A Goodly Heritage

The day of visitation So far from God having abandoned the world, He is continually calling it to account. Not only has He fixed in His eternal mind a period of final visitation, but days of visitation are repeatedly coming. And who knows how many may come to us? I.  THE SOLEMN PERIOD SPOKEN OF. God is said to "visit" men when He comes to them, or reveals Himself, either in mercy or judgment. Christ Himself calls the days of His ministry among the Jews the day of their visitation — their Gospel day of mercy. But the term, as used in our text, is to be understood in the contrary sense, to denote a period of judgment. There are several periods which are days of Divine visitation. 1.  The day of trouble. 2.  The day of affliction. 3.  The day of death. 4.  The day of judgment. II.  THE SOUL-AWAKENING APPEAL MADE. 'What will ye do? To whom will ye flee for help?" This language implies that something has need to be done — that help will be required. Self-

Let us value this Redeemer and redemption by His death.  Since God was resolved to see His Son plunged into an estate of disgraceful emptiness, clothed with the form of a servant, and exposed to the sufferings of a painful cross, rather than leave sin unpunished, we should never think of it without thankful returns, both to the Judge and the Sacrifice. What was He afflicted for, but to procure our peace? bruised for, but to heal our wounds? brought before an earthly judge to be condemned, but that we might be brought before a heavenly Judge to be absolved? fell under the pains of death, but to knock off from us the shackles of hell? and became accursed in death, but that we might be blessed with eternal life? Without this our misery had been irreparable, our distance from God perpetual. What commerce could we have had with God, while we were separated from Him by crimes on our part, and justice on His? The wall must be broken down, death must be suffered, that justice might be silence

When we look at the terms which the biblical writers use to explain the death of Jesus, the meaning and purpose of his death becomes clear. Jesus is said to die as a substitute for the sinner, in whose place, Jesus is said to die. In Mark 10:45, we read, “For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” In his Epistle to the Ephesians, Paul notes that “Jesus Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:2). In John 10:14-18, Jesus speaks of his death in the following terms: “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep....the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.” Jes

Our blessed Lord when He had hung near three hours on the cross, and suffered, not only in His body, but, which was more dreadful still, endured in His immaculate soul that sense of the divine wrath which was due to His people, broke out into that pathetic and bitter cry “My God! My God! why hast Thou forsaken Me?” Or as I think it may better be rendered, My God! My God!  how  hast Thou forsaken Me?” as much as to say, to what depth of immense distress does the withdrawing of Thy presence reduce Me! Christ suffered as  our  substitute, and in  our  stead; the punishment, which must otherwise have fallen on us, was transferred on Him. And one part of that punishment consisted in the inward manifestations of the divine displeasure. These, therefore, the Redeemer felt, not for any evil done by Him, but for the sins done by others, and which He graciously took upon Himself to atone for. So that this was the time wherein it pleased the Lord to bruise Him, and to make His soul an offering

If thou art in great afflictions, and feelest any tumultuous thoughts, any rebellious risings within thee, consider thou art a sinner, guilty of ten thousand provocations, and darest thou appear before his enlightened and terrible tribunal, and challenge him for any unrighteous proceedings? 'Wherefore doth a living man complain, a man for the punishment of his sins ?' Lam. 3. 39. Surely it is meet to be said unto God, I will not offend any more. That which I know not, teach thou me; and if I have done iniquity, I will do no more. Job. 34. 31,32. Besides, all the punishments of men here, are with merciful allays, not in just proportion to their guilt. The church in its calamitous state, described in the most doleful lamentations of Jeremiah, when the greatest number of the Jews perished by the sword, or famine that attended the war, their city and temple were laid in ruins, and the unhappy people that escaped the fury of the Chaldeans, were the captives and triumphs of their en

