Sermons on National Subjects Part 7

And it came to pa.s.s that the angel of the Lord went out, and smote in the camp of the a.s.syrians an hundred and eighty five thousand: and when they arose in the morning, behold, they were all dead corpses.-- 2 KINGS xix. 35.

You heard read in the first lesson last Sunday afternoon, the threats of the king of a.s.syria against Jerusalem, and his defiance of the true Lord whose temple stood there. In the first lesson for this morning's service, you heard of king Hezekiah's fear and perplexity; of the Lord's answer to him by Isaiah, and of the great and wonderful destruction of the a.s.syrian army, of which my text tells you. Of course you have a right to ask: "This which happened in a foreign country more than two thousand years ago, what has it to do with us?"

And, of course, my preaching about it will be of no use whatsoever, unless I can show you what it has to do with us; what lesson we English here, in the year 1851, are to draw, from the help which G.o.d sent the Jews.

But to find out that, we must hear the whole story. Before we can find out why G.o.d drove the a.s.syrians out of Judaea, we must find out, it seems to me, why He sent them, or allowed them to come into Judaea; and to find out that, we must first see how the Jews were behaving in those times, and what sort of state their country was in; and we must find out, too, what sort of a man this great king of a.s.syria was, and what sort of thoughts were in his heart.

Now, by the favour of G.o.d, we can find out this. You will see, in the first thirty-seven chapters of Isaiah's prophecies, a full account of the ways of the Jews in that time, and the reasons why G.o.d allowed so fearful a danger to come upon them. The whole first thirty-five chapters belong to each other, and are, so to speak, a spiritual history of the Jews, and the a.s.syrians, and all the nations round them, for many years. A spiritual history--that is, not merely a history of what they did, but of what they were, what was in their inmost hearts, and thoughts, and spirits; a spiritual history--that is, not merely of what they thought they were doing, but of what G.o.d saw that they were doing--a history of G.o.d's mind about them all.

Isaiah had G.o.d's spirit on him; and so he saw what was going on round him in the same light in which G.o.d saw it, and hated it, or praised it, only according as it was good, and according to the good Spirit of G.o.d, or bad, and contrary to that Spirit. So Isaiah's history of his own nation, and the nations around him, was very unlike what they would have written for themselves; just as I am afraid he would write a very different history of England now, from what we should write, if we were set to do it. Now what Isaiah thought of the doings of his countrymen, the Jews, I must tell you in another sermon, next Sunday. It will be enough this morning to speak of the king of a.s.syria.

These kings of a.s.syria thought themselves the greatest and strongest beings in the world; they thought that their might was right, and that they might conquer, and ravage, and plunder and oppress every country round them for thousands of miles, without being punished.

They thought that they could overcome the true G.o.d of Judaea, as they had conquered the empty idols and false G.o.ds of Sepharvaim, Hena, and Iva. But Isaiah saw that they were wrong. He told his countrymen: "These a.s.syrian kings are strong, but there is a stronger King than they, Jehovah the Lord of all the earth. It is He who sent them to punish nation after nation, Sennacherib is the rod of Jehovah's anger; but he is a fool after all; for all his cunning, for all his armies, he is a fool rus.h.i.+ng on his ruin. He may take Tyre, Damascus, Babylon, Egypt itself, and cast their G.o.ds into the fire, for they are no G.o.ds, but the work of men's hands, wood and stone; but let him once try his strength against the real living G.o.d; let the axe once begin to boast itself against Him that hews therewith; and he will find out that there is one stronger than he, one who has been using him as a 'tool, and who will crush him like a moth the moment he rebels. His father destroyed Samaria and her idols, but he shall not destroy Jerusalem. He may ravage Ephraim, and punish the gluttony and drunkenness, and oppression of the great landlords of Bashan; he may bring misery and desolation through the length and breadth of the land: there is reason, and reason but too good for that: but Jerusalem, the place where G.o.d's honour dwells, the temple without idols, which is the sign that Jehovah is a living G.o.d, against it he shall not cast up a bank, or shoot an arrow into it.'

