Jeremiah 5:3
O LORD, do not Your eyes look for truth? You struck them, but they felt no pain. You finished them off, but they refused to accept discipline. They have made their faces harder than stone and refused to repent.
Sermons
An Unfailing AppealS. Conway Jeremiah 5:3
The Sorrow of SorrowsS. Conway Jeremiah 5:3
What God Requires of ManA.F. Muir Jeremiah 5:3
A Hero is a Real ManGreat ThoughtsJeremiah 5:1-9
A ManJ. R. Mitford Mitchell, D. D.Jeremiah 5:1-9
A ManJ. S. Drummond.Jeremiah 5:1-9
A Man; Or, the Divine Ideal UnrealisedHomilistJeremiah 5:1-9
Godly Men the Preservative of SocietyJames Hamilton, D. D.Jeremiah 5:1-9
Make Yourself a ManJeremiah 5:1-9
ManlinessH. F. Henderson, M. A.Jeremiah 5:1-9
Right Kind of MenG. Brooks.Jeremiah 5:1-9
The Courage of the True ProphetDean Farrar.Jeremiah 5:1-9
The Sinfulness of JerusalemW. Reading, M. A.Jeremiah 5:1-9
The Value of One True Man to the StateJ. S. Drummond.Jeremiah 5:1-9
True ManhoodH. Allon, D. D.Jeremiah 5:1-9
Wanted -- a ManM. C. Peters.Jeremiah 5:1-9
The Rich and the Poor Meet TogetherS. Conway Jeremiah 5:3-5
Chastisement Thwarted by Universal StubbornnessD. Young Jeremiah 5:3-6
Decided UngodlinessJeremiah 5:3-8
Fruitless ChastisementW. F. Adeney, M. A.Jeremiah 5:3-8
God's Chastisements Designed for Man's ConversionPresident Davies.Jeremiah 5:3-8
Refusal to ReturnJeremiah 5:3-8
The Ignorance of the Poor and the Insolence of the GreatJob Orton, D. D.Jeremiah 5:3-8
TruthfulnessJeremiah 5:3-8
Unsanctified AfflictionG. Brooks.Jeremiah 5:3-8
Unsanctified AfflictionD. Moore, M. A.Jeremiah 5:3-8














O Lord, are not thine eyes upon the truth? This is better rendered, "O Lord, look not thine eyes for fidelity?" Faith is the grand requirement. It is the condition of communion between man and God, and man and man. Scripture lays stress on this. Faith cannot be a mere logical abstraction or a condition beyond the reach of man. It must be practical - within the power of the will, and such as may be reasonably looked for in all. "Fidelity," the Old Testament equivalent for the New Testament "faith," has its expression in reality, honesty, thoroughness. These are the marks of the man God delights to honor, and they are the obligation of all (cf. Micah 6:8).

I. ITS SIMPLICITY, REASONABLENESS, AND NECESSITY OF IT. God could not ask for less than man demands of his fellow, and society requires for its stability and advancement. It is obviously independent of the accidents of culture, fortune, or position; and for any solid understanding between God and man, absolutely indispensable. We are God's stewards, servants, representatives, etc. Having this, we have all; wanting this, all our other acquirements are vain.

II. THE SCARCITY OF IT. A little while ago we read that not a just man could be found in all Jerusalem. Here it is said that even in the most sacred oath there is false swearing. The want of this quality, rather than its presence, strikes the inquirer. This it is that gives rise to wars, jealousies, selfishness, sin in all its forms.

III. THE REASON FOR ITS ABSENCE IN MOST MEN. Because men are sinners, alienated from the life of God and unconscious of his claims. The carnal nature is unable of itself even to be real, to be truly honest, or to discharge faithfully and completely the most ordinary duties. A supernatural aid is required. A Savior must die. Through him the soul must be united with God in a true love and holy understanding. The better nature thus awakened, the trust and confidence and love thus created must be reinforced by the Spirit. How terrible the thoughts, "Thou God seest me!" "Be not deceived: God is not mocked!" "His eyes are as a flame of fire!" "The Word of God is sharper than any two-edged sword," etc.! Who shall deceive that all-seeing One? The eyes of Jehovah, reading the secrets of the soul, look for fidelity, for faith. - M.

