Jeremiah 8:6
I have listened and heard; they do not speak what is right. No one repents of his wickedness, asking, 'What have I done?' Everyone has pursued his own course like a horse charging into battle.
Sermons
The Way HomeS. Conway Jeremiah 8:6
What have I Done?Charles Haddon Spurgeon Jeremiah 8:6
A Great Evil and an Urgent QuestionHomilistJeremiah 8:4-7
Apostasy an Anomalous and Incalculable ThingA.F. Muir Jeremiah 8:4-7
Backsliding TendenciesA. Maclaren.Jeremiah 8:4-7
Man's Backwardness to RepentE. Blencowe, M. A.Jeremiah 8:4-7
National DegeneracyN. Emmons, D. D.Jeremiah 8:4-7
The Unnatural Conduct of JerusalemD. Young Jeremiah 8:4-7
To the BacksliderG. Brooks.Jeremiah 8:4-7
Backsliding in its Worst FormsS. Conway Jeremiah 8:4-11
God ListeningJ. Parker, D. D.Jeremiah 8:6-7
God's InquisitionJeremiah 8:6-7
Interrogating Our ConductJeremiah 8:6-7
Man on EarthHomilistJeremiah 8:6-7














The text suggests much concerning this way from the far country of sin to the home of our Father and God. The Lord is here lamenting that none of the people of Jerusalem were walking in it. Note -

I. THE STAGES OF THE WAY.

1. Realization of the ruin wrought by our sin. The soul is represented as contemplating this ruin, and asking, "What have I done?" This is the first stage.

2. Repentance. Each one is to repent of" his wickedness." We are not to lose ourselves in a general confession of sin, as too many do, but to think of our own sin apart from that of other people, and to think of what is especially our sin. Thus personal and particular, our repentance is the more likely to be genuine and godly.

3. Confession. "These that have sinned, these and these only speak aright when they speak of repenting, and it is sad when they who have so much work for repentance do not say a word of repenting." But confession is this "speaking aright" which God desires to hear from us. Now, this confession is so acceptable to God because it glorifies his holiness and his love. His holiness; for the sinner has come to see sin as God sees it, and hence to hate and abhor it. He is of one mind with God about it as he never was before. And his love; for confession casts itself in faith upon a love that is deeper than its sin. Deep as is God's abhorrence of sin, the sinner in confession appeals to and lays hold on a love that is deeper still. Hence, when the sinner makes his sincere confession before God, he is at once right out of "the far country," and home in the heart of God. The robe, the ring, the shoes, are put upon him; the feast is prepared, and the merry-making, the joy in the presence of the angels of God, at once begins.

II. THE ATTENTIVE OBSERVER OF THOSE WHO TRAVEL BY THIS WAY. It is God who is represented as bending down his ear, hearkening to what is said, listening for any words of confession, and ready to hear them if spoken. The text is the language of gracious expectation and desire on the part of God. It calls to mind the father's waiting for the prodigal's return. How often had he looked with longing, loving gaze down the road along which his returning son must come, if ever indeed he would come I He had looked so often that a speck in the far distance would at once be discerned by him. Hence, "when a great way off," the father saw him. And so here God is represented as thus waiting for his guilty people's return. And how much there is to confirm our faith in this Divine solicitude for the sinner's salvation! Look at the very constitution of our nature. That, as Bishop Butler has shown, is evidently on the side of virtue, that is, of obedience to God, and against the disobedient. "Who will harm you, if ye be doers of that which is good? " - thus the apostle appeals to the universally recognized fact, that the constitution of man's nature is such as to favor the good. And, on the other hand, the declaration that "the way of transgressors is hard," is based on another like fact of universal experience. Such is one evidence of "the care" with which, as George Herbert sings, "Lord, with what care thou hast begirt us round? Then the revelation of his truth is yet further in evidence. That truth, as ministered to us by the written Word or by the lips of prophets, apostles, pastors, teachers - it matters not - is a perpetual proof of the Divine solicitude for our eternal good. And his providence, making it to be well with the righteous and ill with the unrighteous. Well and ill with each respectively in mind, body, and estate. And his Spirit. That Spirit speaking to us in conscience and in the powerful pleadings of his grace in our hearts, of which we are all so often conscious. And, last of all, God has shown us this loving care of his for us in his Son. He has shown himself in a manner adapted to touch and move all hearts, and to draw all men unto him. Now, all this mass of evidence is in keeping with that solicitude which this verse and so many other portions of God's Word reveal as felt by him towards sinful men. And if it be asked "What moves this solicitude?" the character of God furnishes the answer. The holiness of God. "Good and upright is the Lord, therefore will he teach sinners in the way." And we are bidden "Give thanks at the remembrance of his holiness." It is the nature of holiness to be distressed at all that contradicts it and is unlike itself. It rests not until it has assimilated all around it to itself. Were, then, is one reason of God's perpetual appeals to sinful men. His wisdom also. It is the characteristic of God's wisdom to adjust means to ends. How wonderfully and beautifully this is seen in all departments of nature! But for the fulfilling of the high purposes of his grace, what instrument can he find more fit than the regenerated, redeemed soul? Even now and here we see this. A soul aglow with love and faith towards God, what will not that soul do for God? Hence to the principalities and powers in heaven shall be made known by the one Church - the company of the redeemed shall evidence it - the manifold wisdom of God. His love also. If the beholding of scenes of distress touch our hearts and make us eager to render help, can we imagine that he who made us is less willing than ourselves to show pity and render help? Our Lord's argument is, "If ye, evil though ye be, know how" - and we do know how - "to give good gifts to your children, how much more will your heavenly Father give," etc.? Humanity, as it has been well said, is the heavenly Father's sick child. Will not the Father's love, therefore, be all the more called forth to that child? And his compassion also. For this life is the critical period of that child's malady. It is the time when the great question of its life or death is being determined. Terrible forces are against it, and the struggle is now at its most momentous hour. This fact would cause the Father's love to go forth, as it has gone and is going forth, in active compassion, in open manifestation of its solicitude. Such are some of the considerations which lead to our Father's attentive observance of all those who travel by this homeward way.

