Isaiah's next unfolding of the Holy Ghost is in connection with the person and work of the Lord Jesus Christ. He gives us three pictures of the baptism of Jesus with the Spirit.

The first is in the eleventh chapter, from the second to the fourth verse: "And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked."

Here we have three sets of qualities which the Holy Ghost was to bring Christ. First are His intellectual enduements, "The spirit of wisdom and understanding."

Wisdom is the power to apply knowledge, understanding knowledge. Both are necessary to real practical wisdom. One may know much, and yet not know how to use it to advantage.

The Holy Ghost gives not only knowledge, but practical wisdom. So He rested upon the Lord Jesus, as He will rest upon those in whom Jesus still abides, unfolding the will of G.o.d, the mind of Christ, the meaning of the Scriptures, their particular messages to us, and the lessons of our lives and our times.

In the second cla.s.s of qualities bestowed on Christ is executive power, the spirit of counsel and might. Counsel is the power to plan rightly, and might the power to execute our plan.

Without a good plan the most earnest work is often a failure, and without executive ability the best plans often come to nought. In human affairs, these are usually divided; one has the conceiving mind, and another the executive right arm. But the Holy Ghost is both, and He gave both to the Lord Jesus Christ, making Him the Wonderful Counselor, and, at the same time, the Mighty G.o.d, whose counsel shall stand and who will do all His pleasure.

The third cla.s.s of attributes represents the moral and spiritual: "The spirit of understanding, and the fear of the Lord." And this is still further amplified by the words, "He shall make him of quick understanding (or quick smell) in the fear of the Lord." These are highest attributes of character. These the Lord Jesus possessed in an infinite measure.

The Scotch have a phrase which is very expressive. They talk of "sensing" things. To sense a thing is not to reason it out or know it by information, but it is to know it by instinct and intuition. It is somewhat like the sense of smell, or the instinct of the bird that knows the poison berry by the flash of intuition, while the scientist must a.n.a.lyze it and detect the poison by a chemical search.

Jesus had this intuition of right and wrong, this instinctive intuition of His Father's mind and will, this holy fear of evil, and this holy intuition of good; and this the sanctified soul has in proportion as it knows the Lord Jesus and is filled with the Holy Ghost.

It may seem strange to talk about Jesus, the Son of G.o.d, having the fear of His Father. But the more intimate we are with the truest lives, the more respect and veneration we have for them. Love is not opposed to fear in this high, sweet sense, for the more we love and trust a friend, the more we will dread to displease him, fear to offend him, and sensitively seek to please him.

This is the fear of the Lord, which is the beginning of wisdom, which the Holy Spirit is willing to give to every true and sanctified heart. Beloved, let us receive this indwelling Christ and the baptism of the Holy Ghost, which He brings in wisdom, executive power, and the quick sense of right and wrong.

The second picture of the baptism of Jesus with the Spirit is in the first four verses of the forty-second chapter of Isaiah: "Behold my servant, whom I uphold, mine elect, in whom my soul delighteth; I have put my Spirit upon him; he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged till he have set judgment in the earth: and the isles shall wait for his law."

Here we have a beautiful blending of gentleness and power in the character of the Lord Jesus Christ. "He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench; he shall bring forth judgment unto truth. He shall not fail nor be discouraged till he have set judgment in the earth: and the isles shall wait for his law."

Every truly great character is simple and gentle. Jesus is the perfect combination of the lion and the lamb, of the dove and the eagle; and He will so fill us that we shall be crowned with the glory of meekness and the strength of love.

There is a third picture of the baptism of the Lord Jesus Christ with the Holy Ghost. It is found in the first four verses of the sixty-first chapter: "The Spirit of the Lord G.o.d is upon me; because the Lord hath anointed me to preach good tidings unto the meek: he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our G.o.d; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might he glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations."

This well known pa.s.sage was directly applied to Himself by the Lord Jesus Christ in His public address at Nazareth. Here we see the Holy Spirit anointing the Lord Jesus; first, for the ministry of the Gospel of salvation to the poor; secondly, with the ministry of healing; thirdly, the ministry of deliverance for the captives of sin; fourthly, the ministry of teaching, the recovery of sight to the blind; fifthly, with the message of His coming, to proclaim the acceptable year of the Lord and the day of vengeance of our G.o.d; and, finally, the message of comfort and consolation to all that mourn.