"I know," said Isaiah, "what he is saying of himself, this proud king of a.s.syria: but this is what G.o.d says of him, that he is only a puppet, a tool in the hand of G.o.d, to punish these wicked nations whom he is conquering one by one, and us Jews among the rest. He, this proud king of a.s.syria, thinks that he is the chosen favourite of the sun, and the moon, and the stars, whom, in his folly, he wors.h.i.+ps as G.o.ds. He will find out who is the real Lord of the earth; he will find out that this great world is ruled by that very G.o.d of Israel whom he despises. He will find that there is something in this earth, of which he fancies himself lord and master, which is too strong for him, which will obey G.o.d, and not him. G.o.d rules the earth, and G.o.d rules Tophet, and the great fire-kingdoms which boil and blaze for ever in the bowels of the earth, and burst up from time to time in earthquakes and burning mountains; and G.o.d has ordained that they shall conquer this proud king of a.s.syria, though we Jews are too weak and cowardly, and split up into parties by our wickedness, to make a stand against him." ...

This great eruption or breaking out of burning mountains, which would destroy the king of a.s.syria's army, was to happen, Isaiah says, close to Jerusalem, nay, it was to shake Jerusalem itself. Jerusalem was to be brought to great misery by everlasting burnings, as well as by being besieged by the a.s.syrians; and yet the very shaking of the earth and eruption of fire which was nearly to destroy it, was to be the cause of its deliverance. So Isaiah prophesied, and we cannot doubt his words came true. For this may explain to us the way in which the king of a.s.syria's army was destroyed. The text says, that when they encamped near Jerusalem the messenger of the Lord went out, and slew in one night one hundred and eighty thousand of them, who were all found dead in the morning. How they were killed we cannot exactly tell, most likely by a stream of poisonous vapour, such as often comes forth out of the ground during earthquakes and eruptions of burning mountains, and kills all men and animals who breathe it.

That this was the way that this great army was destroyed, I have little doubt, not only on account of what Isaiah says in his prophecies of G.o.d's "sending a blast" upon the king of a.s.syria, but because it was just like the old lesson which G.o.d had been teaching the Jews all along, that the earth and all in it was His property, and obeyed Him. For what could teach them that more strongly than to see that the earthquakes and burning mountains, of all things on earth the most awful and most murderous, the very things against which man has no defence, obeyed G.o.d; burst forth when He chose, and did His work as He willed? For man can conquer almost everything in the world except these burning mountains and earthquakes. He can sail over the raging sea in his s.h.i.+ps; he can till the most barren soils; he can provide against famine, rain, and cold, ay, against the thunder itself: but the earthquakes alone are too strong for him.

Against them no cunning or strength of man is of any use. Without warning, they make the solid ground under his feet heave, and reel, and sink, hurling down whole towns in a moment, and burying the inhabitants under the ruins, as an earthquake did in Italy only a month ago. Or they pour forth streams of fire, clouds of dust, brimstone, and poisonous vapour, destroying for miles around the woods and crops, farms and cities, and burying them deep in ashes, as they have done again and again, both in Italy and Iceland, and in South America, even during the last few years. How can man stand against them? What greater warning or lesson to him than they, that G.o.d is stronger than man; that the earth is not man's property, and will not obey him, but only the G.o.d who made it? Now that was just what G.o.d intended to teach the Jews all along; that the earth and heaven belonged to Him and obeyed Him; that they were not to wors.h.i.+p the sun and stars, as the a.s.syrians and Canaanites did, nor the earth and the rivers as the Egyptians did: but to wors.h.i.+p the G.o.d who made sun and stars, earth and rivers, and to put their trust in Him to guide all heaven and earth aright; and to make all things, sun, earth, and weather, ay, and the very burning mountains and earthquakes, work together for good for them if they loved G.o.d.

Therefore it was that G.o.d gave His law to Moses on the burning mountain of Sinai, amid thunders, and lightnings, and earthquakes, to show them that the lightnings and the mountains obeyed Him.

