CHAP. XVII.
thee; and I will cause thee to serve thine The Jews are convicted of idolatry, and condemned to captivity, enemies in the land which thou knowest
1-4. They who trust in man are cursed, and those who trust in God are blessed, 5-8. None but God can search out the extreme deceitfulness and desperate wickedness of the heart, 9, 10. The doom of those who grow rich by injustice, 11. The glory of God, as dwelling among his people, an aggravation of the guilt of such as forsake him, 12, 13. The prophet prays for comfort and salvation; complains of ill usage; protests his fidelity and love to the people; and calls for vengeance on his persecutors, 14-18. A message to the rulers concern
ing hallowing the sabbath, with conditional promises and threatenings, 19-27.
HE sin of Judah is a written with a pen of iron, and with the point of a diamond: it is graven upon the table of their heart, and upon the horns of your altars;
2 Whilst d their children remember ⚫ their altars and their groves, by the green trees upon the high hills.
3 Of my mountain in the field, & I will give thy substance and all thy treasures to the spoil, and thy high places for sin, throughout all thy borders.
4 And thou, even thyself, shalt discontinue from thine heritage that I gave
CHAP. XVII. V. 1, 2. The Jews persisted in denying or excusing their guilt: but the Lord declared, that it was marked before him in as indelible characters, as if "written with a pen of iron," or an engraving instrument, and "with the point of a diamond;" which wereemployed to make the most durable inscriptions on the hardest substances. ( Notes , Job 19:2327, υυ . 23,24. Is. 8:1-4, v. 1. 30:8-11, ν . 8.) Their attachment to idolatry was so engraven on their hearts, that it could not be erased; (Notes, 31:31-34.
Prov. 7:3. 2 Cor . 3:1-3.) and it was written in legible characters on the horns of the altars, which they dedicated to idols. Perhaps the name of the idol, and of him who erected the altar, used to be inscribed on its horns. Their children were early initiated in these abominations; ( Note , 7:17,18.) and would be sure to remember their altars and groves as long as they lived: and thus idolatry was delivered down to succeeding generations. This was indeed inverting the rule, which Moses had prescribed to them, in 'order to secure the observance of God's law. '... Deut . 11 18-20.' Blayney .
not: 'for ye have kindled a fire in mine anger, which shall burn for ever.
5 Thus saith the LORD; - Cursed be the man that trusteth in man, and maketh ■ flesh his arm, and whose heart departeth from the Lord.
6 For he shall be like the heath in the desert, and shall not see when good cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited.
7 Blessed is the man that trusteth in the Lord, and whose hope the Lord is.
S For the shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of + drought, neither shall cease from yielding fruit.
[Practical Observations.]
Deut. 28:47, p 48:6. Job 8:11-13. 15:3034. Ps. 1:4. 92:7. 129:6-8. Is. 1:30.
k 5:29. 27:12,13. 48. Is. 14:3. 1 7:20. 15:14. Deut. 29:26-28. 32:22-25. Is. 5:25. 30:33. 66: 24. Lam. 1:12. Ez. 20:47,48. 21:31. Nah. 1.5,6. Mark 9: 43-49.
m Ps. 62:9. 118:8,9. 146:3,4. Is. 2:22. 30:1,&c. 31:1, &c. 36:6. Ez. 29:6,7.
n 2 Chr. 32:8.
q 2 Kings 7:2,19,20. Job 20:17. r Deut. 29:23. Ez. 47:11. Zeph. 2:9.
s Ps. 2:12. 34:8. 84:12. 125:1. 146:5. Prov. 16:20. Is. 26:3, 4. 30:18. Eph. 1:12.
t Job 8:16. Ps. 1:3.92:10-15. Is. 58:11. Ez. 31:4-10.47:12.
o Ps. 18:21. Is. 59:15. Ez. 6: Or, restraint. 14:1. marg. 9. Hos. 1:2. Heb. 3:12.
should be dispossessed, for a long time, of the inheritance God had given him, and reduced to slavery in a foreign ign country: and the anger of God against their sins would burn like fire perpetually, nay nay for ever, against the impenitent. ( Note , 15:12-14.)-The word dis continue seems to refer to the sabbatical years: as these had long been neglected, the Lord determined to give rest to the land by the destruction or captivity of the inhabitants.-"O my mountain, thy substance in the field, and all thy stores will I give up to pillage: thy strong holds, because of sin:" Blayney : connecting "in the field," with "substance," and not with "mountain."