This was Christ's ministry, and He fulfilled it in the power of the Holy Ghost. He did not presume to preach the Gospel until He had received this enduement; neither should we. And, as we receive the same Spirit, ours will be a ministry of salvation, a ministry of healing, a ministry of sanctification, a ministry of teaching, a ministry of hope, a ministry of consolation, joy and gladness.

There is a very striking order in these three pa.s.sages respecting Christ's baptism. First, it is promised in the second chapter, by the prophet. Next, it is proclaimed in the forty-second chapter by the Father to the Son. Here, it is confessed by the Savior, and claimed by Himself, as He goes forth to exercise the ministry and claim the power.

Only thus can we receive the baptism of the Spirit. It is promised to us as well as to Him, and there must come a moment when it is really given by the Word of G.o.d and our act of consecration. Then there must come a third step when we ourselves confess it, accept it, and step forward to realize it in the actual exercise of the gift we have claimed, by proving our faith in our obedience. As we, like Jesus, go forth with the Gospel of salvation in dependence on the power of the Spirit, we, too, shall find, like Him, that we are endued with power from on high.

III. THE HOLY SPIRIT ON ISRAEL AS A NATION.

We have a beautiful picture of this outpouring of the Spirit upon Israel in Isaiah 27: 15-18: "Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. Then judgment shall dwell in the wilderness, and righteousness remain the fruitful field. And the work of righteousness shall be peace; and the effect of righteousness, quietness and a.s.surance forever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places."

This follows a long season of national depression and sorrow. It brings a complete and blessed revolution, turning the nation to righteousness and G.o.d, and changing every sorrow into prosperity, blessing, and peace. The first droppings of this blessed rain are already beginning to come, and the remnant of Israel is turning to G.o.d, as well as many to their ancient fatherland.

The Holy Ghost is beginning to visit the seed of Abraham, and soon the wilderness of Palestine shall rejoice and blossom as the rose. Let us pray for Israel, and its restoration will be to the Gentiles and to the world as life from the dead.

There is another picture of the same national blessing in Isaiah 59: 19-21. The Apostle Paul, in his letter to the Romans, quoted from this pa.s.sage with direct reference to the coming of Christ and the return of Israel. This is to be accompanied by a wide effusion of the Spirit from on high, which is to be a permanent and everlasting presence.

The Holy Ghost is not going to leave this world when Jesus comes back, but, as of old He dwelt in Christ in the days of His suffering and humiliation, so He shall dwell in Him again as He comes to reign in glory.

All that we know of His comfort, joy, love quickening life, and effectual power, is but the merest foretaste of the glory with which He will fill us in those coming ages. Then we shall know not only the fullness of Jesus, but we shall receive the residue of the Spirit, and it shall be true of Israel and of the Church of Christ, "My Spirit that is upon thee, . . . shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and forever."

IV. THE HOLY SPIRIT FOR EACH OF US AS INDIVIDUALS.

There is another and a greater promise of the Holy Ghost in Isaiah which each of us may claim for ourselves. It is found in the forty-fourth chapter, verses three to five. "For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thy offspring; and they shall spring up as among the gra.s.s, as willows by the watercourses. One shall say, I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." The only limitation of this promise is our fitness and capacity to receive it. We have here a beautiful picture of the field, the flood, and the fruit.

First, the field is "the thirsty and the dry ground." In nature as well as in grace there must be a preparation of the soil for the seed and the harvest. The same seed on one field comes to nothing, and on another it produces one hundredfold; so the Holy Ghost is affected by the personal qualities of the heart in which He dwells, and the capacity of the soul for spiritual life, power and blessing. Some seem to be vessels prepared unto glory, and others only for sin and evil.

Two men sit down at the same table. To one it is a feast, to another it is a famine, simply because the one is hungry and the other satisfied. The very best dish on our dinner table is a good appet.i.te. So G.o.d's spiritual preparation for the coming of His Spirit is a deep hunger and thirst. Let us thank Him as He gives it to us, and show more need than fullness, more want than blessing; for "blessed are they which do hunger and thirst after righteousness: for they shall be filled."