O Lord, are not Thine eyes upon the truth?
The allusion is not to doctrinal truth, or truth in the abstract, but to practical truth as it should exist in the hearts and lives of men. The Lord bade them produce a single truthful man in all Jerusalem, and Jeremiah answers that if truth were to be found the Lord Himself best knew where it was, for His eyes were ever upon it. Look well at this picture of the progress of the deceitful. They begin with being dishonest to their fellow men, and at last they become Satan's commission agents, trappers for the devil, fowlers who ensnare men as bird catchers take the winged fowl. This was the state of affairs in Jeremiah's time. We have not, I trust, quite such a condition of things among us today, as a plague universally prevalent, but we have much of the disease of deceit in all quarters, high and low, and to what a head it may come time alone can show.

I. THE UTTER FOLLY OF ALL PRETENCE.

1. Hypocrisy is useless altogether, for God sees through it. The instantaneous imagination which flits across the mind like a stray bird, leaving nor track nor trace, God knows it altogether.

2. Nor is it only useless: it is injurious. You spoil your sacrifice if there be any tincture of the odious gall of hypocrisy about it. Everything about you and me that is unreal God hates, and hates it more in His own people than anywhere else.

3. Moreover, pretence is deadening, for he that begins with tampering with truth will go on from bad to worse. Once begin to sail by the wind of policy and trickery and you must tack, and then tack again and again; and as surely as you are alive, you will yet have to tack again; but if you have the motive force of truth within you, as a steamboat has its own engine, then you can go straight in the teeth of wind and tempest.

4. Falsehood and pretence before God are damnable. I cannot use a less forcible word than that. I have constantly seen almost all sorts of people converted — great blasphemers, pleasure seekers, thieves, drunkards, unchaste persons, and hardened reprobates, — but rarely have I seen a man converted who has been a thorough-paced liar. The heart which is crammed with craft and treachery seems as if it had passed out of the reach of grace.

II. THE GREAT VALUE OF TRUTHFULNESS. The great value of it is this — that it alone is regarded by God in matters of religion: His eyes are upon that which is truthful about us. For instance, suppose I say "I repent." The question is — Do I really and from my heart sorrow for sin! The same holds good in reference to faith. A man may say, "I believe," as thousands say their creed, — "I believe in God the Father Almighty, maker of heaven and earth," and so on. Ah, but do you trust in God with your whole heart! Are you sincerely believing in God and God's Word, and God's Son, and God's Gospel? — refer, if not, all your professed faith is useless. As to love to Christ, you know how very easy it is to sing sweet hymns about love to Jesus, and yet how few are living so as to prove their attachment to the Redeemer. The same truth bears upon all the ordinances of religion. When we professed to worship God, how much praise was there in the song? As much as the heart made. As to prayer. "A large prayer meeting." Yes, but the largeness of the number of attendants is not always a gauge of the quantity and power of prayer. The quantity of heart in the prayer decides its quality. This is equally true of all your private worship. That daffy reading of the chapter is a very excellent thing; but do you read with your soul as well as with your eyes? That morning prayer and that evening prayer, those few minutes snatched in the middle of the day — these are good. I will not wish you to alter the regularity of your devotion, but still it may all be clockwork, godliness with no life in it. Oh, for one single groan from the heart!

III. THE INFLUENCE OF TRUTHFUL MEN.

1. It is so great with God that one of them can save a city from destruction. Hence the value of good men in bad localities. When you go into a hamlet or village where there is no religion, do not be so very sorry at your position, for God may have great ends to be served by you. All light must not be stored up in the sun; scatter it over earth's poor lands that need it, lest all the trees of the field die in perpetual night. God blesses us to make us blessings. Ask of God that you may be so sincere, so truthful, that He may bless those round about you for your sake.