V.5-8. The Jews were always prone to trust in powerful allies, or in their own strength; which emboldened them to disregard God and his denunciations of vengeance. ( Notes , 2:33-37. 22:20-23. Is . 30:1-7. 31:1 -5.
Ez . 29:6,7.) A dreadful curse is therefore here pronounced against every one, who "trusted in man." (Notes, Ps . 146:3-5.)-То expect safety, prosperity, or happiness, from any man, or number of men; to rely on their power, wealth, wisdom, valor, favor, and fidelity; and thus to neglect the promises, precepts, and ordinances of God; and to bestow more pains to obtain the patronage and protection of man, than the divine favor; as if a powerful prince could render that man happy, who has God for his enemy: by these things, and such as these, men "make flesh their arm;" and put a poor, frail, dying, sinful creature, in the place of the almighty and everlasting Protector and Helper.
In so doing "the heart departeth from the LORD," and renounces its reliance on him. And, as trusting in other men idolizes them ; so reliance on our
V. 3, 4. Zion, "the mountain of the LORD'S house," may here be addressed. The city itself is elsewhere called "the valley, and the rock of the plain," ( Note , 21:13,14.) for it was surrounded with hills: but the whole together constituted "a mountain," and the adjacent country, "a field" in which it stood.-This was sentenced to be plundered by the Chaldeans; and Judah himself, (or the nation of the Jews,) || own capacity, knowledge, wisdom, strength
or righteousness, idolizes ourselves : and when this is habitual, it subjects a man to the curse here denounced. ( Note , 9:23,24.) A person of this character resembles the "heath," a sorry, worthless shrub, which grows in the barren desert, and withers for want of moisture; ( Marg . Ref . p.) and whilst other plants, in more fertile soils, flourish by seasonable showers, this still continues the same, as doomed to grow in its native heartless soil.
Thus he, "who trusts in man," can never share the prosperity of God's people: he must remain destitute of divine grace, unfruitful, unholy, and worthless; frustrated of all his expectations, liable to be deprived of all comfort, ex. posed to all misery, and excluded from the presence and favor of God, to inhabit the land where sin and sorrow dwell for ever.-But he who trusts in the Lord, and expects every blessing from his mercy, grace, and providence, according to his word, is a happy man: he resembles a tree planted in a fertile soil, on the bank of a river, which is not affected by heat or drought; but is covered with verdant leaves, and continues to bear fruit in the most unfavorable seasons.
His profession and prosperity are permanent: he remains safe in every difficulty, and needs not fear any event; for he shall not cease from bringing forth the fruits of righteousness to all eternity. ( Notes , Ps . 1: 1-3. 92:12-15.) -The clause rendered, "he shall not see when heat cometh," is in the Hebrew text , and in the Septuagint, he "shall not fear , &c." and this gives a clearer sense, than the present reading from the margin of
the Hebrew.
V. 9, 10. "The heart " here means the dispo
gospel or their holy tendency; and against the measure, rule, and consequences of the future judgment. To this deceitfulness of the heart, all partial and erroneous decisions of the conscience are, in a great measure, to be ascribed: with the self-preference, which is universal in all unconverted men; and alas, remains, and exerts its influence, though it does not reign, even in the converted.
The irrational propensity of the most atrocious criminals to palliate their vices, and to value themselves on some imagined virtues, or exemptions from this or the other vice: and the gross absurdity of men's boasting of the goodness of their hearts, when forced to allow the wickedness of their lives; though they must be conscious, that their wicked iuclinations and imaginations have been, and are, immensely more numerous than their actual sins; spring from the same source.