Who can describe what is ineffable, and most worthy to be adored with silent admiration and ecstacy of mind? ~ 'He dwells in that light which is inaccessible ;' the angels, the most comprehensive spirits, 'veil their faces in the presence of his glory.' He is his own original, but without beginning: alone, but not solitary; one ever blessed God, yet communicates his entire Deity to the Son and Spirit; he is not divided in number, nor confused in unity. He is not compelled by necessity, nor changed by Liberty, nor measured by time: if we ascend to the first fountains of all ages, then his infinite understanding comprehended in one clear view, the whole compass, extent and duration of all things. His powerful word made the visible and invisible world, and upholds them. That which was spoken with flattery, of a Roman emperor, by Seneca, (who as much degenerated from the dignity of a Stoical philosopher, in licking Nero, as in biting Alexander) is absolutely true of the so

There is a solemn beauty in Jeremiah's devotion to the welfare of his fellow countrymen. Blinded as they were by sin, they could not appreciate his anxiety, and when his loving devotion broke into the tenderest words of warning, they regarded him in the light of an enemy instead of a sincere friend. The depth of his feeling, the tenderness of his words, remind us strongly of another scene which took place more than five hundred years after these events: "O Jerusalem, Jerusalem, thou that killest the prophets," etc. The most beautiful sight on earth is unselfish devotion to the social, mental, moral and spiritual interests of humanity. While the less thoughtful may be dazzled by the great military achievements of conquering heroes, the more thoughtful are rather charmed by that self-sacrificing devotion which, losing sight of worldly applause and worldly honour, has thought of nothing but the opportunity of doing good. As the prodigal son, in his ingratitude, profligacy,

I will search Jerusalem with candles Searching with candles George Hutcheson. The Lord threatens, in the taking of the city, to take order with all atheists and epicures, who, abounding in wealth, lay secure and at ease (like wine on its dregs when it is not removed), in their heart denying God's providence, or that He took any care of things beneath, to reward good or punish evil; and therefore neither loved nor believed His promises, that they might walk in His way, nor feared His justice, so as to abandon sin. Concerning these the Lord threatens, that as a man searcheth what is hid or lost with a candle, so He would narrowly search out their sins, and themselves so as to punish them for their sins, so as none should escape; and their goods to give them for a spoil; whereby their houses should become desolate, and they should be disappointed of all their expectations from their enjoyments, according to His sentence pronounced of old in His law ( Deuteronomy 28:30, 39 ). Do

What definition the Scripture gives us of true Christianity. Mark the distinction between coming to Christ and following Christ. Coming to Christ costs a man nothing; but following Christ and remaining with Christ involve the taking up the cross and the exercise of stern self-denial. True Christianity demands an entire surrender of the heart to God, a thorough abandonment of wilful sin, an unceasing vigilance against the wiles of the devil. 2.  If a man has cordially embraced, with a living faith, the truth as it is in Jesus, will he — can he — be undemonstrative? By demonstrativeness is not meant talkativeness, nor can it be explained by formalism. When forms are allowed to usurp the place of the heart, they demonstrate too much. Nor is it being charitable, or regularly attending worship. By demonstrativeness is meant a quiet earnestness, which will show itself as much by what it does not as by what it does. A man cannot, in a proper sense, be undemonstrative if he has embraced, w

THE CALAMITIES FALLING UPON ONE SINNER OFTEN INVOLVE OTHERS. The ruin of the Hebrew nation would be most calamitous to the Philistine cities, and indeed to the neighbouring States. It is so — 1.  With nations. 2.  With individuals.This shows —(1) The social connection between man and man. No man can live unto himself. Each man is a link in the great chain of human life; and he cannot move without influencing others. Each man is a limb in the great human body; and if one suffers, all suffer.(2) The duty of man to look well after his own conduct. A sinner has no right to say he will do what he likes, and that no one has a right to interfere with him. II.  THAT THE LOT OF MAN IS AT THE DISPOSAL OF ALMIGHTY GOD. "And the sea coast shall be dwellings and cottages for shepherds, and folds for flocks. And the coast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the Lord their God shall vi

