^^v OF pmcif^ ( XT 101908 BS 491.5 .S5 1832 v. 10 Simeon, Charles, 1759-1836 Horae homileticae THE ENTIRE WORKS REV. CHARLES SIMEON, M.A. WITH COPIOUS INDEXES. PREPARED BY THE REV. THOMAS HARTWELL HORNE, B.D. L ON don: PIUNTICD liY KICIIAUD CLAY, UKEAU-ST UELT-lllLL. UOBJE HOMILETICJE: DISCOURSES (PRINCIPALLY IN THE FORM OF SKELETONS) NOW FIRST DIGESTED INTO ONE CONTINUED SERIES, AND FORMING A COMMENTARY UPON EVERT BOOK OF THE OLD AND NEW TESTAMENT; TO WHICH IS ANNEXED, AN IMPROVED EDITION OF A TRANSLATION OF CLAUDE'S ESSAY ON THE COMPOSITION OF A SERMON, IN TWENTY-ONE VOLUMES. BY THE REV. CHARLES SIMEON, M.A. SENIOR FELLOW OF KINR'S COLLEGE, CAMBUIDOE. VOL. X. HOSEA TO MALACHI. LONDON: HOLDSWORTH AND BALL, 18, ST. Paul's chuuch-yard. M DCCC XXXII. .?M^? r-^^v CONTENTS TO VOL. X. ...... v^*' Distoiirse TtNt Subject. ... HOSEA 1142. ii. 6, 7. God corrects and reclaims his People . 1 1143. ii. 14, 15. God's Dealings with Penitents 5 1144. ii. 19, 20. God betrothing us to Himself . . . 14 1145. iii. 5. The Restoration of the Jews 17 1146. iv. 6. Ignorance destructive 21 1147. iv. 16. The Evil and Danger of Backsliding . 25 1148. iv. 17. The Danger of spiritual Idolatry . . 29 1149. V. 4. Extent and Causes of Men's Supineness 31 11.50. V. 5. The Danger of Pride 35 1151. V. 13. The Folly of Creature- confidence . . 39 1152. V. 15. Spiritual Desertion 41 1153. vi. 1. Characteristic Marks of true Penitence 49 1154. vi. 3. The Effects of Diligence in Religion . 53 1155. vi. 4. Man' s Instahility 8f God's Forbearance 58 1156. vi. 6. Mercy before Sacrifice 61 1157. vi. 7. Our Transgressions of the Covenant . 6Q 1158. vii. 2. The Folly of Inconsideration . 70 1159. vii. 8, 9. Causes of spiritual Decay .... 76 1160. vii. 13. Danger of an Unconverted State . . 80 1161. vii. 14. Prayers ofunregenerateMen considered 88 1162. viii. 2, 3. The Danger of false Confidence . . 92 1163. viii. 5. Extent of Christian Innocence . 97 1164. viii. 7. The Consequences of Sin .... 100 1165. viii. 12. Men's Disregard of the Gospel . . 103 1166. ix. 12. Misery of a deserted People . . . 107 1167. X. 1. Bringing forth Fruit to ourselves . 110 1168. X. 12. The Duty of seeking God .... 113 1169. xi. 1. Christ called out of Egypt .... 116 1 1170. xi. 4. Manner in which God draws his People 120 1 1171. xi. 7—9. God's Compassion 124 1172. xii. 3, 4, 6. Jacob ivrestling with the Angel . . 127 CONTENTS. Discnarsc. Text. S'.bjecl. Page. 1 HOSE A 1173. xiii. 4. Jehovah alone deservin(j of Confidence 130 1174. xiii. 9. Help inChrist for self-destroyedSinners 134 1175. xiv. 1—3. Directions for an Apirroach to God . 138 1176. xiv. 4. Blessings that Penitents may expect . 141 i 1177. xiv. 5 — 7. The Fruits of God's Favour . . . 149 1178. xiv. 8. God 's Notice of Penitents .... 151 1179. xiv. 9. Spiritual Knowledge of God's People 159 1180. JOEL ii. 12—14. Repentance urged 168 1181. ii. 26. Removal of Judgments a Ground of Praise . . 173 1182. ii. 28—32. Signs of the Messiah's Advent . . 176 1183. iii. 13. The final Judgment represented . ISO 1184. iii. 18. AMOS The JMillennimn 183 1185. ii. 13. God's Complaint against us . . . 189 1186. iii. 3. Requisites for Friendship ivith God . 195 1187. iii. 6. God the Source and Cause of all Things 200 1188. iii. 8. God's Voice to Sinners 206 1189. iv. 11, 12. Incorrigibleness reproved .... 209 1190. v. 8, 9. God's Condescension and Grace . 213 1191. V. 12. God knows our Sins 218 1192. vi. 1. Carnal Ease and Security reproved . 223 1193. vii. 2, 3. God's Condescension to Prayer . 229 1194. ix. 9. The Security of all God's People . . 235 1195. ix. 11, 12. Conversion of the Jews and Gentiles . 238 1196. ix, 13. OBADIAH The Millennial State 241 1197. 17. JONAH Gospel Effects in the latter Days . 246 1198. i. 6. Jonah reproved by the Mariners . . 252 1199. ii. 6. Jonah restored from the Belly of a Fish 257 1200. ii. 7—9. Jonah's Reflections in the Whale's Belly 261 1201. iii. 8—10. Repentance of the Ninevitcs 265 1 1202. iv. 2. The Mercy of God 269 1203. iv. 5—9. MICAH Jonah's Gourd 274 1204. ii. 7. Benefits arising from the Word of God 280 1205. iii. 8. Ministerial Fidelity 286 CONTENTS. VI U.c„„„e. lexl. SilbJL-cC 1 ; FagB MICAH 1206. iv. 1—4. UniversalEstablishment of Christianity 288 1207. iv. 5. The World's and the Christian's God 294 1208. V. 2. The Messiah to be horn at Bethlehem 296 1209. V. 4. Stability of Christ's Kingdom . 303 1210. V. 5. Christ our Peace in Trouble . 305 1211. V. 7. The Jews a Blessing to the World . 309 1212. vi. 2, 3. God's Controversy with his People . 316 1213. vi. 6—8. The Sum of Practical Religion . . 322 1214. vii. 7. Prayer our great Preservative . . . 327 1215. vii. 8—10. Address of the Jewish Church . 332 1216. vii. 18—20. The Mercy of God 337 1217. vii. 18—20. NAHUM God's Mercy, as reserved for the Jews 339 1218. i. 2, 6. God a Revenger of Sin 348 1219. i. 7. God a Refuge in Time of Trouble 352 1220. i. 15. HABAKKUK Improvement of God's Mercies 356 1221, i. 13. The Holiness of God 360 1222. ii. 3. Our Duty in reference to the Promises 364 1223. ii. 4. Faith and Unbelief contrasted . . . 368 1224. ii. 20. God greatly to be feared .... 373 1225. iii. 2. A Revival desired 378 1226. iii. 17, 18. ZEPHANIAH The Christian's Boast 382 1227. i. 12. The Secure and Atheistical condemned 385 1228. ii. 1—3. Repentance urged 390 1229. iii. 7, 8. Recompence for our neglect of God . 393 1230. iii. 12. The Poor living by Faith .... 397 1231. iii. 14, 15. Thankfulness for God's Mercies . . 402 1232. iii. 17. HAGGAI God's Delight in saving Sinners , 408 1233. i. 2—5, 12. Consideration of our Ways enforced . 412 1234. ii. 7. Christ the Desire of all Nations . . 417 1235. ii. 11—11. Integrity of the Soul enjoined . 420 1236. ii. 19. ZECHARIAH God recow.penses our Works 424 1237. i. 3—6. An Exhortation to turn to God 428 1238. i. 5. God the Avenger of Sin .... 433 12.39. i. 12, 13. Christ's Intercession for Jerusalem 438 Vlll CONTENTS. Iiiicourse. rex.. Suhjccl. |•J^■. ZECHARIAH 1240. ii. 5. God the Protection of his People . . 442 1241. ii. 8. God 's Sympathy with his People . . 446 1242. iii. 1-5. The Restoration of the Jewish Church 451 1243. iv. 6. All is of God 456 1244. iv. 7. Zeruhhabel a Type of Christ . 461 1245. iv. 10. The Day of small Things .... 463 1246. iv. 11—14. The Vision of the Olive Trees . . . 467 1247. vi. 12, 13. Christ saving by his united Offices . 473 1248. vii. 4 — 7. Outward Services vain 477 1249. viii. 3—8. The Restoration of the Jews . . . 481 1250. viii. 20—23. The Conversion of the Gentiles . . 484 1251. viii. 20—23. Conversion of the Jews and Gentiles . 488 1252. ix. 9. The Advent of Jesus a ground of Joy 495 1253. ix. 12. Christ a Strong Hold 499 1254. ix. 17. The Glory of Christ 502 1255. X. 12. Christ the Strength of his People . 506 1256. xi. 8. Abhorrence between God and Sinners 511 1257. xi. 12, 13. The Contempt poured on Christ . 514 1258. xii. 10. The Means of evangelical Repentance 521 1259. xiii. 1. Christ, the Fountain opened 524 1260. xiii. 7. Christ smitten for our Sins .... 527 1261. xiii. 9. God's Dealings ivith his People . 533 1262. xiv. 7. The Conversion of the Jews . . . 537 1263. xiv. 9. Christ's Reign on Earth 557 1264. xiv. 16—19. The Feast of Tabernacles .... 561 1265. xiv. 20, 21. MALACIII The Millennial Glory 567 1266. i. 2,3. The Sovereignty of God's Grace . 571 1267. i. 6. Relative Duties to God and Man . . 576 1268. i. 8. God 'sAppealto Self-justifying Sinners 585 1269. i. 11. The Calling of the Gentiles 592 1270. ii. 2. Repentance glorifying God 596 1271. ii. 5—7. The Ministerial Office 599 1272. iii. 1—3. The Effects of Christ's Advent . . 604 1273. iii. 6. The Immutability of God .... 609 1274. iii. 8. Sin a Robbery of God 613 1275. iii. 16, 17. Christian Fellowship approved of God 618 1276. iv. 1,2. The Sun of Righteousness arising 623 1277. iv. 5, 6. Elijah to precede our Lord .... 626 %. H O S E A. MCXLII. GOD CORRECTS AND RECLAIMS HIS PEOPLE. Hos. ii. 6, 7. Behold, I loill hedge wp thy way with thorns, and make a ivall, that she shall not find her paths. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, hut shall not find them ; then shall she say, I will go and return to my first husband; for then was it better with me than now. THE generality of mankind are very incompetent judges of the dispensations of Providence. Indeed, for the most part, they quite mistake their nature and tendency; and draw conclusions from them which the Scripture will by no means justify. They suppose that prosperity is a token of Divine love and approbation ; and that affliction, on the contrary, is a mark of God's displeasure. But an inspired writer assures us, that "■ we cannot know good or evil by all that is before us." Considering, however, that we are prone to forget God in our abundance, and that the rod of correction is the means whereby thousands are turned to God, we have reason rather to esteem affliction, at least as the more needful, if not the richer, blessing of the two. Cer- tain it is that there are multitudes now in heaven, who owed their first serious impressions to some heavy chastisement ; and who must for ever say with the Psalmist, '' It is good for me that I have been afflicted." Nor can we doubt but that the good of mankind is one principal end for which God puts the cup of sorrow into their hands. VOL. X. B 2 HOSEA, 11. 6,7. [1142. A remarkable proof of this we have in the passage before us. The Jews were continually provoking God to jealousy, by depending on alliances with hea- thens, and worshipping their idols. God, ever slow to anger, and delighting in mercy, used all possible methods to reclaim them. He had tried what kind- ness would effect, and had found no success. He now determined to take the rod; and sent them word by the prophet, that he would punish them for their offences; but that the end of their punishment should be to reduce them to a happier and better state : " Therefore," says he, (because you are so bent to follow your own evil ways) " behold, I will hedge up," &c. In these words we see, I. What means God uses to reclaim his people — Though God could effect his purposes instantly, by a mere act of his will, yet he is pleased in general to accomplish them by means suited to the end. In reclaiming his people, 1. He obstructs their ways — [In their unregenerate state they run on, like others, in the ways of sin. But when his time is come, he instructs them either by temporal calamities or bi/ spiritual convictions. In the common course of events he deprives them of health, fortune, friends ; or perhaps by their own imprudence brings disorders or distress upon them. These trials, however, of themselves have only a momentary effect ; and therefore he accompanies them with the secret energy of his Spirit, convincing them of their guilt and danger, and making them tremble through fear of his eternal judg- ments. He " meets them as an armed man," so that they dare no longer to " rush on upon the thick bosses of his buckler." Thus he " hedges up their way with thorns," and makes their progress in sin very difficult and painful.] 2. He disappoints their endeavours — [God saw the Jews bent on forming alliances with Egypt and Assyria notwithstanding all his warnings to renounce them. He therefore sent them into captivity in Babylon, where they could have no communications with Egypt or Assyria ; and thus " built up a wall, that they could not find their former lovers." 1142. J GOD CORRECTS AND RECLAIMS HIS PEOPLE. 3 Thus we have our idols which we are prone to follow, not- withstanding all the troubles or convictions that are sent to wean us from them. Perhaps the world is the object of our affections ; and we weary ourselves in the pursuit of its honours or emoluments. God therefore secretly blasts our endeavours, as he did those of his people of old^; and thus shuts us up as it were, unto himself, that we may seek him as our portion. Perhaps our great idol is self-righteousness : we desire to " establish a righteousness of our own," instead of relying simply on the righteousness of Christ. God therefore leaves us to our own feeble efforts, that, by our repeated violations of our own vows and covenants, we may be constrained to look from ourselves U7ito the Lord Jesus Christ. Thus, if we persist in breaking through " the hedge" he will interpose " a wall;" that " when we follow after our lovers, we may not overtake them, and when we seek them, we may not be able to find them." If smaller difficulties will not answer his end, he will send greater, till he has accomplished his whole will concerning us.] These interpositions, however, operate in a rational way ; as will be seen by considering, II. What effects he produces on their minds — Where calamities are sent without grace to sanctify them, they only harden those whom they ought to reclaim. But when the grace of God co-operates with his providence, it works in his people, 1. A sense of their guilt in having departed from him — [They could once sin without any fear or remorse : at most, they only viewed sin as an opposition to God's will : but, when the Spirit of God has opened their eyes, they see it as an act of spiritual adultery ; and they begin to feel as a woman would, who, after having departed from a kind and loving " husband," was just returning to a sense of her duty. How would she blush at the remembrance of her conduct! how would she be ready to doubt whether her husband would ever receive her again, and whether it were possible for her ever again to be the object of his affections ! Thus a soul rendered truly sensible of its obligations to God the " hus- band" of his people, feels a proportionate degree of shame in having departed from him, of shame mixed with self- lothing and self-abhorrence''.] 2. A consciousness of their /o% in having lost his favour — a Hag, 1. 6, 9. ^ Jer. iii. 25. b2 4 HOSEA, 11. 6,7. [1142. [It once appeared folly to serve God : but now this sen- timent is reversed. Even in the days of their unregeneracy they had a secret thought, that the godly, whom they de- spised, were happier than themselves. But, when divinely instructed, they see that they have been " feeding upon ashes, and that a deceived heart has turned them aside''. If ever they have " tasted that the Lord is gracious," they cannot fail of looking back with grief on the blessedness they have losf^. They confess that " once it was better with them than now;" that, in departing from God, they " forsook the foun- tain of living waters ; " and that, in seeking happiness in the creature, they " hewed out to themselves broken cisterns that could hold no water^."] 3. A determination of heart to return to him — [They no longer say, " We will follow after other lovers '^;" but, " We will return to our first husband." They view God as their rightful Lord, to whom they are bound by every tie ; and, with indignation against themselves for their past con- duct, they say, " Other lords besides thee have had dominion over us ; but by thee only will we make mention of thy name^."] The whole of this effect is strongly exemplified in the prodigal son — [The prodigal departed from his father, and spent his substance in riotous living. God, intending to reclaim him, sent a famine into the country where he had taken up his residence. (However casvial this might appear, it was ordained of God for his good.) He would not regard this " hedge," or return to his father while he could get any other support. He therefore hired himself to a citizen of that place to feed his swine ; and when almost famished, preferred the husks which the swine ate of, to the bread he might obtain by returning home. God seeing this obstinate reluctance in him, so ordered it, that, notwithstanding he had spent all his fortune there, no man should have pity enough to relieve his wants. At last, constrained by necessity, and stopped as by " a wall," the pro- digal is induced to return to his father's house, where he finds a reception beyond all expectation kind and gracious. Thus misfortune upon misfortune, or conviction upon convic- tion, are sent to us, till, distressed on every side, and dis- appointed in every attempt to extricate ourselves, we are "made willing" to return to God.] We may learn from this subject, c Isai. xliv. 20. '^ Gal. iv. 15. e jgr. ii. 13. <■ ver. 5. e Isai. xxvi. 13. 1143.] god's dealings with penitents. 5 1. The depravity of man — [We never seek God, till we are constrained by his provi- dence and grace to do so : and, to the latest hour of our lives, we need hedges and walls to keep us in the way of duty. What an astonishing proof is this of our utter alienation from God, yea, of our enmity against him ! Let us blush and be confounded before him.] 2. The end of trials — [They " spring not from the dust," but are sent for our good. They are like the angel that met Balaam ^ : and our obstinacy in breaking through these obstructions would have repeatedly subjected us to the sword of vengeance, if our God had not still exercised mercy and forbearance towards us. Let us then " hear the rod, and him that hath appointed it*."] 3. The happiness of a religious life — [No one ever gave himself up truly to God without find- ing that " his ways were ways of pleasantness and peace." No one ever declined from him, that did not suffer loss in respect of present happiness, as well as of his future reward. Let all professors then "be sober and watch unto prayer;" that instead of saying, " It was once better with me than now," they may " make their profiting to appear unto all," and be enabled to say on every succeeding day, " It never was so well with me as at this present time."] h Numb. xxii. 22 — 33. ' Mic. vi. 9. MCXLIIL god's dealings with penitents. Hos. ii. 14, 15. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her : and I toill give her her vineyards from thence, and the valley of Achor for a door of hope. WHOEVER is at all conversant with the holy Scriptures, must know, that they are, in many parts, highly figurative. If we examine many of our Lord's expressions, and indeed some whole discourses, we shall see, that they were unintelligible to those who interpreted them only according to their literal mean- ing ; because they were intended to be understood in in a mystical and spiritual sense : hence our Lord 6 HOSEA, II. 14, 15. [1143. took occasion to inform them, that the words which he spake unto them were " spirit and hfe." This is yet still more observable in the prophetic writings, which almost always must be taken in a mystical, as well as literal sense ; and indeed in many places, as Bishop Lowth has well observed, the spiritual mean- ing is more true, and more immediately intended, than the literal. This, I apprehend, is the case in the passage before us. God has been declaring, what he would do in order to reclaim the ten tribes from their idolatries ; that he would " hedge up their way with thorns, and make a wall, so that they should not be able to find their former w^ays," i. e. (as it is more fully set forth in the ninth and following verses) that he would deprive them of all their national blessings, and deliver them into the hand of their Assyrian enemies : then, in my text, he adds, " Therefore (it should rather be translated, ' never- theless') I will allure her," and so on. He had, in ver. 7, mentioned, that in consequence of the obstruc- tions which he would put in their way, they should be brought to see their sin and folly, and to say, '*^ I will return unto my first husband :" and now he pro- ceeds to declare, how he would deal with them, when they should be brought to that frame of mind ; that he would allure her, and give her the Valley of Achor for a door of hope." Now this has never been literally accomplished : for, if we except about twelve thousand Israelites, who accompanied the tribes of Judah and Benjamin in their return from the Baby- lonish captivity, none of the ten tribes have ever yet returned to their native country. We must there- fore look for a spiritual sense to this passage : and here we have the authority of an inspired writer to interpret it, as relating to the conversion of the Gen- tile world, and the deliverance of God's chosen people from a state of bondage to sin and Satan. St. Paul, in Rom. ix. 25, speaking expressly on the call of the Gentiles, quotes the last verse of this chapter in Hosea, and declares that this prophecy then received its completion. We may therefore without hesitation 1143.] god's dealings with penitents. 7 consider the passage as declaring the manner in which God deals with his penitent and contrite people, when once the Church, or any individual in it, is so wrought upon by temporal calamities or spiritual convictions, as to say, " I will go and return unto my first, my rightful husband." God says, as in my text, " I will allure her, and bring her into the wilderness, and speak comfortably to her ; and I will give her her vineyards from thence, and the valley of Achor for a door of hope." In declaring from hence how God will deal with his returning people, we may observe, that he will encourage them, I. With present comforts — [The readiness of God to receive sinners is not discovered in any thing more than in his mode of dealing with them in their return to him: if there be only " some good in them," he is sure to notice it with some testimony of his approbation : in proportion as they advance towards him, he makes greater advances towards a reconciliation with them: and when he sees that they begin in earnest to seek his face, he will cause them to abound in consolations. " He will allure them :" we must not suppose that God will really deceive any one ; but yet there is a sense wherein he may be said to " allure" men : he will conceal from the view of penitents such things as might alarm and terrify them : he will feed them, while they are yet babes, with milk ; and will withhold the stronger meat, which they are not yet able to digest. There are many things which he will say to them at a future period ; but from which he diverts their attention at present, as from things which they cannot receive : and thus he leads them gently, as their strength will bear. He now also in a peculiar manner reveals himself to the soul, and fills it with heavenly delight. The sinner coming first to a sense of God's favour, is borne up, as it were, on eagles' wings : he seems to be breathing a purer air ; I had almost said, to be living in a new world. His sen- sations are so entirely changed, that one may, almost without an hyperbole, call him " a new creature :" from being dead as to all spiritual things, he begins to enjoy a spiritual life : from being in total darkness, he is *' brought forth into marvellous light:" from dreading God's displeasure, he feels " his love shed abroad in his heart." Now therefore he supposes he never can lose the savour of these things : " Am 1 a dog," thinks he, that I should ever more offend this gracious Being, who has thus freely forgiven all my trespasses? Alas! little 8 HOSE A, II. 14, 15. [1143. knowing what depravity and deceitfiJness there is in the human heart, he concludes that he shall now bear down all before him : the corruptions of his own heart seem to be so mortified, as to be almost extinct : the world now is as nothing in his eyes : and Satan himself, formidable as he is, now appears to be " bruised under his feet." Perhaps he has learned, as it were by wrote, to acknowledge himself weak, frail, and inwardly depi'aved ; but the frame of his mind is like David's, when he said, " My mountain is so strong, I shall never be moved." Thus does God allure penitents: nor is this any more than what is necessary at the first ; for their habits of sin are deeply rooted ; their attachment to the things of time and sense is very strong ; and the opposition they will afterwards meet with from the world, the flesh, and the devil, is so powerful, that they need all possible encouragement; they need time to get strength ; they need to taste the sweet- ness of religion now, in order that when they come to endure the cross, they may be able to testify, from their own expe- rience, that religion, with all its difficulties, is an incomparably better portion than the world. This was remarkably exem- plified at the first publication of the Gospel : the three thou- sand converts " continued daily with one accord in the temple, and ate their bread with gladness and singleness of heart, praising God, and having favour with all the people" The favour of man they had very little reason to expect : but God saw fit to keep his infant Church for a little time from per- secution, in order that their happiness might have no alloy, and that they might grow in strength, and be able to endure it afterwards, when it should come upon them : and thus he allured them, as it were, to a steady and resolute adherence to his cause. Further, God says, " I will bring her into the wilderness." Many able and judicious Commentators translate these words somewhat differently, *' I will allure her after I have brought her into the wilderness :" and this I should suppose to be the more proper rendering of the words, because the sense is then clear ; viz. " After having afflicted her for her sins, I will comfort her on her return to me." But, if we retain the pre- sent version, we must understand the 'wilderness' to mean, not a state of aflfliction, but a state of solitude and retirement: and this makes very good sense, and exactly agrees with the experience of young Christians. When God allures them in the manner we have before represented, they immediately for- sake the company of the world, and seek their God in retire- ment: they now love solitude; they now never feel themselves less alone than when alone : nor would they forego their secret intercourse with God for all the world. There are many sea- sons when they would account the presence of their very 1143.] god's dealings with penitents. 9 dearest friend to be a grievous interruption. But, however true the words are in this sense, I apprehend the other to be the better version of them ; and therefore passing by this, we observe further, That God will speak comfortably to those whom he thus allures. He makes his word now to be exceed- ing precious to their souls : he opens their understandings to understand it ; and they begin to hear God speaking in and by it : and O ! how delightful are the promises ! With what eagerness do they embrace the promises ! With what unspeak- able pleasure do they now apply them to themselves ! Under a sense of guilt, they now see that they may have pardon for sins of the deepest dye : under a consciousness of their own insufficiency for any thing that is good, they see here in the sacred records an inexhaustible treasure of grace and strength. In every situation and circumstance of life they find, that there is a word suited to their condition : they hear the voice of God in the promises ; and by these he speaks indeed most comfortably to them. There is somewhat peculiar in the original words ; literally translated, they mean, " I will speak to her heart .