Hence also originates the universal propensity of men to be confident in hasty resolutions of amendment, under sudden terrors or pangs of conscience, or when the near prospect of death affrights them; though they have found them as changeable as the wind, in all former instances. In a word, (for the detail would be endless,) the deceitfulness of the heart is the only cause, that any man doubts of its being "desperately wicked;" and capable of every kind or degree of impiety, iniquity, enmity, cruelty, or sensuality, which ever was committed, or can be conceived.
For the history of the world and of the church, yea, universal experience and observation demonstrate, that the heart of every man is naturally so wicked, that, were he left wholly to himself, in suitable circumstances of temp
sitions and desires of the rational soul; the re-tation, and gradual seduction from one thing
sult of the understanding, will, and affections, reciprocally influencing g each other. "The heart," not of this or that man, but of fallen men in general, is declared "to be deceitful above all things, and desperately wicked." Every man is naturally disposed to dissimulation, self-flattery, and hypocrisy, in an inconceivable degree; every man is liable to be imposed upon by his own heart; and this deceitfulness is more dangerous to him, than any external artifice and deceit.
The pride of the heart leads men to form false estimates of their own real and comparative character and conduct, and to think far better and more highly of themselves than they ought. (Note, Rom. 12:3-5, v. 3.) The love of the pleasure and profit, resulting from the favorite sin, betrays every man into deception respecting its criminality, and his own guilt and danger: his understanding is thus bribed to frame excuses and palliations of it; he is led to call it by some soft name, and his conscience is thus seduced into connivance.
The enmity of the heart to the holiness of God, and his righteous sovereignty, betrays men, in a variety of ways, into fallacious reasonings about his perfections, and their obligations to him; against the divine original of the sacred scripture, or against Its obvious meaning; against the strict and spiritual precepts and awful sanctions of the law; against the humbling doctrines of the ||
to another, by the artifice of Satan; he is capable of deliberately committing any crime, which ever was perpe perpetrated on earth, and with every possible aggravation. aggravation. But, But, like an artful villain villain, who conceals, that he may the more certainly certainly perpetrate, his base purposes, the "heart is so deceitful in its desperate wickedness," that it is wholly unsuspected by most men respecting themselves; even though they
are aware of the artfulness and selfishness of other men, and suspicious of them to excess.
But he, who believes the the testimony of God, learns to watch his own heart, as he would a servant, who, he was credibly assured, was a concealed robber or thief: and he will in a course of years, and by a variety of painful experiences, comparing what passes in bis mind with the divine law, and praying to be taught of God to know himself; ( Noles , Ps. 139:1,23,24.) infallibly learn the truth of this harsh and offensive decision, in his own case: he will perceive that this is the exact picture of his own heart; and thence he will deduce many most important instructions to direct his conduct.
But no man can penetrate to the depth of this desperate evil: the more the subject is studied, the worse the heart of man will appear: yet much must remain unknown, both in our own hearts and those of others, which could only be discovered by our being actually placed, in all the infinite variety of possible
14 Heal me, O LORD, and I shall be healed: save me, and I shall be saved: for thou art my Praise.
a 5:27,28. 22:13,17. Prov. 1:18, Acts 28:20. 1 Tim. 1:1. 19. 13:11. 15:27. 21:6. 28:8,16, f 2:26,27. Ps. 97:7. Is. 45:16, 20,22. Is. 1:23,24. Ez. 22:12, 17.65:11-14. 66:5. Ez. 16:63. 36:32. Dan. 12:2.
13. Hos. 12:7,8. Am. 3:10, 8:
15 Behold, they say unto me, Where is the word of the LORD? let it come now. 16 As for me, I have not hastened from being a pastor * to follow thee, neither have I desired the woeful day, thou knowest: 4 that which came out of my lips was right before thee.
17 Be not a terror unto me: & thou art my Hope in the day of evil.
18 Let them be confounded that persecute me, "but let not me be confounded; let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double de
struction.
19 Thus saith the Lord unto me; Go and stand in the gate of the children
46. Mic. 2:1,2,9. 6:10-12. g See on 5-Ps. 73:27. Prov. of the people, whereby the kings of Judah come in, and by the which they go out, and || 25 Then shall there enter into the subdued by any invader; and the temple should be preserved, and frequented by the people, living in plenty, peace, and security, as in the best days of their pious kings. (Marg. Ref. h -o.) But if they refused obedience in this particular, the predicted vengeance would be inevitable. (Note, Lam . 4:11.)-We cannot possibly conceive any thing more decisive, on the importance of hallowing the sabbath-day. ( Notes , Is . 58:13,14. Matt . 12:3-12.)