Therefore it was that the earthquake opened the ground and swallowed up Korah, Dathan, and Abiram, who rebelled against Moses. Therefore it was that G.o.d once used an earthquake and eruption to preserve David from his enemies, as we read in the eighteenth Psalm. And all through David's Psalms we find how well he had learnt this great lesson which G.o.d had taught him. Again and again we find verses which show that he knew well enough who was the Lord of all the earth.

In Isaiah's time, it seems, G.o.d taught the Jews once more the same thing. He taught them, and the proud king of a.s.syria, once and for all, that He was indeed the Lord--Lord of all nations, and King of kings, and also Lord of the earth, and all that therein is. He taught it to the poor oppressed Jews by that miraculous deliverance.

He taught it to the cruel invading king by that miraculous destruction. Just in the height of his glory, after he had conquered almost every nation in the east, and overcome the whole of Judaea, except that one small city of Jerusalem, Sennacherib's great army was swept away, he neither knew how nor why, in a single night, and utterly disheartened and abashed, he returned to his own land; and even there he found that the G.o.d of Israel had followed him--that the idols whom he wors.h.i.+pped could not save him from the wrath of that G.o.d to whom a.s.syria, just as much as Jerusalem, belonged. For as he was wors.h.i.+pping in the house of Nisroch his G.o.d, his two sons smote him with the sword, and there was an end of all his pride and conquests... . Now Nisroch was the name of a star--the star which we call the planet Saturn; and the a.s.syrians fancied in their folly, that whosoever wors.h.i.+pped any particular star, that star would protect and help him... . But, alas for the king of a.s.syria, there was One above who had made the stars, and from whose vengeance the stars could not save him; and so even while he was wors.h.i.+pping, and praying to, this favourite star of his which could not hear him, he fell dead, a murdered man, and found out too late how true were the great words of Isaiah when he prophesied against him.

Yes, my friends, this is the lesson which the Jews had to learn, and which the king of a.s.syria had to learn, and which we have to learn also; and which G.o.d will, in His great mercy, teach us over and over again by bitter trials whensoever we forget it; that The Lord is King; that He is near us, living for ever, all-wise, all-powerful, all-loving; that those who really trust in Him shall never be confounded; that those who trust in themselves are trying their paltry strength against the G.o.d who made heaven and earth, and will surely find out their own weakness, just when they fancy themselves most successful. So it was in Hezekiah's time; so it is now, hard as it may be to us to believe it. The Lord Jehovah, Jesus Christ, who saved Jerusalem from the a.s.syrians, He still is King, let the earth be never so unquiet. And all men, or governments, or doctrines, or ways of thinking and behaving, which are contrary to His will, or even pretend that they can do without Him, will as surely come to nought as that great and terrible king of a.s.syria. Though man be too weak to put them down, Christ is not. Though man neglect to put them down, Christ will not. If man dare not fight on the Lord's side against sin and evil, the Lord's earth will fight for Him. Storm and tempest, blight and famine, earthquakes and burning mountains, will do His work, if nothing else will. As He said Himself, if man stops praising Him, the very stones will cry out, and own Him as their King. Not that the blessed Lord is proud, or selfish, or revengeful; G.o.d forbid! He is boundless pity, and love, and mercy. But it is just because He is perfect love and pity that He hates sin, which makes all the misery upon earth. He hates it, and he fights against it for ever; lovingly at first, that He may lead sinners to repentance; for He wills the death of none, but rather that all should come to repentance. But if a man will not turn, He will whet his sword; and then woe to the sinner. Let him be as great as the king of a.s.syria, he must down. For the Lord will have none guide His world but Himself, because none but He will ever guide it on the right path. Yes--but what a glorious thought, that He will guide it, and us, on that right path. Oh blessed news for all who are in sorrow and perplexity! Whatsoever it is that ails you--and who is there, young or old, rich or poor, who has not their secret ailments at heart?--whatsoever ails you, whatsoever terrifies you, whatsoever tempts you, trust in the same Lord who delivered Jerusalem from the a.s.syrians, and He will deliver you. He will never suffer you to be tempted above that you are able, but will with the temptation also make a way for you to escape, that you may be able to bear it. This has been His loving way from the beginning, and this will be His way until the day when He wipes away tears from all eyes.