1.  In the first place, He makes use of afflictions and trials to prove you, as He did the Israelites of old. These trials you have doubtless felt, but have you seen the hand of God in them? 2.  What, then, is His aim? It is to teach thee to know thyself and Him. To know thyself. You will tell me, perhaps, you do not know yourself sufficiently; you will acknowledge you are a weak, sinful Creature. To say this from theory only is a very different thing from saying it from experience. Self-knowledge is not soon taught. You cannot acquire it merely by reading books, or by meditating on it in your study; it must be the result of long and painful observation of your own heart. 3.  But God designs also to teach you to know Him. You are amazed at the stupidity of the Israelites; they had so many proofs of the presence of God! And have not you as many? ( J. Venn, M. A. )

THE EFFECT OF CULTIVATING THE SPIRIT OF GRATITUDE OR ITS OPPOSITE ON MATERIAL AND INDIVIDUAL LIFE. 1.  When a nation, in its government and institutions, publicly acknowledges its indebtedness to God, and makes public profession of loyalty to Him, God shall add to its blessings. Examples are not wanting. 2.  So with individuals. God may not send material wealth, etc. But He will give them reasons for the joyful assurance that He is with them, and of the certainty of His promises. Hope for time, and assured hope for eternity. The effect will be closer communion and more consecrated service. 3.  Far other is the effect of forgetting God whilst receiving His gifts. Remember how it was with Israel ( Isaiah 1:3 ;  Matthew 23:38, 39 ). Hardness of heart, material living, God-forgetfulness, idolatry — these were the steps of descent. Nothing so tends to harden the heart and quench the spiritual life than God-forgetfulness and ingratitude in using the Divine gifts. There are still too

In the cup of life there are many bitter ingredients. From the day we are born, till the day we die, there is an invariable mixture of joy and sorrow. The world is full of uncertainties. Its best satisfactions are neither substantial nor permanent Religion is not satisfied with directing our attention to second causes. It leads us above them to the First Cause of all things. It conducts us to God; and presents Him to us under the mild aspect of a Father, always mindful of our happiness; and who has given us so many proofs of this in nature, providence, and grace, as to merit our entire confidence and unreserved submission. There is much in the present state of things to perplex the understanding, as well as to wound the heart. I find in the revelation which religion has made to me another and better world, where my perplexities will be resolved, and my troubles cease. In  times of sorrow, philosophy has no effectual help for us. Various and contradictory maxims may be urged upon us, a

It is a deplorable case, and sadly to be lamented, when men stand in opposition to the Word of God, and the carriers thereof. So much doth this expostulation and these pressing interrogatories imply. 2.  Men may both think and do many things with great boldness, which yet, if they would seriously think upon, they would be forced to condemn, and find a witness against in their own bosoms. For these questions put to their consciences imply, that God had a witness for Him there, and they durst not say or do as they did if their consciences were put to it, as in His sight. 3.  Many have and study to keep up a name which they are ill worthy of, and no way answerable to it. 4.  God can discern betwixt shows and substance, and will see a fault in such as glory in fair titles; for He calls them as they are. "Thou art named the house of Jacob, and hast but a name." 5.  It is an evidence that a visible church is degenerated, whatever show they have, when they turn opposers of

Regard the Holy Spirit as that most glorious and blessed agency by which our depraved nature is purified, our bondage of evil turned into freedom, our spiritual darkness enlightened, our penitent sorrows exchanged for feelings of joyousness, and our rugged path on life's upward journey made smooth and plain. In the time of Micah the inspiration of prophecy was regarded by the people of the Jews as the result of this agency; but they were not always pleased with it. The prophets who were faithful were men who did not seek to please the public ear by prophesying what was most palatable to its pride and luxury, but what was calculated to humble and alarm. And if this offended some, was their offence to be the guide and rule of the prophet's teaching? Was the Spirit of God to be straitened or limited in His operations because His inspired messages were not acceptable? Hence the question of the text. I.  THE SPIRIT OF THE LORD ACTS WITH UNLIMITED SOVEREIGNTY. He is not bound by h

