Chapter 19

This was not said only of themselves, who then flood before the prophet, but of the whole family, from the time the charge was given, down to that day. There is not the smallest probability that a numerous family would inquire after, and find out a code of rules and regulations which had been given nearly three centuries before, and all take it on them to observe them, if they had been neglected by their fathers, down to their time. They had doubtless been observed with punctuality from the days of Jonadab. Their answer to the prophet implies it. This had been known in Israel. Therefore were they brought into public view, and made the occasion of a solemn rebuke of that favored, but ungrateful people who had disregarded the injunctions of an infinite God! This was the end proposed in bringing the Rechabites into the temple at this time, and gave occasion to the record here made to their honor, and to the blessings promised them from above.

Some may laugh at the singularity of this strange family--may consider it an evidence of weakness to pay such regard to the silly requisitions of a superstitious ancestor--deny themselves so many comforts--make themselves so singular--engage those with whom they married to conform to the rules of their house, and instil the same into their children from generation to generation! But whatever we may think of them, it is manifest that this supposed weakness met the divine approbation. The prophet speaks of them with honor; blesseth them in the name of the Lord, and declares, in his name, that their filial piety shall not go unrewarded. "And Jeremiah said unto the house of the Rechabites, Thus saith the Lord of Hosts, the God of Israel, Because ye have obeyed the commandment of Jonadab your father, and--done according to all that he commanded you: _Therefore, thus saith the Lord of hosts, the God of Israel, Jonadab the son of Rechab, shall not want a man to stand before me forever_."

These are not simply expressions of approbation, but contain invaluable promises. They are made in the language of the old testament, but to those blessed with gospel light, their meaning is not obscure or difficult. The promise secured the continuance of this family, and a succession of men of piety and virtue in it as long as God's people continued--They should _never want a man to stand before the Lord_--to serve him. That family had no office at the temple, but in a course of regular devotion, they stood before God, to minister unto him. This should continue--they should remain a religious family. Men of piety should always be found among them.

When the prophet had laid these matters before the Jews, he made the application, and denounced the judgments of God against them, unless they turned by repentance. "Thus faith the Lord of Hosts, the God of Israel, Go, and tell the men of Judah, and the inhabitants of Jerusalem--Will ye not receive instruction to hearken to my words? Saith the Lord. The words of Jonadab, the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father's commandment: Notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me."

The prophet then proceeded to remind them of the warnings which had been given them, and the means which had been used with them, and to denounce the judgments of God against them--"Thus saith the Lord of Hosts, the God of Israel, I will bring upon Judah, and upon all the inhabitants of Jerusalem, all the evil that I have pronounced against them; because I have spoken unto them, but they have not heard; and have called unto them, but they have not answered."

If we consider the state of that people, and the advantages which they had neglected and abused, we shall be convinced that their guilt was attended with many aggravations--no other people had so many advantages and means of information; and few beside were equally depraved.

The family of Rechab might rise up against them and condemn them. That family had been long obedient to a man like themselves--the Jews had been disobedient to the God who is above. Jonadab was dead --if his descendants disregarded his injunctions, he might have no power to punish their disobedience; but the God of Israel lived--was acquainted with all their crimes, and able to punish their sin upon them. Neither doth it appear that the Rechabites had ever been reminded of the orders of their progenitor, or their obligation to obey him; but the Jews had been often reminded of their duty; in the stated, and ordinary means of grace they were daily reminded of their obligation to obey God; and he had also sent all his servants the prophets, to call them to repentance; neither had God required such self denials of his people, as Jonadab of his posterity--yet Jonadab had been obeyed, and God had been disobeyed! His people "would not receive instruction." Therefore were his judgments executed upon them, agreeably to his threatening; and they are left on record for our instruction. "Now these things happened unto them for ensamples [sic]; and they are written for our admonition, upon whom the ends of the world are come."

REFLECTIONS.

In the part acted by the father of the Rechabites, we witness the concern of a good man, that his children should mind the things of religion. That good man did not scruple to lay heavy burdens on his descendants, and cut them off from many temporal enjoyments, if it might serve to keep them humble, and cause them _to stand before the Lord_. He chose rather to have his family poor, than to have them proud and vicious.--Hardships which might serve to keep them mindful of their situation here, he judged advantageous: Therefore the charge he left with them.

Pious parents do not generally leave such things in charge to their children. They do not, however, neglect the concerns of religion, or leave their families ignorant of them, or their obligation to regard them. They teach them to fear the Lord, and live in all good conscience before him.