III. THE END OF THE WAY. They who come there will find restoration to the Father's love, the implantation of a new nature, the complete pardon of the past, power to live as God's dear child for the future, and ultimately the everlasting dwelling in the very presence and home of God.

IV. BROOKS BY THE WAY. It is said, "He shall drink of the brook by the way, therefore shall he lift up the head." We may apply these words to the travelers in the way we are speaking of; for they need, in the weary and often most difficult journey, the refreshments which God alone can supply. Such aids are given in the promises of God, the fellowship of God, the communion of fellow-travelers on the way, and in the service and worship of God.

V. THE SOLITARINESS OF THE WAY. It is but "here and there a traveler" that is found. The way is not thronged. This verse is God's lament that scarce any are found willing to go along this road; for it is not the way of worldly advantage. They who "are given to covetousness" (Ver. 10) will never choose this way. They have persuaded themselves that they are as well off and better where they are. They are deceived, and, what is worse, are willing to be deceived: "They hold fast deceit, and so refuse to return." We should have thought that surely it would be otherwise.

1. Reason bids them return (Ver. 4). If a man have fallen, he will not lie content on the earth, but will arise. If in an ordinary journey he have missed his way, he will at once retrace his steps. Reason rules in such cases, but not here.

2. Conscience bids them return. They could not but know that their sin had done them sore harm; but none of them asked, "What have I done?" however loudly conscience might summon them to such repentance.

3. God's Word bade then return (Ver. 8), but lo! certainly in vain he made it.

4. Providences bade them. The events that had taken place were all admonitions of God; but though the birds of the air marked and obeyed the providence of God, sinful man "knew not the judgment of the Lord" (Ver. 7). Hence the way is solitary. CONCLUSION. But the question for us is, "Are we in this way?" Let us bless God if we are, and press on therein. Let us note how short the day is in which we can travel, how its few fleeting hours are lessening, lest when we would start on the way we have to exclaim (Jeremiah 6:4), "Woe unto us I for the day goeth away, for the shadows of the evening are stretched out." - C.

I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done?
1. That God hath an ear and an eye to our carriage and dispositions, to our speeches and courses. If we had one always at our backs that would inform such a man what we say, one that should book our words, and after lay them to our charge, it would make us careful of our words. Now, though we be never so much alone, there are two always that hear us. God hears, and God's deputy in us, conscience, "hearkens and hears." God books it, and conscience books it. This doth impose upon us the duty of careful and reverent walking with God. Would we speak carelessly or ill of any man if He heard us? When we slight a man, we say we care not if he heard us himself. But shall we slight God so? Shall we swear, and lie, and blaspheme, and say we care not though God hear us, that will lay everything to our charge, not only words but thoughts? "No man spake aright." But what evidence doth He give upon this inquisition? "They spake not aright," which is amplified from the generality of this sin When God had threatened judgments, He hearkened and heard what use they made of them, but "they spake not aright." In how many respects do we not speak aright in regard of the judgments of God?