7:3. Hab. 2:6-12. Zeph. 1: 9. Zech. 5:4.7:9-13. Mal.
3:5. Matt. 23:14. 1 Tim. 6:9,
14.14. Is. 1:28.
h Prov. 10:7. Luke 10:20. John 8:6-8. Rev. 20:15.
10. Tit. 1:11. Jam. 5:3-5. i 2:13,17. Ps. 36:8,9.
2 Pet. 2:3,14.
b Ps. 55:23. Prov. 23:5. Ec. 5:13-16.
c. Luke 12:20.
d 3:17. 14:21. 2 Chr. 2:5,6. Is. 6:1. 66:1. Ez. 1:26. 43:7. Matt. 25:31. Heb. 4:16. 12:2. Rev. 3:21.
e 17. 14:8. Ps. 22:4. Joel 3:16.
John 4:
10,14. 7:37,38. Rev. 7:17. 21: 6. 22:1,17.
k 31:18. Deut. 32:39. Ps. 6:2, 4. 12:4. Is. 6:10. 57:18,19. Luke 4:18.
1 15:20. Ps. 60:5. 106:47. Matt. 8:25. 14:30.
m Deut. 10:21. Ps. 109:1. 143: 14.
circumstances and temptations. As this cannot be done with any man, nor the result be made fully known to a finite understanding: so God alone, who knows entirely, and searches thoroughly, the heart of man, is perfectly acquainted with the extent of its desperate wickedness. ( Notes , Heb . 4:12,13.
Rev. 2:20-23.) And he proves and tries men's actions, to bring forth into practice what he sees in the heart, whether of the sin which is naturally there, or of the grace which he has con communicated; that his decisions may appear to his creatures, (what they uniforinly are in themselves,) the result of infinite justice, wisdom, truth, and mercy.
The Lord saw the hearts of the Jews to be more desperately rebellious than their conduct shewed them; and this might be assigned as a reason of his severe judgments: it is also a conclusive reason, that none should trust in men, but in God alone. ( Note , 5-8.) "It is even past all hope: who can know it?" Blayney. It is incurably sick. It is so desperately diseased, that 'there is no health in it.' (Note, Is . 1:5,6.)
V. 11. It is not certainly known, what bird is meant by the original word. (1 Sam . 26:20.) Expositors in general understand the first clause to mean, that the bird in question sat on eggs which she had not laid, or those of a different species, and that the young left her when hatched; so that she had the confinement and fatigue of sitting on the eggs, but no compensating pleasure from the brood.
Thus, unjust men get wealth with much contrivance, and many crimes; and then they are taken away by Providence, perhaps in the prime of their lives: (Note, Ps. 55:23.) so that they are torn from their riches, having had little or no satisfaction in them; and their end proves their folly, though for a time they were deemed prudent and prosperous. "At his end shall be a fool." ( Nabal . Heb.- Notes , 1 Sam . 25: 23-31, υ . 25,37,38. 2 Sam . 3:33,34. Luke 12: 13-21, ν . 20.) This must have been the case of many Jews at the time of the captivity. ( Marg . Ref . a-c.)
8 See on 7,13.-16:19. Ps. 41: 1. 59:16. Nah. 1:7. Eph 6:13. t 20.11. Ps. 35:4,26,27. 40:14. 70:2. 83:17,18.
u Ps. 25:2,3.71:1.
x 16,17. 18:19-23.
Heb. break them with a double breach. 14:17. 16:18. Job 16:14. Rev. 18:6.
y 7:2. 19:2. 26:2. 36:6,10. Prov. 1:20-22.8:1-4.9:3. Acts 5:
20,25.