XX--PROFESSION AND PRACTICE

Though they say, "The Lord liveth," surely they swear falsely.-- JEREMIAH v. 2.

I spoke last Sunday morning of the wonderful way in which the Lord delivered the Jews from the a.s.syrian army, and I promised to try and explain to you this morning, the reason why the Lord allowed the a.s.syrians to come into Judaea, and ravage the whole country except the one small city of Jerusalem.

My text is taken from the first lesson, from the book of the prophet Jeremiah. And it, I think, will explain the reason to us.

For though Jeremiah lived more than a hundred years after Isaiah, yet he had much the same message from G.o.d to give, and much the same sins round him to rebuke. For the Jews were always, as the Bible calls them, "a backsliding people;" and, as the years ran on, and they began to forget their great deliverance from the a.s.syrians, they slid back into the very same wrong state of mind in which they were in Isaiah's time, and for which G.o.d punished them by that terrible invasion.

Now, what was this?

One very remarkable thing strikes us at once. That when the a.s.syrians came into Judaea, the Jews were NOT given up to wors.h.i.+pping false G.o.ds. On the contrary, we find, both from the book of Kings and the book of Chronicles, that a great reform in religion had taken place among them a few years before. Their king Hezekiah, in the very first year of his reign, removed the high places, and cut down the groves (which are said to have been carved idols meant to represent the stars of heaven), and even broke in pieces the brazen serpent which Moses had made, because the Jews had begun to wors.h.i.+p it for an idol. He trusted in the Lord G.o.d, and obeyed Him, more than any king of Judah. He restored the wors.h.i.+p of the true G.o.d in the temple, according to the law of Moses, with such pomp and glory as had never been seen since Solomon's time. And not only did he turn to the true G.o.d, but his people also. From the account which we find in Chronicles, they seemed to have joined him in the good work.

They offered sin-offerings as a token of the wickedness of which they have been guilty, in leaving the true G.o.d for idols; and all other kinds of offerings freely and willingly. "And Hezekiah rejoiced, and all the people that G.o.d had prepared the people. Moreover, Hezekiah called all the men in Judaea up to Jerusalem, to keep the pa.s.sover according to the law of Moses," which they had neglected to do for many years, and the people answered his call and "came, and kept the feast at Jerusalem seven days, with joy and great gladness, offering peace-offerings, and making confession to the G.o.d of their fathers.

So there was great joy in Jerusalem; for since the time of Solomon there was not the like in Jerusalem. Then the priests and the Levites arose, and blessed the people, and their voice was heard, and their prayer came up to the Lord's holy dwelling, even to heaven."

And when it was all finished, the people went out of their own accord, and destroyed utterly all the idols, and high places, and altars throughout the land, and returned to their houses in peace.

Now does not all this sound very satisfactory and excellent? What better state of mind could people be in? What a wonderful reform, and spread of true religion! The only thing like it, that we know, is the wonderful reform and spread of religion in England in the last sixty years, after all the unG.o.dliness and wickedness that went on from the year 1660 to the time of the French war; the building of churches, the founding of schools, the spread of Bibles, and tracts, and the wonderful increase of gospel preachers, so that every old man will tell you, that religion is talked about and written about now, a thousand times more than when he was a boy. Indeed, unless a man makes a profession of some sort of religion or other, nowadays, he can hardly hope to rise in the world, so religious are we English become.

Now let us hear what Isaiah thought of all that wonderful spread of true religion in his time; and then, perhaps, we may see what he would think of ours now, if he were alive. His opinion is sure to be the right one. His rules can never fail, for he was an inspired prophet, and saw things as they are, as G.o.d sees them; and therefore his rules will hold good for ever. Let us see what they were.