2. This influence is such that it never was attributed to any man on account of his riches. No. The Lord is no respecter of persons, and He seeth not as man seeth. Sincerity before God is approved; true reliance upon Christ the Lord accepts: and for this He blesses us, and others through us.

3. And, mark you one other thing. If you are upright before God, and you should happen to fall among people that despise you and reject you — it is a sad thing to have to say, but it is true, and a proof of the great influence of truthful men, — your word, when you speak for God, shall be like fire, and those round about you shall be wood, and it shall devour them. If you are not a savour of life to life to men, you will be a savour of death to death to them.

IV. THE NECESSITY AND THE MEANS OF OUR BEING TRUE AND SINCERE BEFORE HIM WHOSE EYES BEHOLD TRUTHFULNESS.

1. These times require it. This is an age of tricks and policies. Oh, the lying puffs you meet with everywhere in books and broadsides innumerable. Meet the prince of darkness with the light; he cannot stand against it. Our times require our sincerity.

2. So does our God also require it. I have already spoken to this, and I need not repeat the solemn strain.

3. So do our souls require it. Our eternal welfare demands it. Oh, there must be no mistake about our being true before God, for when it comes to dying work, nothing will stand us then but sincerity.

( C. H. Spurgeon.)

Thou hast stricken them, but they have not grieved
I. Turning to the Lord presupposes A DEEP CONVICTION THAT YOU HAVE GONE ASTRAY, both from way of duty and of safety. That all your highest interests have been neglected.

1. The exceeding sinfulness of sin.

2. The purity and strictness of God's law, the equity and terror of its penalty.

3. Your obligations to Him as Creator, Preserver, Redeemer.

II. Turning to God supposes a PULL CONVICTION OF THE NECESSITY OF IMMEDIATE RESPONSE.

1. If you die in your present condition, you will certainly be lost.

2. You have no time for delay.

3. It will wound your heart to think this work has not been done long ago.

III. If afflictions should prove the means of turning you to God, they will ROUSE YOU TO MOST EARNEST PERSEVERING ENDEAVOURS that you may truly find Him.

1. Pray without ceasing.

2. Accustom yourself to solemn meditation.

3. Seek the society of those who know the Lord.

IV. If afflictions should turn you to God, you will be made DEEPLY SENSIBLE OF YOUR INABILITY AND THE NECESSITY OF THE HOLY SPIRIT'S GRACE TO YOUR CONVERSION.

1. Your endeavours avail to avoid hindrances and seek helps.

2. Yet your own heart is against you, and the disease of sin is irrecoverable but by Divine grace.

V. If ever you turn to the Lord, you will realise that CHRIST IS THE ONLY WAY OF ACCESS TO GOD. You will come as criminals upon the footing of grace, not merit; will renounce all your righteousness; a broken-hearted rebel. Till then, you have nothing to do with Jesus.

VI. If you are turned to God, you will experience A GREAT CHANGE IN TEMPER AND CONDUCT.

1. Heart and mind will take a new bias; thoughts and affections towards God; aspirations towards heaven; Jesus dear to you; all things become new.

2. Your practices will follow the inward impulse and principle of religion.

VII. If turned to the Lord, your MIND WILL HABITUALLY RETAIN THAT TURN. Your religion not a transient fit, but permanent and persevering.

(President Davies.)

I. SOME OF THE FORMS OF UNSANCTIFIED AFFLICTION.

1. Insensibility.

2. Hardihood.

II. SOME OF THE MEANS BY WHICH THIS EVIL MAY BE KEPT AWAY.

1. By seeking ascertain and to accomplish the design of our affliction.

2. By repressing every tendency to murmuring or impatience.

3. By avoiding immoderate sorrow.

(G. Brooks.)

Chastisement is designed by God to bear fruit in a purged and penitent heart; but it may be so neglected, resisted, or abused, as to become fruitless.