Our best preparation for the Holy Spirit is emptiness, a sense of need, and a real spiritual capacity. Sometimes G.o.d has to bring this about by our very failures, and a revelation to us as to our nothingness and worthlessness.

Next, we find that on such a soil He will pour out "floods." It is not merely a few drops of rain, but the abundant rain, the ample, boundless overflow of His Holy Spirit. Oh, that we might prove the richer fullness of this promise, and let Him pour out a blessing until there should not be room to receive it!

Finally, there is a threefold fruition. First, there is the salvation of individuals.

"One shall say, I am the Lord's." Next, there must be the public confession of those who are saved. "Another shall call himself by the name of Jacob." And, thirdly, there is the deeper consecration of G.o.d's people. "Another shall subscribe with his hand unto the Lord, and call himself by the name of Israel." This describes a higher spiritual life.

This is a covenant voluntarily signed between the soul and the Lord, in which there is a perfect and entire surrender, and a complete claim of all His blessing and fullness.

Then comes the new surname, which, as with the patriarch Jacob of old, marked a crisis in his history, and a new departure of power and blessing. Israel means "a Prince with G.o.d," the conquering soul, the life that has entered into the divine fullness.

This is the work of the Holy Ghost, to lead us on to all these things; first, to accept the Lord, then to unite with His people and to acknowledge Him publicly, and then to go on into all the fullness of His grace and blessing.

As we receive the Holy Ghost, we must go on, and only as we go on, can we continue to receive His increasing and satisfying fullness. Beloved, have we taken all the steps? Have we signed the personal covenant? Have we special relations with G.o.d? Is He to us what He is to no one else? Have we received the eternal surname, and are we written in heaven in characters which no one knoweth, save Him that gave the name and the soul on whom He has inscribed it?

Such, then, is Isaiah's vision of the Holy Ghost, the Spirit that came first upon him and enabled him to reveal it to others in his yet more glorious ministry, in the person of the Lord Jesus, in the future glory of the Jewish nation, and in the soul that receives His fullness.

All this has come to pa.s.s in the ages since Isaiah's time. We are living in the noontide light and glory of the Holy Ghost. Have these ancient promises and prophesies been fulfilled to us? Has the vision been translated into our life?

Have we proved this part of G.o.d's holy Scriptures?

Let us come to Him as did Isaiah, in deep spiritual hunger, self-renunciation, and consecration. Let us receive the living seal which the hand of Jesus is ready to put upon our lips and leave upon the altar of our hearts; then let us go forth like Isaiah, in the power of the Spirit to proclaim His grace and fullness, and to become spiritual conductors, pa.s.sing the blessing on to the souls that are hungering and perishing around us; let our lives, like Isaiah's signify "the Salvation of Jehovah."

Chapter 19.

THE HOLY SPIRIT IN LIFE AND TESTIMONY OF JEREMIAH.

.JEREMIAH, although occupying in comparison with Isaiah the second place in our Old Testament canons, really occupied the highest place in the mind of his people, and in the estimation of the rabbis and religious leaders of the Jews. So supremely was he regarded as the guardian spirit of Judah and Jerusalem that they expected him to come back from the dead and to usher in some new bright era of national hope and prosperity. Therefore, when Jesus of Nazareth was performing His wondrous miracles upon earth, and was attracting the attention of all the people, we find that many of them supposed that He was no other than Jeremiah who had risen from the dead. The life of Jeremiah is inseparably linked with the last days of ancient Judaism and the fall of Jerusalem. The period of his ministry, occupying as it did about forty years, was singularly parallel to the forty years of the ministry of Moses in the beginning of Israel's history. It was parallel, also, to the forty years of trial and probation which preceded the fall of Jerusalem in later centuries, after the testimony of Christ and His apostles had been at length rejected.

These three periods of forty years were all times of probation, and, alas! of provocation, on the part of Israel. Just as Moses was the divine messenger under the first, so Jeremiah stood under the second with loving loyalty to his country and supreme fidelity to His G.o.d. He strove to avert the awful catastrophe which he saw so swiftly and surely coming upon his people. When at last he could not prevent it, he shared it with his people; and finally, it seems probable, perished at their cruel hands.

The story of his life and the record of his testimony are full of the most touching and beautiful manifestations of the divine character and love and of the working of the Holy Ghost.

