Jeremiah 17:8

Shall not see when heat cometh, but her leaf shall be green.

Verdure in the midst of desolation

I. The fact itself. Meets us everywhere in the natural world. So also in the kingdom of grace. Spiritual health depends not only or mainly on our circumstances, but on the temper and state of our souls. In cottage, in palace; in want, in affluence; in retirement, on busy Exchange; in youth, in age; in health, in disease and sickness, God’s Enochs have “walked with God.” Look, then, within for source of weakness, decay, low spiritual state.

II. The explanation.

1. He lives in constant believing communion with God.

2. He improves what advantages he possesses.

3. He retains the good he receives.

4. He sedulously improves and turns to account the grace he has. (Islay Burns.)

The continuousness of true progress

True religion takes such a thorough hold upon all the deeply seated principles of our nature--so fastens itself upon the entire soul, that the high probability is, that where it has once commenced it will continue.

I. The principle of inquiry is an influential force in human nature and true religion is suited to maintain a master hold upon that. Does religion proscribe any field of thought? Does it bolt any of the golden gates of science? No; it throws open the whole domain of truth, and spreads it forth, not only in all its amplitude to the mind, but in lights and colours of special fascination and charm. The mere speculative theist “looks through nature up to nature’s God”; but the truly religious thinker feels that God is both philosophically and emotionally nearer to him than nature, and he looks through God down upon nature’s mighty realms, and thus increases the charms of nature a thousandfold. Does not the picture appear in new beauties, after love for the artist has risen in the heart of the spectator? And does not the universe burst into new glories upon the vision of that man in whose heart supreme love for the Creator has been produced? But it may be said, granting that religion lays open all the realms of science, and heightens, incomparably, its charms; may it not be, that in the course of time the intellect may become so conversant with all truth, as to have neither need nor motive for future inquiry, and thereby religion would lose this master hold upon man? We think not. Who shall count the number of God’s works, or describe the vastness of His universe?

II. The principle of love is a mighty power in human nature and true religion is suited to maintain a master hold upon that. Love is the spring and spirit of the universe. And, thank God, it is, notwithstanding our depravity, the strongest force in our nature still. Now, religion calls out this powerful element in our nature in its two most powerful forms, namely, gratitude and admiration. How powerfully does gratitude bind us to our benefactors. The language of the heart to such is, “entreat me not to leave thee, nor to return from following after thee.” Kindness is might of the highest order; by it we can take hold of men’s strength grasp their very souls and bind them to us by indissoluble bonds Nor is love, in the form of admiration, a weaker force. When it is directed to artistic beauty, it is powerful; when it is directed to natural beauty, it is more powerful still; but when it is directed to moral beauty, it is most powerful of all. Beauty carries captive the soul. The fine painting is attractive; the magnificent landscape more attractive still; the true hero, the embodiment of the highest moral qualities, is most attractive of all. So long, therefore, as the supreme love of gratitude and admiration are directed to God, the soul must, from its very nature, be vitally allied to Him. And is not this love, where it has once been awakened, likely to continue?

III. The principle of rightness is a powerful force in human nature and true religion is suited to maintain a master hold upon that. Men under the influence of conscience have voluntarily braved the greatest perils, endured the greatest sufferings, and made the greatest sacrifices. Looking at the power and history of this element of our nature, there is a high probability that those attachments and enterprises will be lasting which secure its entire sympathy and sanction. And are not such preeminently the attachments and enterprises of a truly religious life? Does not conscience, this monarch energy of the soul, not only sanction supreme love to God, and entire consecration to His service, but imperiously demand it?

IV. The principle of hope is a strong force in human nature and true religion is suited to maintain a master hold upon that. The best and choicest blessings are ever in the region of hope--a region all flowers and fruit, and sunshine; across whose beauteous landscapes there never sweeps the withering blight or the furious storm, and whose suns and stars are never dimmed by cloud nor mist. Now, the probability of a man’s continuance in any enterprise, depends greatly upon its connection with hope. Half the working world toil on in their respective lines of action, not for the sake of present results, but for the sake of what hope has promised them in the future What connection has the religious life with this hope? Does the religious enterprise hold out any bright prospect? If in connection with religion there should ever come a time when there was nothing more to expect, religion would lose much of its power over man, and there would be a strong probability of a relapse. But if the prospect widened and brightened as the man advanced, would not the chances of a retrogression decrease with every” successive step? This is just the fact in a religious life; the more actually attained, the more prospectively appears.

V. The principle of habit is a powerful force in human nature and true religion is suited to maintain a master hold upon that. The power of this principle is universally acknowledged, and in some eases is felt invincible. In the history of sin its force is the most striking. All the crimes in the long black narrative of human guilt you may trace, in a great measure, to habit. Every sinful act is another cord woven into that mighty cable of habit, which binds the spirit to the throne of darkness--a fresh momentum added to the falling soul. Now, if habit is so powerful in binding to sin, our position is, that it becomes more powerful in binding to holiness.

1. Because, in the one case, the man’s conscience--the very root of his spiritual nature.

is in favour of his present course, and against change; in the other case, the whole force of his conscience perpetually against the present mode of life, and is demanding reformation.

2. Because, in the one case, Divine influence is ever present to stimulate and to cheer the spirit on; but in the other, the whole tide of this influence rolls in powerful opposition.

3. Because, in the one case, there are no unquestionable instances of change; in the other, instances abound on every hand; every conversion to God is an example. (Homilist.)

The triumph of trust

The laurel, saith King, is never thunderstruck. Sure it is that he who trusteth in God taketh no hurt; his heart is fixed and immovable to endure things almost incredible. True trust will certainly triumph at length. (John Trapp.)

Fruit expected from the Church

A church is like a great tree in the desert which holds out the promise of fruit, and towards which all the spiritually hungry turn. There can be few sadder things in this world than a church, promising by its very name, by its spire pointing to heaven, by its open doors, by its songs and services, by its bells of invitation, to give food to the hungry, refreshment to the weary, comfort to the sorrowing, and then failing to keep its promises to the souls that come expecting. (J. H. Miller.)