The first chapter of the book of the prophet Isaiah is called "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah." Now this is one prophecy by itself, in the shape of a poem; for in the old Hebrew it is written in regular verses. The second chapter begins with another heading, and is the beginning of a different poem; so that this first chapter is, as it were, a summing up of all that he is going to say afterwards; a short account of the state of the Jews for more than forty years. And what is more, this first chapter of Isaiah must have been written in the reign of Hezekiah, in those very religious days of which I was just speaking; for it says that the country was desolate, and Jerusalem alone left. And this never happened during Isaiah's lifetime, till the fourteenth year of Hezekiah, that is, till this great spread of the true religion had been going on for thirteen years. Now what was Isaiah's vision?

What did he, being taught by G.o.d's Spirit, SEE was G.o.d's opinion of these religious Jews? Listen, my friends, and take it solemnly to heart!

"Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our G.o.d, ye people of Gomorrah. To what purpose is the mult.i.tude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts: and I delight not in the blood of bullocks, or of lambs, or of he-goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and Sabbaths, the calling of a.s.semblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands, I will hide my eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; learn to do well, seek judgment, relieve the oppressed, judge the fatherless, plead for the widow... . How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy silver is become dross, thy wine mixed with water; thy princes are rebellious, and companions of thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

Therefore, saith the Lord, the Lord of hosts, the mighty one of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies." ...

Again, I say, my friends, listen to it, and take it solemnly to heart! That is G.o.d's opinion of religion, even the truest and soundest in wors.h.i.+p and doctrine, when it is without G.o.dliness, without holiness; when it goes in hand with injustice, and covetousness, and falsehood, and cheating, and oppression, and neglect of the poor, and keeping company with the wicked, because it is profitable; in short, when it is like too much of the religion which we see around us in the world at this day.

Yes--it was of no use holding to the letter of the law while they forgot its spirit. G.o.d had commanded church-going, and woe to those, then or now, who neglect it. Yet the Lord asks, "Who hath required this at your hands, to tread my courts?"... He had commanded the Sabbath-day to be kept holy; and woe to those, then or now, who neglect it. Yet He says, "Your Sabbaths I cannot away with; it is iniquity, even the solemn meeting." The Lord had appointed feasts: and yet He says that His soul hated them; they were a trouble to Him; He was weary to bear them. The Lord had commanded prayer; and woe to those, then or now, in England, as in Judaea, who neglect to pray.

And yet He says: "When ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear." And why?--He himself condescends to tell them the reason, which they ought to have known for themselves: "Because," He says, "your hands are full of blood." This was the reason why all their religiousness, and orthodoxy, and church-going, and praying, was only disgusting to G.o.d; because there was no righteousness with it. Their faith was only a dead, rotten, sham faith, for it brought forth no fruits of justice and love; and their religion was only hypocrisy, for it did not make them holy. No doubt they thought themselves pious and sincere enough; no doubt they thought that they were pleasing G.o.d perfectly, and giving Him all that He could fairly ask of them; no doubt they were fiercely offended at Isaiah's message to them; no doubt they could not understand what he meant by calling them a hypocritical nation, a second Sodom and Gomorrah, while they were destroying idols, and keeping the law of Moses, and wors.h.i.+pping G.o.d more earnestly than He had been wors.h.i.+pped since Solomon's time. But so it was. That was the message of G.o.d to them; that was the vision of Isaiah concerning them; that there was no soundness in the whole of the nation, "from the sole of the foot to the crown of the head, nothing but wounds, and bruises, and putrefying sores"--that is, that the whole heart and conscience, and ways of thinking, were utterly rotten, and abominable in the sight of G.o.d, even while they were holding the true doctrines about them, and keeping up the pure wors.h.i.+p of Him. This, says the Lord, is not the way to please me.