•" and this is very properly rendered, " I will speak comfortably to her;" for God speaks to the outward ears of thousands to very little purpose : he invites, but they are not entreated ; he promises, but they are not comforted : but, when once he speaks to the heart, then comfort flows in apace, and " they rejoice with joy unspeakable and glorified."] Thus we see how God, alluring the sinner, and speaking comfortably to him, leads him on by pre- sent comforts. We proceed to shew, how he en- courages him, II. With future iwospects — [He that is born of God, is indeed born to a great in- heritance : nor is he in danger of expecting too much at the hands of God ; for, as he has said in general, " Open thy mouth wide and I will fill it," so he says in the passage before us, " I will give her vineyards from hence, and the valley of Achor, for a door of hope." You will call to mind what was observed in the beginning of this discourse, that this passage was never literally fulfilled, and that St. Paul has explained it in a spiritual and mystical sense : and this we now repeat, lest our construction, or rather our application of it should appear fanciful or forced. Vineyards were a very important part of the j)roduce of the land of Canaan; insomuch, that when the spies went to search out the land, they brought back a cluster of grapes upon the shoulders of two men, as the best proof of the fertility of the soil. When the Lord there- fore promises to give his people " vineyards from thence," he 10 HOSEA, II. 14, 15. [1143. means by it a supply of every temporal blessing, which he will bestow upon them from the very instant that they thus return unto him. If therefore we apply this spiritually, we may understand by it a supply of all spiritual blessings, which God will vouchsafe to his people from the time that they come to him with real penitence and contrition. Just as when our Lord says, " If any man thirst, let him come unto me and drink ; and out of his belly shall flow rivers of living water :" (by which he meant all the gifts and graces of the Holy Spirit :) so, I appre- hend, when God says in my text, " I will give her vineyards," he means every kind of temporal and spiritual blessing. It is added further, " I will give her the valley of Achor for a door of hope." Achor was a very rich valley, so called from the circumstance of Achan being stoned there. It was the first portion of the promised land that came into the possession of the Israelites : and this was to them a door of hope ; it was a ground of assurance, that they should in due time possess the whole land : it was, as it were, an earnest, whereby they were taught to expect the fulfilment of all the promises. Here then we see the meaning of the passage before us, according to the spiritual interpretation of it : God promises to his people the richest spiritual blessings ; and teaches them to consider all which they here possess, as an earnest only of what they shall hereafter inherit. Now it is by this prospect of receiving all spiritual and eternal blessings, that the young Christian is encouraged to proceed. First, He has a prospect of all spiritual blessings. The believer soon finds, that, if he will be faithful to his God, he must forego some worldly advantages ; and sacrifice every interest that stands in competition with his duty. Now this to our earthly hearts is no little trial : those who are insincere cannot stand this test : like the young man in the Gospel, they may wish for an interest in Christ ; but, if they must sell all in order to obtain it, they will rather part with Christ and his benefits : yea, if for a season they make a profession of godli- ness, they will at last, like Demas, prove by their conduct that they are " lovers of this present evil world." But, as an anti- dote against this poison, God promises tliat he will give better riches, even " durable riches and righteousness ;" and, that the blessings which he will bestow, shall far niore than counter- balance any thing which can be lost for him : and thus he inclines the soul to suffer temporal loss, in expectation of greater spiritual advantage ; and (as did the saints of old,) to "take joyfully the spoiling of their goods, knowing that they have in heaven a better and an enduring substance." The Christian also, after a little time, begins to find that he has many sore conflicts to maintain ; that he has enemies on every side ; that he has temptations without number ; and that he has 1143.] god's DEALINGS WITH PENITENTS. 11 in himself no strength, either to withstand one temptation, or to overcome one enemy. Under such circumstances, he would soon faint and be weary, but that God has engaged to support him in every trial, and make him conqueror over every enemy. But when he knows, that " his strength shall be according to his day ;" that there shall be " no temptation without a way to escape ;" and that every conflict shall produce an abundant increase of grace and peace ; he is willing to engage his enemies, under a full assurance, that, while God is for him, he need not regard any that are against him. He has already found the blessedness of serving God : he knows, by his own experience, that God " never is a wilderness unto his people;" that he is a gracious master, who richly repays them for what- ever they may do or suffer in his cause. Having therefore experienced this, he looks forward with confidence : having obtained grace in past trials, he expects assuredly, that it shall be given him in future difficulties : having tasted how gracious the Lord is, -he expects to receive yet richer communications of peace and joy : he looks upon every thing he receives as an earnest of something future. In addition to spiritual blessings which he hopes to receive in this life, he has A prospect of eternal blessings in the life to come : his increasing conformity to the Divine image is a door of hope, that he shall one day be " holy as God is holy :" his increasing happiness gives him a hvely assurance, that he shall ere long be free from every care, and be happy as the angels that are around the throne : so also the sweet communion which he enjoys with God in secret, those discoveries of his glory, and those communications of his love, are as earnests, that he shall one day see God face to face, and " drink of the rivers of pleasure which are at his right hand, for evermore." Now this contains somewhat of the Christian's experience, when first he comes to God through Christ : he is led on at first by present comforts ; and, as he proceeds, his prospects open ; so that in an assured expectation of grace sufficient for him, and of a crown of glory at the end, he " goes on, con- quering and to conquer."] We will now conclude with an address — 1. To those who may now be enjoying their first love — [The prophet observes, that the time of espousals is a time of love ^: and in the letter to the Church of Ephesus, mention is made of a first love; by which is meant, that peculiar earnestness and delight in Divine things which are often to be observ^ed in young converts. Now it may be, that some of you a Jer, ii. 2. 12 HOSEA, II. 14, 15. [1143. who are here present have just begun to taste the joys of religion : you have peace with God in your consciences ; and can scarcely think of any thing but the goodness of God to your souls. I would to God this might always remain ; or rather, that it might increase more and more ; and that you might so learn divine lessons in prosperity, as not to need to learn them in a more humiliating way ! But this is very rarely the case : the deep things of God are scarcely ever learned in this way: in general, God, after a season, leaves the soul to discern its own depravity, and to feel its utter helplessness : and, in order to humble it in the dust, he suffers the latent corruptions of the heart to spring up, and thus to harass and defile the soul. Not that God acts thus from any pleasure which he takes in mortifying the soul : I am per- suaded he would rather overcome us by love, because " he delights in the prosperity of his people:" but this is the way in which he punishes our past sins, and our present neglects ; he suffers those very sins, which most dishonoured and pro- voked him in our unregenerate state, most to grieve and perplex us after our conversion : and every secret backsliding he punishes, by withdrawing in a measure his restraining grace ; so that, as the prophet says, " Our own wickedness corrects us, and our backslidings reprove us." You must not wonder, therefore, if this should be your ovni experience : and this I say, not to damp your joy, so much as to keep you from abusing it. Strange as it may appear, our hearts will sometimes take occasion, even from religious joys, to puff us up with pride, or to lull us into security: and wherever pride or security is, no doubt there will ere long be a fall. Re- member then, that these comforts which God vouchsafes you, are to be an occasion of gratitude, but not of pride; " a door of hope," but not of presumption. When once you begin to presume upon your attainments, and to think that less dili- gence, less watchfulness, and less fervour will suffice, be assured, that the blessings you so abuse will be withdrawn : you will find, that your gifts, your graces, and your comforts, will decline. Be on your guard then against " leaving your first love:" be sober, and watch unto prayer: and, if you find but the first beginnings of decay, O! flee to the Saviour; flee to him as for your lives : if you feel yourselves sinking, cry to him, " Save, Lord, or I perish!" and endeavour, " as ye have received the Lord Jesus Christ, so to walk in him, rooted and built up in him, and established in the fiiith as ye have been taught, abounding therein with thanksgiving."] 2. Those who have " left their first love " [Perhaps you will ask, " Who are they? and how shall I know whether I be of the number?" Beloved, this is no 1143.3 god's dealings with penitents. 13 hard thing to know. It is true, there may have been some abatement with respect to rapturous or ecstatic feelings, while yet your love remains as firm as ever : but yet all who are really walking nigh to God, find the text reaUzed in their own experience. God allures them by the consolations of his Spirit; he seals his promises on their hearts : he enriches them with gifts and graces ; and he opens glorious prospects to their view. If therefore, instead of being thus allured, your spirit is become dull ; if, instead of finding the promises precious to your soul, they scarcely ever dwell upon your mind, or admi- nister any solid comfort; if your gifts or graces, instead of increasing, decline ; and if, instead of looking for, and longing after, and hasting to, your heavenly inheritance, you are be- coming more forgetful of it, and ready, as it were, to take up your rest in earthly things. Thou art the man : whoever thou art, " I have somewhat against thee;" " Thou hast left thy first love." O ! " turn and repent, and do thy first works." See what has caused this declension in thy soul: see what there is that troubles the camp : and O ! put away the accursed thing: if thou hast given way to a worldly spirit, watch and pray against it : if pride have defiled thy soul, humble thyself for it before God, and beg for grace, that thou mayest " be clothed with humility : " if passion be thy besetting sin, pray that thou mayest " put on meekness as the elect of God," and be adorned with that " meek and quiet spirit which is in the sight of God of great price." If sloth be the enemy that hath cut thy locks, and shorn thy strength, up, up, and be doing : in short, whatever it be that has caused thy declension, sacri- fice it, though it be " precious as a right eye, and necessary as a right hand." " Cease to do evil, and learn to do well : put away the evil of your doings." I know indeed, that you cannot put it away of yourselves ; but I know at the same time, that, till after it be put away, God will not shed abroad his love in your heart, nor can you look up with comfort and confidence to him. " Turn ye then unto your God, from whom you have deeply revolted;" and know, that he is a God ready to pardon: " he will heal your backslidings, and love you freely : " he will give you the earnest of his Spirit in your hearts, and fill you with joy in expectation of the full inheritance. O beloved! say with the Church of old, " I will go and return unto my first Husband; for then it was better with me than now : " and you will find, that, as " he hateth putting away," so " he will cast out none that come unto him."] 14 HOSEA, II. 19, 20. [1144. MCXLIV. GOD BETROTHING US TO HTMSELF. Hos. ii. 19. 20. I to ill betroth thee unto me for ever; yea, I ivill betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I tvill even betroth thee xinto me in faithfulness : and thou shalt knoiv the Lord. THERE are various figures used in Scripture to represent the care which God will take of his people: but that which is the most endearing, the most honourable, and, perhaps I might add, the most frequent, of any, is a marriage covenant. The Old Testament abounds with expressions to this effect. Jeremiah has whole chapters addressed to the Church as an adulterous wife, and inviting her to be recon- ciled to her divine Husband. Hosea not only dehvers messages in similar terms, but was actually com- manded to take an adulteress {i. e. either one who had been so, and was now penitent, or one who, though chaste at the time of his union with her, afterwards proved abandoned) to be his wife, in order that he might be a visible sign unto the Jewish nation. By this, Jehovah, having for a season put away his people for their unfaithfulness, here makes known to them his purpose to restore them yet again to his favour. Let us notice, I. How God contemplates the restoration of his ancient people — He considers himself as standing in the relation of a husband to them — [He had chosen them, and set them apart for that end* He acknowledges himself as still bearing that relation to tliem^. And complains of their unfaithfulness to him in terms peculiar to that relation" And urges their return to him by the consideration of their duty to him under that relation''. Amongst men, such a restoration of the offending party would be inexpedient^: but God both can and will do it in a Ezek. xvi. 8. ^ Isai. liv. 5. <= ver. 2 — 5. «' Jer. iii. 14. « Jer. iii. 1. 1144.] GOD BETROTHING us TO HIMSELF. 15 perfect consistency with his own honour. He tells us, He will do it " in righteousness," having accepted the sacrifice of his only dear Son in their behalf^. He will do it "in judg- ment," having from all eternity determined so to act towards them^. He will do it "in loving-kindness," having " loved them with an everlasting love*^. He will do it " in mercies," having freely forgiven them all their trespasses \ He will do it " in faithfulness," seeing that " his gifts and calling are without repentance''. And, that he is determined to do it, he makes clear by a threefold repetition of his purpose, " I will betroth thee, I will, I will : " and, because it seems a stretch of mercy beyond all reasonable hope, he says," I will even betroth thee in faithfulness."] He further declares that in this his renewed con- nexion with them he will far exceed all his former mercies — [His former espousal of them issued in their being repu- diated : but this shall be " for ever^." And, whereas their former knowledge of his character was very imperfect, they shall now have such discoveries of him as they had no concep- tion of before ; they shall behold all his perfections as harmo- nizing in this stupendous act of mercy™, and all " his glory as shining in the face of Jesus Christ"."] But " is God the God of the Jews only ? Is he not also of the Gentiles ? Yes, of the Gentiles also :" and to them also does my text refer : so that, to enter fully into it, we must further notice, II. What glad tidings are here announced to the Gentile Church — To the Christian Church does St. Paul expressly apply this prophecy, saying, " God saith in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them. Ye are not my people ; there shall they be called the children of the living God°." Now, in fact, Christ stands in the same relation to us as Jehovah did to the Jews — *■ Rom. iii. 21, 22. e Eph. i. 8 — 11, ^ Jer. xxxi. 3. i Rom. xi. 27. ^ Rom. xi. 29. i Jer. xxxi. 31—33. >" Isai. xlv. 21. "2 Cor. iv. 6. » Rom. ix. 24 — 26. 16 HOSEA, 11. 19, 20. [1144. He is the Bridegroom of his Church P; and every true Chris- tian, as well as the whole body of his Church, is presented to him under the character of his spouse i. True, we have de- parted grievously from him, and may justly be put away by him for ever. But he authorizes his ministers to bring us back to him, and engages not to cast off so much as one who shall return to him in penitence and faiths His language to us is "Turn ye, turn ye ; why will 3'ou die^?" And so has he prepared the way for our return, that the perfections of God shall not only not be dishonoured, but shall be greatly glorified, in that event. St. Paul takes great pains to shew, that the righteousness of God will be displayed in it no less than his mercy*: so that in it "shall mercy and truth meet together, and righteousness and peace kiss each other"." By entering into this relation to Christ, our happi- ness will be immeasurably and eternally enhanced — [Other unions are but for a time : but this shall be for ever. " He will not cast off his people, when once he has been pleased to make us his people^." And he wishes us to know this for our joy. The covenant he makes with us is different from that which he made with the Jews. His covenant with them was to depend on their stability ; and therefore it was dissolved : but that which he makes with us, provides for our stability itself, and therefore shall never be dissolved to all eternity y. And who can conceive what discoveries of his glory shall be vouchsafed to us through eternal ages? We cannot really know God now, unless we are united to him in Christ Jesus : but, when that union takes place, we, like Moses in the cleft of the rock, have all his perfections proclaimed to us, and all his goodness made to pass, as it were, before our eyes ^. Increasing experience of his love will give us increasing discoveries of his love. Yet to the last we shall only behold, as it were, his back parts, and see him as in a glass darkly : but when once the soul is liberated from the body, " we shall see him as we are seen, and know him as we are known ^"] Address — 1. Be like-minded with God in reference to the Jews — [You sec with what delight he views their restoration to him: and will you be indifferent about that great event? Far be it from you. The whole creation will take a deep interest P Matt. ix. 15. q 2 Cor. xi. 2. >• John vi. 37. « Ezek. xxxiii. 11. t Rom. iii. 25, 26. " Ps. Ixxxv, 10. ^ 1 Sam. xii. 22. > Heb. vi. 17, 18. ^ Exod. xxxiii. 10, 23. » 1 Cor. xiii. 12. 1145.1 THE RESTORATION OF THE JEWS. 17 in it, and express, every thing according to its ability, its desire to contribute to their happiness ^ Do ye also look forward to the event with ardent desire, and exert your- selves in every possible way to promote its speedy consum- mation.] 2. Accept with gratitude the overtures now made in reference to yourselves — [In the name of Jehovah I would now espouse you to the Lord Jesus Christ ^ : and for your encouragement I would say, that there is not one perfection of the Deity, not even justice itself, that will not be glorified in your acceptance of his prof- fered mercy ^. O, think what it will be to stand in that near relation to the Deity, and what blessedness you will obtain both in time and in eternity by means of it! Methinks all heaven will rejoice when the time shall have arrived for the marriage of the Lamb to be consummated^. May all of you now daily have your meetness for that blessed event increased, and in due season have your joy perfected in the full fruition of your Saviour and your God.] b ver. 21—23. " 2 Cor. xi. 2. d 1 John i. 9. e Rev. xix. 7- MCXLV. THE RESTORATION OF THE JEWS. Hos. iii. 5. Afterward shall the children of Israel return, and seek the Lord their God, and David their king ; and shall fear the Lord and his goodness in the latter days. KNOWN unto God are all his works from the beginning of the world ; and whatever he has pre- determined in his eternal counsels shall surely be fulfilled. Often indeed is the execution of his pur- poses delayed till unbelievers begin to think that his word has failed of its accomplishment : but '^ in the evening time it shall be light :" and when the ob- stacles to his will seem almost insurmountable, he will glorify himself in fulfilling it beyond all human expectation. Thus he acted, when, according to his promise, he brought the Israelites out of Egypt. He suffered them to be detained till the very last day that they could be detained consistently with the truth VOL. X. c 18 HOSEA, III. 5. [1145. of his promise ; and then, when the Israehtes them- selves were ahnost reduced to despair, he brought them out with a mighty hand and a stretched-out arm. Thus also will he act yet once more towards that chosen people. They are now dispersed almost beyond the hope of conversion to God. But there is a period when they shall as universally, and perhaps too as suddenly, commit themselves to the govern- ment of Christ, as ever they did to the direction of Moses ; nor is it improbable that they will yet again inhabit that very land, from which they have been driven for their iniquities. To elucidate this subject we shall consider, I. The event foretold in this prophecy — The whole of the Gospel dispensation is often called " the latter days :" but here the expression refers to what is called by many, the Millennium, or the time when all the kingdoms of the world shall be converted to Christ. In that day. The Jews shall universally return to God through Christ— [When the ten tribes revolted from the house of David under Jeroboam, they established idolatry in opposition to the worship of the true God, and set up kings of their own in opposition to those who sat on the throne of David. But in about two hundred and fifty years they were carried captive to Assyria ; and from that time to the present hour they have had no king or governor of their own ; and have been deprived of all opportunities of worshipping God, either according to the Mosaic ritual, or according to their own idolatrous super- stitions^ However they are not wholly and finally abandoned of their God : for, when his Spirit shall be poured out upon all flesh, they shall take the lead in turning imto God*', and shall voluntarily appoint the Lord Jesus Christ as their head''. This blessed truth is abundantly confirmed in Scripture'' : and the accomplishment of it will display in a most stupendous manner the unsearchable riches of God's vv^isdom and goodness '".J ^ ver. 4. The " Teraphim" seem to have been images to wliich they resorted for the purposes of divination. •> Zech. viii. 23. <= Hos. i. 11. d Ezek. xxxiv. 23, 24. andxxxvii. 21, 22, 24. c Rom. xi. 33. 1145. J THE RESTORATION OF THE JEWS. ID In turning to God, they shall be peculiarly in- fluenced by the Divine goodness — [The sanctions of the Jewish law were principally of a penal nature, and calculated to beget a servile spirit. Even Moses himself at the giving of the law exceedingly trembled and quaked^. But, as formerly they feared the Lord and his judgments, so in the latter day they will " fear the Lord and his goodness^ " they will marvel at his kindness in choosing their nation in the days of old ; and at his patience in bearing with them during their long departure from him ; and, above all, at his mercy and faithfulness in bringing them back into his Church, and manifesting to them again the tokens of his love. With these considerations they will be overwhelmed ; and, constrained by his love, will become patterns of all righteousness'^.] While we contemplate this stupendous event, let us improve it by considering, II. The instruction to be derived from it — Very appropriate instruction may be gathered from it, \. By the unbelieving world — [There are infidels who deny the inspiration of Scripture : and, even amongst those who profess to believe the Scriptures, there are not a few, who look upon the future restoration of the Jews to God as a cunningly-devised fable. But let both the one and the other of these persons look at this prophecy, and see how unreasonable their doubts are. Who that was not inspired of God, would have ventured to predict such events as are here referred to, namely, The continuance of the Jews as a distinct people all over the world, yet without any king or governor of their own, and without any priest or sacri- fice, or opportunity to worship the true God according to their law, and equally without practising the idolatrous superstitions to which in every period of their history they were prone ? Who, I say, would have ventured to predict such a state of things as tlais, if he was not inspired of God so to do ? And who would go on to foretell their future restoration to God, and their entire consecration to him as his willing and obedient servants? Yet has the former part of this prediction been unquestionably fulfilled. We see them preserved a distinct people to this hour; the ten tribes, from the time of their captivity in Assyria, and the other two tribes, from the time of their dispersion by the Romans. Every where are they f Heb. xii. 21. § Rom. xi. 4. ^ Jer. xxxiii. 9. C2 20 HOSEA, III. 5. [1145. distinguished by these two great peculiarities, — an incapacity to worship their own God according to his appointment, and an aversion to idolatry, to which their whole nation were so long and so obstinately addicted. This then is to the whole world an evidence, that the Scriptures are divinely inspired, and a pledge, that the event predicted shall in due time be fulfilled.] 2. By those who are inquiring after God — [Every awakened soul desires to know how it ma}^ find acceptance with God. And here the way of access to God, and of acceptance with him, is plainly declared. The Jews in due season will return to God through Christ, and will devote themselves to his service with filial gratitude and love. And it is in this way that every sinner must return to God. There is no other Mediator through whom any sinner in the universe can come to God : nor will any man be accepted of him, imless he surrender up himself to God in a way of holy obedience. On the other hand, no one who approaches God under a grate- ful sense of redeeming love, and with a desire to fulfil his will, shall ever be cast out. In fact, it is for this very end, even to produce this change in the hearts and lives of men, that God's jDerfections are manifested', or his promises revealed'', or his blessings given'. Let every one of you then return to God in this way : for there is not one who has not departed from him, even as the Jews themselves, or who does not need the same penitence and faith as they : and I can venture to assure every penitent and believing soul, that whosoever cherishes this holy fear, shall have the light of God's recon- ciled countenance lifted up upon him, and experience to his joy the same blessed liberty and the same divine enlargement, as they™.] 3. By those who are giving way to desponding fears — [Many, when first seeking after God, are ready to ask. Can it be that one so vile as I should ever obtain favour with God, or one so obdurate be ever penetrated with the feelings of penitence and love? Now I say. Look at the Jews; their wickedness, even from their first coming out of Egypt to their final expulsion from their own land, was most atrocious, even beyond that of the nations whom they were sent to extirpate. And now for the space of eighteen hundred years they have been as impenitent and obdurate as men could be. Yet behold, God has still designs of love towards them, and will ere long restore the whole nation to his favour. To all their other sins » See the blessed effect on Moses, Exod. xxxiv. G, 8. J' 2 Cor. vii. 1. ' Ileb. xii. 28. ^ jgai. vi. 1, 5. 1146.]] IGNORANCE DESTRUCTIVE. 