V. 12, 13. The sanctuary of God was placed among the Jews, for a throne on which JEHOVAH was gloriously exalted, as their King and Protector; whence he displayed his power and majesty, in the works of mercy and special favor, which he from age to age wrought for them. But they were taught to consider this, as merely the footstool of his heavenly throne, a shadow of his sanctuary above. ( Notes , 7:8 -11. Is . 57:15,16. 66:1,2.) Thus he was "the Hope of Israel;" and they they needed not to seek for any other helper.
This aggravated the guilt of those who forsook the Lord, to follow idols, and to trust an arm of flesh, which was sure to end in confusion and disgrace. As Jeremiah was "the mouth of God," those who departed from him, forsook God also: and they would be debased and trampled on, as if their names were written in the dust to be soon erased; their memory would be blotted out, or rendered infamous; and they would have their portion on earth, and have no name in heaven. ( Notes , 2:13. Ex . 32:30-33. Ps. 69:22-28. Ez . 13:7-9. Luke 10:17-20. John 8:3-11, v . 6.
Phil . 4:2,3.) - "They shall be recorded in the earth as revolters." Blayney. This perhaps gives the true meaning: it is taken from the marginal reading of the Hebrew.
V. 14. The prophet seems to have been greatly discomposed, by the ill treatinent which he had received: so that he paused, in order to call upon God to heal his wounded spirit, to calm his mind, to subdue his sins, and to quiet his conscience; for God alone could do it effectually. ( Notes , 15-18. 31:18-20.) He prayed also that he would save him from his enemies, and from the destruction of the wicked. He had hitherto worshipped and praised the name of the Lord; he had gloried in him, and given him the glory of all his former mercies; and he still purposed to praise and glory in him alone, as his complete Salvation. ( Marg . Ref .)
V. 15-18. It greatly discomposed the prophet, that the people continued to treat his predictions with contempt and derision: they
in all the gates of Jerusalem;
20 And say unto them, Hear ye the word of the Lord, ye kings of Judah, and all Judah, and all the inhabitants of Jerusalem, that enter in by these gates:
21 Thus saith the LORD; Take heed to yourselves, and bear no burden on the sabbath-day, nor bring it in by the gates of Jerusalem;
22 Neither carry forth a burden out of your houses on the sabbath-day, neither do ye any work, but hallow ye the sabbathday, as I commanded your fathers.
23 But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction.
24 And it shall come to pass, if ye diligently hearken unto me, saith the LORD, & to bring in no burden through the gates of this city on the sabbath-day, but hallow the sabbath-day to do no work therein;
z 13:18. 19.3. 22:2. Ps. 49:1,2. Ez. 2:7. 3:17. Hos. 5:1. Am. 4:1. Mic. 3:1. Rev. 2:29. a Deut. 4:9,15,23. 11:16. Josh. 23:11. Prov. 4:23. Mark 4: 24. Luke 8:18. Acts 20:28. Heb. 2:1-3.12:15,16.
b 22-27. Num. 15:32-36. Neh. 13:15-21. John 5:9-12.
c Gen. 2:2,3. Ex, 16:23-29.
20-8--10. 23:12. 31:13--17
Tev. 19:3 23:3. Deut. 5:1-g See on 21,22 15. Is. 56:2-6.58:13. Ez.
did not, and would not, believe them to be the word of God, till they were fulfilled, of which they saw no probability; and thus they even set the Almighty at detiance. ( Notes , 5:10-14. Is . 5:18,19. Ez . 12:21-28.
Am . 5:18-20.2 Pet . 3:1-4.) But the prophet could appeal to God, that he had not been eager to leave the ordinary employment of a priest, or pastor of the flock, to follow him as a prophet: he had neither sought this honor for himself, nor been hasty in accepting of it. (.Vote, 1:6-8.) Or, as others interpret it, he had patiently continued in the execution of his office, as became a public teacher who was a follower of God; and had not been wearied out by ill usage.
The Lord could witness for him, that he had not desired the woeful season which he predicted; but had continually pleaded for a reversal or mitigation of the sentence. (Notes, 7:16. 13: 15-17. 14:7-16. 15:1. 18:19,20.) He had faithfully adhered to the instructions given him; and had spoken what was right in the sight of God, and what the Lord would verify: he therefore prayed, that he would not be a terror to him, seeing he was his only confidence in the day of evil. (16:19.)-In the present confusion of his mind, Jeremiah seems to have had alarming apprehensions of the divine displeasure, or of being involved in the public calamities.