I. THE SIGN OF FRUITLESS CHASTISEMENT IS IMPENITENCE.

1. Chastisement is the red lamp warning of danger, and urging us to stop in the course we are pursuing.

2. But, that it may serve this purpose, there must be —

(1)Reflection;

(2)Sorrow for sin;

(3)Return.

II. THE CAUSE OF FRUITLESS CHASTISEMENT IS HARDNESS OF HEART.

1. Insensitiveness. The sufferer may feel the smart of the lash on his back, and yet be dead to the sting of shame in his heart.

2. Wilful resistance. The evil is in the will that refuses to yield to the mercy that comes disguised in bitterness.

III. THE CONSEQUENCE OF FRUITLESS CHASTISEMENT IS AN AGGRAVATION OF FUTURE EVILS. The rebellious sufferer may imagine that he is free to do as he will with his sufferings; but even they are talents for which he will be called to account. For observe —

1. God's searching watchfulness. "O Lord, are not Thine eyes," etc. God searches the heart He chastises. He sees the rebellious thought, the stubborn self-will.

2. Man's increased guilt. The more there is done to awaken a consciousness of sin, the more culpable is the indifference still persisted in.

IV. THE REMEDY FOR FRUITLESS CHASTISEMENT IS TO BE FOUND IN THE GRACE OF THE GOSPEL. This will give —

1. The new heart;

2. The promise of forgiveness. Christ brings love and hope, and thus He brings also the tears of repentance.

(W. F. Adeney, M. A.)

This might not unfitly be called one of the lamentations of Jeremiah. The words may suggest to us the consideration of a subject more or less belonging to all of us, namely, the danger of unsanctified or unimproved afflictions. The remedies of heaven cannot be inoperative; they must aggravate the maladies which they are not allowed to heal, and will make the face harder than a rock, if they induce not a tender and softened heart.

I. UNSANCTIFIED OR UNIMPROVED CHASTENING.

1. The first impression in the text seems to set forth that misuse of it which comes of insensibility. "Thou has stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction." The language may be taken to describe, not so much the receiving of correction in the spirit of defiant and avowed contempt, as the act of setting lightly by affliction, of not bestowing upon it the attention it deserves, having no reverence for its Author, and no consideration for its design or end. A calamity may visit us, but we think only of its human author; sickness may lay us prostrate, but science is sufficient to explain how it came, — it is chance or a skilled hand that causeth the shaft to pierce between the joints of the harness, and there is some poison in the atmosphere which has caused the withering of our favourite gourd. Thus, placing secondary agencies before our eyes, we can see no further, and look no higher. We see, then, why God was angry with the Jews, and why He will be angry with us, when His chastisements are received with unreflecting indifference. It is that, whether avowedly or not, such insensibility amounts to atheism. On this view — unavowed, of course — is based the indifference of unconverted men under chastisement: they feel that it is not correction, but the natural result of some law which no one can help. Why should they grieve at that which comes of an unhindered, self-governing, moral necessity

2. But the text adverts to a yet more offending and presumptuous deportment under affliction, namely, when the chastisements of God are received in a stouthearted, rebellious, defying spirit. Not only have they refused to receive correction, but they have made their faces harder than a rock. In this case, as we see, God is net left out of sight. On the contrary, He is believed and felt to be the Author of all permitted sufferings. The awful impiety is, that He is regarded as the unjust Author. We stand amazed at the impiety of that Roman emperor, who, because the lightning flash interrupted the pleasures of his banquet, feared not to hurl his blasphemous reproach against the powers of heaven. But let us consider how much of the spirit of these men is in us, when we indulge in angry chafings at the arrangements of Divine Providence; full of fury, like a wild bull in the net, or fretting as a bullock unaccustomed to the yoke. How often do you find people under bitter reverses angry and out of humour with everybody about them; with friends who have had nothing whatever to do with their trouble, nay, who perhaps are trying all in their power to lighten them; but the fire of anger is in their bosom, and it must vent itself somewhere; it would vent it on God if it dared, but this is too dreadful to think of; yet it is with Him that they are at anger, and the thought of the heart is as much theirs as ever it was Jonah's, that they do well to be angry. Extreme, therefore, as the ease of the text may seem to be, it is an extreme to which any rebellious thoughts may ultimately lead us, if not watched over and prayed against in their first beginnings.