21 they added that of crucifying- the Lord of glory : and yet are they not utterly and eternally cast off. Nay, when once the Spirit of God shall be poured out upon them, they shall, con- trary/ to the course of nature, be like a majestic river " flowing vp to the mountain of the Lord's house, itself established on the top of other mountains ;" so wonderful shall be the opera- tion of divine grace upon them". Who then should despair? Who should limit the exercise either of the power, or of the grace, of God? Dear brethren, let none despair either of themselves or others ; for God's mercy is open to all, and shall be effectual for all who seek it in his appointed way. I say not but that a man's day of grace may be passed even whilst he is alive in this world : but I do say, that no man who desires mercy, ca7i be in that deplorable condition, because he would have been already given up by God to utter insensibility and obduracy. Only let a man come to God through Christ, and he shall find that with God there is mercy, yea, and plenteous redemption. Let any man whatever be moved by a sense of God's unbounded goodness to him, and be led by that good- ness to fear and serve the Lord, and he shall never perish; but shall be made a monument of that very grace, which shall be so wonderfully displayed in the latter days, in the restoration of God's ancient people, and the consequent salvation of the heathen world.] n Isai. ii. 2. MCXLVL IGNORANCE DESTRUCTIVE. Hos. iv. 6. My peoi^le are destroyed for lack of knoivledge. IGNORANCE, as it respects the things of this world, is attended with many evils. It disqualifies a man for those situations in life that require the exercise of wisdom and discretion ; it degrades him in society below the rank of those who would other- wise be deemed his equals or inferiors : and it not unfrequently leads to idleness, dissipation, and vice. But ignorance of religion is of infinitely worse conse- quence ; because it ensures the everlasting destruc- tion of the soul. To this effect God speaks in the words before us; from which we shall be led to shew, I. The ignorance of the Christian world — 22 HOSE A, IV. 6. [1146. The Jews, as well those of the ten tribes as those who worshipped at Jerusalem, were called " the people of God," because they had received the seal of his covenant in their infancy, and professed to acknowledge him as their God. In like manner zee, having in our infancy been baptized into the faith of Christ, may, in a lax and general sense, be called his followers, and his people. But among nominal Christians there is an awful lack of knowledge ; an ignorance, 1. Of themselves — [How little do they know of their blindness ! They sup- pose themselves as competent to j udge of spiritual as they are of carnal things ; though God tells them, that they cannot comprehend the things of the Spirit for want of a spiritual dis- cernment^. How little do they know of their guilt ! Do they really feel themselves deserving of God's eternal wrath and indignation ? They cannot cordially acquiesce in that idea, notwithstanding they are expressly said to be under the curse and condemnation of the law ^. How little do they know of their depravity ! They will acknowledge, that they have this or that particular infirmity : but they have no just conception of the total depravity of their hearts ; or of the truth of God's testimony respecting them, that " every imagination of the thoughts of their hearts is evil, only evil, continually^." How little do they know of their utter helplessness ! They imagine that they can exercise repentance and faith just when they please, though they are declared by God himself to be incapable of themselves to do any thing ^, even so much as to think a good thought^.] 2. Of God— [They may have some general notions of his power and goodness : but what know they of his holiness ? Do they suppose that sin is so hateful in liis eyes as he represents it to bo^? What know they oi his justice? Are they persuaded that, as the Moral Governor of the universe, he must enforce the sanc- tions of his own law ; and that, however merciful he may be, he neither will nor can clear the guilty s? ^ 1 Cor. ii. 11, 14. b Gal. iii. 10. •^ Ps. xiv. 2, 3. Gen. vi. 5. ^ John xv. .5. «-• 2 Cor. iii. 5. f Hab. i. 1.3, p Exod. xxxiv. 7. 1146.] IGNORANCE DESTRUCTIVE. 23 What know they of his truth ? They read many threaten- ings in his word ; but they do not believe that he will execute them'».] 3. Of Christ— [They confess perhaps his Godhead, and acknowledge him as a Saviour. But what know they of him as he is in himself? Do they discern his beauty, his excellency, his glory ? Is He in their eyes " chiefest among ten thousand, and altogether lovely i?" What know they of him as he is to us ? Do they comprehend any thing of the breadth and length, the depth and height of his unsearchable love^? Have they any adequate idea of his tender sympathy and compassion ' ? Have they been filled with an admiration of his fulness, his suitableness, his sufficiency ™ ? If more were necessary to confirm this melancholy truth, we would appeal to God's own assertion respecting us, that our stupidity and ignorance are more than brutish".] Lest such ignorance should be thought venial, we proceed to notice, II. The fatal consequences of it — Doubtless the degrees of criminality attached to ignorance must vary according to the opportunities which men have enjoyed of obtaining knowledge. But in all men who have the light of the Gospel set before them, a lack of spiritual knowledge, 1. Tends to their destruction — [Every sin is destructive, but more especially impenitence and unbelief. And what is the occasion of these ? Must they not be traced to ignorance as their true and proper source ? If men knew what ignorant, guilty, depraved, and helpless creatures they are, could they refrain from sorrow and contri- tion ? If they knew what a holy, just, and immutable God they have to do with, could they do otherwise than trem- ble before him ? If they knew what a merciful, loving, and adorable Saviour there is, whose bowels are yearning over them, who is ever following them with invitations and en- treaties, and who longs for nothing so much as to save their souls, could they turn their backs upon him? Could they help crying to him for mercy, and desiring an interest in his n Lukexvi. 17. ' Cant. v. 10, 16. ^ Ep'a. iii. 18, 19. 1 Heb. ii. 18. and iv. 15. ■" 1 Cor. i. 30. n Isai. i. 2, 3. 24 HOSEA, IV. 6. [1146. salvation? If a man, feeling himself in imminent danger of perishing in the sea, cannot but avail himself of the assist- ance offered him for the preservation of his life, so neither can a man who feels his danger of everlasting destruction neglect and despise the salvation offered him in the Gospel.] 2. Will issue in their destruction — [God himself best knows what he has ordained and de- creed : and as the fates of men will be determined by him at last, to him, and to his word, we make our appeal. We want to ascertain the states of those who are ignorant of the Gospel : God tells us plainly, " They are lost°." We want to be informed whether their ignorance will not be considered as a sufficient plea for their rejection of the Gospel ? God assures us, that instead of operating in that view, and to that extent, it shall itself be the ground of their condemnation P. We would fain hope that the Lord Jesus Christ would in- terpose for them at the last day, to avert or mitigate their sentence. But we are told, on the contrary, that he himself will come to judgment, for the express purpose of taking ven- geance on them''. Here we leave the matter. If ye will not believe such plain and positive declarations of God, we shall in vain hope to make any impression on your minds by any feeble arguments of our own.] Infer — 1. How carefully should we improve the means of grace ! [The ordinances are appointed of God for our instruction in spiritual knowledge. Should we then absent ourselves from them on slight occasions? or should we be content with a formal attendance on them, while yet we derive no solid benefit to our souls? O let us remember that our all is at stake : and whether we hear, or read, or pray, let us do it as for eternity.] 2. How earnestly should we pray for the teachings of God's Spirit ! [Whether we be learned or unlearned, we can know nothing but as we are taught of God. In respect of spiritual knowledge, the rich have no advantage above the poor : yea, the poor have rather the advantage of the rich, inasmuch as tliey have more docility of mind ; and God has promised to reveal to babes the things which are hid from the wise and o 2 Cor. iv. 3. p Isai. xxvii. 11. • Gal. vi. 9. s Jer. iii, 12, 14, 22. t Hos, xi. 7, 8. " IIos. xiv. 4. X 1 Pet. i. 5. 1148. J DANGER OF SPIRITUAL IDOLATRY. ^9 serving God. Surely He is a good Master. Let but your hearts be right with him, and " none of his commandments will appear grievous to you^ :" on the contrary, you will find that " in keeping his commandments there is great reward^," and that your labour shall not be in vain with respect to the eternal world. " Be ye faithful unto death, and he will give you a crown of life ^"] y 1 John V. 3. z Ps, xix. 11. a Rev. ii. 10. MCXLVIII. THE DANGER OF SPIRITUAL IDOLATRY. Hos. iv. 17. Ephraim is joined to idols, let him alone, THERE is a day of grace, wherein God strives with men by his Spirit : this past, he abandons them to impenitence and obduracy^. The precise period of its termination is, in mercy, concealed from us ; but we are all concerned to deprecate the judgment de- nounced against Ephraim in the text : I. The sin of Ephraim — Ephraim, to which Jeroboam belonged, compre- hends all the ten tribes. These were devoted to the worship of the idols that were in Dan and Bethel. Nor could they be drawn from it by any of the means which God used — Though we do not imitate them in this, we are not free from sjyiritual idolatry — [Idolatry is described to be a loving and serving of the creature more than the Creator''. Hence covetousness and sensuality are spoken of under that term ^ Now who has not yielded that love, fear, and confidence to the creature, which are due to God alone ? " Who can say, I am pure from this sm i J We have, in truth, been "joined" to idols — [Many are the means which God has used to bring us to himself. Yet we have not been wrought upon effectually by any of them. Neither mercies vouchsafed, nor judgments threatened, have been able to prevail. We rather have a Luke xix. 42. b Rom. i. 25. c Col. iii. 5. Phil. iii. 19. 30 HOSEA, IV. 17. [1148. " held fast deceit, and refused to return to the Lord our God-^" ] But this sin must of necessity provoke God to anger. II. Their punishment — The text may be understood as an advice to Judah, not to hold intercourse with the idolatrous Israelites. Our Lord gives a similar direction to his followers "^ — But it rather imports a judicial sentence of final dereliction — [This is a just punishment for turning away from God. Nor can there be a more awful punishment inflicted even by God himself. It is worse than the severest afflictions which can come upon us in this life. For they may lead to the sal- vation of the souF; whereas this must terminate in our con- demnation. It is worse than even immediate death and immediate damnation. For the greater our load of sin, the greater will be our treasure of wrath ^.] And there is reason to fear that God may inflict this punishment upon us — [In this way he punished the Gentiles who sinned against their light ^. In this way he visited also his once-favoured people the Jews^ Why then should we hope for an exemp- tion, if we imitate their conduct ? God has repeatedly warned us that impenitent sinners shall have this doom''.] Infer — 1. What reason have we to admire the patience and forbearance of God ! [He has seen us cleaving to idols from the earliest period of our lives' ; and though we have changed them, we have never turned unto hiyn. In the mean time we have been deaf to all his expostulations and entreaties. What a mercy is it that he has never yet said, " Let him alone ! " Yea, he has even restrained us from perpetrating all that was in our hearts"^. How gracious is he in yet striving with us by his Spirit! Let then his goodness, patience and forbearance, lead us to d Jer. viii. 5. and xliv. 16, 17. « Matt. xv. 14. f 1 Cor. xi, 32. and v. 5. e Rom. ii. 5. 1' Thrice mentioned, Rom. i. 24, 26, 28. * Ps. Ixxxi. 12. Matt, xxiii. 32 — 35. k Prov. i. 30, 31. and v. 22. 2 Thess. ii. 10—12, 1 Ezek. xiv. 3. '" Gen. xx. C, and xxxi. 29. 1 Sam. xxv, 34. 1149.] CAUSES OF men's SUriNENESS. 31 repentance"; and let us say, like Epbraim, in his repenting state" — ] 2. How evidently is salvation entirely of grace ! [If left to ourselves we never should renounce ouridolsP. We should act rather like that obstinate and rebellious people 'J. The case of Judas may shew us what we may do, when once abandoned by God. God must give us a will, as well as an ability, to turn to him'. Let us then entreat him never to leave us to ourselves. Let us be thankful if, in any way, he rend our idols from us. If we have never yet resembled the Thessalonian converts % let us now cry unto him*. If we have, let us bear in mind that affectionate exhortation" — .] " Rom. ii. 4. « Hos. xiv. 8, p Jer. xiii, 23. q Zech. vii. 11, 12. ^ Phil. ii. 13. « i Thess. i. 9, t Jer. xxxi. 18. Hos. xiv. 2, 3. ^1 John v. 21. MCXLIX. THE EXTENT AND CAUSES OF MEN's SUPINENESS. Hos. V. 4. They will not frame their doings to turn unto their God : for the spirit of whoredoms is in the midst of them, and they have not known the Lord. WHEN we exhort men to duty, they plead their inabihty to perform it ; but their inability is, in fact, a want of inclination to serve God. Many things there are which they do not, though confessedly within their power. Of this the prophet complains in the words of our text, and traces it up to its true and proper source. His words lead us to consider, L The extent of men's supineness — Little need be said to shew that the generality do not *' turn to God." They are scarcely sensible of their apostasy from him. They regard serious and vital religion as over-righteous preciseness. They do not so much as " frame their doings to turn unto him" — They do not consider their ways — [This seems a reasonable duty, and within the reach of any man : every prudent man does it with respect to his tem- poral affairs ; nor can there be any excuse for neglecting it in 32 HOSEA, V. 4. [1149. more important concerns. Indeed it is not possible to turn unto God aright, unless we have first discovered wherein we have turned from him. But men do not choose to search the records of their own conscience ; they find it more pleasant to rest in the presumption that all is well. To this efiect God himself testifies respecting them^ — .] They do not abstain from open violations of God's law — [This is undoubtedly a step, which, every one that turns to God will take ; nor, though this is more difficult, is it beyond the power of an unregenerate man : though he cannot refrain from the love of sin, he may from the commission of it. Many actually do deny their appetites, from prudential motives ; yet few, if any, will impose the same restraints from a regard to God, or manifest the disposition recommended to them by Elihu"— .] They do not avoid the means and occasions of sin — [They have found the company of ungodly men to be a snare to their souls'^, yet will they not withdraw themselves from their society. From many other things have they ex- perienced a most baneful influence, yet will they gratify them- selves in all their wonted indulgences. In temporal matters they see the wisdom of fleeing from temptation '', yet they account it needless to shun the means of spiritual defilement ; but if they desired really to turn to God, could they evade the force of that question ® — ?] They do not use the means of obtaining true con- version— [They cannot but know the necessity of meditation and prayer : they are well assured that an attention to God's word and ordinances is a principal mean of spiritual advancement, yet any book is more pleasing to them than the Bible, and any employment than prayer : in seeking worldly advancement they will use the means with diligence, but all labour is deemed superfluous in the concerns of the soul.] They not only do not thus frame their doings, but they will not — [Not all the promises of God can allure, or threatenings alarm them : they are deaf to the voice of conscience, and the a Jer. ii. 36. '' Job xxxiv. 32. <= Exod. xxxiv. 12. Prov. xxii. 25. <' From tlie course, or the craniin" table. ^ Prov. vi. 27. 1149.] CAUSES OF men's SUPINENESS. 33 dictates of God's Spirit. The language of their hearts is like that of the Jews of old^ — .] They, on the contrary frame their doings to turn as far as possible /rom God — [Would consideration help them ? They banish it, with all books or conversation that might lead them to it. Would the turning from known sin ? They indulge in it. Would the avoiding of the means of sin ? They will rush into temptation. Would the using of the means of grace ? They account them a servile drudgery. If they wished to injure their spiritual interests as much as possible, consistently with a good name among men, they could not adopt a surer method : the whole of their conduct unequivocally declares the language of their hearts^ — .] To account for this supineness, let us trace it up to, II. The causes of it — Persons, when convicted of evil doings, will yet affirm their hearts to be good. But can a tree be good whose fruits are uniformly bad? The causes of this evil are justly described by the prophet : 1. They love sin — [" Whoredom" is frequently (and by Hosea in particular) used for sin in general. A " spirit of whoredom" imports an attachment to sin, and delight in it^. Now this justly cha- racterizes the state of fallen man. It accords with other descriptions given of him in Scripture'; and is the funda- mental cause of the supineness visible in the world. In following evil ways we glide easily down the stream : but in renouncing them we stem the tide of our corrupt nature. Hence even the first steps of turning to God are irksome and difficult ; and we lay the rein on the neck of our appetites for want of resolution to restrain them. In this very manner does God himself trace up our transgressions to a deceived heart '^ — .] 2. They are ignorant of God — [Never accustomed to reflect on God, they know nothing of him: the ideas they do form of him are grossly erroneous ^ f Jer. xliv. 16, 17. e Job xxi. 14, 15. '• In a similar sense a spirit of slumber is used, B om. xi. 8. ' Eph. iv. 22. and Rom. viii. 7. ^ Isai. xliv. 20. ' Ps. xcvii. 7. VOL. X. D 34 ROSEA, V. 4. [1149. In their hearts they " imagine him to be even such an one as themselves." This is another, and a very fruitful source of their supineness. To this St. Paul ascribes the evil of their hearts and lives "*. If they knew his poioer and majesty, could they dare thus to provoke him ? If they beheld his holiness, could they account sin so venial an evil ? If they were apprised of h\s justice, would they indulge hopes of impunity? If they believed his veracity, would they so disregard his threaten- ings? Above all, if they knew his mercy to us in Christ Jesus, could they so trample on the blood that was shed for them? It would not be possible for them to withstand such views of his perfections. Such a discovery would produce on them the effect experienced by St. Paul" — .] Infer — 1. They who shall perish at the last day must ascribe their condemnation to themselves — [It is certainly true that man is not able of himself to do all that is required of him. But it is no less true that he is able to do many things which he neglects. Nor can it be doubted but that, if he cried to God for help, he might obtain it. If he use not therefore the power that he has, and the appointed means of obtaining more, he can blame none but himself. In this view our Lord expressly declares that the fault is in our own perverse will °. And God expostulates with us on the folly of our conduct p. Is the husbandman justified in omitting to plough and sow his ground because he cannot ensure a crop ? How much less then shall we be, in neglecting the means to which God has promised success? Let us not then deceive ourselves by offering vain excuses ; but turn unto our God, and plead the mercy which he has promised to us "J.] 2. If we would fully turn unto our God, we must have our hearts renewed, and our minds enlightened with the knowledge of Christ — [Would we heal the streams ? we must cast the salt into the fountain head"". Instead of being actuated by the spirit of whoredoms, we must pray to be *' led by the Spirit of God." Instead of " abiding in darkness," we must seek to have " Christ revealed in us." Thus shall *' old things pass away, and all things become new." We shall sweetly yield oui'- selves to the constraining influence of Christ's love ; and not only turn, but " cleave, unto him with full purpose of heart."] ™ Eph. iv. 18. n Acts ix. (5. « John v. 40. P Ezek. xxxiii. 11. Ps. xxx. 6, 7. P Dan. v. 20, 23. Ps. xvi. 7. and cxix. 67. '^ Ps. cxix. 75. d Cant. v. 6, 8. e isai. ii. 3. *" Cant. i. 4. Draw me, and we, &c. tf Zech. viii. 21. Jolin i. 41, 45. 115f3.] CHARACTERISTIC MARKS OF PENITENCE. 51 To promote an increase of such repentance amongst us, we shall proceed to state, II. The grounds on which a penitent may take en- couragement to return to God — Whatever grounds of despondency we may feel within ourselves, we may take encouragement, 1. From a general view of God's readiness to heal us — [God has not left himself without witness even among the heathen world ; but has shewn, by his goodness to the evil and unthankful, that he is ever ready to exercise mercy. But to us who have his revealed will, he has left no possibility of doubt : for " if he spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ? " The invitations and promises with which his word is filled, are a further evidence to us, that he is willing to receive every returning prodigal, and that he will in no wise cast out any who come unto him. On this ground the whole v^'orld may adopt the words of the text, and say, " Come, let us return unto the Lord."] 2. From that particular discovery of it which we have in the wounds he has inflicted on us — [The Israelites seemed to lay a peculiar stress on this, and to infer, from the very strokes of his rod, his willingness to " heal and bind them up." They even felt an assurance that his return to them would be both speedy and effectuaP. Thus as soon as any person is brought to acknowledge the hand of God in his afflictions, he will improve them in this very way. Whether his troubles be of a temporal or spiritual nature, he will adore God for not leaving him in a secure and thoughtless state, and for awakening him by any means to a sense of his guilt and danger. He will begin immediately to argue as Manoah's wife ; " Would the Lord have shewn me this mercy, if he had intended to destroy me' ?" Does a father correct his child because he has no love to him ? Are not the very ex- pressions of his anger to be viewed as tokens of his love*^, and as a7i earnest of his returning favour to me as soon as I shall have implored his forgiveness? Let those then who feel the burthen of their sins, remember, that it is God who has given them to see their iniquities ; and that the heavier their burthen is, the more abundant encou- ragement they have to cast it on the Lord'.] ^ The text, with ver, 2. ' Judg. xiii. 23. k Heb. xii. 6. i Matt. xi. 28. 52 HOSEA, VI. 1. [1153. Application — 1. To those who have deserted God — [Let us only reflect on the months and years that we have past without any affectionate remembrance of God, or any earnest apphcation to Christ as our Mediator and Advocate ; and we shall not need many words to convince us, that we are included in this number. But let us consider whom " we have forsaken ; even God, the fountain of living waters ; " and, with all our labour in pursuit of happiness, we have only " hewed out for ourselves cisterns, broken cisterns that can hold no water"." Let our past experience suffice to shew us the vanity and folly of our waj^s : and let us " return unto him from whom we have deeply revolted." But let us beware lest we " heal our wounds slightly." Christ is the brazen Serpent to which all must look : He is the good Samaritan who alone can help us, and who has submitted to be himself " wounded for our transgressions," that he might " heal us by his stripes."] 2. To those who are deserted by God — [God does find it necessary sometimes to withdraw the light of his countenance from his peoj)le. But, whatever he may have done on some particular occasions, we are sure that in general he does not forsake us till after we have forsaken him. Hence, when the Israelites were deserted by him, they did not say, Let us pray that he will return to us ; but. Let us return unto him : for they were well assured that, as the alienation had begun on their part, so it would be terminated as soon as ever they should humble themselves in a becoming manner. Let those then who are under the hidings of God's face, inquire, what has occasioned his departure from them : and let them put away " the accursed thing," and turn to him with their whole hearts. Let them rest assured, that " there is balm in Gilead ;" and that, if they come to God in the name of Christ, their " backslidings shall be healed," and " their happiness restored".""] ™ Jer. ii. 13. " Hos. xiv. 4. Lam. iii. 31, 32. Ps. xcvii. 11. and cxlvii. 3. " If this were the subject of a Fast Sermon, the application might be comprised in the following observations : 1 . The calamities of the nation are manifest tokens of God's displeasure, and calls to repent- ance.— 2. All tlie efforts of our rulers to heal our wounds will be in vain, if we do not repent. — 3, A general turning unto God would bring us speedy and effectual relief. 1154.] EFFECTS OF DILIGENCE IN RELIGION. 53 MCLIV. THE EFFECTS OF DILIGENCE IN RELIGION. Hos. vi. 3. Then shall ive know, if we follow on to know the Lord : his going forth is prepared as the morning ; and he shall come unto us as the rain, as the latter and former rain unto the earth. THEY, who are strongly attached to human sys- tems, are apt to set divine truths at variance with each other, and to wrest some from their plain and obvious meaning, in order to reconcile them with others more agreeable to their sentiments. But they, who receive the word of God as little children, will find a harmony in passages, which at first sight appear contradictory, and will derive equal benefit from the contemplation of them all. Some imagine, that, if our salvation depend wholly on the free and sovereign grace of God, there can be no need for exertion on our part. Others, on the contrary, argue, that if our salvation be to be effected by means of our own en- deavours, it cannot be dependent on Divine grace. But these apparently opposite assertions are not made only in different and detached passages, but often- times in the very same passage. Our Lord, for instance, exhorts us to labour for the meat that en- dureth unto eternal life, at the same time that he says, the Son of man will give it us. And St. Paul bids us work out our salvation with fear and trem- bling, and yet assures us in the very same sentence, that it is God who worketh in us both to will and to do. Thus the prophet represents those who are returning to God, as encouraging themselves with the thought, that though they could no more accom- plish their end by their own exertions than they could command the sun to shine, or the clouds to pour down their waters, yet, if they persevered in the use of God's appointed means, they could not but succeed. The effects of diligence in religion are here, I. Plainly stated — 54 HOSEA, VI. 3. [1154. The great object of our attention should be, to gain the knowledge of Christ — [Many see no occasion at all for diligence in the pursuit of heavenly things. Others, who confess the need of constant exertion on our part, yet propose to themselves a wrong end in their labours ; having no higher view than to establish a righteousness of their own. But to know Christ and him crucified, is the one mean of eternal life, in comparison of which every thing else is as dung and dross ^ It is not how- ever a mere speculative knowledge of him that is thus excellent, (for we may possess that, and have the heart as unsanctified as ever) but an experimental knowledge of him, that brings the soul into a close union and abiding fellowship with him, and a transforming knowledge, that changes us into his blessed image in righteousness and true holiness^.] This should be sought with unremitting diligence — [It cannot be attained without frequent and serious medi- tation. It does not indeed, like other studies, require intense- ness of application, scope of thought, and strength of intellect ; it requires only that we enter into our own bosom, that we consult the records of conscience, that we apply to our souls the threatenings and promises of the Scripture, and that we live in the daily exercise of faith and prayer. This is easily compatible with any lawful pursuit ; and so far from distracting the mind, and incapacitating it for action, it will give direction and energy to all our faculties. We must not however ima- gine that it is the work of a day, a month, or a year ; it is the work of our whole lives. If at any time we think we have attained, and are already perfect, we may be well assured that we have hitherto studied to little purpose. St. Paul, after preaching the Gospel above twenty years, still desired to know Christ more fully "^ : and so infinitely does that of which we are ignorant, exceed that which any man can know in this life, that he says, " If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know"^." We must there- fore "follow on" in the use of God's appointed means, nor ever relax our diligence, till we see him as we are seen, and know him as we are known.] Nor shall such means be used in vain — [It will be invariably found, that, while " the idle soul sufllers hunger, the diligent soul shall be made fat." No person shall be disappointed for want of talents; for men shall make a proficiency, not in proportion to their abilities, but in * Compare John xvii. 3. 