The prayers of the afflicted must be always with submissive deference to the will and wisdom of God, as to the manner, the degrees, and time of his delivering them. Afflictions are not peremptory and immutable dispensations, but conditional, for holy and good ends, and we may humbly pray for their removal. It is no resisting of providence, to address to the divine majesty with frequent and fervent requests, that he would please to take his chastising hand off from us. Upon David's humble prayer, the destroying angel was commanded to cease; in the midst of judgment mercy interposed, 'it is enough.' But, we are apt to be impatient in our troubles, and by hasty impetuous desires of ease and deliverance, disturb our tranquillity and offend God. As those who are diseased with a rheumatism, being worse in the night than the day, impatiently long for the rising sun to dispel the oppressing humours, and cheer their spirits: so in our afflictions we impatiently renew our requests,

The judgment he passes upon all is, “Woe unto their soul! for they have rewarded evil unto themselves.” I shall close all with a word or two of use:— First, If this be the deplorable state and condition of the nation wherein we live, let us endeavour, by all ways and means that lie in us, to retrieve the nation out of this state and condition, every one acting unto the utmost of his power to turn men from their evil ways, that God may repent him of the evil that he hath purposed against this nation. Secondly, If they will not be healed, let our souls mourn in secret for them, and let us do something to help the poor dying nation. There is not one of you but may do much towards the saving, of this nation, by mourning in secret because of the abominations that are committed in it, whereby we have provoked the eyes of God’s glory. Thirdly, Take heed that we do not partake in any of their sins, that we make no approach unto them, lest we partake of their plagues There is no gre

faith, if it be in exercise, will put every soul in whom it is upon an especial attendance unto those duties God calls him unto in such a season. This accomplishes and completes our living by faith under such a trial as this is. If faith be in us, and in exercise, it will put us upon all these duties that God requires of us in such a season:— 1st. It will put us upon self-examination, how far we ourselves are engaged in these decays, and have contracted the guilt of them. 2dly. It will put us upon great mourning, by reason of God’s withdrawing himself from us. 3dly. It will put us upon watchfulness over ourselves, and over one another, that we be not overtaken by the means and causes of these decays. 4thly. It will put us upon zeal for God and the honour of the gospel, that it may not suffer by reason of our miscarriages. In one word, faith will do something; but for our parts, we do little or nothing. Faith will do something, I say, wherever it is, when it is stirred up to exercise;

Sinners must be brought to great extremities, to make them desire the blood of Jesus; -- weary and thirsty, before rock-water come. Thirst is a continually galling pressure. When a soul gaspeth like a parched land, and is as far from self-refreshment as a man from drawing waters out of a flint, then shall the side of Christ be opened to him. You that are full of your lusts, drunk with the world, here is not a drop for you. If you never come into the wilderness, you shall never have rock-water. [2.] Mercy to a convinced sinner seems ofttimes as remote as rivers from a rock of flint. The truth is, he never came near mercy, who thought not himself far from it. When the Israelites cried, We are ready to die for thirst, then stood they on the ground where rivers were to run. [3.] Thirsty souls shall want no water, though it be fetched for them out of a rock. Panters after the blood of Jesus shall assuredly have refreshment and pardon, through the most unconquerable difficulties. Though gra

see the stoutness of sinful hearts, -- more stubborn than the mountains, more flinty than the rocks, more senseless than the great deep. Friend, art thou stronger than Horeb? yet that trembled at the presence of this mighty God, whom it never had provoked. Are thy lusts like the streams of Jordan? yet they ran back from his chariots of salvation. Are thy corruption? more firmly seated on thy soul than the mountains on their bases? yet they leaped like frighted sheep before that God against whom they had not sinned. And wilt thou, a small handful of sinful dust, that hast ten thousand times provoked the eyes of his glory, not tremble before him, coming on his horses and chariots of salvation, -- his mighty works and powerful word? Shall a lion tremble, and thou not be afraid, who art ready to tremble with a thought of that poor creature? Shall the heavens bow, the deep beg for mercy, and thou be senseless? Shall all creatures quake for the sin of man, and sinful man be secure? Know you