II. HOW THESE DREADFUL EFFECTS MAY BE PREVENTED AND THE CHASTENINGS OF GOD TURNED TO A SANCTIFIED ACCOUNT.

1. First, we must he careful to acknowledge the design of God in sending our trials, and do all we can to bring that design about. Our trials may be of different kinds, one man being afflicted with this and another with that. Every heart has its own plague, and every soul its own leprous spot, and the Great Physician mixes our cup accordingly; that is, as pride lifts up the heart, or covetousness enslaves the will, or as vanity fills the mind, as human idols are exalted to Christ's throne, or the love of this present world makes us slothful in the ways of God, does He apportion to each His remedial sorrow, to each His purging fire. Now this being so, can it be otherwise than displeasing unto God, if we take the smiting patiently, but still refuse the correction; if we submit to the discipline, but disregard the profit; if we allow the ploughshare of affliction to go over us, and yet cheek the springing up of those peaceable fruits of righteousness which chastisement yieldeth to them that are exercised thereby? The rod has a voice, and you must hear what it says.

2. Again, in order that chastening may be blessed to us, we must have a care that we do not become weary under it, however long it may continue. He who faints under the Divine correction first makes sure that he shall faint, and then, by casting off all effort, brings about the fulfilment of his own prophecy. He makes himself helpless. The feebleness of his graces arises from want of exorcise. He has hung up his shield of faith, he has cast off his helmet of hope, he wields the sword of the Spirit with an unsoldierly and trembling hand, and then he wonders that he faints in the day of battle. Chastisement thus received will yield no peaceable fruits of righteousness. So far from our trials being designed to supersede the exercise of our spiritual graces, the great battle of our faith is to be fought on this field.

3. In like manner we are in danger of losing the benefit of chastening, when, through immoderate grief, we unfit ourselves for the active duties of life. The connection between our bodily and mental states is so intimate, that long-continued disturbance of the one will always be followed by serious derangement of the other. Hence it is that protracted and cherished griefs are found to produce a general disturbance in our active and intellectual powers; duties are neglected, a state of apathy is induced, and all the higher demands of our social position are made to wait on a sinful and unprofitable grief. Conceive rightly of Him from whom that chastening comes, as of infinite holiness to do nothing unjust, of infinite love to do nothing unkind, of infinite wisdom to do nothing unsuitable to your best, truest, everlasting interests. And then conceive rightly of yourselves, as transgressors from the womb, as children of disobedience, as outcasts by nature from light and hope, and enemies by works from truth and godliness. And then consider what God sends trials for, and the certainty that, received aright, they shall all work together for good. The arrows of God can never miss their aim; with Him there are no bows drawn at a venture; His shafts speed home infallibly. Taken from the quiver of infinite love, winged with purposes of unerring mercy, they make no heart wounds which they do not more kindly heal, and kill nothing in us which were not better dead.

(D. Moore, M. A.)

They have refused to return.
I. WHO HAVE REFUSED TO RETURN?

1. Those who have said as much. With unusual honesty or presumption, they have made public declaration that they will never quit their sinful ways.

2. Those who have made a promise to repent, but have not performed it.

3. Those who have offered other things instead of practical return to God — ceremonies, religiousness, morality, and the like.

4. Those who have only returned in appearance. Formalists, mere professors, hypocrites.

5. Those who have only returned in part. Hugging some sins while hanging others.

II. WHAT THIS REFUSAL UNVEILS.

1. An intense love of sin.

2. A want of love to the great Father, who bids them return.

3. A disbelief of God: they neither believe in what He has revealed concerning the evil consequences of their sin, nor in what He promises as to the benefit of returning from it.