1 Cor. ii. 2. Phil. iii. 8. ^ 2 Clv. iii. 18. c Phil. iii. 10, 12. " 1 Cor. viii. 2. 1154.J EFFECTS OF DILIGENCE IN RELIGION. 55 proportion to their willingness to learn of God, and to practise what they already know*^. God, who alone can instruct us in this knowledge, will '* reveal even to babes and sucklings the things that are hid from the wise and prudent." " The meek he will guide in judgment, the meek he will teach his way." " If only we cry after knowledge, and lift up our voice for understanding, if we seek it as silver, and search for it as for hid treasures," we need not fear on account of any imagined incapacity ; for God has said, " Then shalt thou understand the fear of the Lord, and find the knowledge of God ; for the Lord giveth wisdom ; out of his mouth cometh knowledge and understanding ^."] This encouraging truth is yet further, IL Beautifully illustrated — There is a beauty peculiar to the Hebrew poetry, and very frequently occurring in the prophetic writings, that important truths are amphfied with figurative illustrations, and that sublime metaphors are explained by simple declarations. In the passage before us, that which is first proposed in plain lan- guage, is afterwards confirmed in two most instructive similes, each of them affording a more precise view of the manner in which the promise itself shall be fulfilled. The simile taken from the return of day, intimates, that our success shall be certain and gradual — [Nothing but the utter dissolution of the universe shall ever stop the succession of day and night ; so that the stated returns of light may be considered as a fit emblem of certainty. Indeed, God himself sets forth the immutability of his cove- nant by this very figure ; " If ye can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season, then may also my cove- nant be broken with David my servant s." Thus certainly shall light arise upon our benighted souls, provided we really desire to behold it'\ In a time of darkness we may cry, " The Lord hath forsaken me, and my God hath forgotten me ;" but, as the sun, even at midnight, is hastening towards us, though unseen, so are " the goings forth of our God prepared" decreed, and ready to appear. Let us but " wait, as those who watch for the morning;" and our gloom shall soon be « Phil. iii. 13, 14. f Piov. ii. 6. e Jer. xxxiii. 20, 21. i' Isai. Iviii. 8, 10, 56 HOSEA, VI. 3. [1154. dispelled ; and " the Sun of righteousness shall arise upon us with healing in his wings." Nevertheless we must not expect that we should discern every thing at once : our progress will be gradual. The sun does not arise in an instant : there is first a little glimmering dawn; then the gilded clouds begin to wear a brighter aspect; and at last they are dissipated by the rising sun : the sun itself also rises higher, and shines brighter in the heavens, till it arrives at its meridian. Thus it is with the knowledge of Christ in the soul : the first views which the inquiring soul obtains are faint and confused ; yea, perhaps, as in the early dawn, things may assume a monstrous and distorted shape : we may " behold men, as trees, walking." But gradually the mists shall be dispelled from our eyes ; our organs of vision shall be purged from their film; and the glorious object, whom we desire to behold, shall be revealed to our view. But, while we are here below, we shall " see him only, as in a mirror, darkly :" we must wait till we arrive above, before we can fully " see him as he is."] The simile taken from the return of showers after drought, intimates that our knowledge shall be re- f resiling and fructifying — [What can be more refreshing than rain to the parched ground? How does the face of nature soon testify its gladness by an universal smile ! Yet is this but a very faint resem- blance of that joy and gladness, which the soul experiences through seasonable communications of Divine knowledge. Let us figure to ourselves a prodigal reduced to the lowest ebb of misery, and doubting whether so vile a wretch shall ever find acceptance with his offended Father; and, while trembhng with a dread of his displeasure, surprised with the tendercst expressions of his love : will not this be a season of refreshing to his soul? Will he not instantly "put ofl' his sackcloth, and gird him with gladness ? " Will it not be to him " as rivers of water in a dry place, and as the shadow of a great rock in a weary land ?" Thus shall it be with all who follow on to know the Lord ; they shall have " beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of luuiviness." Nor shall the knowledge acquired be luiproduclire of solid fruits. As " the former rain" prepared the ground for the seed, and caused the seed that was cast in, to vegetate ; and " the latter rain" ripened and matured the grain, and made it fit for the sickle (both being essentially necessar)', and abun- dantly productive ;) so shall the knowledge of Christ be to the soul; it shall come "like rain upon the mown gi'ass, and as 1154.] EFFECTS OF DILIGENCE IN RELIGION. 67 showers that water the earth'." After long drought, the clouds may, almost without a metaphor, be said to " drop fatness ;" and the knowledge of Christ, long and eagerly desired, shall make *' the desert to blossom as the rose ;" yea, " it shall make the wilderness like Eden, and the desert as the garden of the Lord." " Instead of the brier shall grow up the fir-tree, and instead of the thorny bush shall grow up the myrtle-tree "^ ;" and the once-barren soul shall be " fruitful in all the fruits of righteousness to God's praise and glory."] We may see from hence, 1. Whence it is that mankind in general are so ignorant of Christ — [Tlie record of God concerning Christ is this ; " He that hath the Son, hath life ; and he that hath not the Son of God, hath not life." This is plain, express, and immutable. Yet, alas ! the generality, instead of labouring above all things to attain the knowledge of Christ, will bestow no pains what- ever upon it. There is no other knowledge that they profess to have without study: but this they think they possess almost by intuition. Hence, notwithstanding it is infinitely more important than any other, they continue wholly ignorant of it : they are satisfied with giving a general assent to Christianity as true, while they discern nothing of its beauty, and taste nothing of its excellence. If this knowledge were unattain- able, then men would have some excuse, seeing that they would labour in vain, and spend their strength for nought. But God has promised success to persevering diligence ; " Then shall ye know, if ye follow on to know the Lord." Let us not then give way to pride or indolence : but let us search the Scriptures with an humble, teachable spirit, and beg of God to enlighten the eyes of our understanding: so shall we be " guided into all truth," and be made " wise unto salvation through faith that is in Christ Jesus."] 2. Whence it is that they, who have attained some knowledge of Christ, are not made more holy, and more happy by it — [To maintain a steady uniform course is no easy matter. To follow on, forgetting what is behind, and reaching forth unto that which is before, requires more humility and zeal than the greater part even of real Christians possess. Hence their attainments in joy and holiness are small, in comparison of what they might possess. Instead of minding uniformly the one thing needful, they suffer themselves to be distracted with * Ps. Ixxii. G. ^ Isai. Iv. 10—14. 58 HOSEA, VI. 4. [1155. worldly cares and pleasures. Instead of resisting their adver- sary, they yield to him; and give way to desponding thoughts, when they should renew their exertions with more abundant diligence. If they followed on as they ought, not only would their success be certain and gradual, but it would be accom- panied with a proportionate increase of joy and holiness. Let us not then turn aside to earthly vanities, or waste our time in fruitless lamentations and complaints ; but let us " be followers of them who through faith and patience inherit the promises ;" that so our " path may be as the shining light, which shineth more and more unto the perfect day."] MCLV. man's instability and god's forbearance. Hos. vi. 4. O Ephraim, what shall I do unto thee ? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away. WHEREVER the Gospel is faithfully preached, some are savingly converted by it. But of those who " run well for a season, many are hindered " in their course, and many turn back again to the world. Such were they to whom God spake in the words before us *. The word had produced some good effect among them ; but their penitence was of very short duration. God therefore took up this pathetic lamentation over them ; which leads us to notice, I. The instability of man — Man in his best estate is a weak and frail creature. But " Ephraim," (who had cast off the worship of God) and " Judah" (who retained the form but with- out the power of godliness) may properly be con- sidered as characterizing two different descriptions of persons, namely, mere nominal Christians, and those ^ We may indeed interpret the three first verses of this chapter as descriptive of what shall take place in the latter day ; and so consider the words of the text as a continuation of the complaints uttered against the Jews in the preceding chapter. But we know that there were some partial reformations, as under Hezekiah and Josiah ; and therefore we may well explain the passage as belonging to the people of that generation. 1155.] man's instability and god's forbearance. 59 who make some profession of religion. We shall therefore notice the instability, 1. Of merely nominal Christians — [However men may have shaken off all regard for God, there have been times when they entertained some good de- sires, and some pui-poses of amendment. They did not always sin with the same ease that they now do. We may appeal to all, whether there has not been some period of their life when their mind was comparatively tender, and when they felt, in some little measui'e, the importance of preparing for death and judgment ? But these seasons have passed away without any permanent effect ; and the appearances of good have altogether vanished. Fitly therefore are they compared to a morning cloud, and to the early dew : for, as in a season of drought the morning clouds, which seemed to portend rain, are soon scattered ; and the dew, which seemed a welcome substitute for rain, is ex- haled, before it has penetrated to the roots, and thereby the expectations of the husbandman are disappointed ; so it is with them ; their vows are forgotten, their consciences are become callous, and all prospect of their conversion is annihilated^] 2. Of many who make a profession of religion — [Many, like those addressed in the text, have at some time appeared penitent, and have excited, both in themselves and others, a hope, that they would one day be faithful followers of the Lamb. But they have " left off to behave themselves wisely." " The cares of this world, or the deceitfuhiess of riches, or the lust of other things," have turned them aside ; so that they are as barren and unfruitful as if they had never professed themselves the Lord's people. How many have there been in every age who have thus *' made shipwreck of their faith !" And how many amongst ourselves, perhaps, have declined from the ways of God, and given reason to fear that " their last end will be worse than their beginning !" These are yet more strictly conformed to the images in the text, inasmuch as the hopes and prospects they afforded were more flattering, and the state in which they are left, is more desperate and afflictive''.] ^ See this exemplified in Pharaoh, Exod. x. 16, 28 ; in the Israelites, Exod. xxxiii. 4. with Ps. Ixxviii. 34 — 37 ; in Felix, Acts xxiv. 25, 27. <= See instances of this also in Demas. Compare Philem. ver. 24. with 2 Tim. iv. 10. See also 1 Tim. i. 19. and iii. C. and v. 12, 15. and 2 Tim. ii. 18. and iv. 4. 60 HOSEA, VI. 4. [1155. No subject whatever reflects more light than this upon, II. The forbearance of God — We must not suppose that God is really at a loss what to do, since both his wisdom and power are in- finite. But the expressions of the text import, 1. That he is extremely averse to punish us as we deserve — [Our provocations against him have been such as nothing but infinite patience could have endured. He complains of us, that " we have w^earied him," and that " he is pressed under us as a cart is pressed that is full of sheaves '^." He appeals to us that he has omitted nothing on his part that could tend to our good® : and expostulates with us respecting our obstinacy in destroying ourselves ^ When there seems scarcely any hope left, he declares that he cannot endure the thought of giving us upS : and, in the words before us, intimates the p)erplexity of his mind halting between his duty as a lawgiver, and liis inclina- tions as a parent. Well may it be said of him, that "judgment is his strange work*^ ;" for his whole conduct towards us shews, that he is " slow to anger and rich in mercy'."] 2. That there is nothing he can do consistently with his own honour which he is not ready to do for our salvation — [He cannot save us in an impenitent state : that would be a violation of his justice, his holiness, and his truth. But if we would repent, he would forgive us for his dear Son's sake If we would pray to him for liis Hol}^ Spirit, he would renew us, sanctify us, establish us. Whatever his wisdom could devise for our good, or his power execute, he would be ready to effect, if only we would " cleave to him with full purpose of heart." How strongly is this intimated in the tender manner of his address, " O Ephraim, O Judah," as though he spoke to every one of us severally by name ; and by the repetition of that question, "What shall I do unto thee?" Let a reciprocal ten- derness be excited in our hearts towards him ; and both the grounds of his anger, yea, and the consequences of it also, shall soon be removed.] Address — 1 . Those whose goodness has altogether vanished — Luke xvi. 25. 1158.] FOLLY OF INCONSIDERATION. 75 you could suppose them all to have been crowded into the space of one day, and yesterday to have been the day in which they were all committed, what a monster would you appear in your own eyes ! Yet, admitting the enormity of each sin to have been precisely such as it was at the moment of its com- mission, and such as it exists at present, such is the light in which you are viewed by God. Turn not away your eyes from this painful sight : you must behold it sooner or later : if you delay to look at it, the black catalogue of crimes will still increase, and the sight of them be yet more terrible. In the name of God then, I entreat you all, " Consider your ways"."] 2, Seek to have your sins blotted out from the book of God's remembrance — [It has already been observed, that this may be done. Though you neither have, nor can have, any thing to merit such a favour, God is willing to bestow it for his own name's sake : Iris word to you is, " I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins°. He even promises to "cast them into the very depths of the seaP," from whence they shall never be brought against you: yea, he " covenants" to efface them, as it were from his own memory ; and says, " I will forgive their iniquity, and I will remember their sin no more'^r And will you not seek this mercy ? Is it too soon yet awhile for you to enjoy it ? Will you not be happier in the possession of it, than in the con- tinuance of your sins ? Think how such a proposal would be received by those who are now reflecting upon their ways in hell : would they need to be urged a second time to ask for mercy ? O seek it instantly ; seek it with all importunity ; seek it in the adorable name of Jesus ; seek it after the ex- ample of the saints of old '^: and then, "though your sins have been as scarlet, they shall be white as snow ; though they have been red like crimson, they shall be white as wool."] 3. Endeavour to walk as in the presence of God — [A sense of the Divine presence will be an excellent pre- servative from sin. We know how careful we are of our conduct in the presence of any one whose good opinion we value : let us " set the Lord always before us^," in order that our circum- spection may be increased, and that we may be kept as much from secret as from open sin, from sin in the heart as well as sin in the life. Let us " commune much with our own hearts n Hagg. i. 5, 7. " Isai. xliii. 25. p Mic. vii. 19. 1 Jer. xxxi. 34. "^ Ps. xxv. 7. and Ixxix. 8. s Ps. xvi. 8, 9. andli. 1, 2, 7. 76 HOSEA, VII. 8, 9. [1159. ill our chamber, and be still'." Let us strive to keep a con- science void of offence, and to approve ourselves in all things to " Him, who searcheth the heart, and trieth the reins." Let it be our ambition, that on every day more and more acts of piety may be recorded in the book of God's remembrance ; that so he may " remember us for good"" while we are here on earth, and welcome us as "good and faithful servants" when we enter into the eternal world.] t Ps. iv. 4. u See Neh. xiii. 14, 22, 31. and Ps. cvi. 4, 5. MCLIX. CAUSES AND SYMPTOMS OF SPIRITUAL DECAY. Hos. vii. 8, 9. Ephrahn, he hath mixed himself among the 'peo- ple: Ephraim is a cake not turned. Strangej-s have devoured his strength, a)id he knoweth it 7wt : yea, grey hairs are here and there upon him, yet he knoiveth it not. IF the body be oppressed with sickness, we inquire into the symptoms of the disorder, and trace it, if possible, to its proper cause. The same course is proper in reference to the soul, and indeed to the state of nations as well as of individuals. The pro- phet is representing the declining, and almost deso- late, condition of the ten tribes : and, in the words before us, he marks the particular sins which had provoked God to forsake them ; and the fearful con- sequences of their transgressions. The Israelites had, in direct opposition to God's command, united them- selves with the heathen, and incorporated many of their idolatrous rites with the worship of the true God. They were even " mad upon their idols," while they were very cold and indifferent in what related to Jehovah. In consequence of this, God gave them up into the hands of their enemies. Pul, king of Assyria, exhausted their treasures by the tribute he imposed^: and the king of Syria reduced their armies to a mere shadow, " making them even as the dust by threshing^." Proofs and evidences of decay were visible in every department of the state, and such as indicated approaching dissolution : yet a 2 Kings XV. IP. ^2 Kings xiii. 7. 1159.1 CAUSES OF SPIRITUAL DECAY. 77 such was the infatuation of the people, that they were as unconcerned and secure as if they had been in the most safe and flourishing condition. It is not however our intention to enter any fur- ther into the history of the ten tribes. We shall rather draw your attention to our own personal con- cerns, of which theirs was a type and shadow: and we shall proceed to point out the causes and symptoms of spiritual decay. I. The causes — The two things mentioned in the text will be found among the most fruitful sources of declension in the divine life : 1. An undue connexion with the world — [A certain degree of intercourse with mankind is neces- sary, in order to a due discharge of our civil and social duties. But if we mix with the world by choice, we shall go contrary to the commands of God, and suffer loss in our souls. We are enjoined to " come out from among them, and be separate*'." God even appeals to us respecting the impossibility of main- taining with propriety any intimate communion with them^: and our Lord characterizes his followers as being no more of the world than he himself was^. But some professors of reli- gion connect themselves more closely, and involve themselves more deeply, vsdth the world in business, than they need to do : others associate with them as companions : and others are so blinded by their passions, as to unite themselves with them in marriage. What must we expect to be the result of such con- duct ? Must it not expose us to many temptations ? Are we not, when so circumstanced, likely to drink into the spirit of the world, and to be drawn into a conformity to their ways ? Surely the falls and apostasies of many must be traced to this source : and it will be well if this evil do not become fatal to some of us.^ 2. A partial regard to God — [A " cake " baked upon the coals and " not turned," would be burned up on one side, while it was altogether doughy on the other. This fitly represents the state of those who are cold and indifferent in things relating to religion, but exces- sively ardent in their pursuit of other objects. Yet what is more common than such a state? Some professors are so <= Rom. xii. 2. Ps. xlv. 10, 11. ^2 Cor. vi. 14 — 17. ^ John xvii. 14. 78 HOSEA, VII. 8, 9. [1159. intent on their worldly business, and have their hearts so engaged in it, as scarcely to have any zeal left for better things. Some are occupied with this or that favourite study, in com- parison of which the Bible, and prayer, and communion with God, have no charms for them. Some are inflamed by politics, and are never happy but when they are declaiming upon the affairs of state. Some are so intent upon the circumstantials of religion, such as Baptism or Church-government, that they seem to think an agreement with them in their opinions on those subjects as essential to salvation as even piety itself. Some again are heated by controversy about certain doctrines, while, alas! they pay but little attention to their duties, especially the duties of humility and love. What wonder if the soul languish, when its eternal interests are thus postponed to matters of inferior importance ? If we would adorn our holy profession, we must be 'penetrated throughout with a fervent regard to God ; and all other things must be subordinated to the one thing needful.] Having traced the causes of spiritual decay, let us notice, II. The symptoms — Agreeably to what has been observed in relation to the Israelites, we shall mention three marks, which, in the progressive stages of decay, will shew themselves in a declining soul : 1. Inward weakness — [The exercises of religion require our utmost efforts : without a fixedness of purpose, an intenseness of thought, an ardour of desire, and a resoluteness of conduct, we cannot get forward in our Christian course. But when we have declined from God, all these are proportionably relaxed. The bow is unstrung, and cannot send the arrow to the mark*^. We take up the Bible ; but it is a sealed book : we address ourselves to prayer ; but our mouths are shut, and we cannot utter a word before God. The duties which once were easy, are become arduous and irksome. The temptations which once had lost all their force, now obstruct our way, and entangle our feet. TJie cross, which was once an object of holy glorying, and served only to animate us to fresh exertions, now becomes an object of terror ; and instead of taking it up with cheerfuhiess, we study as much as possible to avoid it. Let us look and see, whether " strangers have not devoured our strength," and whether " the things which remain in us be not ready to die^."] ^ Hos. vii. IG. e Rev. iii. 2. 1159.] CAUSES OF SPIRITUAL DECAY. 79 2. Outward proofs of that weakness — [" Grey hairs" are indications of declining strength. They are first thinly interspersed ; and afterwards diffused over the whole head. Thus are the symptoms of decline small at first, and scarcely visible, except upon close inspection. They will however appear, when the inward weakness has commenced. There will be a visible alteration in the temper : a proud im- perious spirit will be more ready to shew itself: fretfulness and impatience will more easily arise. A change will be found i7i our dealings loith the tvorld. We shall be less open, less generous, less scrupulous about adhering to truth, or prac- tising the tricks of trade. In our families also will a deterior- ation of our state be manifest. There will be less attention paid to their spiritual interests. The word of God will not be read to them with such practical and interesting remarks : nor will the devotions be conducted with life ; but will dege- nerate into a mere form. In the closet, more especially, the symptoms of our decay will be seen. Prayer will probably be a mere lip-service, and not unfrequently be entirely omitted. The sacred volume will either be glanced over in haste, or lie wholly neglected. In short, there will be no delight in God, no peaceful serenity of mind, no joyful hope of immortality. These things will be exchanged for gloom and melancholy, for sighs and sorrows, for an accusing conscience, and a dread of death.] 3. Insensibility under that weakness — [Things have proceeded far when this mark appears. But it is the natural effect of sin to blind the eyes, and harden the heart, and sear the conscience*'. Twice is it said of the Israelites in the text, " They knew it not: " they had contracted a stupid indifference, bordering on judicial blindness and infatuation. And this is the state to which many professors of rehgion are reduced. Others see their grey hairs, but they see them not : they have ceased to look into the glass of God's law, or to examine themselves : they have quieted their minds by some carnal expedient of business, or company, or by comparing themselves with others. Deplorable indeed is their condition ! and if they be not soon roused from their lethargy, they will have reason to wish they had never been born, or never seen the light of Gospel truth*.] Address — 1. Those who are resting in a formal religion — [Religion is a state of holy active exertion in the things pertaining to God. God says to us, " My son, give me thy h 1 John ii. 11. Heb. iii. 13. 1 Tim. iv. 2. i 2 Pet. 11. 20, 21. 80 HOSEA, VII. 13. [1160. heart''." Without this, our services are of no value. Look to it then, my Brethren, that ye get your hearts quickened by the Spirit of God. You must not be satisfied %vith seekhig : " you must strive to enter in at the strait gate^" You must "take the kingdom of heaven by violence™." Beg then that you may be " renewed by the Spirit in your inward man," and be en- abled, so to fight as to conquer, so to run as to win the prize ".] 2. Those who profess to experience " the power of godliness" — [Astonishing is the deceitfulness of the human heart. "We all see in others defects, of which they themselves are not con- scious. And can we suppose that we ourselves also are not blind to our own defects ? Yes : and perhaps the very locks which we think our greatest ornaments, are full of grey hairs. Our graces perhaps are rather the resemblance, than the reaHty, of virtue : our humility may be affectation, our zeal pride, our confidence presumption. Let us *' be jealous over ourselves with a godly jealousy"." Let us search and try ourselvesP ; and beg of Grod also to search and try us'^. Let us be careful that we set out well, and then labour to " go on from strength to strength, till we appear before God in Zion ""."] ^ Prov. xxiii. 26. i Luke xiii. 24. ^ Matt. xi. 12. ° 1 Cor. ix. 24, 26. « 2 Cor. xi, 2. p Lam. iii. 40. •1 Ps. cxxxix. 23. ' Ps. Ixxxiv. 7. MCLX. GUILT AND DANGER OF AN UNCONVERTED STATE. Hos. vii. 13. Woe unto them ! for they have fled from me: de- struction unto them ! because they have transgressed against me : though I have redeemed them, yet they have spoken lies against me. SUCH is the infatuation of unregenerate men, that they always promise themselves secmity in the ways of sin : but it is certain that they are never more in danger than when they fancy themselves most secure : they may be well compared to a bird that is allured to a net : it hears the notes that call and invite it to the society of some kindred bird : fearless of danger, it obeys the summons : it hastens to the place from whence the sound issues, little thinking that, instead of a companion, it shall find a 1160.1 DANGER OF AN UNCONVERTED STATE. 