But he prayed that he might be exempted from confusion and dismay, and that these might be the portion of his persecutors; and that the day of evil might overwhelm them with double destruction, as they had occasioned the ruin of the nation. ( Marg . Ref . Notes , 12:1-4. 14:13-18. 16:17,18. 2 Thes . 1:5--10.) V. 19--27. Some conclude that this prophecy was delivered at the time of Josiah's reformation; because of the promises contained in
gates of this city kings and princes, sitting upon the throne of David, k riding in chariots and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem: 'and this city shall remain for ever.
26 And they shall come m from the cities of Judah, and from the places about Jerusalem, and from the land of Benjamin, and from the plain, and from the inountains, and from the south, bringing burntofferings, and sacrifices, and meat-offerings, and incense, and bringing sacrifices of praise unto the house of the Lord.
27. But if ye will not hearken unto me ' to hallow the sabbath-day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath-day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, " and it shall not be quenched.
h 22:4.
p 33:11. Heb. 13:15.
Rev. 1:5,6.
q 24. 6:17. 26:46. 44:16. Is. 1:20. Zech. 7:11-14. Heb. 12:25.
r See on 21,22.
s See on 4-21:12,14. 32:29. 33. 21-23.49:27. Deut. 32:22. Is. 9:18,19. Lam. 4:11. Ez. 16; 41. 20:47,48. Am. 1:4,7,10,12, 14. 2.2.
t 39:8.52:13. 2 Kings 25:9. 2 Chr. 36:19. Am. 2:5.
u 7:20. 2 Kings 22:17. Is. 1:31. Ez. 20:47. Mark 9:43-48.
it, which they think less suitable to the time when the captivity was absolutely decided on. But this is uncertain: for the Lord proved the people by one test after another, that their obstinate rebellion might be more evident: and he might properly make these conditional promises, though he foreknew that they would not perform the annexed condition. From 'hence it appears, that the judgments denounc'ed against Jerusalem, at least as far as they 'threatened the city with utter destruction, 'were not irreversible....
'Tis true, that in sever'al other chapters of this prophecy, God, upon 'foresight of the Jews' impenitence, pronounces 'a peremptory sentence upon then.' Lowth. It is therefore probable, that the message was sent at a later period. The prophet was directed to lay before the king, rulers, and people of Judah, this command and its sanctions, in the most public manner. ( Notes , 7:1,2. 26:2.
Prov . 1:20-23.) Let them shew their disposition to return to obedience in general, by observing strictly and by enforcing the fourth commandment, and not doing any manner of work, or permitting it to be done, neither transacting any business on the sabbath-day. ( Notes , Ex . 16:22-30. 20:8-11. 31:13-17. Ez . 20:12,21,22.) Let them prevent any burden being carried by man or beast, and cause all secular employments to cease, according to the law given to their fathers, but obstinately broken by them. ( Notes , Neh . 10:30,31, v . 31. 13:15-22.
John 5:10-14.) Let them take heed to themselves, and to "their souls," (for they were now especially put on their good behavior:) and if they diligently obeyed this word, their prosperity should be restored and established; the family of David should recover its pristine dignity; Jerusalem should never be
PRACTICAL OBSERVATIONS.
V. 1-8.
keep out of the way of temptation, to shun every occasion of sin, and to pray to be rendered victorious over every assault of the tempter! What cause have we to beg of God, continually to search, and prove, and keep us, and not suffer us to be deceived by our own hearts; ( Note , Ps. 139:23,24.) and to create in us a clean and holy nature by his Spirit! How jealous should we be of ourselves, distrustful of our own resolves, and suspicious of our judgment in our own cause, or where our prejudices or interests are concerned!
How thankful should we be for restraints, (even by poverty, pain, or sickness,) from acting out all that is in our hearts, to the misery and ruin, temporal and eternal, of ourse'ves and others! How thankful especially should we be for the salvation of Christ! And how patient under every trial which we meet with from the hand of God, or from the wickedness of our fellow sinners!