The New Testament has borne most distinct witness to his inspired messages, and recognized his words as the messages of the Holy Ghost. We shall glance first, at his personal call; next, at the relation of his life and ministry to his own people and times; and, finally, at his messages for later ages and for us through the Spirit.

1. JEREMIAH'S CALL AND COMMISSION. Jeremiah has given an account of his call and commission in the first chapter of his prophetic book. It is not unlike the story of Isaiah's consecration in the sixth chapter of his prophecy. G.o.d came to him and announced to him before his birth he had been called to be a prophet unto the nations.

His commission is a very glorious one. "I have this day set thee," He says, "over the nations, and over the kingdoms, to root out, and to pull down, . . . and to plant." Not only did his commission extend to his own people, but at his prophetic word the mightiest nations of his time rose and fell. The mighty armies that traversed the whole earth and made the nations to tremble, moved at the word of Jeremiah through the Holy Ghost. Alone in his quiet home at Anathoth, or suffering in his lone dungeon in Jerusalem, he was really the mightiest force of his time. It was his prophetic word that decided the fate of dynasties and kingdoms.

There is nothing more sublime than the simple power which the Holy Ghost gives to the humblest saint; and the ministry of prayer which He enables the lowliest child of G.o.d to exercise. Is there a spectacle more glorious than the picture given us nearly a century later of that mighty sovereign of the east, the all victorious Cyrus, after he had subdued the nations, after proud Babylon had fallen beneath his feet, after the whole world had become his empire, compelled by an influence that he could not understand, to fulfill the very words of Jeremiah's prophecy?

His was a peculiar prophetic ministry, no doubt; but G.o.d will give a similar power to every true saint who is willing in the name of Lord Jesus to accept the high commission and the holy ministry of prayer, and to grasp the scepter of faith through which He can touch the world with the power and blessing of the eternal G.o.d.

The commission of Jeremiah was a very remarkable one. Naturally he seemed wholly unfitted for it. Everything is his nature recoiled from the task to which he was called. He was sensitive, shrinking and loving. It was a fearful sacrifice of all his feelings to be compelled to stand in constant antagonism and to utter G.o.d's rebukes against the people that he loved, against princes, priests, and prophets.

Far sweeter would it have been for him to weep for Israel's sorrows and even to suffer for her sins; but G.o.d called that gentle nature to be the messenger of His most fearful warnings and judgments, and to pa.s.s through an ordeal of suffering from which the bravest heart might shrink. He did shrink. "I am a child," he said, but G.o.d would not allow him to plead his weakness. It was not Jeremiah's strength that was to prevail, but G.o.d's mighty enduement of power from on high. So the hand of G.o.d stretched out and touched his lips. The power of G.o.d was communicated to his shrinking weakness, and he was commanded to stand forth without a doubt or a fear, and to speak the words that G.o.d should inspire, and to be like a wall of adamant and a fortress of fire against the priests, the princes, the prophets, and the people of the land.

In like manner G.o.d often calls us to ministries for which we are naturally unfitted; but if He calls and enables, what need have we to fear? Indeed, the only thing we have cause to fear is the spirit of fear; and when we step forth at the divine command to fulfill such sacred trusts, we must stand in fearless courage and absolute obedience. Yes, we might almost say, audacity is the only safe position. "Be not dismayed at their faces, lest I confound thee before them" is still as true for us as it was for Jeremiah of old.

2. JEREMIAH'S RELATION TO HIS OWN PEOPLE AND TIMES. Jeremiah lived and testified through the reign of four of Judah's kings. He was called to his ministry early in the reign of young Josiah, who, having inherited a corrupt throne, found himself, while yet but a child, the sovereign of a people who had been stereotyped in idolatry and sin. The long reign of Mana.s.sah, which covered half a century, was paralleled only by the days of Ahab and Jezebel; and, although the last days of his life led him, through divine judgment, to sincere repentance, yet they were too short to undo the fearful crimes of a long reign. After the short reign of a son as wicked as himself, Josiah ascended the throne.

He was destined to be one of the best of Judah's kings, and to take his place beside Jehoshaphat and Hezekiah among the true successors of David. Beginning early to struggle against evil, he labored courageously and consistently till the close of his reign for the reformation of his kingdom. In these efforts he was seconded by the faithful Jeremiah. Indeed, there is no doubt that the reformation was due, under G.o.d, chiefly to the labors of Jeremiah himself.