81 foe. The fowler, however, who has spread the net, sees that the unsuspecting bh'd is quickly to resign its liberty, and perhaps its life. Thus it is with those who listen to the enchanting voice of sin : they follow it, but know not that it is for their life ^ : The word of Jehovah is gone forth, nor can it ever be reversed : it says, " Woe unto the wicked, it shall go ill with him ;" and, '' when he saith. Peace and safety, then shall sudden destruction come upon him as travail upon a woman with child, and he shall not escape." To this purpose God speaks to the Israelites in the passage before us : he says, " Ephraim is like a silly dove, without heart : they call to Egypt, they go to Assyria : but when they go, I will spread my net' upon them ; I will bring them down as the fowls of the heaven." Having thus represented their danger in figurative expressions, he declares it plainly in the most awful terms : " Woe unto them, for they have fled from me ! destruction unto them, because they have transgressed against me ! though I have re- deemed them, yet they have spoken lies against me." From these words, we will endeavour to set before you, I. The state of men in general — [To those who can see nothing but the outward conduct, there may appear to be a very considerable difference between tlie states of different men : the moral and decent may be esteemed exceeding righteous and good, while the openly vicious and profane are execrated as exceeding vile. And it must be acknowledged, that, as far as the conduct of these different persons respects society, there is a great difference between them; but God, who looks at the heart, and esti- mates every thing by the respect it has to him, sees that all men are very nearly, if not altogether, upon a level ; all men appear to him as " sepulchres, full of all uncleanness:" some indeed appear whited and outwardly adorned, while others are open, and discover all their deformity. Still, however, inwardly they are all the same. In the first place, all " flee from him." Adam had no sooner sinned, than he lost his delight in God, and fled from the presence of his Maker. From that time, all his descendants have felt the same aversion to intercourse with a Prov. vii. 23. VOL. X. G 82 HOSEA, VII. 13. [1160. the Deity : they love not the ordinances where God reveals himself to men : when God calls them, " they all begin with one consent to make excuse : " some plead their social en- gagements ; others the pressure of worldly business ; all have some plea to make ; all say, in effect, I cati not, or, I will not, come. In dangers or in troubles, they will rather go to the creature than to God : even under a sense of sin, they ■will rather flee to their own resolutions, and trust in their own endeavours, than they will rely upon the strength and right- eousness of the Lord Jesus. When God calls, they turn a deaf ear to his invitations. When he follows them, as it were, by the convictions of his Spirit, they actually '' flee from him:" they shake off the thoughts that trouble them ; they endea- vour to di'own reflection in business or pleasure ; and the whole language of their hearts and actions is, like theirs in Job, " Depart from us ; we desire not the knowledge of thy ways'^." But the aversion to God which carnal men feel, is carried much further : they not only flee from him, as finding no pleasure, no satisfaction in his presence, but they also " trans- gress against him." The law is yet in a measure written on their hearts, but they will not comply with its dictates : they see clearly, in many things, that such or such a course of action must be displeasing to God, and " that they who do such things are worthy of death; yet they both do these things themselves, and have pleasure in those that do them ; " choosing them for their companions, and countenancing them, in their actions : nor is this occasionally only, and through temptation or inadvertence : no ; it is the settled course and tenour of their lives. The commands or prohibitions of God have no weight with them : whatever is reputable in the world, or agreeable to themselves, that they do ; whenever their sensual inclinations or worldly interests strongly bias them to any line of conduct, it soon appears that they have cast off the yoke of God, and that they feel no restraint whatever, except that which arises from temporal considerations. Nor is this all : they " speak lies against God : " they de- clare, in the face of the whole world, that the service of sin and Satan is to be preferred before the service of God. In every transgression they commit, they virtually speak to this effect; ' This is happiness: as for obedience to God, that would be an insupportable restraint: true happiness consists in renouncing all allegiance to God, and in following our own will.' Moreover they say, like those of old, " The Lord will not do good, neither will he do evil*^;" i. e. ' if we serve him, we shall have no profit ; nor shall we sustain any loss if we i> Job xxi. 14. c Zeph. i. 12. 1160. J DANGER OF AN UNCONVERTED STATE. 83 serve him not.' We must remember, that God interprets our actions; and considers men as speaking those things which their conduct shews to be the secret language of their hearts. And indeed this is strictly just ; for all must allow, that actions speak more forcibly, and more truly, than words. But will not the Lord do good or evil ? Will he not reward those that diligently seek him? Will he clear the guilty, and suffer them to pass unpunished ? No, assuredly ; " he will put a difference between the righteous and the wicked; between those who serve him, and those who serve him not"^." Yet such are the lies which ungodly men are speaking against him. Let any one say, whether this be not really the state of carnal unregenerate men ? Do they not thus flee from God's presence, transgress against his laws, and, in their conduct at least, misrepresent him to the world ? Let us look round the world, and see whether this be not a true picture of mankind ? Let us look into our own bosoms, and see whether it do not exactly represent ourselves? It may be, that we have not been so openly immoral as others : but yet, if we will examine our own hearts, we shall see that we have been as far from any real delight in secret communion with God as the most profligate man on earth. We have been as far from sacri- ficing all our own interests and inclinations to the will and law of God as the most flagrant rebel in the world : nor have we, in our actions, been living witnesses for the truth of God, any more than those who have denied every word of the Bible. This then is clearly the state of all unregenerate men.] We come now to shew you, IL The peculiar sinfulness of their state — [If, without attending to any collateral circumstances, we were shnply to point out the evil which is contained in the foregoing conduct, methinks the state of such men would ap- pear beyond measure sinful : but the sinfulness of it is greatly aggravated by the consideration in my text ; " Though I have redeemed them, yet have they spoken lies against me." If we call to mind the mercies which had been vouchsafed to the Israelites, we shall perceive that the malignity of their sins was exceedingly enhanced by the obligations which had been conferred upon them: they had been delivered from their bondage in Egypt, and brought to a land flowing with milk and honey. Such an interposition as this never had been known from the beginning of the world : that God should go and take an oppressed nation out of the midst of another na- tion ; that he should reign over them as their king ; that he •i Mai. iii. IS. 81 HOSEA, VII. 13. [1160. should destroy seven nations greater and mightier than they, and establish them in the possession of their land; that he should, in ten thousand instances, step forth as their protector and deliverer, when they were reduced to the lowest state of wretchedness and miseiy ; that he should vouchsafe them, not one redemption only, but many ; this, I say, required the most ample returns of gratitude and obedience : the ingratitude therefore which they manifested, stamped a tenfold malignity on every sin they committed. But we have an infinitely better redemption vouchsafed to us : a Redemption of which theirs was but a type and shadow. We have been redeemed from a far sorer bondage, even from bondage to sin and Satan ; from all the curses of the broken law ; from aU the miseries of death and hell. We have also been brought into a better land; not to the possession of mere temporal comforts, but to spiritual and eternal happiness ; to the society of glorified saints and angels ; to an inheritance incorruptible, undefiled, and never- fading ; in short, to all the glory of heaven. This has been accomplished also for us by far more wonderful and endearing means: God has sent his own Son into our guilty world; sent him to become a man, and to stand in our stead ; sent him to give his own life a ransom for us ; sent him to pay down the price of our redemption ; and has appointed him to bring forth every one of his redeemed ; to support and guide them through this dreary wilderness, and to conduct them, with a mighty hand and an out-stretched arm, to the full possession of their inheritance. O, what a Redemption is this ! What obliga- tions does this lay upon us to be faithful and obedient ! And what a fearful aggravation must this be of all our disobedience ! Yet, behold, we are the persons whose transgressions are so multiplied : we are they whom Christ came from heaven to seek and save : and yet we flee from his presence : we are they, for whose sakes " he gave himself, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works;" and yet we are continually trans- gressing against him : we are they towards whom he has shewn such astonishing love and mercy ; and yet we are saying, that he regards us not, and that it will be in vain to serve him. Ah, Brethren, is there no guilt in such a state ? and shall not God be avenged of such a people as this ? Do not look at your sins merely as they affect society ; that is no just crite- rion ; that is no proper test. Estimating your conduct merely in that view, you will be ready to applaud yourselves as right- eous, if you should happen to have escaped the grosser pollu- tions of the world : but view your sins as contrasted with the love of Christ ; see him dying to bring you nigh to God, and yet yourselves " fleeing from God ;" see him shedding his blood to cleanse you from sin, and yet yourselves continuing to " trans- 1160.J DANGER OF AN UNCONVERTED STATE. 85 gress ; " see him faithfully executing every thing he had under- taken for you, and yet yourselves " lying against him." This is the light wherein to view your conduct. Draw nigh, then, and see it; ponder it in your hearts; consider it well. What offence can a servant commit against his master, or a child against his parent, or a man against his benefactor, that can bear any proportion to the smallest offence that you have com- mitted against Christ? and yet you have offended times without number, and that too without any remorse ; as though men were bound to requite your kindnesses, but you were at liberty to trample upon the most sacred obligations that God is able to confer upon you. Ah, Beloved! know every one of you, that " God seeth not as man seeth;" he considers things not according to man's estimation, but as they really are : and when he shall call you to an account, you will see every sin aggra- vated by redeeming love : you will see that, in fact, you *' crucify Christ afresh, you trample under foot his blood, you put him to an open shame." And " shall not God visit for these things?" Yes, assuredly.] I will proceed therefore to set before you, III. The danger of such a state — [You can bear me witness, my Brethren, that I delight not in setting forth the terrors of the Lord. I find it far more pleasant to be publishing the glad tidings, and to be expatiating on the fulness and freeness of the Gospel salvation : but I must not conceal from you what God speaks concerning you. Were I to be unfaithful to you in this respect, I should but betray your souls to ruin ; and " your blood would be required at my hands." Attend therefore to the solemn denunciations of God's wrath against you : hear, I say, and tremble : hear, and lift up your hearts to God for mercy and deliverance : " Woe unto them, for they have fled from me ! Destruction unto them, because they have transgressed against me ! " Woe and des- truction comprehend both present and eternal misery. There is much woe, even in this life, as the consequence of sin. Who can tell the alarms which haunt the wicked in their secret retirements ? Who can tell the apprehensions they feel at the approach of death ? I know that they may " sear their con- sciences," so far as to become " past feeling :" and they may delude themselves with ungrounded hopes, so far as even to attain a confidence of their safety : but notwithstanding this, it is certain that " there is no peace to the wicked : " wherever they go, and whatever they do, they have no solid peace : they are either harassed with tumultuous passions, or terrified with misgiving fears. God has said repeatedly, that " there is no peace to the wicked." But let us suppose that they pass through 86 HOSEA, VII. 13. [1160. life with tolerable serenity ; what will they do at the instant of their departm-e from the body ? Then they will begin to understand the meaning of the word " destruction : " noio perhaps they listen to it with indifference ; but then they cannot remain insensible to it. What terror must seize them when they behold the face of incensed Majesty ! when they see that God, whose laws they have trampled on, and that Saviour whose redemption they have slighted ! What agony must pierce their souls, when they hear him say, "Depart, accursed, into everlasting fire ! " And, when they are hurled headlong into the bottomless abyss, Avhen they are lying down in flames of fire, and know that they must " dwell with everlasting burnings," how will they gnash their teeth with anguish ! how will they curse the day that they were born ! how will they curse themselves for their own folly in neglecting redeeming love ! But can it be, that they who live in the state before described, are exposed to all this misery ? Yes, " Woe unto them ! Destruction unto them ! " saith Jeliovah. And the apostle says, " that tliey who know not God and obey not his Gospel," or, in other words, they who flee from God and trample on redeeming love, "shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power^." The whole sacred volume attests and con- firms this awful truth : every part of it speaks to the same effect as David, " The wicked shall be turned into hell, and all the people that forget God^." Now, my Brethren, deceive not your own souls. To what purpose will it be, to be speaking peace to yourselves, when God is denouncing " woe and destruction" unto you ? If you say that you are not the worst of sinners, what will that avail you? If you say that you are honest, and just, and sober, what is all that to the purpose ? This, and more than this, the Pharisee could say for himself; yet was he not hereby jus- tified. The only question is, Do you answer to the character drawn in my text ? Have you not "fled from God?" have you not "transgressed against him?" have you not " spoken lies against him ? " If you are disposed to deny any of these charges, consider with yourselves, Have you sought your hap- piness in communion with God ? and, when he has said, " Seek ye my face," has your heart always answered," Thy face, Lord, will I seek ? " Are you not also transgressors against his law ? Have you not been just now acknowledging upon your knees, that " you have done those things which you ought not to have done, and left undone those things which you ought to have done?" And can you affirm that the constant course and tenour of your life has proclaimed to all around you, that <= 2 Thess. i. 8, 9. ^ Ps. ix. 17. 1160. J DANGER OF AN UNCONVERTED STATE. 87' " to fear God and keep his commandments was the whole end and happiness of man ? " No ; " every mouth must be shut ; and not you only, but the whole world, must become guilty before God." Know then that you, and that every man, while in an unregenerate state, is exposed to the wrath of God ; and that that wrath will come upon you to the uttermost, if you " flee not for refuge to the Hope set before you."] We will now conclude, with two inferences from the whole : 1. What suitable provision is made for us in the Gospel ! [You have seen the awful state of unregenerate men, and will be ready to doubt whether there can be any help or hope for persons so circumstanced. But thanks be to our God and Father, that he has not left us to perish in our sins ! on the contrary, he has pitied us, and sent us his only dear Son to deliver us from our lost estate. Numberless as our iniquities have been, they were all laid upon the head of Jesus, our great Sacrifice : all were expiated by his blood ; so that God can be "just, and yet the justifier of those who repent and believe" the Gospel. O Brethren, be thankful for this provision: be thankful that you are not only permitted, but commanded, to come to Christ for a free and full remission of all your sins. Have you "fled from" your God and Father? Behold! Jesus, his beloved Son, is come to seek and save you. Have you " transgressed against" him times without number ? The blood of Jesus is shed to cleanse you from all sin. Have you in the whole course of your life " spoken nothing but lies " against your adorable Redeemer ? That very Redeemer will make you to experience his inviolable truth, in receiving you to mercy, and in rejecting none that come unto him. Surely, if bread be suited to the hungry, or water to the thirsty, then is the provision set before us in the Gospel exactly suited to the wants and necessities of all who feel their need of mercy.] 2. How happy are they who have cordially em- braced the Gospel ! [In two respects have they experienced a most blessed change ; namely, in their character and condition. You have heard that the natural and unconverted man flees from God, transgresses against him, and speaks lies against him. Not so the man that is converted : he flees to God ; he seeks the Divine presence ; he desires the favour of God more than life, and esteems " his loving-kindness better than life itself." If any ask him, "Who will shew us any good?" his answer is, like David's, " Lord, lift thou up the light of thy countenance 88 HOSE A, VII. 14. [1161. upon us." He now also desires to serve and obey God : it is his grief and burthen that he cannot get rid of sin ; he longs for holiness ; he desires to be changed into the Divine image ; he wishes to be in heaven, not merely because he shall there be free from trouble, but because he shall be free from sin. And now, too, he is a living witness for the truth of God : he " sets to his seal that God is true :" he is not afraid to testify before the whole world, that God's service is perfect freedom, and that " i7i keeping his commandments there is great re- ward :" his whole life proclaims to those around him, that God is a mighty God, and greatly to be feared ; yet that he is also a loving, merciful, and faithful God, and therefore worthy to be loved and trusted with the whole heart. You have heard also that woe and destruction are denounced against the un- converted ; but there is no woe, no destruction, to the con- verted soul : no ; " his sins are put away from him, as far as the east is from the west :" while the iniquities of the ungodly are (as we are told) " sealed up in a bag," to be brought forth against them in the day of judgment, the iniquities that have been committed by a converted soul, are, from the first mo- ment of his conversion, " cast into the depths of the sea^;" not into the shallows, from whence they might be recovered, but into the depths, never more to be brought to remembrance. Whoever then ye be, who have embraced the Gospel, rejoice, and leap for joy, on account of the blessed change that you have experienced. If your consciences testify, that you are really seeking after God, that you desire to be delivered from all sin, and that you are endeavouring to be witnesses for God in the world, rejoice ; *' for it becometh well your souls to be thankful." You have been redeemed; rejoice therefore in the redemption vouchsafed unto you : " you are bought with a price ; therefore glorify God with your bodies and your spirits, which are God's."] g Mic. vii. 19. MCLXI. THE PRAYERS OF UNREGENERATE MEN CONSIDERED. Hos. vii. 14'. They have not cried unto me with their heart, when they howled upon their beds. IT is not without reason that prayer has been called by some, the pulse of the soul : for by that more than by any thing else may be discerned the increase or declension of our spiritual health. Somewhat like prayer may be offered by the most ungodly in 1161.3 PRAYERS OF UNREGENERATE MEN CONSIDERED. 89 seasons of deep distress : but their supplications differ widely from those which proceed from a penitent and contrite heart. The ten tribes, who, in despite of all the warnings given them, would go to Egypt and Assyria, rather than to God, for help, found them- selves taken in the net which God had spread for them. Then they began to call upon God for help : but, the heart-searching God testifies respecting them, that they cried not unto him with their heart when they howled upon their beds. To shew how common and awful this state is, we shall, I. Consider the prayers of unregenerate men — It is confessed such persons often " howl upon their beds " — [In these words two things are to be noticed, namely, the time, and the manner of their prayers. With respect to the time, it is too generally found, that they who are not in earnest about their salvation, defer their prayers till bed-time : instead of transacting their business with God whilst their faculties are alive, they stay till exhausted nature is become incapable of any energetic exertion ; and then hurry over some form of prayer, as a school-boy does his task, without feeling one word they utter. Even this is too favourable a representation of the prayers of many ; who stay till they have lain down " upon their bed," and then fall asleep in the midst of their devotions. As for praying in the morning, they have no time for that : the concerns of the past, or of the present day have pre-occupied their minds ; and if they offer two or three cold petitions while they are dressing, it is quite as much as their necessities re- quire, or as God deserves. As to the manner, we may inter- pret the prophet's expression as importing in general, that their prayers are altogether irrational, and /orcec? ; and indeed, if we take into the account the state of the suppliants as guilty and condemned sinners, and the majesty of him whom they profess to address, their prayers are a most horrid mockery, yea, as unsuitable to the occasion as the " howling" of a dog would be. But the expression may be taken more strictly and literally : for these persons will not pray with any degree of fervour, except in seasons of great affliction. Perhaps they have suffered some heavy loss, or are in embarrassed circum- stances, or have some peculiar guilt upon their conscience, that greatly disturbs them ; but even then they have no disposition to spread their case before God ; and so they lie down upon 90 HOSEA, VII. 14. [1161. their beds as miserable as they can be, " howling" and whining like dogs, and perhaps wishing that they were dogs, or any thing, rather than rational and accountable beings^.] But, whatever their prayers be, " they cry not unto God with their heart " — [View them in their public devotions ; they will confess themselves " miserable sinners," and implore mercy for Christ's sake at the hands of God, and desire grace from him " that they may hereafter live a godly, righteous, and sober life, to the glory of his holy name :" but if they were afterwards told by their minister, that they were miserable and hell-deserving sinners ; that nothing but an application of the blood of Christ to their souls could ever save them ; and that, to evince the sincerity of their repentance, they must devote themselves unreservedly to God ; they would shew by their answers, that they neither believed, nor desired, any one of the things, which they had uttered before God. Inquire, further, into their private prayers, and it will be found that they are not sincere in any petition that they offer. If, for instance, they were to pray that they might become true and faithful disciples of the Lord Jesus ; and Jesus were to tell them, as he did the Rich Youth in the Gospel, that they must first give up all that they possess in this world, before they can be brought to love him supremely and to serve him acceptably ; would they reply to him, " Thy will be done ? " Would they not rather plead for this or that possession, " O, spare it ; is it not a little one ? " and, when they found that the terms could not be lowered, would they not pray back again their prayers with ten-fold more earnestness than they at first uttered them ; yea, and forego all their hope in Christ, rather than sacrifice their worldly interests ? Such are the prayers of the unregenerate, if they pray at all : but the greater part of them, except on very particular occasions, do not so much as preserve even an appearance of devotion''.] We shall have a little clearer view of the worth- lessness of such prayers, if we, II. Contrast them with those of the regenerate — In every thing that is essential to prayer, the dif- ference may be seen. Particularly they differ in respect of, * See this exemplified in David, Ps. xxxii. 3, 4. ^ Mark x. 21, 22. This shews with what lamentable propriety they speak of *' sayiny their prayers." 1161. J PRAYERS OF UNREGENERATE MEN CONSIDERED. 91 1. Voluntariness — [The wicked will pray only under some heavy calamity, or in the near prospect of death and judgment*': all their peti- tions are extorted by anguish or by terror. The regenerate, on the contrary, go to God willingly and cheerfully as to their father and their friend. We do not mean to say, that the godly never feel backwardness to this duty (for, alas ! they too often do) but they do not indulge it ; they do not rest satisfied in such a state ; they condemn themselves for it as much as an unregenerate person would condemn himself for the grossest sins : and when they are enabled, in any measure, to realize their principles, they account it their sweetest privilege to draw nigh to God, and to pour out their souls before him: they even pant for God as the hart after the water brooks, and "go to him as to their exceeding joy*^."] 2. Constancy — [When the distresses or terrors, that instigated the un- godly to prayer, are removed, there is an end of the impor- tunity which was occasioned by them ^. The persons who for a while seemed melted in the furnace, are no sooner taken out of it, than they return to their wonted coldness and obdu- racy. But a regenerate person can say, " My heart is fixed, O Lord, my heart is fixed :" " at evening, and at morning, and at noon-day will I pray, and that instantly *^." There are seasons indeed, when he may, through the corruptions of his heart, be led to relax his diligence : but he can jiever give over prayer: whether he be in prosperity or adversity, he feels that he is altogether dependent upon God, both for his present and eternal happiness ; and therefore he returns again and again to God, in order to maintain fellowship with him, and to receive at his hands the blessings he stands in need of.] 3. Humility — [Persons may use very strong language and express a kind of indignation against themselves in reference to their inward corruptions, while yet they are not truly humbled before God : but true humility consists, not in vehement ex- pressions, but in a tenderness of spirit mixed with self-lothing and self-abhorrence s. Of this, an unregenerate man has no conception : yet it is this that constitutes the chief excellence of prayer ; and without it our prayers can find no more accept- ance with God, than the howling of a dog^. In this view, c Jer. ii. 27. Ps. Ixxviii. 34. Isai. xxvi. 16. ^ Ps. xlii. ], 2, and xliii. 4. ^ Job xxvii. 10. f Ps. Ivii. 7. and Iv. 17. e Job xlii. 6. Ezek. xx. 43. 1' Matt. XV. 8, 9. 