1. In regard of God, men speak not aright when they do not see Him in the judgment, but look to the creature, to the second causes.

2. We talk amiss in regard of others, when we begin to slight them in our thoughts and speeches. Oh, they were careless people; they adventured into company, and it was the carelessness of the magistrates; they were not well looked to; they were unmerciful persons, etc. Is it not God's hand?

3. We talk amiss of God's judgments in regard of ourselves.(1) When we murmur and fret any way against God, and do not submit ourselves under His mighty hand as we should.(2) When we take liberty to inquire of the judgments of God abroad, and never make use of them. So much for the evidence. Come we now to God's complaint upon this evidence. "No man repented him of his wickedness." They did not repent of their wickedness, and the fault was general: "No man repented." The first yields this instruction. That it is a state much offending God, not to repent when His judgments are threatened. The longer we live in any sin unrepented of, the more our hearts will be hardened; the more Satan takes advantage against us, the more hardly he is driven out of his old possession, the more just it may be with God to give us up from one sin to another. The understanding will be more dark upon every repetition of sin, and conscience will be more dulled. Those that are young, therefore, let them take the advantage of the youth, and strength, and freshness of their years to serve God. That which is blasted in the bud, what fruit may we look for from it afterwards? Again, what welcome shall we expect, when we have sacrificed the marrow of our years to our lusts, to bring our old age to God? Can this be any other than self-love? Such late repentance is seldom sound. Our hearts are so false and so dull, we have need to take all advantages of withdrawing ourselves from our sinful courses.And to encourage us to do it, let us consider, if we do this, and do it in time, we shall have the sweetness of the love of God shed abroad in our hearts. You will say, We shall lose the sweetness of sin; ay, but —

1. You shall have a most sweet communion with God.

2. It is the way to prevent God's judgments, as we see in Nineveh and others.

3. Should we be stricken, if we have made our peace with God, if we have repented, all shall be welcome, all shall be turned to our good. We know the sting is pulled out. "No man repented of his evil ways." We see, then, that generality is no plea. "We must not follow a multitude to do evil" (Exodus 23:2). We must not follow the stream, to do as the world doth. It hath been the commendation of God's children, that they have striven against the stream and been good in evil times. If there be but one Lot in Sodom, one Noah and his family in the old world, he shall be looked to as a jewel among much dross. God will single him out as a man doth his jewels, when the rubbish is burnt. God will have a special care to gather His jewels. It shows sincerity and strength of grace, when a man is not tainted with the common corruptions. "No man repented." They did not say in their hearts and tongues, "What have I done?"They were inconsiderate, they did not examine their ways.

1. A man can return upon himself; he can try his own ways, and arrest, and arraign himself. "What have I done?" This shows the dignity of man; and considering that God hath set up a throne and seat of judgment in the heart, we should labour to exercise this judgment.

2. God having given man this excellent prerogative to cite himself and to judge his own courses, when man doth not this, it is the cause of all mischief, of all sin and misery.

3. The exercising of this judgment, it makes a man's life lightsome. He knows who he is and whither he goes.

4. Whatsoever we do without this consideration, it is not put upon our account for comfort. When we do things upon judgment, it is with examination whether it be according to the rule or no. Our service of God is especially in our affections, when we joy, and fear, and delight aright. Now how can a man do this without consideration? For the affections, wheresoever they are ordinate and good, they are raised up by judgment. Now if we would practise this duty, we must labour to avoid the hindrances. The main hindrances of this consideration are —(1) The rage of lusts, that will not give the judgment leave to consider of a man's ways; but they are impetuous and tyrannous, carrying men, as we shall see in the next clause, "as the horse rusheth into the battle."(2) Too much business, when men are distracted with the things of this life.(3) It is a secret and hard action; because it is to work upon a man's self. The world doth not applaud a man for speaking of his own faults. Men are not given to retired actions. They care not for them, unless they have sound hearts.(4) This returning upon a man's self, presents to a man a spectacle that is unwelcome. If a man consider his own ways, it will present to him a terrible object. Therefore as the elephant troubles the waters, that he may not see his own visage, so men trouble their souls, that they may not see what they are. "Every one turns to his course, as the horse rusheth into the battle." Every one hath his course, his way, whether good or evil. The course of a wicked man is a smooth way perhaps, but it is a going from God; it leads from Him. And where doth it end? for every way hath its end. It is a going from God to hell. There all the courses of wicked men end. "As the horse rusheth into the battle." Here it is comparatively set down. If you would see how the "horse rusheth into the battle," it is lively and Divinely expressed (Job 39:19).The horse rusheth into the battle —(1) Eagerly, as in the place of Job.(2) Desperately, he will not be pulled away by any means.(3) Dangerously, for he rusheth upon the pikes, and ofttimes falls down suddenly dead.Herein wicked men are like unto the horse, going on in their course eagerly, desperately, dangerously.