For nothing but the divine interposition could make our lives tolerable in such a world as this; as it too plainly appears from the wars, persecutions, massacres, cruel oppressions, and other dreadful crimes and evils, which have in all ages and countries hitherto desolated the earth: insomuch that every historian, who relates unvarnished facts, as effectually illustrates the scriptural doctrine of man's depravity, as if he had purposely set himself to crimes they have accumulated wealth, and liv
Men in general violate the commands of God, without much reflection, either at the time or afterwards: yet every sin is marked in his book, as with an iron pen; yea, they are all so graven upon the table of tl e heart, that they will be readily recognised by every man's conscience in the great day of retribution. ( Note , Rev. 20:11-15.) Indeed conscience frequently now reproaches the transgressor with some of his most atrocious crimes; though instead of yielding to conviction, he, as much as possible, imposes silence on that friendly monitor, and rushes into further sins. This is the effect of our natural and customary bias to evil, whence impiety and wickedness proceed, like water from a fountain. That which is "graven in the heart," will become legible in the life: men's actions are only specimens of their desires and purposes; and as such they testify do it:-What will it avail men, if by their
against sinners, and prove the justice of God in the punishments inflicted on them. Chil- ed in prosperity; when God shall cut them off,
and say unto each of them, "Thou fool, this night shall thy soul be required of thee, and then whose shall those things be, which thou hast provided?" Hypocrisy can serve no other purpose but that of self-deception, or imposing on our fellow creatures.
"for the LORD Knows, and searches the heart and reins, to give every man according to his ways." Let us then seek happiness by trusting in him, accepting of his mercy, and walking before him in the humble obedience of love, and the patient submission of hope: that, being planted in his courts, we may grow fruitful in righteousness, and flour- ish in unfading and ever increasing prosperity. For no changes or temptations can injure the root, wither the leaf, destroy the fruit, or even mar the beauty of those "trees of righteous- ness," which the Lord hath planted for the glory of his name.
May we then rejoice in the Hope of Israel; may our names be written in heaven, and our treasure there deposited! V. 14-27.
dren are prone to forget good instructions, examples, and tuition: but they readily remember the vanity, vice, and folly, in which they have been trained up, or with which their memories and imaginations have been early polluted. Thus one generation succeeds to the crimes of another: and the tendency of corrupt nature is from bad to worse; except, as a prudent, cautious, and pious education of youth, and proper means used by parents, ministers, magistrates, and others, are rendered effectual by the blessing of God, to counteract the tendenсу.
This consideration may suggest many important duties to men in every order of society, for their own good, and that of their neighbors, and the rising generation.-Whatever we suffer, or however we may be impoverished, or enslaved by cruel enemies in a strange land; yet we shall be happy if we escape "the fire of the LORD's anger, which will burn for ever."-No good, but every evil, will be awarded to those who "trust in man, and expect happiness from their fellow-creaWhatever wounds or diseases we experience tures, or salvation from themselves: for thus in our hearts or consciences, let us apply to they remain impenitent and unbelieving, shut our God and Savior to "heal us, that we up under the curse of the law, and must be left may be healed; to save us, that we may be for ever base and unholy, to associate with the saved," and that our souls may praise his enemies of God, in the regions of shame, mise-name.
His hands can bind up the troubled ry, despair, and absolute, unrestrained wicked-conscience, and heal the broken heart; ( Notes ,
ness. But every blessing, in time and to eternity, shall surely be conferred on all who trust in the Lord: they shall both be blessed, and blessings. ( Note , Ps . 84:11,12.)
