How Can I Put You among the Children

Edward Griffin (1770—1837)
 

Jeremiah 3:19
"I myself said: 'How shall I put you among the children and give you a desirable land, the most beautiful inheritance of any nation.' I thought you would call me 'Father' and not turn away from following me."

These words were primarily addressed to the ten tribes of Israel, who had been carried captive about a century before by the king of Assyria. God seems to be revolving in his mind the immense difficulties in the way of restoring them to the character of children and to the land and privileges of their fathers, and inquires with himself, or proposes the inquiry to them, how so great a restoration could be accomplished. To the eye of reason it seemed impossible. They had been transported into the country of the Medes, and other nations had been brought in to possess their lands and to fill their cities. The whole authority of the Assyrian monarch, who at that time possessed almost all Asia, had guaranteed their country to its new possessors and confined them to the land of their captivity. The power of Assyria was continually increasing, and no prospect of the subversion of that immense empire appeared. The captive tribes had built houses and planted vineyards in Media, and had gradually become attached to that country as their home, and in the same proportion had become weaned from the inheritance of their fathers. The prospect of their ever being able or willing to return, was daily decreasing. And to swell the difficulties, they who had been banished from the presence of God for their idolatry, were growing more and more heathenish from their connection with the nations among whom they were scattered. But they must be recovered to holiness and to the pure worship of God before they could be restored to the privileges of the Church.

To complete the seeming impossibility, all their past sins stood like mountains between them and God. And now the question arose, how could they who had done so much to wean the love of God from them, who were scattered among the heathen, attached to their new homes, growing more and more heathenish, held in captivity by all the power of the Assyrian empire; their former possessions desolated, their cities burned, and the wasted country in the hands of other inhabitants—how could they be restored to the former character and privileges of Israel?

Over these difficulties God seems to be pondering when he inquires, "How shall I put you among the children and give you a desirable land, the most beautiful inheritance of any nation?" At last he seems to make up his mind, and graciously resolves, "You shall call me my Father, and shall not turn away from me." I will recover you to holiness and keep you holy by my power, and then I will restore you to the privileges of my Church. This he partly did when he brought back the Jews from Babylon, among whom many of the ten tribes returned; and this he will do to a more perfect degree in the latter day.

Agreeably to the analogy of Scripture, the text may be applied to sinners in general; and then it will furnish us with this DOCTRINE, that there are very great, and to the eye of reason insurmountable difficulties in the way of putting sinners among the children of God and bringing them to the land of promise.

These difficulties may be classed under three heads:
the greatness of their guilt,
the strength of their corruptions,
the number and power of their spiritual enemies.

Let us consider these difficulties distinctly.

I. The greatness of their guilt.

They have sinned against God, by breaking his law, and by that law they are condemned to eternal death. How can they escape? The law must be supported, for it is the basis on which rest the order and happiness of the universe. But if the law be not executed how can it be supported? All the terrors of the unchangeable law of God are leveled against them, and how can they escape?

Further, their sins have been attended with many great aggravations. They have trampled on the authority and majesty of the infinite God. They have sinned against all the wisdom and goodness and mercy of God. Though he has nourished and brought them up as children, they have rebelled against him. Though he has been infinitely more kind to them than ever any earthly parent was, his kindness has made no impression on their hearts. In violating his righteous law they have attacked the foundation on which rest the order and happiness of his kingdom. They have sinned against the rights and interests of the universe. They have refused to yield the throne to God; they have refused to love their neighbor as themselves; they have refused to extend their affections to God's immense and holy kingdom and to set up this as their beloved and highest interest; they have indulged that selfishness which would sacrifice God and his creation to advance their own ends—the same selfishness that produces all the rancor and rage of the damned!

In all this they have risen up against the honor and happiness of God—against the comfort and glory of the universe. Their selfishness and pride have tended to disjoint and destroy the whole: and as they are chargeable with all the effects which their conduct tends to produce, they are as guilty as though they were now returning from the ashes of a demolished universe burnt down by their wicked hands! All this they have done; and when God has sought to reclaim them, they have resisted all the means which he has used for this purpose. They have neglected sacraments and prayer and the Word of God. They have profaned the house of God, and grieved his holy Spirit. They have sinned against light and against conscience. By their unbelief and sins, they have murdered the Lord of life and glory in the very act of plucking them from destruction, and are daily trampling his sacred blood in the dust. How can sinners loaded with such enormous guilt be restored?