"He hath showed thee, oh man, what is good. And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy G.o.d?" To do justly, to love mercy, and then to walk humbly, sure that when you seem to have done all your duty, you have left only too much of it undone; even as St. Paul felt when he said, that though he knew nothing against himself; though he could not recollect a single thing in which he had failed of his duty to the Corinthians, yet that did not justify him. "For he that judgeth me,"

he says, "is the Lord." He sees deeper than I can; and He, alas! may take a very different view of my conduct from what I do; and this life of mine, which looks to me, from my ignorance, so spotless and perfect, may be, in His eyes, full of sins, and weakness, and neglects, and shameful follies. "To walk humbly with G.o.d." Not to believe that because you read the Bible, and have heard the gospel, and are sharp at finding out false doctrine in preachers, and belong to the Church of England, that therefore you know all about G.o.d, and can look down upon poor papists, and heathens, and say: "This people, which knoweth not the law, is accursed: but WE are enlightened, we understand the whole Bible, we know everything about G.o.d's will, and man's duty; and whosoever differs from us, or pretends to teach us anything new about G.o.d, must be wrong." Not to do so, my friends, but to believe what St. Paul tells us solemnly, "That if any man think that he knows anything, he knows nothing yet as he ought to know"--to believe that the Great G.o.d, and the will of G.o.d, and the love of G.o.d, and the mystery of Redemption, and the treasures of wisdom which are in His Bible, are, as St. Paul told you, boundless, like a living well, which can never be fathomed, or drawn dry, but fills again with fresh water as fast as you draw from it. That is walking humbly with G.o.d; and those who do not do so, but like the Pharisees of old, believe that they have all knowledge, and can understand all the mysteries of the Bible, and go through the world, despising and cursing all parties but their own--let them beware, lest the Lord be saying of them, as He said of the church of Sardis, of old: "Thou sayest, I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked."

How is this? What is this strange thing, without which even the true knowledge of doctrine is of no use; which, if a man, or a nation has not, he is poor, and blind, and wretched, and naked in soul, in spite of all his religion? Isaiah will tell us--What did he say to the Jews in his day?

"Wash you, make you clean; put away the evil of your doings from before my eyes. Do justice to the fatherless, and relieve the widow!" "Do that," says the Lord, "and then your repentance will be sincere. Church building and church going are well--but they are not repentance--churches are not souls. I ask you for your hearts, and you give me fine stones and fine words. I want souls--I want YOUR souls--I want you to turn to me. And what am I? saith the Lord. I am justice, I am love, I am the G.o.d of the oppressed, the fatherless, the widow.--That is my character. Turn to justice, turn to love, turn to mercy; long to be made just, and loving, and merciful; see that your sin has been just this, and nothing else, that you have been unjust, unloving, unmerciful. Repent for your neglect and cruelty, and repent in dust and ashes, when you see what wretched hypocrites you really are. And then, my boundless mercy and pardon shall be open to you. As you wish to be to me, so will I be to you; if you wish to become merciful, you shall taste my mercy; if you wish to become loving to others, you shall find that I love you; if you wish to become just, you shall find that I am just, just to deal by you as you deal by others; faithful and just to forgive you your sins, and to cleanse you from all unrighteousness. And then, all shall be forgiven and forgotten; "though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool."

Surely, my friends, these things are worth taking to heart; for this is the sin which most destroys all men and nations--high religious profession with an unG.o.dly, covetous, and selfish life. It is the worst and most dangerous of all sins; for it is like a disease which eats out the heart and life without giving pain; so that the sick man never suspects that anything is the matter with him, till he finds himself, to his astonishment, at the point of death. So it was with the Jews, three times in their history. In the time of Isaiah, under King Hezekiah; in the time of Jeremiah, under King Josiah; and last and worst of all, in the time of Jesus Christ. At each of these three times the Jews were high religious professors, and yet at each of these three times they were abominable before G.o.d, and on the brink of ruin. In Isaiah's time their eyes seemed to have been opened at last to their own sins. Their fearful danger, and wonderful deliverance from the a.s.syrians of which you heard last Sunday, seem to have done that for them; as G.o.d intended it should.