1. They go on eagerly. It is meat and drink unto them. "They cannot sleep until they have done wickedness."

2. As they go eagerly, so desperately and irreclaimably too; nothing will restrain them. Though God hedge in their ways with thorns, they break through all (Hosea 2:6).

3. As they go eagerly and desperately, so dangerously too; for is it not dangerous to provoke God? to rush upon the pikes? to run against thorns? "Do you provoke Me to jealousy," saith God, "and not yourselves to destruction?" (1 Corinthians 10:22.) No. They go both together. "Yea, the stork in the heavens knoweth her appointed times," etc. God confounds the proud dispositions of wicked men by poor, silly creatures — the crane, the turtle, the swallow, and the like. What their wisdom is we see by experience. They have an instinct put in them by God to preserve their being by removing from place to place, and to use that which may keep life. Now, man is made for a better life; and there be dangers concerning the soul in another world, yet he is not so wise for his soul and his best being as the poor creatures are to preserve their being by the instinct of nature. When sharp weather comes they avoid it, and go where a better season is, and a better temper of the air; but man, when God's judgments are threatened and sent on him, and God would have him part with his sinful courses, and is ready to fire him, and to force him out of them, yet he is not so careful as the creatures. He will rather perish and die, and rot in his sins, and settle upon his dregs, than alter his course. So he is more sottish than the silly creatures. He will not go into a better estate, to the heat, to the sunbeams to warm him. He will not seek for the favour of God, to be cherished with the assurance of His love, as the poor creature goeth to the sun to warm it till it be over hot for it. The thing most material, is this: That God, after long patience, hath judgments to come on people; and it should be the part of people to know when the judgment is coming.But how shall we know when a judgment is near hand?

1. By comparing the sins with the judgments. If there be such sins that such judgments are threatened for, then as the thread followeth the needle, and the shadow the body, so those judgments follow such and such courses. For God hath knit and linked these together.

2. There is a nearer way to know a judgment, when it hath seized on us in part already. He that is not brutish and sottish, and drunk with cares and sensuality, must needs know a judgment when it is already inflicted, when part of the house is on fire.

3. We may know it by the example of others. God keeps His old walks. What ground have we to hope for immunity more than others? We may rather expect it less, because we have their examples; and so they wanted those examples to teach them which we have.

4. General security is a great sign of some judgment coming. There is never more cause of fear, than when there is least fear. The reason is, want of fear springs from infidelity, for faith stirs up fearfulness and care to please God.

5. We may know that some judgment is coming, by the universality and generality of sin, when it spreads over all. As the deluge of sin made way for the deluge of water, so the overflow of sin will make way for a flood of fire. God will one day purge the world with fire. But now for particular sins, whereby we may know when judgment is coming.(1) Injustice. Is not innocency trodden down ofttimes?(2) And so for religion. It is generally neglected. Indifferency and formality.(3) Persecution of religion and religious men.(4) When men will go on incorrigibly in sin, as these here, "they rush as the horse rote the battle"; when they will not be reclaimed, it is a forerunner of destruction.(5) Another particular sin whereby we may discern a judgment coming is, unfruitfulness under the means; as the fig tree, when it was digged and dunged, and yet was unfruitful, then it was near a curse.(6) Nay more, decay in our first love is a forerunner of judgment, when we love not God as we were wont (Revelation 2:5).Well, but what shall we do when judgments are coming?

1. First, In the interim between the threatening and the execution. Oh improve it, make use of this little time; get into covenant with God; hide yourselves in the providence and promises of God; make your peace, defer it no longer.