Neither in our theology, nor in our devotions can we get on pleasantly without a constant recurrence to the might, the strength, the almightiness of God, . “The incomparable excellence of God shines out in his efficiency in creation and providence.” The breaking of Rahab in pieces shows what he can and will do, when necessary to preserve his people. Omnipotence can do any desirable thing. It raises and it calms the sea; it covers whole nations with mourning; it crushes the most powerful armies; it grasps creation; it balances the universe; it doeth all things. 11. How futile are all attempts to subvert the government of God. Its pillars are as firm as the pillars of heaven, verse 14. Yea, heaven and earth may pass away, but God’s throne shall stand. It is built on four principles, which cannot fail because they are founded in the divine nature, namely: “1. Justice, which defends his subjects, and does every one right. “2. Judgment, which restrains rebels, and keeps off injuries. “3. M

A friend of Archbishop Leighton said that, in free and frequent intercourse with him for twenty-two years, “I never knew him say an idle word, or a word that had not a direct tendency to edification; and I never once saw him in any other temper but that I wished to be in at the last moment of my life.”

Evil-doers are not left without a warning. The warning is loud, public, authoritative. The wisdom of God is a manifold wisdom. While it centres bodily in Christ, and thence issues as from its source, it is reflected and re-echoed from every object and every event. Every law of nature, and every event in history, has a tongue by which Wisdom proclaims God’s holiness and rebukes man’s sin. Wisdom speaks through man’s conscience. It is not conscience proclaiming God’s anger against the man’s evil that has power to make the man good. It is the conscience sprinkled with the blood of Christ that at once speaks peace and works purity. I. Reproof of the SIMPLE who love simplicity. By the “simple” is meant that class of sinners whose leading characteristic is the absence of good rather than positive activity in evil. The root of bitterness has not shot forth in any form of outrageous vice, but it remains destitute of righteousness. The simple for time are always a numerous class; but the simpl

Nature has two great revelations, — that of use and that of beauty; and the first thing we observe about these two characteristics of her is, that they are bound together, and tied to each other. The beauty of nature is not, as it were, a fortunate accident, which can be separated from her use; there is no difference in the tenure upon which these two characteristics stand; the beauty is just as much a part of nature as the use; they are only different aspects of the self-same facts. It is worth observing, in the history of the mind of this country, the formation of a kind of passion for scenery and natural beauty. Though it might sometimes appear that there is nothing particularly serious in the current fashion, still the general sentiment shows a serious passion existing in the poetry and thought of the age, which it follows and copies. What is the religious bearing, then, of this modern passion for nature in its pictorial aspect? First, then, with respect to the place which the bea

The 104th psalm is very evidently a paraphrase of the 1st chapter of the Book of Genesis. There is this great difference, the psalm before us is rather a song of Providence than of creation. It does not speak of God as completing the machinery of earth and then setting it in motion and retiring for rest. It is God ever living, ever watching, ever at work. This psalm is the necessary supplement to Genesis. In the panorama at the opening of Holy Scripture there is calm and restfulness, but in the picture here all is movement. In the one God looks, and again and again pronounces all to be good. But here there are signs of the entrance of some element of restlessness and disorder. The mountain streams suffer rebuke — they are chased by thunder to their appointed place. When night comes the young lions are heard roaring after their prey. When the sun leads in the dawn man has to go to his toil and labour until the evening. There is something wrong. Signs of manifold wisdom are apparent, bu

This text refers to the animals mentioned in the preceding verses. The birds and beasts are set forth by our Lord as examples of the providence of God. "Your Heavenly Father feedeth them." And perhaps to our minds they supply the most perfect illustration of dependence. God supplies their wants; He gives them everything; and if He did not feed them they would perish. Yet, though He gives all, they have to gather all. Not a mouthful does one of them get which it has not worked for. Now, there is a great principle of the Divine procedure here, which God observes not only in providence, but in grace. He gives, but we must gather. He is able to make His grace abound to us, so that we, always having all sufficiency in all things, may abound unto every good work. It is this fulness of the Divine grace, accessible and available to us, that we must think of first when we are speaking about the deepening of the spiritual life. But the other side is not to be forgotten, or the good of