During the latter part of Hezekiah's reign they seemed to have turned to G.o.d with their hearts, and not with their lips only; and Isaiah can find no words to express the delight which the blessed change gives him. Nevertheless, they soon fell back again into idolatry; and then there was another outward lip-reformation under the good King Josiah; and Jeremiah had to give them exactly the same warning which Isaiah had given them nearly a hundred years before. But that time, alas! they would not take the warning; and then all the evil which had been prophesied against them came on them. From hypocritical profession, they fell back again into their old idolatry; their covetousness, selfishness, party-quarrels, and profligate lives made them too weak and rotten to stand against Nebuchadnezzar, King of Babylon, when he attacked them; and Jerusalem was miserably destroyed, the temple burnt, and the Jews carried captives to Babylon. There they repented in bitter sorrow and slavery; and G.o.d allowed them after seventy years to return to their own land. Then at first they seemed to be a really converted people, and to be wors.h.i.+pping G.o.d in spirit and in truth. They never again fell back into the idolatry of the heathen. So far from it, they became the greatest possible haters of it; they went on keeping the law of G.o.d with the utmost possible strictness, even to the day when the Lord Jesus appeared among them. Their religious people, the Scribes and Pharisees, were the most strict, moral, devout people of the whole world. They wors.h.i.+pped the very words and letters of the Bible; their thoughts seemed filled with nothing but G.o.d and the service of G.o.d: and yet the Lord Jesus told them that they were in a worse state, greater sinners in the sight of G.o.d, than they had ever been; that they, who hated idolatry, were filling up the measure of their idolatrous forefathers' iniquity; that the guilt of all the righteous blood shed on earth was to fall on them; that they were a race of serpents, a generation of vipers; and that even He did not see how they could escape the d.a.m.nation of h.e.l.l. And they proved how true His words were, by crucifying the very Lord of whom their much- prized Scriptures bore witness, whom they pretended to wors.h.i.+p day and night continually; and received the just reward of their deeds in forty years of sedition, bloodshed, and misery, which ended by the Romans coming and sweeping the nation of the Jews from off the face of the earth.

So much for profession without practice. So much for true doctrine with dishonest and unholy lives. So much for outward respectability with inward sinfulness. So much for hating idolatry, while all the while men's hearts are far from G.o.d!

Oh! my friends, let us all search our hearts carefully in these times of high profession and low practice; lest we be adding our drop of hypocrisy to the great flood of it which now stifles this land of England, and so fall into the same condemnation as the Jews of old, in spite of far n.o.bler examples, brighter and wider light, and more wonderful and bounteous blessings.

XXI--THE UNFAITHFUL SERVANT

But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the men servants and the maid servants, and to eat and drink and to be drunken; the lord of that servant will come in a day when he looketh not for him, and in an hour when he is not aware, and will cut him asunder, and will appoint him his portion with the unbelievers.--LUKE xii. 45, 46.

But why with the unbelievers? The man had not disbelieved that he had any Lord at all; he had only believed that his Lord delayed his coming. And why was he to be put with those who do not believe in him at all? This is a very fearful question, friends, for us, when we think how it is the fas.h.i.+on among us now, to believe that our Lord delays His coming.--And surely most of us do believe that? For is it not our notion that, when the Lord Jesus ascended up to heaven, He went away a great distance off, perhaps millions of miles beyond the stars; and that He will not come back again till the last--which, for aught we know, and as we rather expect, may not happen for hundreds or thousands of years to come? Is not that most people's notion, rich as well as poor? And if that is not believing that our Lord delays His coming, what is?

But, you may answer, the Creed says plainly, that He ascended into heaven and sits at the right hand of G.o.d. Ah! my friends, those great words of the Creed which you take into your lips every Sunday, mean the very opposite to what most people fancy. They do not say, "The Lord Jesus has left this poor earth to itself and its misery:"

but they say, "Lo, He is with you, even to the end of the world."