II. In the historical sketch here given of the Rechabites, we see how good people of old, were influenced by parental authority--how they considered themselves bound to remember and obey the injunctions of religious ancestors, as they wished the blessing of God. Where such injunctions are disregarded it is an evidence of great depravity.

Sad instances of this kind we sometimes witness in this degenerate age. We sometimes see godly parents, who had labored before in vain to render their children truely religions, spend their last hours in urging them not to receive the grace of God in vain--see them with deep concern, and with their dying breath, charging them to mind the things of religion, and not rest until they have found the Savior. Though at first some impression seems to be made, it often soon wears off, and the warnings and counsels of those who loved them as their own souls, are forgotten and neglected!

Could these things be foreseen, sense of duty would only extort such admonitions from a pious parent, at the solemn period of his departure; for like a neglected gospel, they are "a favor of death unto death," to those who hear them!

But this is not always the case. No means have a more direct and powerful tendency to awaken the secure, and excite the attention of the careless, than the dying concern and counsel of the saints. Perhaps no other means are oftener blessed to this end. This leads us to observe,

III. That the part we act here may have consequences, long after we shall have gone off the stage. This venerable Kenite left a solemn charge to his posterity; but who could foresee the effect? There was little reason to expect that his descendants would regard it, and be advantaged by it for centuries; yet it seems to have been the case! His counsels, strengthened by his example, made an indelible impression, and were means of distinguishing his family for many generations!

This should encourage others to follow his example--to charge their children to "keep the way of the Lord, and walk in his ordinances and commandments blameless." Who knows that his posterity may not imitate those of this man of God? And for as long a term? Who can determine that his good example, and counsels may not do good on earth, when his body shall be mouldering in the grave, and his soul rejoicing in the presence of his God.

On the other hand, there is more than equal reason to expect that a parent's bad example will be no less extensively influential to mischief. Many are seduced to their ruin by the contagion of evil example; nor is any other more perniciously prevalent than that of a parent, or progenitor.

Be it then the concern of all who fear the Lord to charge their children, to fear him, and to set them the example of "standing before the Lord." So to do, is to sow the seeds of virtue and piety. A harvest may follow, even after expectation hath failed. If no other advantage accrues, the faithful will deliver his own soul; he may be the occasion of delivering others; "converting sinners from the error of their ways; saving souls from death, and hiding multitudes of sins." *

* James v. 19, 20.

IV. The honorable mention made of the Rechabites, and the blessings promised them, should influence children to listen to the pious counsels of their parents, and attend the duties which they consider important, and charge them to attend, especially at the close of life.

That the godly when on the verge of eternity, are divinely influenced to warn their friends, and predict the good or evil before them, was an opinion which prevailed among the ancients. Therefore the sacred attention paid to their dying words, and scrupulous regard of their dying counsels. Whether we admit, or reject the sentiment, the counsels which are given at such seasons are serious, solemn, and the effect of love unfeigned. Those to whom they are given commonly view matters in the same light, and consider them as interesting realities, when they come to be themselves in similar circumstances.

Have our pious ancestors left ought in charge to us? It concerns us to consider their counsels and injunctions; and unless we have clear and strong reasons forbidding, we are bound to obey them.

Children are usually safe in following the last counsels of their parents. Few who sustain that endearing relation, are devoid of concern for the honor and happiness of their offspring. However they may have themselves conducted, while in the pursuit of worldly objects, or under the influence of appetite or passion, when they come to stand on the brink of another world, the fascinating charms of this, lose their power--the infinite difference between time and eternity appears; and the true value of objects is seen and estimated. Then the counsel which is given is that of wisdom--it points to duty --to peace and honor--to joy and glory,

It is further observable that rich promises are made in scripture to those who honor and obey their parents, and dreadful curses denounced against those who despise and disobey them. "Honor thy father and thy mother, that it may be well with thee and that thou mayest live long upon the earth. This is the first commandment with promise. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." These scriptures are not of private interpretation.

V. Where the blessing of heaven hath long rested on a family, and religion been prevalent in it for many generations, the right way becomes comparatively easy. Those born there, grow up in the fear of God, and are early taught to know and serve him. But how aggravated the guilt of those who under such circumstances forsake the way of the Lord--cut of the entail of mercy and entail a curse on their posterity--shut up the kingdom of heaven against their own offspring; neither going in themselves, nor suffering those who are entering to go in?

