were intended and ever are by like causes. 3. The fact that Ood created man. It is incredible that he should create beings whose destiny is an eternity of sin and suffering. If it had been really better for any men that they bad never been bom, as in this case it undoubtedly would, and as for far lesk and altogether inadequate reasons we sometimes say it would concerning ourselves ot others, then they never would have been born. Our Lord's word coDcerning JadaH is not to be literally pressed. It was a proverbial expression used concerning espe- cially unhappy or ungodly men. 4. The very name of " Saviour." Christ either is oi is not the ISaviour of the world. If he be not, but only fain would be, then the name of "Saviour" cannot be truly his. We do not give the names of "deliverer," " saviour," " benefactor," to those who only desire to be such but are not such. We are forced to believe — and with what thanklulness we would do so 1 — that lie who is called " the Lamb of God " does not merely in wish, but in fact, " take away the sins of the world." 6. The value of the great sacrifice. If it do not reconcile the woild unto God, as St. Paul affirms it dobs, then it is less precious than men have thought. But it is inconceivable that such a sacrifice should fail to accomplish that for which it was especially designed. 6. The express declaration that the Son of God was manifested to destroy the works of the devil. But are not sin and suffeiing his work ? If, then, they be eternal, how can they have been destroyed ? 7. The necessity involved in the first and great command, " Thou shalt love the Lord thy God," etc. Now, it is not in the power of the human heart to love any being that it does not conceive as lovable or worthy of love. But a God who created men, knowing that they would eternally sin and suffer, is not lovable by the human heart. What do we say of men who do deeds which they know can only issue in misery and wrong ? But is that righteous in God which we should denounce in men? Abkorremdumn sit.
II. CoNOLnsioN. 1. Not that there is no such thing as God's punishment for sin. 2. Nor that that punishment is hut a little thing. Ah, nol "It is a fearfiil thing" for an impenitent unbelieving man " to fall into the hands of the living God." He is a consuming fire to such, and the fire will burn on until all the dross and evil be burnt out. Wellington said, " There is only one thing worse than a great victory, and that is a great defeat." He knew at what cost victory is won. And so there may be only one thing worse than some men's salvation, and that is that they should be eternally lost. 3. But that «M should learn to " love and dread " Ood. Love him for his gracious purpo8«
220 THE BOOK OF THE PROPHET jEREMlAfl. t™- XLVt 1— 28.
towards men, but dread lest we should compel him by our rejection of his gospel to lead us by sternei ways. For he v/ill have all mcD to be saved and to come to the knowledge of the truth. — C.
Ver. 28. — Correction, but in measure. (Of. homily on Ood^t reterm of mtrey, ToL L p. 95.)— 0.
Ver. 15. — Why fke valiant are noept away. 1. Thkt abb swept awat. Notice the host described in previous verses of the chapter — ^horsemen and chariots and archers ; the Ethiopian, the Libyan, the Lydian ; an imposing host, whose magnificence could not but strike the eye. It was meant that they should produce a feeling of being irresistible. And thus in due time, when they were .scattered and broken up, there came a complete contrast. The magnificence, the order, the force, were all somehow utterly vanished. The present overthrow became all the more noticeable because of the magnitude of what had been overthrown. And so God will ever make plain the sweeping away of all his foes. Their defeat is not left a doubtful thing. It may be very difficult to account for, but it cannot be questioned.