True, He is ascended into heaven. And how far off is heaven?--for so far off is the Lord Jesus, and no farther. Not so far off, my friends, after all, if you knew where to find it. Truly said the great and good poet, now gone home to his reward:

Heaven lies about us in our infancy.

And if we lose sight of it as we grow up to be men and women, it is not because heaven goes farther off, but because we grow less heavenly. Even now, so close is heaven to us, that any one of us might enter into heaven this moment, without stirring from his seat.

One real cry from the depths of your heart--"Father, forgive thy sinful child!"--one real feeling of your own worthlessness, and weakness, and emptiness, and of G.o.d's righteousness, and love, and mercy, ready for you--and you are in heaven there and then, as near the feet of the blessed Lord Jesus, as Mary Magdalen was, when she tried to clasp them in the garden. I am serious, my friends; I am not given to talk fine figures of poetry; I am talking sober, straightforward, literal truth. And the Lord sits at G.o.d's right hand too? you believe that? Then how far off is G.o.d?--for as far off as G.o.d is, so far off is the Lord Jesus, and no farther. What says St. Paul? That "G.o.d is not far off from any one of us--for in Him we live, and move, and have our being" ... IN Him ... . How far off is that? And is not G.o.d everywhere, if indeed we can say that He is any where? Then the Lord Jesus, who is at G.o.d's right hand, is everywhere also--here, now, with us this day. One would have thought that there was no need to prove that by argument, considering that His own blessed lips told us: "Lo, I am with you, even to the end of the world;" and again: "Wheresoever two or three are gathered together in my name, there am I in the midst of them." And this is the Lord whom people fancy is gone away far above the stars, till the end of time! Oh, my friends, rather bow your heads before Him here this moment. For here He is among us now, listening to every thought of our poor sinful hearts... . He is where G.o.d is--G.o.d IN whom we live, and move, and have our being--and that is everywhere. Do you wish Him to be any nearer, my friends? Or do you--do you--take care what your hearts answer, for He is watching them--do you in the depth of your hearts wish that He were a little farther off? Does the notion of His being here on this earth, watching and interfering (as we call it nowadays in our atheism) with us and everything, seem unpleasant and burdensome? Is it more comfortable to you to think that He is away far up beyond the stars? Do you feel the lighter and freer for fancying that He will not visit the earth for many a year to come? In short, is it in your HEARTS that you are saying, The Lord delays His coming?

That is a very important question. For mind, a pious man might be, as many a pious man has been in these days, deceived by bad teaching into the notion that Jesus Christ was gone far away. But if he were a truly pious man, if he truly loved the Lord, that would be a painful thought--as I should have fancied, an unbearable thought--to him, when he looked out upon this poor miserable, confused world. He would be crying night and day: "Oh, that thou wouldest rend the heavens and come down!" He would be in an agony of pity for this poor deserted earth, and of longing for the Saviour of it to come back and save it. He would never have a moment's peace of mind till he had either seen the Lord come back again in His glory, or till he had found out--what I am sure the blessed Lord would teach him as a reward for his love--that it was all a dream and a nightmare, and that the Lord of the earth was in the earth, and close to him, all along; only that his weak eyes were held so that he did not know the Lord and the Lord's works when he saw them.

But that was not the temper of this servant in the Lord's parable. I am afraid it is by no means the temper of many of us nowadays. The servant said IN HIS HEART, that his master would be long away. It was his heart put the thought into his head. He took to the notion HEARTILY, as we say, because he was glad to believe it was true; glad to think that his master would not come to "interfere" with him; and that in the meantime he might be lord and master himself, and treat everyone in the house as if he himself was the owner of it, and tyrannise over his fellow-servants, and enjoy himself in luxury and good living. So says David of the fool: "The fool hath said in his heart, there is no G.o.d;" his heart puts that thought into his head.

He wishes to believe that there is no G.o.d; and when there is a will there is a way; and he soon finds out reasons and arguments enough to prove what he is so very anxious to prove.