Lost to the fear of God, such hardened sinners may cry peace, but there is no peace to them! It concerns them to look to themselves, for evil is before them! A descent from pious ancestors will not turn away the wrath of God, from those who harden themselves in sin. No--It increaseth their guilt and will increase their condemnation. The Jews flattered themselves "because they had Abraham to their father; but many came from the east and from the west and set down with Abraham in the kingdom of God, and the children of the kingdom were cast out" --Yea, having filled up the measure of their sins, wrath came upon them, to the uttermost, in this world; and in that to come, it will be more tolerable for Sodom and Gomorrha than for them.

* * * * * *

SERMON XXIV.

The Character and Supports of Widows indeed.

1 Timothy v. 5.

"Now she that is a Widow indeed, and desolate, trusteth in God and continueth in supplications and prayers night and day." *

* Preached at the house of one made a widow by her husband's desertion; who left her in straitened circumstances to provide for a young family.

Timothy was ordained a bishop of the church at Ephesus; and this epistle was written to him by St. Paul, his spiritual father, to teach him "how to behave himself in the house of God, which is the church of the living God."

The former part of the context contains directions respecting the treatment of widows; and especially poor widows who belonged to the church, and were supported at their expense. He is first directed to "honor widows who were widows indeed." Here the apostle explains his meaning, by designating the character intended. Now "_She that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day_."

Every widow did not answer to this description. There were some who answered to no part of it, as he shews below. These Timothy was not required to honor--not directed to provide for them, or employ them in the business of the church; though certain poor and pious women were then used to minister to the sick, of their own sex, and discharge other charitable labors among them.

In discoursing on our subject, we shall _make a few observations on the sorrows of widowhood; then glance at the duties of it; and the supports which God hath provided for widows indeed_.

A widowed state is naturally desolate, Most widows pass many solitary hours--a lonesome and melancholy situation;--especially after having known and enjoyed the social intercourse of connubial life. The value of all our comforts is best known by experience; more especially by their loss, after a temporary possession.

But the conjugal connexion is sometimes unhappy. In such cases a widowed state is a release from the trials and difficulties which attended it, which may be severe and distressing. The misconduct, or unkindness of those in the nearest relation, wounds in the tenderest part, and occasions the most pungent grief. True.--Yet a state of widowhood, after such a connexion, is commonly more unhappy than after a happy marriage. Many disagreeables are generally left to afflict the desolate. Reflections on such connexions and the trying scenes passed while they continued, are disagreeable; and many cares peculiar to their situation often distress the widows. The care of offspring, where there are offspring, devolves wholely on them; which, if left in straitened circumstances, is often a burden they are unable to bear. And where aid is kindly afforded, still the concern which lies on them, is oft times distressing. "Pangs and sorrows take hold upon them--their couch is wet with tears; their eyes consumed with grief." If those thus tried are _widows indeed_, they follow the line drawn in the text--_trust in God, and continue in prayers and supplications night and day_.

As it is the duty, it is also the comfort and support of _the desolate to trust in God_. When streams dry up, we go to the fountain: So when creature comforts fail, interest unites with duty, in pointing us tothe Creator. He is the source of comfort--that which comes by means of the creature comes from him. The creature is only the medium of conveyance.

When the saints become desolate--when their worldly comforts fail and their hopes decay, they are directed to return to God and put their trust in him; and also to bring with them, those for whom they feel interested--their helpless dear ones, and he hath promised them protection. "Leave thy fatherless children, and I will preserve them alive, and let thy widows trust in me."

Fallen creatures are exceedingly prone to lean to the world--to promise themselves comfort in it, and support from it. They generally look elsewhere before they look to God. Disappointed in one worldly object they often run to another, and another. They never come to the Creator, and make him their hope, till convinced that what they seek is not to be found in the creature. God sometimes brings his people into straits, and strips them of their earthly dependencies, that having no where else to trust they may come to him and cast their care upon him.

Even the Christian may need the rod of adversity to keep him mindful of his dependence on God, and prevent his resting on the creature for support. For after union with Christ, worldly objects retain too large a share of his affection, and he is too much inclined to lean upon them. His attachment to these things is often too strong; draws away his heart from God, and renders him too little mindful of him who is his portion and rest. Therefore is it often necessary to deprive him of his earthly dependencies, that being desolate, he may return to God and renew his reliance on him.

It becomes the desolate, not only to trust in God, but to be thankful that they may trust in him. Those who have God for their portion, have an abiding satisfying portion. God will be more and better to them than earthly friends, or earthly treasures. Friends often forsake them; or cease to be friends, and become enemies--"Riches take to themselves wings and fly away." But God abides; he hath said, I will never leave thee, nor forsake thee. *

* Hebrews xiii. 5.