 We are living in a time when the reigning influences of society tempt or drive from integrity and purity; and some who were venerated shock the confidence reposed in them by grievous falls. There are dangers in such times that touch conscience and try faith. But God is not changed; moral virtue is not unreal; there are still men good and true. God hath not cast away His people. There are seven thousand reserved amid the general degeneracy. 2.  Baal was the idea of prolific reproduction in nature. His was a popular worship ever, and set up its accursed altars in the Holy Land. Pouring light upon the faith of the new kingdom of redeeming grace from ancient history, as was his wont, Paul goes back to that dark spot. He is showing that no matter how many fall away faith lives on. The times are never so bad that they can corrupt utterly the immortal grace that lies hidden in the heart of the Church. Mammon may establish its worship, but there is still a holy place, and an ark of the cov

THE CONSPICUOUSLY GOOD ARE THE FEW — NOT THE MANY. The many are the called; the few are the chosen who accept the call. God had not wholly cast away His people (ver. 1). It was then as it had been in the time of Elijah (ver. 4). And how is it now? Let us beware of uncharitable judgments. Nothing is easier than sweeping censures. God is tender in His judgments of men, often justifying many whom we in our severity should condemn. Still, would Christ acknowledge the majority in the churches, or would He have to turn to the minority? Certainly to only a small minority, whose faith is proved by their character and works. For, strip away from the profession of Christianity its accidental accompaniments, and what do you find? Nothing that is perfect, even in the loftiest; and nothing of unmixed evil in the meanest. But you will find in the few, in spite of great faults, a faith in Christ so genuine as to give a sure pledge that the goodness of the man will assuredly conquer the badness in th

All disturbances in nations are but appointed dispensations marked out on the plan of God. We may safely trust God to reign in a manner worthy of Him. Do you ask why God’s purposes cannot be fulfilled without all this earthly trouble? They would have been, if sin had no dominion on earth. But man being sinful, the way of suffering is the only way for him to pursue. Often have men thought that the foundations were destroyed. They thought so in David’s time. But the greater the activity and apparent disorder of the hive, the more does the fruit of the honeycomb abound; the more the threads which cross and appear to confuse with each other on the loom, the richer and purer is the damask. See what days of blessing have followed days of adversity and trial It is sometimes difficult to see which of two courses of action should be chosen. Weakness submits to evil circumstances; decision overcomes evil with good. Hanani grieves over the condition of Jerusalem; but Nehemiah resolves to amend i

It is very remarkable that this world has always hated the good and loved the evil; but it has always been so. The world and the Church are perpetual and eternal enemies. Darkness and light continually are opposed to one another. If we look down the list of God’s servants from the first, we find it as an invariable rule that the world has ever hated them in their generation. Men cast them out of whom the world was not worthy. Still, they all maintained their faith in God; each could say with the Psalmist, to the close of his life, “In the Lord put I my trust.” And God has never forsaken them that trust in Him. Sorrows may fall thick around them at times, trials grievous to be borne, and divers temptations may come upon them; but all these things tend only to strengthen faith in them that are saved. If a man enjoys all good things on earth--great prosperity, continual ease, nothing to vex him--then it needs, we know not what an amount of grace, and what years of careful training in him

THE LOWLIEST FORM OF PRAYER MAY BE MOST TRUE AND ACCEPTABLE. “The desire of the humble.” It is only a desire. It may not be uttered. Many prayers are very prettily expressed, in fact, so grandly that their tawdry fineries will not be tolerated in heaven. God will say, “They were meant for men, let men hear them.” The desire of the humble may not be recommended by any conscious attainments, if your stock-in-trade is made up of empty vessels, and little else, the Lord can deal with you as He did with the prophet’s widow, “who had empty vessels not a few.” Your little oil of grace He can multiply till every vessel is filled; and you may have no confident expectation. I would chide your unbelief, but I would encourage your desires, for that desire which God hears is not to be despised. Note that it is “the desire of the humble.” It has this advantage about it that it is free from pride. Now, to be humble is a sweet thing; there is no lovelier spot on the road to the Celestial City than th