2. Mourn for the sins of the time, that when any judgment shall come, you may be marked with those that mourn.

3. Be watchful. Let us shake off security, and do everything we do sincerely to God. We may come to God to make our account, we know not how soon. Let us do everything as in His presence, and to Him. In our particular callings, let us be conscionable, and careful, and fruitful.

( Sibbes, Richard.)

Homilist.
I. AS THY. SPECIAL OBJECT OF DIVINE ATTENTION. Why? We may imagine that —

1. Man's spiritual infirmities on earth would draw towards him the special notice of his Maker.

2. Man's critical position.

3. Man's social influence.

II. AS THE PROBATIONARY SUBJECT OF REDEMPTIVE DISCIPLINE. Under this system three things are required of him —

1. Rectitude of language. In conformity with moral truth.

2. Contrition of heart.

3. Self. searching thought.

III. AS THE WICKED ABUSER OF THE SYSTEM UNDER WHICH HE LIVES.

1. Reckless obstinacy.

2. Unnatural ignorance. Yea, the stork, etc.(1) These creatures have remarkable instincts, suitable to the external circumstances of their nature. So have you. They have the instinct of perceiving coming changes, and the instinct of adjusting themselves to those changes.(2) These creatures invariably render obedience to their instincts. You do not. How unnatural!

(Homilist.)

How attentive God is to us and our actions! He sees His prodigals when yet a great way off; to Him there is music in our sigh, and beauty in a tear. Never do we have a desire towards God, or breathe a prayer to heaven, but God has been watching and hearkening for it: it was but one tear on the cheek, yet the Father noticed it as a hopeful sign; but one throb went through the heart, yet He heeded it as an omen that not quite hardened by sin.

I. Words of EARNEST PERSUASION, urging all, and especially the unconverted, to ask this question, each for himself, and solemnly answer it.

1. Searching yourself can do you no hurt. Little can be lost by taking stock.

2. You may be a great deal better for the process: for, if your affairs are all right with God, you may cheer and comfort yourself; but there are many probabilities that they are wrong; so many are deceived and anything rather than self-delusion.

3. The time for self-examination is short: soon you will know the secret, death will rend off the mask.

4. Though you may deceive yourself, you cannot God.

II. Words of ASSISTANCE in trying to answer the question.

1. To Christians: "What hast thou done?" You reply, "Nothing to save myself; that was done for me. Nothing to make a righteousness for myself; Christ said, It is finished! Nothing to merit heaven; Jesus did that for me before I was born!" Yes; but say, What hast thou done for Him? for His Church? for the salvation of the world? to promote thine own spiritual growth in grace?

2. To moralists: "What hast thou done?" You answer, "All I ought to have done! You may tell me of sins, but I have done my duty: observed Sabbath, said prayers, given to poor, etc.; and if good works have any merit, I have done a great deal!" True, if any merit; but very unfortunate that they have not, for our good works, if we do them to save ourselves by them, are no better than our sins.

3. To the worldly. "What done? It is very little I do amiss; now and then just a little mirth." Stop; let us have the right name for that mirth. What do you call it in anyone else? "Drunkenness." "I have been a little loose in talk sometimes!" Write it down, "Lascivious conversation." Sometimes you have been out on the Sabbath? "Sabbath breaking." You may have quoted texts of Scripture to make jokes of them, and used God's name in foolish talk? "Swearing." Did you ever adulterate in your trade? "Stealing." Wished you could get your neighbour's prosperity?" Covetousness, which is idolatry. Ever really prayed? Prayerlessness. Neglected God and Bible? "Despising Him." May the Spirit touch your consciences, and convince you of your sins!

4. To the unconverted: "What done?" By your sins you have destroyed your soul, resisted the Gospel, spurned Christ. Yes; and think what you have done to your children: taught them the ways of spiritual ruin. To your companions: tempted some to take the first stray step into folly, indulgence, iniquity. Doth not your heart quaff within you because of self-ruin and ruin of others?

III. Words of AFFECTIONATE ADMONITION to those who have had to answer the question against themselves.

1. Solemn that the years roll on and yet you are unsaved. You, not altogether hardened, yet "done" nothing to determine for Christ, and lay hold on eternity.

2. There will be a time when you will ask the question, but it will be too late. If you only knew what they feel, and could see what they endure, who have lost opportunity and lost themselves, you would, ere too late, pause and ask, "what have I done?" As immortal spirits, bound for endless weal or woe, fly ye to Christ, seek for mercy at His hand, trust in Him, and be saved.

( C. H. Spurgeon.)