Further, the number of their sins is countless. One violation of all these obligations—one insurrection against all these sacred rights—deserves eternal death. "The soul that sins," if it be but once, "shall die," is the tenor of the divine law. Indeed if one sin does not deserve eternal punishment, no number can. If one sin, for instance, deserves only a thousand years of punishment, then ten deserve only ten thousand years, and a hundred a hundred thousand; and as no collection of units can make an infinite number, (there being always two ends to the series,) no number of sins can deserve an infinite or endless punishment if one does not. What then is the demerit of a single sin?

And now if you can count the sands of the sea, rehearse the number of their sins. As often as their bosom has heaved with the breath of life, it has moved with rebellion against God. Every moment that has passed over their heads has found them breaking that law which constantly stands over them and says, "You shall love the Lord your God with all your heart, and your neighbor as yourself."

For thirty, forty, and fifty years they have been in God's world without ever striking one stroke in the great business for which they were created. All this time the talents which God gave them and commanded them to occupy for him, have been buried in a napkin. One sin deserves eternal punishment, and yet millions and millions stand charged against them. Their guilt, like mountains piled on mountains, rises to the very heavens and cries for vengeance! How can they possibly escape?

Shall I not stop here? Need another word be said to plunge them into eternal despair? But this is not the end: for,

II. There is another difficulty, which consists in the strength of their corruptions. They are "dead in trespasses and sins." Their hearts are "enmity against God," wholly averse to his service, and wholly attached to sin and the world. And this enmity is so great that no persuasions, no motives, no means can subdue it. They are even opposed to the means which God has instituted for their recovery. They are opposed to Christ, the only deliverer sent from God to rescue them from ruin. They are displeased with the terms and even with the blessings of the Gospel. Whatever attempts God makes to recover them, they resist.

He sent his Son, and him they rejected.

He sent his Word, and that they oppose.

He sends his Spirit, and him they grieve away.

All the efforts and entreaties of God and man have been to no purpose except to harden them the more. Heaven, earth, and Hell have been drained of motives, but motives are lost on beings resolved to reject the Savior though at the expense of their own eternal ruin. They would sooner plunge into Hell, than into the bosom of God. They would sooner lie down in fire for a long eternity, than love infinite beauty and be thankful for dying love. What then can be done? What power can surmount these strong and numberless barriers?

Even after the soul is converted by divine grace, these corruptions continue to struggle. They hang upon it and hold it back in all its way to glory, and the poor backward thing must be carried the whole way in the arms of God. Every Christian knows and is often greatly alarmed at the strength of his remaining corruptions, which will not go themselves, and grieve the Spirit which comes to help him on his way. In us, that is "in our flesh, dwells no good thing." All that tends towards God in the best Christian on earth, is the result of the Spirit's influence. And should the best Christian, even in old age and on the borders of Heaven, be deserted by the Spirit's influence—from the threshold of glory, from the vision of the Lamb he would retreat, and urged by the malignity of his own heart, would plunge into everlasting darkness and blasphemy!

Such strong resistance to salvation is made, from first to last, by all that is natural to the human heart. How then can sinners be saved?

Is it worth while to proceed any further? Need another word be said to extinguish the last hope of man? But I am not yet done: for,

III. There is still another difficulty, which consists in the number and power of their spiritual enemies. The world, the flesh, and the devil are leagued against them. Two worlds are embodied to oppose their passage, and they are in arms against themselves.

They have to encounter the examples, the frowns, and the blandishments of the world.

They have to encounter numberless invisible tempters, whose perseverance, skill, and advantages to ensnare are greater than we can tell.

They have to encounter all the appetites of the flesh and all the corruptions of the heart.

They are like infants besieged by veteran armies, with invisible pits and snares spread thickly around their feet, and they themselves covered with a stupor which disqualifies them for the least exertion.

They are surrounded by victorious enemies, who hold them bound and hand-cuffed, and have lodged spies and sentinels in their very bosom. Every creature of God seems leagued against them, and none in all the world is for them—at least none that can afford them any effectual aid.

These are the mighty difficulties which lie between them and Heaven. The great God as he ponders over these difficulties, seems to look around as though perplexed with their magnitude and number, and inquires, "How shall I put you among the children?"