Day by day he stood in the streets of Jerusalem, uttering his tender and solemn messages. His earlier addresses have been preserved to us in the beginning of his prophecy. Reminding the people of G.o.d's ancient covenant and their former faithfulness and blessing, he appealed with tender solemn pathos to their hearts. "Thus saith the Lord," he would cry, "I remember thee, the kindness of thy youth, the love of thy espousals, when thou wentest after me in the wilderness." And that he would renew the appeal, and cry, "Have I been a wilderness unto Israel? a land of darkness?" "My people have committed two evils. They have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water."

Then as he saw, perhaps, their cold indifference or scornful unbelief, there would follow some solemn message, the vision of coming calamity, the dramatic picture of the invader and the besieging army from the north and the impending fall of Jerusalem. Or sometimes his heart would break out in a wail of despair and anguish, "Oh, that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" "Is there no balm in Gilead? Is there no physician there? Why then is not the health of the daughter of my people recovered?" "The harvest is past, the summer is ended, and we are not saved."

Thus he preached and pleaded and warned and waited, year after year. Gradually some improvement appeared, until after a while it seemed as though the clouds were pa.s.sing, and the nation were returning to their G.o.d.

At this time a strange and important incident occurred. It was the finding of a lost copy of the law amid the rubbish of the temple. The house of G.o.d had become like a filthy stable, and had been given up to the rites of idolatry for generations. But, as they were cleansing it at the commandment of Josiah, they found amid the wreck and debris an old copy of the law of Moses. Perhaps it was the book of Deuteronomy; perhaps it was a larger scroll containing the entire law. It made the deepest impression upon the prophet and the king.

It was like the finding of Luther's Bible in the sixteenth century. It was solemnly brought to the king, and then the priests and the people were gathered together in public convocation and the sacred book was read. As thy listened to the voice of G.o.d, and learned His precepts and commandments, which for ages they had neglected and disobeyed, there began to fall upon them something like the spirit of a true humiliation and reformation.

Following up the movement, Josiah summoned the whole nation to Jerusalem, and sent out a universal call for a great Pa.s.sover. They came from north and south and east and west; and some even of the remnant of Israel gathered with them; and there they kept the Pa.s.sover as it had not been kept for generations.

One would have thought that all this must have filled the heart of Jeremiah with joy and confidence. Doubtless he did appreciate fully even the transient awakening. But it brought to him one of those crises which are most trying to a faithful minister. He saw the shallowness of the movement. He saw the deep insincerity on the part of the leaders. He saw that the heart of the people was wedded to idolatry and sin, and that all this was but superficial and would soon pa.s.s away. They were willing to go so far; but a radical revival that would separate them from all idolatry and sin, and from the gross vices and unrighteousness which pervaded the whole national life, for this they were unwilling. He saw with the vision of divine discernment that nothing short of this revival would avert the impending stroke.

So he pleaded more solemnly that ever. He summoned the princes, the priests, the prophets, and the people to righteousness and holiness; to circ.u.mcise their hearts and not merely rest in a ceremonial worship or an outward reformation.

But his messages found little response. The transient reformation pa.s.sed by; the hearts of the people were still unsanctified; the prophet was sure that the day of judgment for Judah was only delayed but not averted.

It was not long before clouds began to gather more dark and hopeless than before. In an evil hour Josiah was led into a foolish and hasty campaign against the king of Egypt. Neglecting the warning which G.o.d sent to him through the lips of that heathen king, he rashly ventured into the forbidden conflict, and left his life upon the b.l.o.o.d.y field of Megiddo.

With Josiah's death the last hope of Judah died, and Jeremiah uttered over him a lamentation which wasthe very cry of despair. Then began that chain of crimes and ccalamities which culminated in the fall of Jerusalem and the captivity of Judah.

Jehoiakim, the immediate successor of Josiah, was a counterpart of Ahab and Jeroboam in the worst days of Israel. He set at naught all the counsels and warnings of the prophet. When, at last, Jeremiah had Barak to read to him from his prophetic scroll the solemn judgment which G.o.d had p.r.o.nounced against him, instead of the least show of repentance, he took his penknife, cut the objectionable words out of the scroll, and threw them into the fire.