92 HOSEA, VIII. 2, S. [1162. God himself calls the services of the temple a hateful "noise";" and declares that the offering of a lamb with an unhumbled spirit, is as odious in his sight, as the offering of swine's blood, or "the cutting off a dog's neck*^."] Infer — 1. How little dependence can be placed on a death-bed repentance ! [Far be it from us to discourage repentance at the last hour. On the contrary, if we behold symptoms of it, we would in the judgment of charity conclude well respecting its issue. But it is God alone who can perfectly distinguish between the feigned humiliation of Ahab, and the sincere contrition of Peter : and perhaps, where we think we hear the supplications of a Christian, God may hear nothing but the howHng of a dog. Repentance, like every Christian grace, must be judged of by its fruits : and if we would have in our- selves, or leave in the mind of survi\ang friends, an unques- tionable evidence of our sincerity, let us repent without delay, and " bring forth fruits meet for repentance."] 2. What encouragement have all real penitents to call upon God ! [As God can distinguish hypocrites in the midst of their most specious services, so can he discern the upright in the midst of all their infirmities. The sigh, the groan, the tear, the broken accents of contrition, are more pleasing to him than the most fluent petitions that are destitute of a divine unction ^ Let none then be discouraged because they do not find a ready utterance in prayer ; but let them be chiefly solicitous to " cry to God with their hearts." Then they will have nothing to fear ; for God " will hear them, yea, and answer too, while they are yet speaking to him ™," and " will do for them abundantly above all that they can ask or think"."] > Amos v. 21 — 23. ^ isai. Ixvi. 3. ' Ps. vi. 8. and xxxviii. 9. and Ixxix, 11. and especially Lam. iii. 50. ™ Isai. Ixv. 24. " Eph. iii. 20. MCLXII. THE DANGER OF FALSE CONFIDENCE. Hos. viii. 2, 3. Israel shall cry unto me, My God, tee knoiv thee. Israel hath cast off ike thing that is good: the enemy shall pursue him. J 162.] THE DANGER OF FALSE CONFIDENCE. 9S THERE is not a more intimate connexion between any two things than between sin and misery. How- ever specious an appearance any hypocrite may make in the world, God, who sees his heart, will sooner or later expose and punish his hypocrisy. The Israelites on different occasions professed to repent, and to return to God : but they were " as a deceitful bow," that effected not the purpose for which it seemed to be bent : on which account God commanded the prophet to " set the trumpet to his mouth," and to proclaim their speed?/ destruction. The prophet's testimony is then confirmed by God himself in the words before us : in which we may see, I. The vain confidence of the ungodly — All men have, to a certain extent, the very con- fidence expressed in my text. As amongst the Jews, so amongst ourselves, the grounds of that confidence are diverse, whilst the confidence itself is the same. [Some found it on their bearing of the Christian name. They have been born of Christian parents, and educated in a Christian country, and therefore they account themselves children of the Most High ; exactly as the Jews claimed to be the children of God, because they were descended from the stock of Abraham, and had been admitted into covenant with God by circumcision. Hence we find them confidently assert- ing that " God was their Father ^" Others found it on their belonging to a peculiar Church. As the Jews said of themselves, " The temple of the Lord, the temple of the Lord, the temple of the Lord are these ''j" so persons belonging to the Church of England esteem themselves especially favoured of the Lord on that account, whilst all the various classes of dissenters arrogate to themselves the same high privilege, as arising out of their separation from the Established Church, and the imagined superiority of their re- spective advantages for spiritual instruction. Others found their confidence on their moral conduct, and their regular observance of all the external duties of religion. But like the Pharisees of old, whilst their regular deportment makes them objects of admiration to those around them, they shew by their whole conduct that they have only " the form of godliness without any of its power." Yet do they value themselves as standing high in the favour of God, and would a John viii. 33, 39, 40, 41. ^ Jer. vii. 4. 94 HOSEA, VIII. 2, 3. [1162. be filled with indignation if their acceptance with him were questioned, or their state before him made even for a moment a subject of doubt. Others again found their confidence on their having embraced the principles of the Gospel, and professed themselves i?i a more peculiar manner the folloioers of Christ. These are apt to consider themselves as lights shining in a dark world*' and, with more than ordinary boldness, will adopt as their own ajDpropriate and distinctive privilege that assertion of the ancient Church, " My Beloved is mine, and I am his." Now I am far from saying that none are entitled to express this confidence ; for I know that it is the Christian's privilege to possess it, and to " hold it fast even to the end." But it is far too easily adopted, and too generally entertained. For thousands who " call God their Rock, and the Most High God their Redeemer, do, in fact, only flatter him with their mouths, and lie unto him with their tongues^:" and many of the most confident among them will meet with that repulse in the last day, " Depart from me; I never knew you, ye workers of iniquity^."] Seeing, then, that there are so many who indulge a vain confidence before God, let me declare to you, II. The disappointment that awaits them — Whatever have been the erroneous standards which men have adopted for themselves, there is one, and one only, by which they shall be tried in the last day; and that is, the word of God. Accordingly God casts in the teeth of self-deceivers their violations of his word — [The Jews, as Jews, were bomid to walk according to God's law. But they had " cast ofi" their allegiance to God, transgressing his covenant, and setting at nought his com- mandments^." And this is the very state of us Christians. What a covenant has God made with us in Christ Jesus, " a covenant ordered in all things and sure," and comprehending our every want, both in time and eternity! In this covenant we have the remission of all our sins accorded to us freely for Christ's sake, and all needful supplies of the Holy Spirit, for the sanctification of our souls, yea, and eternal glory also vouchsafed to us as the purchase of the Redeemer's blood. But how little have we regarded this covenant, or sought an interest in it ! In fact, " we have rather trodden under foot c Ps. Ixxviii. 34 — 37. ^ Matt. vii. 21 — 23. * See Isai. Iviii. 2. ^ vcr. 1. 1162.] THE DANGER OF FALSE CONFIDENCE. 95 the Son of God by our continuance in sin, and counted the blood of the covenant wherewith he was sanctified an unholy thing, and have done despite to the Spirit of his graced." And, as for the laws either of the first or second table, we have never made them the rule of our conduct, or even desired to conform to them any further than suited our own interest or convenience. In our baptism indeed we engaged to walk according to the revealed will of God ; but in our whole lives we have rebelled against him, and " cast off the thing that was good."] What then can we expect at God's hands ? [He told the hypocritical Jews that " their Assyrian enemies should pursue them." True, the Assyrians thought only of gratifying their own ambition ; but they were a sword in God's hand to " avenge the quarrel of his covenant:" and they did fearfully execute on these transgressors the Divine judgments. And has not God instruments at hand to inflict punishment on us? See the perturbed state of Europe at this moment V' and see how we ourselves are approximating towards it. The outrages and conflagrations which have recently pervaded our land will have been as nothing in comparison of what we may soon behold, if God give us up to tKat anarchical spirit which now threatens to bear down all before it Truly the occasional prayers which have for some time been in use amongst us by the appointment of our ecclesiastical superiors, may yet well be continued amongst us, for the averting of those judgments which we have so justly merited. Amongst the professors of religion, too, there is a spirit not unlike to that which prevails in the ungodly world, a spirit of unhumbled inquiry, and of dogmatical assertion, tending only to divide the Church of God, and to diffuse uncharitable feelings amongst those who ought to " love one another with a pure heart fervently." To what that also may grow, God alone knows. But it is a sad scandal to the Church of God, and can be pleasing to none but Satan, the author and abettor of all evil. But there are other enemies that may pursue both the world and the Church of God : for most assuredly the wrath of God shall follow and overtake sin, whether it be found in the openly profane, or in the professors of the Gospel of Christ. " The sin of every man," whoever he may be, shall assuredly, in due season *' find him out." A man's profession may have raised the admiration of all around him : but if it g Heb. X. 29. ^ Of France and Belgium more particularly, May 1831. 96 HOSEA, VIII. 2, 3. [1162. prove at last unsound, he shall sink the deeper into irremedi- able shame and misery ' ] Application — 1. Let us examine well the grounds of our con- fidence— [I would by no means be understood to condemn all con- fidence, but only to recommend a careful examination of the grounds on which our confidence is built. We may, if we will attentively discriminate between things which differ, find a very broad distinction between the confidence which is delusive, and that which is truly scriptural. As a general observation, we may say, that that alone is scriptural which is attended with holy fear and jealousy : for even St. Paul himself laboured incessantly to " bring all his bodily appetites into subjection, lest, after having preached to others, he himself should be- come a cast-away." That which stands on a presumptuous conceit about God's decrees, and is sanctioned only by an appeal to past experience, may well be questioned : but that which is founded rather on the general promises of the Gospel, and is borne out and warranted by an appeal to the present experience of the soul, may safely be treasured up as an invaluable blessing. And if this latter appear more fluctuating than the other, let not that render it less estimable in your minds : for it is far the more scriptural and safe. In fact, Satan exerts himself to the uttermost to strengthen the confidence which is erroneous, that so his vassals may not suspect the delusion under which they labour; whilst, on the other hand, he infuses doubts into the minds of the upright, that they may not reap the full benefit of their confidence in God. Only let your confidence be hum- ble, and its habitual effect be practical, and then you may say boldly, "O God, thou art my God!" and may hold fast your confidence, and the rejoicing of your hope firm unto the end.] 2. Let us endeavour to maintain a close walk with God— [Whilst this, as I have already shewn, is the proper test of our confidence, it is also the means whereby our confidence is to be made more and more assured. " If we abide with God, he will abide with us : but if we forsake him, he also will forsake us''." Here we see, that, if the text is true, so will tiie converse of it be found true also. Only let us " hold fast that which is good," and no enemy whatsoever shall pre- vail against us. You all know how the Apostle sets all his enemies at defiance' And thus may we also do : for, ' Job XX. 4 — 7. '' 2 Chron. xv. 2. » Rom. viii. 33—39. 1163.]] NATURE OF CHRISTIAN INNOCENCE. 97 "if God be with us, who can be against us?" Our office is, to serve the Lord. His office, if I may so speak, is to save us. Only then let us attend to our part, and we may with safety leave to our heavenly Father the execution of his.] MCLXIII. THE NATURE AND EXTENT OF CHRISTIAN INNOCENCE. Hos. viii. 5. How long will it he ere they attain to innocency ? IT is impossible to read the history of God's an- cient people, or to survey the world around us, with- out being filled with wonder at the patience and forbearance of God. In vain were all his mercies to the Jews in delivering them from their bondage in Egypt, and in giving them possession of the promised land : no manifestations of his power and grace were sufficient to convince them of his exclusive right to their service, or to knit them to him as their only Lord and Saviour. They would make to themselves idols of wood and stone, and transfer to them the allegiance which they owed to God alone. Yet, in- stead of breaking forth against them in wrathful indignation to destroy them, he bore with them, and, with tender anxiety for their welfare, said, " How long will it be ere they attain to innocency?" Precisely thus does he wait for us also, who, notwithstanding all that he has done for the redemption of our souls, are ever prone to depart from him, and to fix on the creature that regard which is due to him only. Yet he is waiting to be gracious to us also, and longing for the return of our souls to him as their proper rest. In illustration of this pathetic complaint, I shall consider, I. What is the attainment here specified — Perfect innocency is utterly unattainable in this life— [Once we possessed it in our first parents : but since the Fall, we all have inherited a corrupt nature ; since " it was im- possible to bring a clean thing out of an unclean." Nor can VOL. X. H 98 HOSEA, VIII. 5. [1163. we by any means wash away so much as one sin that we have ever committed. Rivers of tears would be insufficient for that. Sinners therefore we must be even to the end.] Yet is there in a scriptural sense an innocency to i)e attained — [Our Lord said of his disciples, " Now ye are clean through the word that I have spoken unto you^" And we too may be clean, yea so clean as to be " without spot or blemish," if only we use the means which God himself has appointed''. There is " a fountain opened for sin and for uncleanness"^ ; " even the Redeemer's blood, which is able to "cleanse us from all sin"^" The Holy Spirit also will renew our souls, and make us "partakers of a divine nature®," and " sanctify us through- out in body, soul, and spirit V' and enable us, in the whole of our life and conversation, to approve ourselves " Is- raelites indeed in whom there is no guile" This is scriptural innocency : and this every sinner in the universe may attain. It is freely offered to alls and has actually been vouchsafed to the most abandoned of man- kind** Nor shall it be withheld from any one that will seek it at the hands of God' God himself pants, if I may so say, to give it us: "Wilt thou not be made clean? When shall it once be''?" Those to whom it was offered in my text were wicked idolaters': and therefore we cannot doubt but that it will be granted to us also.] II. The expostulation respecting it — Long has God borne with us, even as he did with his people of old — [Who amongst you has not harboured idols in his heart ? and whom has not God followed with v^^arnings, ex- hortations, and entreaties, even to the present hour ? ] And how much longer must he bear with us ? [Have we not already provoked him long enough? Or do we hope ever to enjoy his favour if we attain not to innocency ? O ! delay not to seek this inestimable gift. Is it so small a matter to possess the forgiveness of your sins through Jesu's blood, and the renovation of your souls by the influence of the Holy Spirit, and the entire conformity of yom* lives to the mind and will of God, that you will not set your- selves to seek them in the exercise of faith and prayer? a John XV. 3. '^ Eph. v. 26, 27. " Zech. xii, 1. d 1 John i. 7. "=2 Pet. i. 4. f 1 Thess. v. 23. g Isai. Iv. 1. '> 1 Cor. vi. 11. ^-John vi. 37. ^ Jer. xiii. 27. ' ver. 4. 1163.J NATURE OF CHRISTIAN INNOCENCE. 99 How long shall it be ere you begin to seek these blessed attainments ? Will you wait till old age, and give to God only the dregs of your life ? Or will you put off this necessary work to a dying hour ? Believe me, that is by no means a fit season for so important a work as this : and who can tell whether time for it shall be allowed you then, or grace be given you for the execution of it ? The attainment is difficult in proportion as it is delayed : and what bitter regret will you feel to all eter- nity, if the season afforded you for the attainment of this blessing pass away unimproved, and you be called with all your sins upon you into the eternal world ! I would address you all in the very spirit of my text, and say to every one among you, " Seek the Lord whilst he may be found: call upon him whilst he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon™."] Address — \. Those who think this blessing unattainable — [Were this innocency really unattainable, God would never have so pathetically expressed his concern respecting it. But perhaps you think that the infirmities which of necessity cleave to our fallen nature are inconsistent with it. This however is by no means the case. If the heart be upright before God, then shall we be accepted of him in Christ Jesus, and " be presented before him faultless with exceeding joy."] 2. Those who desire to attain it — [Be sure you seek it in the appointed way. Seek not forgiveness only, nor renovation only, nor holiness only; but seek them all in their proper order, and in harmonious opera- tion. First, your sins must be blotted out through faith in the Redeemer's blood : next, must your soul be renewed after the Divine image by the power of the Holy Ghost: and lastly, must these blessings manifest themselves in holiness of heart and life. No one of these can be spared. And though we have placed them in the order in which they must be sought, yet will they all be vouchsafed to every one, who believes in Christ : His sins will all be cast into the depths of the sea, and the moral change also be begun, which shall issue in everlasting happiness and glory.] 3. Those who through mercy have attained it — [Is it true that any one in this life is authorized to con- ceive of himself as "innocent" before God? Yes surely; else our Saviour would never have declared his own Apostles ™ Isai. Iv. 6, 7. H 2 100 HOSEA, VIII. 7. [1164. *' clean." Not that any attainment, however great, will super- sede the necessity of continued watchfulness : for St. Paul himself felt the need of " keeping under his body, and bringing it into subjection, lest, after having preached to others, he him- self should become a cast-away : " and the proper use of all the promises is, " to cleanse yourselves by means of them from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God."] MCLXIV. THE CONSEQUENCES OF SIN. Hos. viii. 7. They have sown the witid, and they shall reap the whirlwind. MISERY is attached to sin as its inevitable con- sequence. This connexion does not always appear to a superficial observer. On the contrary, trans- gression often seems productive of happiness ; and obedience, to be a source of much affliction and trouble : but, whatever conclusions we may be led to draw from present appearances, we are sure that the wicked are not happy ; nor have they any reasonable expectation of happiness in the eternal world. The Israelites had forsaken the true God for idols, and God warned them of the judgments which would ere long come upon them : but the declaration in the text may be understood as a general position. We shall take occasion from it to shew, I. Who may be said to sow the wind — To " sow the wind " is a proverbial expression for labouring in vain. It is applied to idolaters, because the silver and gold lavished on idols was unprofitably spent, and it may well be applied to all who seek happiness in a way of sin : 1. To sensualists — [They expect to find much comfort in the indulgence of their lusts. Hence they yield themselves up to all the gratifica- tions of sense. But they find that such pursuits can afford them no real happiness. While they forsake the Fountain of living waters, they hew out to themselves only broken cisterns that 1164.] THE CONSEQUENCES OF SIN. 101 can hold no water ^. Solomon, with the amplest means of enjoyment, confessed this*^. And we may address that appeal to all the votaries of pleasure '^ — .] 2. To worldlings — [The lovers of this present world seem to follow some- thing substantial. They hope to obtain, not a momentary gratification, but solid and lasting benefits. They promise to themselves the acquisition of ease, and affluence, and respect. But riches are justly, and on many accounts, termed " uncer- tain"^." No dependence can be placed on their continuance with us®. Our cares are also generally multiplied by means of them ; but if they were more conducive to happiness now, what shall they profit in the day of wrath *^? What advantage has he now, who once took such delight in his stores s? or he, who placed his happiness in sumptuous fare, and magnificent apparel'^? Surely all such persons will find ere long, that they " sowed the wind."] 3. To formalists — [The performance of religious duties seems more cal- culated to make us happy. It is certain that no one can be happy who disregards them. But a mere round of services can never satisfy the conscience. " The form of godliness without the power" will avail little. It will leave the soul in a poor, empty, destitute condition. Some indeed delude them- selves with an idea that it will secure the Divine favour ; and, under that delusion, they may be filled with self-complacency'. But if God send a ray of light into the mind, these comforts vanish. A sight of sin will speedily dissipate these self-right- eous hopes ^. Nor will any thing satisfy an enlightened con- science but that which satisfies God. There was but one remedy for the wounded Israelites in the wilderness ^ Nor can a wounded spirit ever be healed but by a sight of Christ.] 4. To false professors — [Many wish to be thought religious, when they are des- titute of spiritual life. They perhaps are zealous for the doc- trines of the Gospel, and for their own particular form of Church government. But they are not solicitous to live nioh to God in holy duties ; nor do they manifest the efficacy of religion in their spirit and conduct. Yet, because of their professing godliness, they think themselves possessed of it, and buoy up themselves with expectations of happiness in the a Jer. ii. 13. ^ Eccl. ii. 1, 10, 11. c Rom. vi. 21. '^ 1 Tim. vi. 17. ® Prov. xxiii. 5. *' Prov. xi. 4. g Luke xii. 19. ^ x.uke xvi. 19, 23, 24. » Luke xviii. 11, 12. i' Rom. vii. 9. ' John iii. 14, 13. 102 HOSEA, VIII. 7. [1164. world to come. Alas ! what disappointment will they one day experience"'! What will it avail them to "have had a name to live, while they were really dead?" or to have " cried, Lord, Lord ! while they departed not from iniquity ? " The pains they have taken to keep up a profession will all be lost. Nothing will remain to them but shame and confusion of face.] From the seed which they sow, we may easily per- ceive, II. What they may expect to reap — " A whirlwind " is a figure used to represent extra- ordinary calamities." And such is the harvest which they will reap in due season. Their calamities will be, 1. Sudden — [The corn ripens gradually for the sickle, and its fate is foreseen ; but the destruction of the ungodly cometh suddenly and at an instant. They indeed have many warnings from all which they see around them ; but they put the evil day far from them, and think it will never come °. Thus it was mth the whole world before the Deluge. Though Noah preached to them for many years, they would not regard him ; and were taken by surprise at last, as much as if no notice had been given them.P Thus also it will be with all who reject the Gospel salvation. Solomon has expressly declared it in refer- ence to those who sow discord^. And St. Paul has asserted it respecting all that live in a neglect of God^] 2. Irresistible — [Sinners of every description can withstand the word spoken by their fellow-creatures^; but they will not be able to resist God when he shall call them into judgment. Then, if the whole universe should enter into a confederacy to protect one sinner, they would fail in their attempt*. There is not any thing more irresistible to man, in some climates, than a whirlwind. Yet far less power shall the ungodly have to avert the wrath of God. They will be carried to destruction as the chaff before the wind"; and call in vain to the rocks to fall upon them, or the hills to cover them''.] 3. Tremendous — [Nothing can be conceived more dreadful than the de- solation made by whirlwinds. Yet this suggests a very m Matt. XXV. 11, 12. n Prov. i. 27. ° 2 Pet. iii. 4. 1' Matt. xxiv. 38, 39. i Prov. vi. 14, 15. ^ i Thess. v. 2, 3. " Ezek. XX. 49. ' Prov. xi, 21. " Ps. i. 4, 5. « Rev. vi. 15—17. 11(35. J men's disregard of the gospel. 103 inadequate idea of the ruin that will come on the ungodly. The raining of fire and brimstone on Sodom and Gomorrha must have been exceedingly terrible. But even that was light, when compared with the vials of God's wrath which will be poured out upon the ungodly world. Who can comprehend the full import of that threatening in the Psalms y? Who can form a j ust idea of the j udgment denounced by Isaiah ^— ? May we never experience such dreadful calamities ! May we trem- ble at the apprehension of them, and seek shelter in ChristM] Infer — 1. How earnest should we be in redeeming time! [The present hours are given us that we may sow for eternity. Every action, word and thought is as seed that will spring up hereafter. According to what we sow now, we shall reap at the last day^. Every moment increases our " treasure of wrath," or our " weight of glory." How should we be affected with this consideration ! Let us lay it to heart, and "walk, not as fools, but as wise men'^." And let that just expostulation shame us to a sense of duty "^ — .] 2. How blessed are they who are Hving to God ! [There is not a work which they perform for him that will not be rewarded. God would esteem himself unjust, if he made them no recompence^ However small and insignificant the service be, it shall not be forgotten f. Some perhaps may complain, that they cannot do any thing for God, and, that they can only weep for their unprofitableness. But the sighs and tears of the contrite are "precious seed." They will spring up to a glorious and abundant harvests. Let the hum- ble then go on "sowing in tears till they reap in joy." Let them persist in their labour, assured that it shall not be in vain^] y Ps. xi. 6. z Isai. v. 24. a Isai. xxxii. 2. b Gal. vi. 7, 8. <= Eph. v. 15, 16. ^ Isai. Iv. 2. « Heb. vi. 10. f Matt. x. 42. s Ps. cxxvi. 6. ^ 1 Cor. XV. 58. MCLXV. men's disregard of the gospel. Hos. viii. 12. I have written to him the great things of my Law, but they were counted as a strange thing. GOD, in estimating the sins of men, takes into his consideration all the aggravations with which they 104 HOSEA, VIII. 12. [1165. are committed. For instance ; the warnings which have been given us against sin, the judgments with which we have been visited on account of it, the mercies that have been vouchsafed to us in the midst of it, are all regarded by him as enhancing our guilt in the commission of it. Hence, in criminating his people, whom now he was about to punish, he par- ticularly charges home upon them their contempt of his word, which he had sent to guide them in the paths of righteousness, and to encourage them in a faithful discharge of their duty towards him. In this view our sins are peculiarly aggravated, inasmuch as we have been favoured with a more perfect revela- tion of God's mind and will. And to evince this, I will shew, I. What great things God has written to us in his law — By God's " law," we are to understand his word in general ; and by '' the great things of it," are meant its fundamental truths. Let us take a view of them, as recorded in God's blessed word — [Our fall in Adam, our recovery by Christ, and our re- storation to the Divine image by the Holy Spirit, these are plainly written in every part of the inspired volume. They were made known in the Old Testament, so far as was neces- sary for the instruction of men under that dark and temporary dispensation. The rite of circumcision marked, that we brought into the world a corrupt nature ; and the appointment of sacrifices, w^hilst it shewed to all their desert of death, evinced to them the necessity of looking forward to that great sacrifice which should in due time be offered for the sins of men. The various lustrations also that were enjoined, gave a striking intimation of what should in due season be effected on the souls of men, through the operation of the Spirit of God. In the writings of David and the prophets, a further light is thrown upon these things : man is declared to be shapen in iniquity, and conceived in sin^: and his guilt is said to be re- moved only through the vicarious sufferings of the Son of God, " on whom the iniquities of all mankind are laid^." And for the renewal of our nature, we are taught to look to that Divine Agent, who is sent from heaven on purpose to impart it*^. '■» Ps. li. 5. '' Isai. liii. 5, 6. ^ Ezek. xxxvi. 