4. A despising of God: they reject His counsel, His command, and even Himself.

5. A resolve to continue in evil. This is their proud ultimatum, "they have refused to return."

6. A trifling with serious concerns. They are too busy, too fond of gaiety, etc.

III. WHAT DEEPENS THE SIN OF THIS REFUSAL?

1. When correction brings no repentance.

2. When conscience is violated, and the Spirit of God is resisted. Repentance seen to be right, but yet refused: duty known, but declined.

3. When repentance is known to be the happiest course, and yet it is obstinately neglected against the plainest reasons.

4. When this obstinacy is long-continued, and is persevered in against convictions and inward promptings.

5. When vile reasons are at the bottom: such as secret sins, which the sinner dares not confess or quit; or the fear of man, which makes the mind cowardly.

IV. WHAT IS THE REAL REASON OF THIS REFUSAL?

1. It may be ignorance, but that can be only in part, for it is plainly a man's duty to return to his Lord. No mystery surrounds this simple precept — "Return."

2. It may be self-conceit: perhaps they dream that they are already in the right road.

3. It is at times sheer recklessness. The man refuses to consider his own best interests. He resolves to be a trifler; death and hell and heaven are to him as toys to sport with.

4. It is a dislike of holiness. That lies at the bottom of it: men cannot endure humility, self-denial, and obedience to God.

5. It is a preference for the present above the eternal future.

( C. H. Spurgeon.)

Lord Byron, a short time before death, was heard to say, "Shall I sue for mercy?" After a long pause he added: "Come, come, no weakness; let's be a man to the last!"

Surely these are poor;...I will get me unto the great.
I. THE CHARACTER OF MANY OF THE POOR AS HERE DESCRIBED.

1. Their obstinacy in sin was owing to their ignorance.

(1)Of religion.

(2)Of God's providences.

2. Their ignorance was in great measure occasioned by their poverty.

(1)This deprived them of education.

(2)All their thoughts and cares are about their worldly wants.

(3)They absent themselves from God's house because of poor attire.

(4)They associate with persons like-circumstanced and like-minded, who encourage one another in neglect of religion.

(5)They thereby lose all self-respect, sin impudently, and "glory in their shame."

II. THE CHARACTER OF THE GREAT AS HERE DESCRIBED.

1. They had a better knowledge of religion than the poor.

2. They acted as bad as the poor, or worse.

3. Their conduct was chiefly owing to their greatness.

(1)Lifted up with pride, they resented admonition.

(2)They think religion is only to restrain the vulgar, not to bind those in rank.

(3)They shrink from showing reverence for God and being exact in religious observances.

(4)Worldly things have mischievous influence upon their hearts.

(5)Flattered by others, they forget or but formally pay homage to God.

(6)They mind earthly things, neglecting the culture and interests of the soul.Application —

1. Learn what is the most important and profitable knowledge.

2. The advantages of being placed in the middle condition of life (Proverbs 30:8).

3. What an excellent charity it is to furnish the poor with the means of knowledge.

(Job Orton, D. D.)

People
Jacob, Jeremiah
Places
Jerusalem
Topics
Affected, Anguish, Consumed, Correction, Crushed, Destruction, Faces, Faith, Felt, Fidelity, Grieved, Harder, Hast, Heart, Instruction, O, Pain, Punishment, Receive, Refused, Repent, Return, Rock, Smitten, Sore, Stedfastness, Stone, Stricken, Struck, Teaching, Troubled, Truth, Turn, Weaken
Outline
1. The judgments of God upon the people, for their perverseness;
7. for their adultery;
10. for their impiety;
15. for their worship of idols;
19. for their contempt of God;
25. and for their great corruption in the civil state;
30. and ecclesiastical.