The prophet returned to his house, rewrote the threatenings of Jehovah with many terrible additions, and read them back to the king. Again and again was Jehoiakim warned of his impending ruin; but his heart seemed given up to an utter infatuation of willfulness and wickedness, until, at last, after an infamous reign of eleven years, he was slain in a night attack by the BabyIonian army upon Jerusalem, and his lifeless body was exposed in the open fields. Men said in after ages that on the withered forehead could be read in awful characters the name of the evil spirit whom he had followed all his life.

Jeremiah had predicted long before that the wicked king should be, "buried with the burial of an a.s.s," and his wretched life ended in shame and ruin. His reputation was so desperate that he was not even buried in the sepulchres of the kings.

He was followed by Jehoiachin, who was really the puppet and creature of the Babylonian monarch. After a short and uneventful reign, he in turn was succeeded by Zedekiah, the last of Judah's kings.

Zedekiah was weak and irresolute rather than obstinately wicked. His whole reign was marked by vacillation and cowardice. He had a certain measure of respect for the messages of Jeremiah, sometimes sending for him, and seeming to listen to his counsels and to desire to carry them out; but he feared the princes and the people, and had not the courage to obey his own convictions.

Again and again did Jeremiah a.s.sure him that, if he would but obey the voice of G.o.d, even yet he and his kingdom would be spared; but as surely as he persisted in the counsels of the people and the princes, and depended upon the alliances of the neighboring nations, both he and his kingdom should perish.

Many were the vicissitudes and trials of the faithful prophet during these last years. Again and again was he exposed to the charge of disloyalty and treated as an enemy of his country. Again and again did the false prophets testify against him and try to bolster up the hopes of the people by deceiving visions of coming prosperity. Sometimes he was pursued for his life. Often he was exposed to imprisonment and the severest hardships, and left even for days to sink in the mire of his dungeon, and was saved from death only by the interposition of compa.s.sionate strangers.

And so the years rolled by, until at last the cup of iniquity was full and the divine judgment could wait no longer. The Babylonians invaded the land. The cordon of destruction tightened around Jerusalem, and, at last, the walls were broken up and the Chaldeans entered. Zedekiah sought for safety in cowardly flight, and succeeded in reaching the plains of Jericho with a tartan retinue; but he was pursued by the Babylonians and captured. He and his sons were taken into the presence of Nebuchadnezzar. His sons were murdered before his eyes; and, as if to stereotype this last and hideous vision forever on his memory, his eyes were then cruelly put out, and he was taken in blindness and bondage to Babylon, and left to end his days as a royal captive.

What was the fate of Jeremiah? He had been true to G.o.d, and G.o.d had not failed him in this dark and dreadful hour. The Babylonian king having heard of his high and heroic character, gave orders to his officers that Jeremiah should be carefully sought out and guarded from all harm. Not a hair of his head was touched, but he was treated with honor and every consideration. He was given his choice of going to Babylon, with liberty and ample provision for his every need, or of remaining among his own people. Of course, he chose the latter. He had lived for them, and he was ready to die with them; and so he remained among the remnant that were left after the deportation of most of the leading citizens of Jerusalem as captives to Babylon.

It is said that he went down with those who went to Egypt and dwelt among them, still counseling them and teaching them the messages of G.o.d; but they refused his warnings and counsels, and ultimately, tradition has reported, they even took the prophet's life. He became one of the glorious list of martyrs of truth who sealed their testimony with their blood.

Humanly speaking, his life was not a success; but when the books shall be opened and the rewards shall be given, it will be found that Jeremiah's life outweighed the most successful and brilliant career. His was the high honor of remaining true to G.o.d and faithful to his trust, even in the fact of seeming failure and the martyr's death.

This is true success, and this was the glorious testimony of Jeremiah's life.

3. HIS MESSAGE TO OUR TIMES. Let us look finally at his message to us in later ages. His prophetic writings are full of messages for future times. The very failure of the kingdom of Judah was but a background for the vision of the true kingdom which the future was to bring.