Must we then despair? On this spot must the last hope of a sinking world be entombed? Must we and our poor children lie down in everlasting burnings? Yes—yes surely—unless help comes from some higher deliverer. But hark! I hear a sound! It seems to be the voice of mercy. It comes floating down by the way of Calvary and bursts upon our delighted ear: "Glory to God in the highest, and on earth peace" and "good will towards men." The remedy is found at last in the gracious sovereignty of God. The only way of putting sinners among the children is at length fallen upon. "And I said, You shall call me, my Father, and shall not turn away from me." This gracious purpose of God, on which rest all the hopes of a dying world, implies three things.

1. That he will beget in sinners a filial temper. He speaks absolutely. "You shall call me my Father."

2. That he will be a father to them; that he will pardon their sins and treat them with affection and care.

3. That he will keep them by his power "through faith unto salvation." "You shall call me my Father, and shall not turn away from me." He engages to take the work into his own hands, and to see to it himself that they never turn away from him. It is his business and care to carry on the work until it is completed.

It is remarkable that God assigns no other reason for doing all this than his own sovereign pleasure. He does not say, For such good works of yours, I will bring you to call me Father. In answer to the perplexing question, "How shall I put you among the children?" we hear only this, "And I said, You shall call me my Father." I chose that it should be so: I spoke and I alone. It is not said, You said you would call me my Father; you chose; but, I said, I was the mover: I fixed the event in my own gracious purpose. "You have not chosen me, but I have chosen you." "Even so, Father, for so it seemed good in your sight."

God is the Alpha and Omega of our salvation. He laid the foundation, and he must put on the top-stone. He first formed the purpose, moved by nothing but his own amazing goodness.

He sent his Son to make atonement, and atonement was made, full and satisfactory.

He sent his Spirit to apply the purchased salvation; to awaken the stupid, to convince the awakened, to convert the convinced, and to train the converted for glory.

And when the soul is brought to call him, my Father, he most freely becomes a Father to it, and takes the finishing of its salvation into his own hands.

All the resources for the salvation of sinners are found in God alone. There is no way in which these mighty difficulties can be surmounted but by the sovereign and invincible energies of divine grace. "The salvation of the righteous is of the Lord." "My soul, wait only upon God, only upon God—for my expectation is from him." "O Israel, you have destroyed yourself, but in me is your help."

These words sum up the whole matter. "O Israel, you have destroyed yourself, but in me is your help." The ruin of sinners is entire; but in Christ they are complete. The ruin is so thorough and universal, that all created power can do nothing towards restoring them. They are dead—completely and eternally dead; and their ruin is altogether from themselves: but in God is their help; help fully adequate to their necessities if they will but apply; help that will overcome resistance itself in every case fixed upon by infinite wisdom and love.

From this view of things it appears:

I. That the ruin of human nature is complete, and that the only hope of man is in the mercy of God through Christ. Some are in the habit of representing human nature as somewhat imperfect, but found their hopes on the smallness of their sins and the general innocence of their lives. And hence they are disgusted at pointed descriptions of human depravity and ruin. Such descriptions discourage and offend them. But I hold it to be impossible to exaggerate the natural depravity and ruin of man. I found my hopes for his salvation, not on his comparative innocence, but on the sin-atoning of Christ. I condemn despondency as much as they; but I would seek to relieve it, not by imaginary notions of the smallness of sin, but by looking to him who came to save the chief of sinners.

There is indeed abundant hope for man, but it does not lie in his comparative innocence, but in the grace and fullness of him who came to pluck a ruined world from the very jaws of death—who came to wash them white in his blood, who deserved to be trampled down into "shame and everlasting contempt." There is indeed abundant hope for man; but it is not because he is good, but because God is good. Let sinners awake to hope and to rapture as fast as they please, but let them so hope as to exalt Christ rather than themselves. Let the glooms of guilt be brushed from every soul, but let the light and hope come from Christ alone.

Human nature is more sunk and lost in itself than any human tongue ever represented or any human heart conceived; and yet there is abundant reason for human sinners to fill Heaven and earth with acclamations of joy for redeeming mercy. Is this gloomy preaching? I point out a more effectual method to banish gloom than any fond advocate for the purity of human nature ever propounded.

Why will not this satisfy men? Ah, it has but one defect. It gives all the glory of their salvation to Christ, and strips it from them! And is this deemed a defeat? Is this your gratitude to him who left the realms of glory to endure shame and suffering and death, that you might be lifted from despair to hope and to Heaven? Do you now grudge him a little meager praise? Would you wish to filch it from him and to claim it yourselves? Have you no other returns to make, but to affirm that you were not sick and had no need of the Physician? Is all the thanksgiving you have to bring a solemn charge that he rashly threw away his life?