25—27. .1165.1 men's disregard of the gospel. 105 In the New Testament, these points are more fully opened : and every thhig relating to them is developed with all the clear- ness and certainty that the most scrupulous mind can desire. Who can doubt the corruption of our nature, when we are told that " we are by nature children of wrath**?" What stronger proof can we have of the necessity of believing in Christ, than the assurance that there is salvation in no other, and " no other name given under heaven whereby we can be saved® ?" As to the Spirit's operations upon the soul, we are expressly told, that " if any man have not the Spirit of Christ, he is none of his."] And are not these things justly called " great " ? [Verily, in whatever light we view them, they are " great." Contemplate the tnysterioicsness of them. How do they, in every part of them, surpass all human conception ! What shall we say to our fall in Adam, and the consequent condemnation of all the human race ? What shall we think of the incarnation of God's only dear Son, for the purpose of satisfying Divine justice in our behalf, and working out a righteousness wherein we guilty creatures may stand before God without spot or blemish? What shall we say of the Holy Spirit, the Third Person in the ever-blessed Trinity, making our polluted souls his temples, for the purpose of renewing our fallen natures, and rendering us meet for glory ? Well may the Apostle say, " Great is the mystery of godliness *^!" and well may every one, in the contemplation of it, exclaim, "O the depths" — ] But consider also the importance of these things. There is not any child of man, to whom the tidings of them are made known, that can be saved without an experimental acquaint- ance with them, and a suitable operation of them upon his soul. Under a sense of our fallen condition, we must lie low before God, in dust and ashes : under a conviction that there is no salvation for us but in Christ Jesus, we must cleave unto him with full purpose of heart : and, under a consciousness of our incapacity to do any thing for ourselves, we must commit ourselves altogether to the care of God's Holy Spirit, that he may " work all our works in us," and " perfect that which concerneth us." Say, then, whether things so deeply mysterious and so infinitely important be not great. Truly there is nothing in the whole universe that deserves a thought in comparison of these stupendous truths.] But it is humiliating to observe, II. How they are regarded by an ungodly world — ^ Eph. ii. 3. « Acts iv. 12. f 1 Tim. iii. IG. s Rom. xi. 33. 106 ROSEA, VIII. 12. [1165. " They are counted as a strange thing :" 1. They are neglected as unimportant. — [One would imagine that the book which reveals these great truths should be universally sought after with insatiable avidity ; and be studied day and night, in order to the obtain- ing of a perfect knowledge of its contents. But how is this book treated? It is thought a proper book for children, that they may be made acquainted with its truths so far as their slender capacities can compreliend them : but for persons of adult age it is supposed to contain nothing that is interesting ; and it is laid aside by them, as undeserving any serious atten- tion. Angels in heaven are searching into its unfathomable mysteries with an anxiety worthy of the occasion ; but men, who are far more deeply interested in them, suffer them to remain without any serious inquiry. In fact, there is no other book so generally slighted as the inspired volume ; not a novel or a newspaper but is preferred before it ; so little is the ex- cellence of its mysteries contemplated, and so little the import- ance of its truths considered.] 2. They are ridiculed as absurd — [Universally is the corruption of our fallen nature regarded as a subject calculated only to inspire gloom, and therefore injurious to the happiness of man. The salvation which Christ has wrought out for us, and freely offers to the believing soul, is reprobated as a licentious docti'ine, subversive of morality. The sanctifying influences of the Spirit, also, are held in con- tempt, as the dreams of a heated imagination, or the pretences of a hypocritical profession. Sin itself, unless in its most hideous forms, is not so universally despised and hated as are the truths of our most holy religion. They were so when pro- claimed by prophets, and Apostles, and by our blessed Lord himself. "Ah, Lord God, doth he not speak parables'^?" is the slightest expression of contempt that any preacher of them can expect. In truth, no man can preach them with success, without being accused as " deceiving the people," and " turning the world upside down."] Application — 1 . How great is the blindness of the natural man ! [The depths of philosophy may be successfully explored by men of studious habits and of intellectual attainments. But who, by any powers of his own, can comprehend the great things of God's law? Verily, they are " to the Jews a stumbling- block, and to the Greeks foolishness ; " and the most learned man on earth, no less than the most illiterate, must say, »• Ezek. XX. 49, 1166.]] MISERY OF A DESERTED PEOPLE. 107 " Open thou mine eyes, that I may behold wondrous things out of thy law^"] 2. How inestimable are the privileges of God's people ! [" They have been brought out of darkness into marvel- lous light ; " and the " things which God has hid from the wise and prudent, he has revealed unto them" Still, how- ever, there remains a veil upon their hearts, which yet they need to have removed. " They still see only as in a glass darkly;" and must wait for a full vision, till they come to the regions of the blest above.] i Ps. cxix. 18. MCLXVI. MISERY OF A DESERTED PEOPLE. Hos. ix. 12. JVoe also to them when I depart from them! THERE is nothing so essential to our happiness as the Divine presence. With that, we may smile at all earthly trials : without it, not all the universe can satisfy the soul. This is promised to us as the greatest good that can be vouchsafed to us in this world : and the withdrawment of it is threatened as the greatest of all evils ^ In the words before us, God, having denounced this judgment against his rebellious people, gives an awful intimation of the greatness of the calamity ; '* Woe unto them, when I depart from them!" We propose to shew, I. How great a calamity is the withdrawment of God's presence — As God is pleased to distinguish both individuals and collective bodies with his favour, so under great provocations he departs from them : and this is a very dreadful calamity, by whomsoever it may be experienced : it is so, 1. To nations — [These, as we see in the Jewish history, prosper beyond the common course of events, when God takes them under his a Jer. xxiii. 33. 108 HOSEA, IX. 12. [1166. special protection. On the other hand, they are destroyed with equal rapidity when he sets his face against them. War, famine, and pestilence are his ministers : the stars in their courses fight against his enemies : the elements enlist themselves under his banners. Universal nature rises up to avenge the quarrel of his covenant. Wretched indeed is that nation which he has abandoned to ruin ! The destruction of the Jewish nation is an awful specimen and pledge of the vengeance which he will execute on those who have fiUed up the measure of their iniquities.] 2. To Churches— [The Christian Church, when in its infancy, was honoured with very peculiar tokens of the Divine presence, and, in con- sequence thereof, "grew and multiplied " to a surpi-ising extent. But when the life and power of godliness had declined among the Churches of Asia, and he had often warned them to no purpose, he "took away the candlestick from them;" so that in the cities where Christ was once worshipped and glorified, his name is scarcely known. Nor need we go back to the early ages of the Church; for in many places in our own land where Christ was once preached, nothing is now heard but Socinian heresy or heathen morality. The ignorance of the preachers, the blindness of the hearers, and the unprofitableness of the ordinances, concur in establishing the melancholy truth affirmed in our text''.] 3. To individuals — [If we admit, as we must, that "God will not forsake his people''," still we have no evidence that we are his, any longer than we obey his commandments. If we go out from his people, it is rather a proof that we never truly belonged to them''. But lamentable is the state of him who provokes God to leave him : for as soon as ever God deserts him, an evil spirit will enter into him^; yea, perhaps seven spirits, worse than ever before inhabited his soul, may take possession of him, and reduce him to a more awful state of bondage than he ever before experienced^. Hardness of heart, searedness of conscience, and probably an abandonment of all religious pro- fession, with painful apprehensions of death and judgment, will be the bitter fruits of such a dereliction, which at last will issue in an aggravated and eternal condemnation.] Let us then attentively consider, II. How we may avert it from ourselves — '' Compare Micah iii. (J, 7. Isai. vi. 9, 10. Amos viii. 11 — 13. c 1 Sam. xii. 22. '^ 1 John ii. 19. ^ 1 Sam. xvi. 11. ^ Luke xi. 21— 2G. 1166.] MISERY OF A DESERTED PEOPLE, 109 We cannot pretend to specify all the means which are to be used ; but we will notice some of the most important : 1. Let us abstain from that which will drive God from us — [Sin is "that abominable thing which his soul hates ;" and, if we wilfully indulge it, he will shew his abhorrence of it, by hiding his face from us, and withdrawing from us his blessing. He has said, that his " Spirit shall not alway strive with man." And it is certain, that we may "grieve his Spirit," till we altogether "quench" his sacred motions. Let us then turn, not only from open, but from secret sin. Let us "purge out that leaven, that we may be a new lump." For though God will " not be extreme to mark the unallowed infirmities " of our nature, he will shew his indignation against hypocrisy, however refined it may be in its nature, or specious in its appearance^.] 2. Let us notice the very first intimations of his displeasure — [God does not utterly forsake the soul at once : he testifies his displeasure in a variety of ways, before he finally forsakes us. As, in withdrawing from his temple of old, he descended from the mercy-seat to the threshold; and then went from the threshold to the court ; then from the court to the door of the east gate ; and, lastly, from the gate to the moun- tain^: so, in his departures from Churches or individuals, he gives notice of his intention, that we may repent us of our evil ways. He ceases to manifest himself to us ; he gives us up to the dominion of our former lusts ; he embitters our state by forebodings of our future doom ; and, when he cannot prevail, he "gives us over to a reprobate mind'," and leaves us to fill up the measure of our iniquities. Let us " turn then at his first reproof," that, instead of " taking his Holy Spirit from us," he may " pour it out upon us" in richer abundance '^.J 3. Let us guard against secret departures from him — [It is rarely, if ever, that God leaves us, unless we first leave him. He has laid down this as the rule of his conduct ; " I am with you, while ye be with me : if ye be with me, I will be with you; but if ye forsake me, I will forsake youV If we trace all our darkness and distresses to their proper source, we shall find that they originate in our own unfaithfulness. Let g Job XX. 4—7. ^ Ezek. ix. 3. and x. 18, 19. and xi. 23. i Ps. Ixxxi. 11, 12. k prov. i. 23. i 2 Chron. xv. 2. 110 HOSEA, X. 1. [1167. us then watch against a neglect of secret duties, or deadness in them. Let us "give ourselves to the word of God and prciyer." Let us "stir up ourselves, to lay hold on God'^^;" and, with a holy boldness, say, like Jacob, " I \%dll not let thee go"." In this way we may detain him, and secure his continued presence : or if, " in a little wrath, he hide his face from us for a moment, with everlasting kindness will he have mercy upon us"."] ™ Isai. Ixiv. 7. " Gen. xxxii. 26. ° Isai. liv. 8. MCLXVIL BRINGING FORTH FRUIT TO OURSELVES. Hos. X. L Israel is an empty vine ; he bring eth forth fruit unto himself. IN order to judge aright of our actions, we must examine the principles from whence they proceed. Ignorant as we are of men's real motives, we invari- ably endeavour to discover them even in courts of judicature ; and pass sentence, not so much upon their actions, as on their intentions. Nor does any one disapprove of this method of estimating men's conduct, provided only there be sufficient ground for discovering the real sentiments and wishes of their hearts. Now, if this be a proper mode of judging with respect to each other, we should certainly try our own actions by the same rule ; since they will most assuredly be estimated according to this rule in the day when we shall stand before the tribunal of God. In the words before us, God passes sentence, as it were, on the Israelites, not so much for the form and matter of their services, as for the dispositions they exercised in the performance of them. And, as he does the same with respect to us, it is of importance to ascertain, I. When we may be said to bring forth fruit to our- selves— By the law of our creation we should regard nothing but the glory and authority of God. But, through tlie corruption of our nature, we have cast off God, 1167.1 BRINGING FORTH FRUIT TO OURSELVES. Ill and exalted self into his throne. We manifest that we do this, 1 . When self is the prmciple of our actions — [It is but too evident that unregenerate men act in an entire conformity to their own will, without ever considermg the will of God. If in any thing they seem to oppose their own will, they do so, not from a regard to his authority, but from some selfish principle of carnal hope or fear. If we would persuade them to any course of conduct, we find that the simple declaration of God's mind and will has no eflEect on them whatever; and that we must have recourse to carnal and temporal considerations, if we would succeed with them. Moreover they wish that others also should consult their will, rather than the will of God: and thus they shew not only that they are a god unto themselves, but that they would gladly be a god also to their fellow-creatures ; and have their will more respected than the will of God. What can be a proof of bringing forth fruit to themselves, if this be not^?] 2. When self is the measure of our actions — *[Many are willing to be almost Christians; but few wish to be altogether so. Herod would part with many things ; but not with his Herodias. The Young Man would follow Christ at all events, as he thought ; but could not be prevailed upon to sell his estate, and give it to the poor''. Thus, if the attending at the house and table of the Lord, if the abstaining from gross sins, and the exercising of benevolence to the poor will suffice, many will be content to pay the price : but, the renouncing of all sin, and the walking in the narrow path of holiness and self-denial, are too irksome a task : and if they cannot maintain an interest in Christ on lower terms, they determine to part with him. Now what is this, but to make their own ease the measure of their obedience, when they ought to have no other measure than the word of God? whereas the true Christian wishes to " stand perfect and com- plete in all the will of God."] 3. When self is the end of our actions — [God's command is, that " whatever we do, we should do all to the glory of God''." But what if we be studying how to advance our own reputation or interest in the world ? What if, like Jehu, we be actuated by pride, when we profess to be doing the Lord's work"^? What if, even in religious duties also, we be seeking to establish our own righteousness, or to gratify only some selfish principle*^? In all these cases we a Col. ii. 23. " Matt. xix. 21, 22. " \ Cor. x. 31. •1 Compare 2 Kings x. 30. with Hos. i. 4. « Zech. vii. 5, 6. 112 HOSEA, X. 1. [1167. are justly involved in that censure, " All men seek their own, and not the things that are Jesus Christ's^."] To shew the evil of such conduct we shall proceed to point out, II. In what respects, they who do so resemble an empty vine — The similes of Scripture, if strained and perverted, are made disgusting ; but, if soberly and judiciously illustrated, they are replete with useful instruction. Now, without fear of straining this simile, we may observe, that they, who bring forth fruit to them- selves, resemble an empty vine, 1. In its nature — [A vine is a proper emblem of fruitfulness ; but an empty vine, in a country so famous for its vineyards as Palestine, gives one a very strong idea of barrenness. Hence, when God was complaining of his people's unfruitfulness, he compared them to a vineyard, which, after the greatest pains and cost bestowed on its culture, brought forth nothing but wild grapes s. In this view, an empty vine marks the depraved nature of those, who, notwithstanding all the labour with which they have been cultivated, remain " barren and unfruit- ful in the knowledge of the Lord : " who, instead of being " filled with the fruits of righteousness to God's praise and glory," can rise no higher than self, nor do one single act that is pleasing and acceptable to God.] 2. In its use — [A barren vine is the most worthless of all things : other trees may be made useful in some way; but neither root nor branch, nor even the trunk, of a barren vine is good for any thing '^. Such worthless creatures are they who bring forth no fruit to God. They may indeed be good members of the community; but, as to all the great ends of their creation, they are of no use whatever: they bring no glory to God; they advance not the spiritual welfare of those around them ; they attain not to any measure of the Divine image. There is not any thing in the whole creation that does not answer the ends of its formation better than they. Well does our Lord compare them to " salt, which, when it has lost its savour, is unfit even for the dunghill'."] 3. In its end — f Phil. ii. 21. s Isai. v. 4. ^ Ezek. XV. 2 — 5. ' Luke xiv. 35. 1168.]] THE DUTY OF SEEKING GOD. 113 [Our Lord has told us what will be the end of a barren vine^. And shall not such also be the end of those who live to themselves rather than to God? Let our Lord determine this point also': and let " the unprofitable servant" not think himself secure on account of his freedom from gross sins; but remember that the best actions are to no purpose, if not wrought from a principle of love to God™.] Address — 1. Those who resemble an empty vine — [The culture bestowed on you is worse than in vain, since it greatly aggravates your guilt. Guard then against self-deceit; and devote yourselves in body, soul, and spirit, unto God. Above all, seek to be united unto Christ by faith : for it is only by virtue derived from Christ, that you can ever bring forth fruit unto God".] 2. Those who may rather be compared to fruitful vines — [Occasional mixtures of self are no just ground to ques- tion our state before God : for there is much remaining weak- ness in the best. Nevertheless you must watch and pray against that base principle, and judge of your attainments by the degree in which self is mortified, and God exalted in your hearts.] k John XV. 6. ' Matt. xxv. 30. "1 1 Cor. xiii. 1. " Rom. vii. 4. John xv. 4. MCLXVIIL THE DUTY OF SEEKING GOD. Hos. x. IS. Soto to yourselves in righteous7iess, reap in mercy ; break up your fallow ground : for it is time to seek the Lord, till he come and rain righteousness upon you. THE figurative language of Scripture may in some cases obscure its import : but, when it is explained, it exhibits the plainest truths in a rich variety of forms, and tends to fix them on our minds by its attractive influence. We pray God that this observation may be verified, while we open the passage now before us, and consider, I. The duty enjoined — The three first expressions are explained by the VOL. X. I 114 HOSEA, X. 12. [1168. prophet himself as collectively importing, that we should " seek the Lord :" but, separately taken, they point out the particular manner in which we should seek him : 1. In the performance of his will — [Though no man ever hopes to reap wheat, where he has sowed only tares, almost all expect to obtain heaven, notwith- standing they have never made it the one object of their pur- suit. IBut the Apostle guards us against this fatal error, and assures us, that we shall reap according to what we have sowed ^. Would we then have a joyful harvest in the day of judgment, let us not be provoking God by a life of sin ; but turn to him in the way of righteousness ; nor let us regard the duties of the first or second table only ; but labour to fulfil all his will uniformly and without reserve.] 2. In a dependence on his mercy — [As there are many who hope to find acceptance mth God, notwithstanding they seek him not at all, so are there many, who think they make God their debtor by the works they perform ; and that they can earn heaven, as it were, by their own righteousness. But, however we may " sow in righteousness," we must " reap in mercy." Death is the loages of sin : but life is not the wages of righteousness ; all our righteousnesses are imperfect'': our best deeds are mixed with sin : and therefore we must be contented to accept heaven as the unmerited gift of God through Jesus Christ''.] 3. In a due preparation of heart to receive his blessings — [It would be in vain for a man to sow his seed on fallow ground. The very rains, which God might send down upon it, would be of no service, if the ground were not purged of its weeds, and the seed buried in the bosom of the earth. Thus neither can the soul make a just improvement of spiritual blessings, unless it be broken up, as it were, by the divine law. Till this be done, the true way of salvation will appear foolish- ness. To be diligent in working righteousness, and, after all, to depend on mere mercy, will be thought paradoxical and absurd. But, when once the law is brought home to the conscience in its spirituality and extent, the soul is made wil- ling to submit to the righteousness of God ; and yet is induced to purify itself even as God is pure. It was by this means that St. Paul was brought to a right mind*^; nor is there any a Gal. vi. 7, 8. ^ Isai. Ixiv. 6. ^ Rom. vi. 23. Phil. iii. 9. ^ Rom. vii. 9. 1168.1 THE DUTY OF SEEKING GOD. 115 other way of combining diligence in exertion with an humble dependence on the Divine favour'^.] For the impressing of this duty on our minds, let us consider, II. The arguments with which it is enforced — Confining ourselves to the hints suggested in the text, we shall pass by many obvious and important arguments, and fix our attention upon, 1. The urgency of this duty — [At the proper seasons the husbandman goes forth to plough or sow his ground, knowing that, if his work be neg- lected till the time for performing it be past, he shall have reason to repent of his neglect in the day of harvest. Let it be remembered then, that this is the " time to seek the Lord." Are we advanced in years ? Surely we have no time to lose. Are we in the early part of life ? What time so fit as that of youth, before our habits be fixed, or our consciences seared, or our minds distracted by worldly cares ? As for aged persons, their lives must be drawing to a speedy close ; or, if protracted for a while, a want of mental energy will unfit their souls for spiritual exertions. And, with respect to those who are in the midst of youth, for aught they know, there may be " but a step between them and death." If any feel a disposition to serve the Lord, this is in a peculiar manner the time for them to seek his face. The very desire they feel, is an evidence that God himself is working in them^, and ready to reveal himself to them : whereas, if they stifle the motions of his Spirit, they know not that the grace they so despise shall be ever offered them again s. Let us then " redeem the time" that is so pre- cious^, and improve the season which God has afforded us for this important work.] 2. The certainty of success in it — [The husbandman knows, that if his seed be not watered by seasonable rains, his labour will be wholly lost : yet, not- withstanding he cannot command the showers, he performs his labour, in hope that God will graciously send the former and the latter rain. But we have an absolute promise, that God will prosper our endeavours, and that, " to him who soweth righteousness shall be a sure reward'." Do we want a righteousness to justify us before God ? He will clothe us in the unspotted robe of the Redeemer's righteousness'^. Do we want an inward righteousness to qualify us for the enjoyment e Gal. ii. 19. Rom. vii. 4. f Phil. ii. 13. e Gen. vi. 3. •> Eph. v. 16. i Prov. xi. 18. ^ igai. Ixi. 10. i2 116 HOSEA, XI. 1. [1169. of his presence ? He will work it in us by his good Spirit, and transform us into his own blessed image •. Yea, he will " rain down righteousness upon us," giving us " abundance of grace and of the gift of righteousness™." Let this then encourage us; for " none ever sought his face in vain"."] Application — [Let us begin the first great work, the ploughing up of our fallow ground. We need not be told either the necessity or the reasonableness of this work in husbandry : and a very small acquaintance with the corruption and obduracy of an unrenewed heart, will supersede any attempts to evince the same in the cultivation of the soul. Only let it be remembered, that nothing but the law, opened in all its spirituality, and applied in its awful sanctions, can ever effect this work. Let us study it more and more. Let us try ourselves by it. Let us bring our actions, words, and thoughts to it as to a touch- stone. Let us use it for the rooting out of all false principles, and base affections. Thus shall our seed be sown to more advantage °; and a glorious harvest await us in the day of the Lord Jesus P.] ' Ezek. xxxvi. 26. ^ Rom. v. 17. " Isai. xlv. 19. ° Jer. iv. 3. p Jam. iv. 9, 10. MCLXIX. CHRIST CALLED OUT OF EGYPT. Hos. xi. 1. When Israel teas a child, then I loved him ; and called my Son out of Egypt. WITHOUT supposing a primary and secondary sense of Scripture, it is impossible to interpret the prophetic writings, so as to make them accord with the construction put upon them in the New Testa- ment. Indeed, on many occasions, we are necessi- tated to apply them also in a spiritual or mystical sense, so as to bring out from them that full instruc- tion which they are intended to convey. Not that we are at liberty to indulge our own conceits in ex- plaining God's blessed word, or to put upon it any sense which a fanciful imagination may suggest ; but if we follow the inspired writers of the New Testament, we are safe. The passage before us has doubtless an historical import, in relation to the ten tribes of 1169.J CHRIST CALLED OUT OF EGYPT. 