Now _she that is a widow indeed, and desolate, while she trusteth in God continueth in supplications and prayers night and day_.

Those of this character when they find themselves destitute of worldly comforts and supports, go to God and pour out their souls into his bosom. Like the Psalmist they stir up themselves to trust in him. We find that saint expostulating with himself in a time of trouble and darkness, and chiding his despondent temper. "Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise him, who is the health of my countenance, and my God."

While thus stirring up themselves to trust in God, the saints pour out their souls before him in fervent prayer. This the apostle declares to be the manner of those, whom he terms _widows indeed--they trust in God, and continue in supplications and prayers night and day_.

Such was the aged Anna, who met the infant Savior, when he was brought into the temple, to do for him after the custom of the law. "She departed not from the temple, but served God, with fastings and prayers night and day."

The child, when in affliction, is wont to run to its parents and tell them the sad tale of its sorrows. So the child of God, stripped of other supports, spreads its grief before him who possesses all power, and is able to deliver out of all distresses: And as the child continues its cries and pleadings with its parent, as long as its sorrows continue; so the child of God, while it remains in affliction, perseveres in supplications and prayers to its Father in heaven.

When seeking temporal blessings the good man asks with submission, "Not as I will but as thou wilt"--teach me to acquiesce in thy dealings and to say "thy will be done." But when seeking spiritual blessings, he cannot be too importunate, or persevering. Respecting these, the divine glory, unites with his interest, in requiring him to "be instant in prayer--to pray and not faint." Or, to use the bold language of the prophet, to resolve to "give God no rest," till he hears and helps. In such cases the saints may plead God's honor and the glory of his great name, as well as their own necessities.

When we come to ask mercy of God, and to pray for grace to love and serve him, we may plead and expostulate for the bestowment. Is it not thy will, that we should be renewed and sanctified--that we should repent of sin--believe the gospel, and follow after holiness? Is it not thy will that we should become new creatures--love thee--love our duty, and resign ourselves to thy disposal? Is it not thy will, that we should act with propriety under every trial, and discharge with faithfulness every duty--that we should honor thee in adversity, as well as in prosperity? Grant us then those divine influences which are necessary for us. The honor of thy great name is concerned--it unites with our necessities in requiting the bestowment of the mercies which we ask.

Thus did Moses when pleading for Israel, when God had threatened to destroy them for their rebellions against him. "Now if thou kill this people as one man, then the nations which have heard the same of thee, shall speak saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore hath he slain them in the wilderness--pardon, I beseech thee, the sin of this people, according to the greatness of thy mercy"--So Joshua, on a similar occasion: His plea in their behalf is urged from this consideration, that the honor of God was concerned, and required the mercy which he implored--"What wilt thou do unto thy great name? What? If Israel turn their backs before their enemies? If thy people fail to drive out their enemies and possess the land which thou hast sworn to give them?"

We may use the same argument when interceding for the grace which we need to enable us to glorify God by a becoming temper and conduct under trials, and by a suitable improvement of providential dispensations; and it will be our best plea, or most prevalent argument.

We may meet with discouragements--God may seem deaf to our cries--to delay his mercy; but if we "pray and faint not," he will not always say to us, nay. He will hear and help us. For his own name's sake he will do it.

When the woman of Canaan asked mercy for her daughter, no encouragement was given to her first petition--the reply seemed harsh --"It is not meet to take the children's bread and cast it to dogs." But she persevered, and her faith, and fervor prevailed. "Be it unto thee even as thou wilt." The same will be the answer to every humble suppliant for spiritual mercies, and for divine supports, who perseveres in his addresses at the throne of grace.

Respecting temporal matters, we know not what to pray for as we ought --know not what is best for us. Afflictions may be mercies. They often are so. Some have blessed God for them here; more will probably do it hereafter. That they do not usually denote want of love in God, is manifest from the declarations of his word--"Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons--if ye are without chastisement, then are ye bastards and not sons." Those were determined sinners, given over to reprobation, of whom God said, "Why should ye be stricken any more! Ye will revolt more and more."

When afflictions serve to purge away sin--to "purify and make white," they are changed into mercies. Instead of complaining, we have reason to bless God for them. This hath often happened. Afflictions arrest the attention--lead to consideration, and reclaim from error. "Before I was afflicted, I went astray, but now I keep thy word."