V. 9-13.
"The heart is deceitful above all things and desperately wicked:" ( Note , Matt . 15:15-20.) our doings must, of course, be evil; as far as we are left to ourselves, without the grace of the Holy Spirit, and exposed to the temptations of the devil, and of wicked men. The conviction of this deceitfulness and desperate wickedness of the human heart should remind us, that "he, who trusteth in his own heart, is a fool." ( Note , Prov . 28:26.) What need then have we of deep humiliation before God! How entirely should we depend on his mercy and grace! How ought we to examine ourselves, to
Job 5:18,19. Hos . 6:1-3.) he can cure the most inveterate diseases of our infected nature: he can fill us with joy amidst contempt or persecution, and even in the agonies of death; and his righteousness and salvation are for ever. Thus, applying to him for all the blessings of his grace, "exercising ourselves to have a conscience void of offence towards God and man," and, following him patiently and fully, all things will certainly terminate in our good.Trials all must meet with; and the ministers of Christ cannot escape the enmity and scorn of those, who despise and defy God himself: but if they have not rashly intruded into the sacred office; if they are now employed by him, and keep close to their instructions; if they continue to pray for the salvation of those, whom they solemnly "warn to flee from the
5 Then the word of the Lord came to me, saying,
11:8. Joel 2:13,14. Am. 7:3
&c. 45:4. Am. 9:8. Jon. 3:4. -6. Jon. 3:9,10. 4:2.
6 O house of Israel, cannot I do with 8 7:3-7. 36:3. Judg. 10:15,16. i 1:10. 11:17. 30:18. 31:4,28,38.
a 13:1. 19:1,2. Is. 20:2. Ez. 4: † Or, made was marred as clay 1,&c. 5:1, &c. Am. 7:7,8. Heb. 1:1.
b 23:22. Acts 9.6.
c Jon. 1:3. John 15:14. Acts 26:19.
* Or, frames, or, seats .
in the hand of the potter. Heb. returned and made.
d 6. Is. 45:9. Rom. 9:20-23. e 4. Is. 64:8. Dan. 4:34,35. Matt. 20:15. Rom. 11:34-36.
wrath to come;" if their words and works are right before God; they have nothing to fear: he will not be a terror but a comfort to them, and answer their hopes in every day of evil: and whilst they are delivered and graciously rewarded, their enemies will be dismayed and destroyed with aggravated ruin. The daring impiety of mankind appears exceedingly in the contempt which is generally shewn to the commandment of hallowing t of hallowing the sabbath. The degree of strictness with which this ordinance is observed, or the contrary, is a good test of the degree of spiritual religion in any land.
But by by this rule, how awful is our condition in this nation, especially in the metropolis and and its environs! A very small number in proportion, in most parts of the land, pay any decent respect to the Lord's day, or the ends for which it was instituted. Various secular employments, and some not fit to be tolerated on any day, are openly conducted on it: and, probably, more gross licentiousness and impiety are perpetrated on that, than on all the other days of the week.
If this have a similar connexion with our national peace and prosperity, as it had with those of Judah: we have abundant reason to take heed to ourselves, and to fear lest a fire should be kindled in our gates to devour our most magnificent palaces; in too many of which God's holy day is more daringly violated, than in almost any of the houses of the poor, or in their resorts of intemperance and revelry.
Doubtless he may say in this land also, "I commanded, but they obeyed not, neither inclined their ear; but made their neck stiff, that they might not hear, nor receive instruction." It behoves the ministers of religion in every place to sound the alarm in this respect, that all who go in and out at our gates may hear: and that rulers, magistrates, and all the inhabitants of the land, by their authority, influence, and example; by atention to their families, and by avoiding all Intercourse with those who will not hallow the Lord's day, may combine to check the progress of this growing evil: that so, true religion may revive, general reformation may take place, VOL.
IV.
1 Kings 8:33,34. Chr. 12:6, 7. Is. 1:16-19. Ez. 18:21. 33:11. Jon. 2:5-10. 13:3-5.
32:41. Ec. 3:2,3. Am. 9:11 -15.
Luke j See on 7:23-28.- Ps. 125:5. Ez. 52:20. 18:24. 33:18. Zeph. 1 : 6.
h 15:6. 26:3,13. 42:10. Ex. 32: 12. Deut. 32:36. Judg. 2:18. Ps. 90:13. 106:45. 135:14. Hos.
k Num. 14:22,23,34. 1 Sam. 2: 30. 13:13,14. 15:11,35.
our national prosperity be preserved and increased; and above all, that the souls of men may be led into the ways of eternal salvation.
NOTES.