Come boldly forward, you sticklers for the purity of human nature, and put your secret pleas into open language. Speak out like men. Ah, will you not startle and turn pale at the sound of your own voice? Will not your blood curdle in your veins as you utter the blasphemous sentence? Why then brood over feelings in secret which you dare not express? Or why support propositions, and then shrink from their legitimate consequences?

II. Let all men be exhorted to look to God alone for the gift of eternal life, and to cast themselves wholly on him for every part of their salvation. You cannot remove these mighty difficulties which lie between you and Heaven. You who are Christians are deeply sensible of these truths, whatever else you may be unable to feel. Your eyes are daily upon the Savior whence "comes" your "help."

But let me press this point on those who are yet in their sins.

Who shall raise you, poor, prayerless, unsanctified souls, from the "horrible pit" and "miry clay?"

Who shall purge from you this world of guilt?

Who shall subdue the stubbornness of your corruptions?

Who shall deliver you from all your spiritual enemies?

Here you lie bound by this three-fold chain, which all the men on earth and all the angels in Heaven cannot dissolve. All creation cannot relieve you. Your own independent efforts cannot relieve you. You must forever sink deeper and deeper in this "horrible pit" unless God should bend a pitying look upon you—unless God shall stretch forth his hand and raise you from destruction. You lie wholly at his mercy.

If he frowns upon you, then you die in your sins.

If he smiles upon you, then you live in glory forever.

You are altogether in his hands, and all creation cannot take you out. What then is to be done? Will you therefore turn your backs upon him, and under the dreadful pretense that you have nothing to do, take no further care for your salvation? Under the pretense that God must do the work, will you indifferently turn away to other matters? Rather ought you not to go to him and cast yourselves upon him, and by faith and prayer engage him to save you?

If a child is conscious that it cannot walk without the aid of its parent, does it therefore flee from its parent? Does it not rather creep to his feet, and hang upon his knees, and put its little hand into his hand, to be supported and led by a parent's care? Go therefore and do likewise.

Look to the Spirit of Christ to subdue your stubborn hearts.

Look to the power and grace of Christ to deliver you from your spiritual enemies.

Look to the blood of Christ to cleanse you from guilt.

Look to the mercy of God to pardon your sins and adopt you as his children.

Thus cast yourselves heartily and without reserve on the power and grace of the adorable Trinity, and keep your eyes on the heavens whence "comes" your "salvation." Lay aside all hope of relieving yourselves—all hope of obtaining relief from others, and put forth your hand and take hold of omnipotent grace.

III. "If the righteous are scarcely saved, then where shall the ungodly and the sinner appear?" If such immense difficulties lie in the way of the salvation of Christians, and of sinners who are thoroughly awakened, what will become of those who are asleep in carnal security? Are there any present who know themselves to be in "the gall of bitterness," and yet are unconcerned about their eternal state? Know, my unhappy hearers, that all the difficulties which have been enumerated lie in the way of your salvation, and they must all be surmounted or you must endure a miserable eternity. With so much to be done are you still asleep? Life is rapidly wearing away, and you have never yet begun your work. What calculations are you making for eternity? When are all these difficulties to be surmounted? Do you flatter yourselves that they will be removed while you sleep? This is one of the incoherent dreams of delirium. When are you then to awake and begin this mighty business? Thirty, forty, fifty years of your life are past, and the great business of life is not yet begun—nor any serious attempt to begin it—nor any anxious thought about making the attempt, or even about neglecting it so long.

Yet all this time it is as true as the being of God, that you must meet and surmount all these difficulties or make your bed in Hell. Yes it is true that while you delay, these difficulties are hourly increasing. What phrenzy has seized your brain? O if there is one glimmering of reason left—if one lucid interval of sense—hear this expostulation and awake without delay. Hasten to the throne of God and cast yourselves at his feet, and throw yourselves upon his mercy! Do it, I beseech you, that your souls may live. Do it before you leave your seats. Do it now.

Have you done it? If not you deserve eternal wrath for that neglect.

Whatever be the issue, you have been warned. You may remember this warning when you lie tossing on a dying bed. You may remember it when you stand trembling at the bar of God. While the heavens are passing away and the world is on fire, perhaps I may hear you cry: Ten thousand worlds that I had listened to that sermon! Take it and carry it with you to judgment, or it will inevitably follow you. It will certainly meet you there. God grant that it may not rise up in judgment against you!