As the truth respecting the gods of the heathens, that they are mere figments, would be useless and of no moment, were not the knowledge of the, true God added, the Prophet now introduces God himself. And there is another reason; for no one could know that these wooden and stony gods are of no account, were not the truth respecting the true God to shine forth. Whosoever does not understand that there is a God, and does not know who or what he is, can never be really influenced by this truth, that the gods of the heathens are demons, and that all their superstitions are sacrilegious.

We now then perceive why the Prophet turns to the true God: it was, that the brightness of God's glory might dissipate the darkness in which the Gentiles were involved, and also, that true religion might really influence the hearts of men, so that by acknowledging the one true God, to whose power we ought to submit, they might not only despise and repudiate all idols, but also hate and abhor them. The rest to-morrow.

PRAYER

Grant, Almighty God, that since thou hast made heaven and earth for our sake, and hast testified by thy servant Moses, that the sun, as well as the moon, to which foolish heathens ascribe divinity, are to be serviceable to us, and that we are to use them as though they were our servants, -- O grant that we may, by thy so many blessings, have our minds raised upwards and contemplate thy true glory, so that we may faithfully worship thee only, and surre~der ourselves so entirely to thee, that while we enjoy the benefits derived from all the stars, and also from the earth, we may know that we are bound to thee by so many favors, in order that we may be more and more roused to attend to what is just and right, and thus endeavor to glorify on earth thy name, that we may at length enjoy that blessed glory which has been provided for us by Christ our Lord. -- Amen.

Lecture Fortieth

We began yesterday to explain the sixth verse, in which Jeremiah says, From no time has there been found any like the true God, for he is great, and great is his name in power. This sentence appears, indeed, unmeaning or very common as to its idea, in negativing the notion that there has been any in all the ages like to God: but as the world by its figments has ever obscured the glory of the true God, there is in this sentence what is of great importance, for it says that God possesses his own peculiar dignity, and shines far above all fictitious deities. The same view is to be taken of the second clause, Thou art great. Who will not concede greatness to God? yet he is deprived of it by most; for when any one devises for himself a god, he robs the true God of his own greatness, and makes him as it were one like many other gods. If we bear in mind how men depreciate God's glory, it is easy for us to see, that he is not uselessly called here great, as he is in many other places. But I only touch here on these things briefly, as I have elsewhere discussed them more at large.

He says that God's name is great in power; for idols had a celebrated name among all nations, but had no power. Though many things have been related of their idols by the Grecians and Italians, as well as by the Orientals, yet it is certain that no proof has been given to shew that they worshipped true gods. Hence the Prophet.declares here that greatness belbngs to God alone, as his power has been made known, and has fully manifested his own peculiar glory. It now follows --