The figure is a graphic and vivid one; it is that of the Divine Being stooping from heaven, and with inclined ear listening critically yet hopefully to human speech, if mayhap there be but one bright word, one tone of music, one sigh of contrition. The Lord did not listen generally, promiscuously, as if listening to a confused noise of sound; but He listened specifically, He tried every word, He detained every syllable, if haply He could detect in it one sound or sign that He might construe hopefully. But it was in vain. Even Divinest kindness could make nothing but black ingratitude of all the energetic speech: it was a torrent of iniquity; it was a river black, foul; it was a rain of poison. God does not bring these charges against the human family lightly. God can see flowers if there are any. He can see them before they open their mystery, and proclaim in fragrance their gospel; He knows where they are sown and planted. But He looked, and there was none; He expected, and was struck to the heart with disappointment. "No man repented him of his wickedness, saying, What have I done?" There was no self-cross-examination. When men cease to soliloquise they cease to pray. The hardest witness man undertakes to interrogate is his own soul. Yet philosophy has found out the advantages of self-inquest. The Pythagoreans asked themselves once a day, "What have I done?" The inquiry creates a space in the day for itself, makes one inch of praying ground in the desert of the day's life. How few men dare probe themselves with that inquiry! It is a question double-edged. It is recorded of Cicero, in pressing one of his accusations against an adversary, that he told that adversary that if he had but put two words to himself he might have cooled his passion, controlled his desires, and turned his impulses to high utility. Said the orator, "If thou hadst said to thyself, Quid ego? thou mightest have stopped thyself in this tremendous assault." That is, What have I done? What do I? What is my course? What are the facts of the case?

(J. Parker, D. D.)

People
Dan, Jeremiah
Places
Dan, Gilead, Jerusalem, Zion
Topics
Aright, Attended, Attention, Attentively, Battle, Charging, Course, Courses, Didn't, Ear, Evil-doing, Fight, Goes, Headlong, Hearken, Hearkened, Heed, Horse, Listened, Note, Plunging, Pursues, Regret, Repented, Repenteth, Repents, Rushes, Rusheth, Rushing, Saying, Spake, Speak, Spoke, Spoken, Turneth, Turns, Wickedness, Yea
Outline
1. The calamity of the Jews, both dead and alive.
4. He upbraids their foolish and shameless impenitency.
13. He shows their grievous judgment;
18. and bewails their desperate estate.

Dictionary of Bible Themes
Jeremiah 8:6

     5847   enthusiasm

Library
December 8. "Is There no Balm in Gilead; is There no Physician There?" (Jer. viii. 22).
"Is there no balm in Gilead; is there no physician there?" (Jer. viii. 22). Divine healing is just divine life. It is the headship of Christ over the body. It is the life of Christ in the frame. It is the union of our members with the very body of Christ and the inflowing life of Christ in our living members. It is as real as His risen and glorified body. It is as reasonable as the fact that He was raised from the dead and is a living man with a true body and a rational soul to-day, at God's right
Rev. A. B. Simpson—Days of Heaven Upon Earth

What have I Done?
The text is "What have I done?" I shall just introduce that by a few words of affectionate persuasion, urging all now present to ask that question: secondly, I shall give them a few words of assistance in trying to answer it; and when I have so done, I shall finish by a few sentences of solemn admonition to those who have had to answer the question against themselves. I. First, then, a few words of EARNEST PERSUASION, requesting every one now present, and more especially every unconverted person,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Who Shall Deliver?
"Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered?"--JER. viii. 22. "Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto Thee; for Thou art the Lord our God."-JER. iii. 22. "Heal me, O Lord, and I shall be healed."-JER. xii. 14. "O wretched man that I am! who shall deliver me out of the body of this death? I thank God through Jesus Christ our Lord. The law of the Spirit of life in Christ
Andrew Murray—The Ministry of Intercession

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher
Hugh Binning—The Works of the Rev. Hugh Binning

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1]
John Bunyan—The Works of John Bunyan Volumes 1-3

"But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our
Hugh Binning—The Works of the Rev. Hugh Binning

The Intercession of Christ
Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us! T he Redemption of the soul is precious. Fools make mock of sin (Proverbs 14:9) . But they will not think lightly of it, who duly consider the majesty, authority, and goodness of Him, against whom it is committed; and who are taught, by what God actually has done, what sin rendered necessary to be done, before a sinner could have a well-grounded
John Newton—Messiah Vol. 2

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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