He saw, as no other had ever seen, how powerless was the highest teaching or the severest suffering to lead to virtue and faithfulness. Alas! the secret of failure was found in the wretched material of poor, fallen human nature and the need of a strength higher than human purpose, or even the light of truth and example. He looked forward with deep longing to the bright day of the New Testament, the coming Savior, and the Holy Ghost.

As a result, Jeremiah has given to us out of the darkness and failure of his own time, the inspired vision of the new covenant, the Gospel, and the work of the Spirit. The writer of the epistle to the Hebrews has repeatedly quoted from this ancient prophet the most comprehensive statement of the new covenant which has ever been given to the Church of G.o.d.

It is found in the thirty-first chapter of Jeremiah, from the thirty-first verse to the thirty-fourth. "Behold the days come, saith the Lord, that I will make a new covenant with the house of Israel and with the house of Judah; Not according to the covenant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord; But this shall be the covenant that I shall make with the house of Israel; After these days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their G.o.d, and they shall be my people. And they shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity and I will remember their sin no more."

The distinguishing feature of this new covenant which Jeremiah announced lies in the fact that G.o.d promises to write His law upon our hearts, and to "put it in our inward parts." The old covenant gave light and law, but it did not give the power and disposition to obey it. But the new covenant writes it in our inmost being; makes it part of our very nature; incorporates it into our will, our choice, our desires, our very intuitions, so that it becomes second nature to us, our spontaneous desire, and our deepest life.

This is the work of the Holy Ghost. This is the meaning of sanctification. This is the great purpose of Christ's redemption and His indwelling in the heart of the believer through the Spirit.

It is G.o.d who undertakes to keep this covenant. It is not dependent upon what we do; but He becomes our G.o.d first and makes us His people. He undertakes to teach us and to reveal to us by the Holy Spirit the meaning of His will, the nature of His covenant, and the purposes of His grace and love.

We are not dependent upon outward instruction merely; but each of us has access to Him, and may enjoy the personal teaching of the Holy Ghost.

It will be noticed that the forgiveness of sins is not the primary promise of this chapter. It is secondary, and follows as a matter of course; but the primary feature of the great promise is the power of divine grace to keep from sin, and to lead us into righteousness and holiness.

This is the glorious Gospel which Jesus has come to bring in its fullness, and of which the Holy Ghost is at once the Revealer and the Enabler. It brings not merely the message of repentance and forgiveness with the dreary prospect of continued sin. It comes not only to forgive the past, but to a.s.sure us of a power that will keep us for the future, and put into us a nature that is in its tendency holy and divine, and that leads us to choose the will of G.o.d and the life of holy obedience.

Beloved, have we learned this blessed message of the Holy Ghost through Jeremiah? Have we come into this new covenant? Have we proved the fullness of salvation through the indwelling of the Holy Ghost, and the law written upon our inmost hearts?

Another message which Jeremiah has left for later times is the lesson of faith which he has given in the thirty-second chapter of his prophecy. It was a very striking object lesson. In the days when the future was as dark as calamity could make it, when the whole land was in the possession of the Chaldeans, and the city was about to fall; at a time when real estate in Judah was practically worthless, Jeremiah was commanded to invest his means in his patrimonial estate in the village of Anathoth. It would seem like throwing money away; but instead of hesitating, he immediately obeyed the divine command, and, publicly, before all the people, completed the purchase, subscribed the papers, had the transaction duly attested and sealed, and put his littlefortune into the piece of property which he knew for two generations would be under the blight of the long captivity of Judah.

What did it all mean? It was a practical expression of his faith in the future of his country, and of the fact that a day was coming when that inheritance would be worth all its cost, when that estate would come back to his family again, and when his own glorious promise of Israel's restoration would be fulfilled.

It was stepping out in the dark hour and committing himself to the promise of G.o.d. It was counting upon the things that are not as though they were. It was the faith that antic.i.p.ates the future, and in the midnight hour lifts up its song of praise, and puts its foot upon the seeming void "and finds the rock beneath."

This is the spirit of true faith in every age. We too, like Jeremiah, must count upon G.o.d's Word when there is nothing else to count upon, and must exercise that faith that is "the substance of things hoped for, and the evidence of things not seen." We must step out, in the dark and empty void, and know that G.o.d is underneath us, and that the vision of faith and the promise of the future are as certain and real as His eternal throne.