Dictionary of Bible Themes
Jeremiah 5:3

     1461   truth, nature of
     4306   minerals
     5777   admonition
     5885   indifference
     5946   sensitivity
     6194   impenitence, warnings
     6245   stubbornness
     6734   repentance, importance
     8616   prayerlessness

Library
A Question for the Beginning
'What will ye do in the end?'--JER. v. 31. I find that I preached to the young from this text just thirty years since--nearly a generation ago. How few of my then congregation are here to-night! how changed they and I are! and how much nearer the close we have drifted! How many of the young men and women of that evening have gone to meet the end, and how many of them have wrecked their lives because they would not face and answer this question! Ah, dear young friends, if I could bring some of the
Alexander Maclaren—Expositions of Holy Scripture

Storming the Battlements
Jerusalem had sinned against God; she had rebelled against the most High, had set up for herself false gods, and bowed before them; and when God threatened her with chastisement, she built around herself strong battlements and bastions. She said "I am safe and secure. What though Jehovah hath gone away, I will trust in the gods of nations. Though the Temple is cast down, yet we will rely upon these bulwarks and strong fortifications that we have erected." "Ah!" says God, "Jerusalem, I will punish
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

God's Barriers against Man's Sin
I am slowly rallying. My great struggle now is with weakness. I feel as if my frail bark had weathered a heavy storm which has made every timber creak. Do not attribute this illness to my having laboured too hard for my Master. For his dear sake, I would that I may yet be able to labour more. Such toils as might be hardly noticed in the ramp for the service of one's country, would excite astonishment in the church for the service of our God. And now, I entreat you for love's sake to continue in prayer
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Tithing
"Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Mal. 3:10). Down deep in the heart of every Christian there is undoubtedly the conviction that he ought to tithe. There is an uneasy feeling that this is a duty which has been neglected, or, if you prefer it, a privilege that has not been
Arthur W. Pink—Tithing

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's
S. D. Gordon—Quiet Talks about Jesus

Purposes of God.
In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose,
Charles Grandison Finney—Systematic Theology

"And Hereby we do Know that we Know Him, if we Keep his Commandments. "
1 John ii. 3.--"And hereby we do know that we know him, if we keep his commandments." This age pretends to much knowledge beyond former ages, knowledge, I say, not only in other natural arts and sciences, but especially in religion. Whether there be any great advancement in other knowledge, and improvement of that which was, to a further extent and clearness, I cannot judge, but I believe there is not much of it in this nation, nor do we so much pretend to it. But, we talk of the enlargements of
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

"If So be that the Spirit of God Dwell in You. Now if any Man have not the Spirit of Christ, He is None of His. "
Rom. viii. 9.--"If so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." "But will God in very deed dwell with men on the earth?" 2 Chron. vi. 18. It was the wonder of one of the wisest of men, and indeed, considering his infinite highness above the height of heavens, his immense and incomprehensible greatness, that the heaven of heavens cannot contain him, and then the baseness, emptiness, and worthlessness of man, it may be a wonder to the
Hugh Binning—The Works of the Rev. Hugh Binning

Covenanting Enforced by the Grant of Covenant Signs and Seals.
To declare emphatically that the people of God are a covenant people, various signs were in sovereignty vouchsafed. The lights in the firmament of heaven were appointed to be for signs, affording direction to the mariner, the husbandman, and others. Miracles wrought on memorable occasions, were constituted signs or tokens of God's universal government. The gracious grant of covenant signs was made in order to proclaim the truth of the existence of God's covenant with his people, to urge the performance
John Cunningham—The Ordinance of Covenanting

The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of
John Bunyan—The Works of John Bunyan Volumes 1-3

Of the Nature of Regeneration, and Particularly of the Change it Produces in Men's Apprehensions.
2 COR. v. 17. 2 COR. v. 17. If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. THE knowledge of our true state in religion, is at once a matter of so great importance, and so great difficulty that, in order to obtain it, it is necessary we should have line upon line and precept upon precept. The plain discourse, which you before heard, was intended to lead you into it; and I question not but I then said enough to convince many, that they were
Philip Doddridge—Practical Discourses on Regeneration

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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