117 Israel : nor can we doubt but that it has a prophetical meaning in reference to our blessed Lord. And I think the whole analogy of Scripture justifies us in affixing to it also a mystical meaning, in reference to the Church of God in all ages. In accordance with this view, let us consider, I. Its historical import, as relating to the Jewish people — The prophet is reproving the ten tribes for their ingratitude to God ; and in the words before us he shews them what signal mercies God had vouchsafed to them, from the earliest period of their existence. ''He had loved Israel when a child" — [When Israel were yet but few in number, God had loved them ; yea, when their great ancestor was yet in the womb, God had shewn to him his distinguishing grace and mercy; choosing him, whilst Esau, the elder brother, was rejected \ If they looked for the true cause of this, they would find it in God, and in God alone ; who had chosen them of his own sovereign will and pleasure, and " had loved them purely and solely because he would love them^." Nothing could ex- ceed their weakness or unworthiness, at the instant when God brought them into covenant with himself *= : and therefore they were bound to bear this in remembrance, and to requite this love with a total surrender of themselves to God.] He had brought them out of Egypt with a mighty hand — [God had set them apart as a peculiar people for himself. And, in demanding their liberation from Pharaoh, he honoured them with the name of " his son, his first-born"^." And vain was Pharaoh's opposition to his will. By ten successive plagues, God subdued that proud monarch ; and on the very day that had been foretold four hundred and thirty years be- fore, brought them forth with a mighty hand and a stretched- out arm : not so much as one was left behind : and this has been referred to, by all the inspired writers, as the most won- derful display of power and grace that ever was vouchsafed to any creatures since the foundation of the world.] But let us view, II. Its prophetical import, as relating to our blessed Lord — a Mai. i. 2, 3. b Deut. vii, 7, 8. <= Ezek. xvi. 6. 'i Exod. iv. 22, 23. 118 HOSEA, XL 1. [1169. It had been ordained of God, that every possible evidence should concur to establish beyond a doubt the Messiahship of Jesus — [Nothing could be conceived more unlikely than that Jesus the Messiah should be brought forth out of Egypt. He was to be born at Bethlehem'^, and to be educated at Nazareth^ How, then, should it be possible for him to be brought out of Egypt? Behold, the rage and envy of Herod shall stimulate him to seek his utter destruction ; and to secure it, by the de- struction of all the infants from two years old and under, in all the vicinity of the place where Jesus was born. But, to defeat this murderous plot, an angel shall instruct Joseph to take the infant and its mother by night into Egypt ; and there shall they be preserved in safety, till Herod himself is dead : and thus, without any design on the part of man, yea, through the mur- derous rage alone of this jealous prince, is the prophecy ful- filled ; and the most convincing evidence is given, that Jesus is the Messiah, the Saviour of the world. In this view, as confirming the faith of all Believers to the very end of the world, is this prophecy pre-eminently import- ant; since it was beyond the power of man ever to imagine such an incident ; and since it took place only through the cruelty of him who sought to destroy Christ as soon as he was come into the world.] Let us further consider, III. Its mystical import, as applicable to the Israel of God in all ages — It is well known that the whole deliverance of Israel from Egypt was a type of the deliverance of God's Israel from sin and Satan, death and hell. Taking, then, the passage in that view, we see in it, 1. The sovereignty of his grace — [There is not a child of God, at whatever period he was converted to the faith of Christ, but was loved of God before the foundation of the world. Of every one of them it may be said, " God hath loved us with an everlasting love, therefore with loving-kindness hath he drawn us^." To this all the Scriptures bear witness'' And therefore, if we be God's children, we must bear in mind to whose sovereign grace alone we owe it: " We have not chosen him ; but he has chosen us'."] 2. The work which he has ordained to accomplish in all his people — e Matt. ii. ,5, G. f Matt. ii. 22, 23. s Jer. xxxi. 3. >> Eph. i. 1, T). 2 Tim. i. 9. * John xv. 16. 1169.3 CHRIST CALLED OUT OF EGYPT. 119 [Every one of them does he bring out of Egypt. How- ever long we may have been in bondage there, he looses our bonds, and " brings us into the glorious liberty of his children.'* See what he did for his people of old, and then you will see what he will do for us : did he cause them to go from their bondage, and to commit themselves altogether to the guidance and protection of their God ? That is what he will do for us : neither sin nor Satan shall detain us any longer under their dominion ; but we shall devote ourselves altogether to the Lord, to be to him a holy and a peculiar people ^ 3. The efficacy of his grace in their behalf — [Not one was left behind : " not one feeble person was found," at that juncture, amidst all the tribes of Israel. And shall there be one amongst all his people, whom he has re- deemed, unable to withstand his spiritual enemies? No, not one : " It is not the will of our Father that one of his little ones should perish." There may be a diversity in the mode of their preservation, as at the shipwreck of St. Paul : but not one shall be lost ; nor shall a hair faU from the head of any one amongst them'^.] Address — 1. Have any of you been called to God as from early childhood ? [O, " bless God for this unspeakable gift." How much have you avoided, which might have ensnared and destroyed your souls ! Verily, to be called to the knowledge of the truth in early life, is a far richer blessing than to have been called to the possession of crowns and kingdoms.] 2. Are any of you brought into a state of deep affliction ? [This is no proof that God does not " love you," or deal with you as " his children." Israel of old were scarcely escaped from Egypt, before they were menaced with destruc- tion at the Red Sea. And our blessed Lord was scarcely born into the woi'ld, before it was necessary that he should be carried to Egypt, to avoid the sword of the destroyer. Indeed, you will find that God in general calls his people to trials. " John the Baptist must be in the deserts, till the time of his shewing unto IsraeP:" our blessed Lord must be " forty days tempted of the devil in the wilderness," before he shall enter on the office to which he had been baptized™: St. Paul shall be three days and three nights without sight ; and even then ^ Acts xxvii. 34, 44. ' Luke i. 80. ra Mutt. iv. 1. Mark i. 9 — 13. 120 HOSEA, XI. 4. [1170. shall go into Arabia before he enters fully on his apostolic office". Thus does God generally cause his people's faith to be tried"; and " allures them into the wilderness, before he speaks comfortably to them p." If, then, your faith be tried, know that it is needful for your best interests i, and that it is by your tribulations that he will further in you the work of " patience and experience and hope""."] 3. Are there amongst you those who have never yet come out of Egypt ? [Be sure, that if you fancy yourselves children of God, whilst yet you have no desire to relinquish this vain world, you do but deceive your own souls. Your " faith," if it be genuine, " will overcome the world^;" and " the cross of Christ," if ever its saving power be felt, will cause you "to be crucified to the world, and the world to be as a crucified object unto you^" They who are the Lord's people indeed, " are not of the world, even as he was not of the world"." I call you, therefore, to shew *' whose you are, and whom you serve : " as for " serving God and Mammon too, it is impossible^;" and to attempt it, is an act of treason against God^. Come out, then, from Egypt and its pollutions, as God has commanded you : and then " he will be a Father unto you ; and ye shall be his sons and daughters, saith the Lord Almighty''."] n Acts ix. 9. and Gal. i. 17. ° Heb. xii. 8. p Hos.ii. 14, 15. q 1 Pet. i. 6, 7. ^ Rom. v. 3 — 5. « 1 John v. 4, t Gal. vi. 14. u John xvii. 14, 16. * Matt. vi. 24. y Jam. iv. 4. the Greek. z 2 Cor. vi. 17, 18. MCLXX. THE MANNER IN WHICH GOD DRAWS HIS PEOPLE. Hos. xi. 4. I drew them with cords of a man, with hands of love. THE doctrine of Divine influences is generally considered as enthusiastic and absurd. But though we grant that there is much in it which is above our comprehension, there is nothing in it that is contrary to reason. We know not how mind operates upon matter, when we move any of the members of our body: but does any one, on this account, question the influence of volition upon our motions ? So, though there be much in Divine influences that is 1170.3 MANNER IN WHICH GOD DRAWS HIS PEOPLE. 121 inexplicable, we affirm, that to them must be ascribed all tPie good which we do. In fact, we have, in the deliverance of Israel out of Egypt, a very striking illustration of the way in which the Spirit of God operates upon the souls of men. In reference to that event God says, " I drew them with cords of a man, with bands of love^:" and the same may be said of all who are delivered from the infinitely sorer bondage of sin and Satan. Let us then consider, I. How God drew his people out of Egypt — They were not of themselves seeking deliverance. On the contrary, when Moses interposed for them by slaying one of their oppressors, and proceeded to encourage in them a hope of yet further deliverance, " they thrust him from them, saying. Who made thee a ruler and a judge over us ?" But when God's time was fully come, " he drew them," as we are told, " by the cords of a man, and by bands of love" — [He made them to feel their sore bondage, and to cry so bitterly by reason of it, that God himself was afflicted by their afflictions. He then sent them a Saviour, even Moses, whom he commissioned and qualified to effect their deliverance. By him he displayed his almighty power ; and in ten successive plagues inflicted upon Egypt, (from all of which they were exempt,) he shewed them, that, under the guidance of Moses, they might safely go forth from Egypt, and cast off the yoke of their oppressors. Thus he drew them by such consider- ations as are proper to influence a rational being: for it is impossible for a man under the pressure of grievous affliction not to desire relief, and gladly to avail himself of such aid as promises to be effectual : He drew them, I say, " with cords of a man." Further, God put himself at the head of them, and under- took to be their guide : and, when their danger became so imminent, that they were reduced to utter despair, he opened the sea before them, and led them through on dry ground, and overwhelmed all their enemies in the waves, which had just before been a wall for the protection of his chosen people. Here " he drew them with the bands of love," as he did after- wards in all their journeys, supplying by miracle their every want, and manifesting his glory to them, and giving them a ^ Compare ver. 1. with the text. 122 HOSE A, XL 4. [1170. written revelation of his will, and taking them for his own peculiar people above all the people upon the face of the whole earth. To them also he held forth the prospect of an inhe- ritance, even of a land flowing with milk and honey, where they should enjoy such peace, and plenty, and happiness, as were unknown to the whole world besides. Now these distinguishing favours were well calculated to bind them to him in such love and gratitude, that nothing should ever be able to draw them from him, or to damp their ardour in his service. True indeed these means did not produce their full effect upon that generation, all of whom perished in the wilderness, excepting two. What addresses itself to our senses only, is but transient in its operation on the mind; whereas the things which are seen by faith are always present, and abidingly influential and uniformly effectual. In this respect, therefore, the parallel between God's dealings with the Jews and with us will not hold good. But still the manner in which God drew them serves as " a shadow of good things to come," and affords to us a striking illustration of the way in which he will draw his people to himself under the better dispensation which we are privileged to enjoy.] To elucidate this, I will shew, II. How he will draw us at this day — We need his influences as much as ever his ancient people did — [No man ever comes to God by any power of his own. Our blessed Lord expressly says, " No man cometh unto me, except the Father who hath sent me draw him''." In fact, we have not in ourselves a power to do a good act*^, or speak a good word*^, or think a good thought^. " Our sufficiency for every thing is of God alone ;" " nor without him can we either will or do any one thing that is pleasing in his sight ^. If any man could have exerted such a power, it would have been the Apostle Paul. But he confesses, " By the grace of God I am what I am ;" and, when constrained to speak of his labours, he recalls, as it were, his words, and, with holy jealousy for God's honour, adds, "yet not I, but the grace of God which was with me^." If any man think he can renew and sanctify his own soul, let him make the effort ; and his own ex2)erience shall attest all that the Scriptures have spoken.] And how is it that God will work in us ? — ^ John vi. 44. «= John xv. T). ^ Matt. xii. 34. e 2 Cor. iii. 5. ^ Phil. ii. 13. si Cor. xv. 10. 1170.1 MANNER IN WHICH GOD DRAWS HIS PEOPLE. 123 [He will draw us, even as he did them, by rational con- siderations, and by gracious influences, or, as my text expresses it, " by the cords of a man, and by the bands of love " When first God begins a work of grace upon the soul, he shews to a man his fallen state, and his utter incapacity to save himself. Then He makes known to him the Lord Jesus, who has died for the redemption of a ruined world, and shews to him, that through that adorable Saviour he may obtain a deliverance from all guilt and misery, and be made a partaker of everlasting happiness and glory. Now the question neces- sarily arises in his mind, ' Shall I persist in my wickedness ? Shall I pour contempt upon these offers of mercy ? Shall I plunge my soul into iri'emediable and endless perdition ? No : This were to act more stupidly than the beasts, and to forfeit all title to the rationality of man.' Thus is he drawn in the first instance by " the cords of a man." But in his further progress he experiences the still more influential drawings of God's love, which, as " bands," constrain him to surrender up himself a willing captive to his God. The Holy Spirit, whose office it is to " glorify Christ, takes of the things that are Christ's, and shews them to the believing soul**," and thus makes " Christ more precious to him" than ten thousand worlds'. In time he enables the soul to "comprehend the height, and depth, and length, and breadth of that love of Christ which passeth knowledge"^;" and by witnessing with the soul that it is an object of God's love, he enables it with bold- ness and with confidence to address him by the endearing name of Father', and to assure itself of an everlasting parti- cipation of his kingdom and glory. With such bands cast around him, the Believer is drawn to God in a way of holy obedience, and can " defy all the hosts of hell itself ever to separate him from his love"." The abiding feeling of his heart from henceforth is, " The love of Christ constraineth me, be- cause I thus judge ; that, if one died for all, then were all dead ; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again"."] Observe from hence, 1 . What reason unconverted men have to blush and be ashamed — [They will take occasion from the doctrine of Divine influences to justify themselves, saying, ' If God do not draw me, how can I go to him ?' But I ask. Have not the cords of a man been spread around you, yea, and the bands of redeeming ^ John xvi. 14. > 1 Pet. ii. 7. ^ Eph. iii. 18. 1 Rom. viii. 15, 16. ™ Rom. viii. 35 — 39. " 2Cor. v. 14, 15, 124 HOSEA, XL 7—9. [1171. love also, and you have burst all these bands asunder, and cast all these cords from you ? Do you not know that heaven and hell are before you? and are you acting the part of rational beings, whilst you take no care to flee from the wrath to come, and to lay hold on eternal Hfe ? And have you never heard of what Christ has done and suffered for you, and felt too the influences of his Holy Spirit calling you to repentance ? ^ et have you not ungratefully slighted all the love of Christ, and wickedly resisted the Holy Ghost ? Tell me, then, whether such conduct do not call for the deepest humiliation before God? Verily, you may vindicate yourselves, as you will, now ; but you shall stand self-condemned at the judgment-seat of Christ.] 2. What reason believers have to bless and adore their God — [Though the unbeliever must ascribe to himself alone the misery to which lie is hastening, you owe to God and to his sovereign grace all the blessedness which you enjoy. Had not God of his infinite mercy drawn you, you had no more turned to him, than Satan himself has done". In the view of all the good that you either possess or hope for, you must say, " He that hath wrought us to the self-same thing is God p." Give him then the glory due unto his name and look to him for a continuance of his grace, that his work may be car- ried on and perfected in your souls. Beg of him to fasten his bands yet more firmly about you, that nothing either within or without may break them. And endeavour at all times to yield to his attractive influences, and to comply with the first intimations of his will. And, if you be treated with contempt for this by an ungodly world, comfort yourselves with the reflection, that you are acting the part of ratioyial beings ; and that the more closely you are drawn to God in this world, the more intimately you will enjoy him to all eternity in the world to come.] o John vi. 44. p 2 Cor. v. 5. MCLXXI. god's compassion. Hos. xi. 7 — 9. Ml/ people are bent to backsliding from me : though they called them to the Most High, none at all would exalt him : [yet] how shall I give thee up, Ephraim ? how shall I deliver thee, Israel ? hmv shall I make thee as Admah ? how shall I set thee as Zehoim ? mine heart is turned within me; my repentings are kindled together : I will not execute the fierceness of mine anger. 1171.J god's compassion. 125 THE riches of divine grace are manifest in all the promises ; but they are more eminently displayed in the manner in which the promises are given. God often introduces them after an enumeration of his people's sins. The passage before us well exemplifies this remark ^ God has been contrasting his kindness to Israel, and their ingratitude towards him ; in the text he sets forth their wickedness with all its aggra- vations : yet all this is preparatory, not to a heavy denunciation of his wrath, but to the tenderest ex- pressions of paternal love — I. The conduct of men towards God — The ten tribes, since their separation from Judah, had become idolaters : yet God calls them his people because they had been admitted into covenant with him, and still professed to be his. Thus all who call themselves Christians are " God's people." But they ''are bent to backshding from him" — [The ungodly are justly compared to an unruly heifer : they will not submit to the yoke of God's laws : their whole spirit and temper is like that of Pharaoh^; the "bent" and inchnation of their hearts is wholly towards sin. An outward conformity to God's will they may approve, but they have a rooted aversion to spiritual obedience.] Nor can they by any means be prevailed on to *' exalt and honour him" — [They are "called" frequently by God's ministers; they are exhorted and entreated to return to the Most High ; but neither promises can allure nor threatenings alarm them : they turn a deaf ear to all admonitions; they will not "exalt" God in their hearts and lives.] This is almost universally the conduct of man- kind— [There are a few indeed who desire and delight to serve God ; they wish him to be the sole Lord and Governor of their hearts ; it is their study to exalt him both in their words and actions : but these are few in every age and place ; so few, that, in comparison of the rebellious, they may be said to be "none at all."] ^ See similar instances, Isai. xliii. 22 — 25. and Ivii. 17, 18. ^ Exod. v. 2. 126 HOSEA, XL 7—9. [1171. What might such persons expect at the hand of God? II. God's conduct towards them — How different are God's ways from the ways of man ! Instead of executing vengeance in a moment. He dehberates — [Admah and Zeboim were cities destroyed with Sodom and Gomorrah ; and such monuments of wrath do the unre- generate deserve to be; hut God knows not, as it were, how to inflict the deserved punishment : he calls to mind that they are his people '^; he hesitates, like a parent that is about to dis- inherit his son ; thus is he distracted between his affection for them, and his regard for his own honour'^.] He relents — [To accommodate himself to our weak apprehensions, he speaks of himself after the manner of men : he cannot endure the thought of making men the objects of his everlasting displeasure. Thus did Jesus weep over the murderous Jeru- salem^; and thus do the bowels of our Father yearn over us^.] He resolves — [Often has " the fierce anger" of the Lord been kindled against us ; yet many times has he turned ciway from his wrath- ful indignation ^ : often, when his bow was bent, has he forborne to strike '^ : he waits, if peradventure we may yet return to him. His language to his rebellious creatures is the same as ever ' — .] Infer — 1. How precious in the sight of God are the souls of men ! [When it was necessary for man's salvation, God gave his Son: nor did he then deliberate, "how shall I do this^?" neither did he relent, when he laid our iniquities on him'; yea, he was even pleased in bruising his own Son for us™. But when a sinner seems irreclaimable, every tender emotion is excited ; God sustains a conflict in his mind, and cannot give him up. O that men would duly estimate the worth of their own souls !] •= The repetition of their names, " thee, Epliraim, and thee, Israel," seems to import tenderness and affection towards them. '^ Thus also in Hos. vi. 4. ^ Luke xix. 41. ^ Jer. xxxi. 20. s Ps. Ixxviii, 38. •' Ps. vii. 11, 12. • Jer.iii.l2, 13. ^ Rom. viii. 32. ' Mark xiv. 35, 36. ™ This is the proper sense of Isai. liii. 10. 1172. "I JACOB WRESTLING WITH THE ANGEL. 127 2. How just will be the condemnation of the im- penitent ! [This compassion of God greatly aggravates their back- slidings; and at last it will give way to wrath and indignation". Soon God will not deliberate, but decide ; not relent, but laugh at their calamity ; not resolve to pardon, but swear they shall not enter into his rest. Then how just will their condemnation appear ! May this goodness of God now lead us to repentance !] 3. How certainly shall the returning sinner find mercy ! [If God feel thus for the rebellious, how much more for the penitent ! Let all then seek him with humble confidence in his mercy. Let them offer their supplications like those of old° — ; so shall that song of praise succeed their present dis- quietude p — 1 n Gen. vi. 3. ° Isai. Ixiii. 15. p Isai. xii. 1. MCLXXn. JACOB WRESTLING WITH THE ANGEL. Hos. xii. 3, 4, 6. By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him .... Therefore turn thou to thy God : keep mercy and judgment, and wait on thy God con- tinually. THE historical parts of Scripture, if duly improved, will be found no less useful than any other. The Apostles often refer to them, and declare, that the things which had occurred to their ancestors, had " happened to them for ensamples," and that they were recorded ^'^for our admonition." The Prophet Hosea was reproving both Ephraim (or the ten tribes) and Judah (the two remaining tribes) for their respective sins. But having called the latter by the name of "Jacob," he thought it proper to guard them against the delusion of imagining themselves accepted of God because of their descent from Jacob, when their conduct was in direct opposition to that which he maintained. He then brings to their remembrance a very striking instance of Jacob's communion with 128 HOSEA, XII. 3, 4, 6. [1172. God ; and takes occasion from it to urge them to an imitation of his example. We sh:ill consider, I. Jacob's victory — In a season of great distress he betook himself to prayer — [Jacob was greatly alarmed at the tidings that his brother Esau was coming against him with four hundred men to destroy him. He therefore used all the most prudential means to pacify his brother, or at least to prevent the total destruction of him- self and his family. But he did not trust in the means he had devised. He determined to seek protection from God, well knowing that no means whatever could succeed without him, and that his favour would be a sure defence. When Jacob staid behind in order to call upon his God, God instantly came forth to meet him. The person who is said to have wrestled with him is sometimes called a man, sometimes an angel, and sometimes God^. It was none other than the Son of God, " the Angel of the Covenant," who assumed on this occasion, as he did on many other occasions, a human shape : and by his condescending to come to Jacob in this manner, he shewed, both to him and us, that none should ever seek his face in vain. As for Jacob's wrestling with the angel, the prophet explains the import of that phrase, by saying, that Jacob " wept and made supplication unto him." He " stirred up himself, as it were, to lay hold on God ;" and pleaded his cause before him with boldness and confidence. Assured of a successful issue, he persevered in the conflict till break of day ; and when soli- cited by his apparent adversary to terminate his exertions, he replied, " I will not let thee go until thou bless me." Yet we are particularly informed, that with this boldness there was a mixture of the deepest humility ; for he urged his petitions as our Lord himself did in his incarnate state ^, with strong crying and tears. Thus did Jacob shew us to whom we should go in an hour of trouble, and in what manner we should endeavour to interest him in our behalf.] By this means he obtained the desired relief — [We are told twice in the text, that " he had power, and prevailed." He prevailed with God ; and by God's assistance prevailed over man. The great object of his suit was to defeat, the malice, and assuage the wrath, of his brother Esau. But a Compare Gen. xxxii. 24, 28, 30. with ver. 4, 5. b Heb. V. 7. 1172.]] JACOB WRESTLING WITH THE ANGEL. 129 how should he effect this ? Conciliating as his measures and his conduct were, he could not ensure success : and therefore he went to God, who has all hearts in his hand, and turneth them whithersoever he will. He well knew, that, if once he could get God on his side, he was safe ; for that " none could be against him, if God were for him." To God therefore he presented his supplication; and behold the instantaneous effect ! The enraged persecutor meets him with fraternal affection, and the only strife between them was, who should manifest the greatest love.] In the exhortation grounded on this fact, we see, II. The improvement we should make of it — The intermediate words, omitted in the text, are merely a repetition of the same idea, that the person who had met with Jacob in Bethel, was " the Lord God of Hosts ;" and that, in thus conversing with Jacob, he had, in fact, conversed with the Jewish nation, and had evinced his readiness to hear the supplications of all that call upon him. Then follows the prophet's exhortation, which it will be proper to enforce ; 1. ''Turn thou unto thy God"— [He that was Jacob's God will also be ours : he is ours by external profession, and will be ours by the special com- munication of his grace, if we seek him with our whole heart. To those who are in trouble, God is the only refuge "=. We may go to the creature, and obtain no benefit : but, if we make our application to him, he will hear and help us. In him we shall be as in an impregnable fortress ; and if the whole human race were combined for our destruction, not a hair of our head should perish. Let every one of us then turn unto God; and we shall find him a very present help in trouble.] 2. " Keep mercy and judgment" — [We may be ready to think, that as Jacob, notwithstanding his perfidious conduct, found acceptance with God, we may also live in the violation of our duty, and transgress the plainest principles of love and equity, and yet have God for our pro- tector and friend. But Jacob's treachery was a source of in- numerable troubles to him through life, and especially of those very fears that harassed him on this occasion. And we shall find, that, sooner or later, deceit will bring its own punishment = Nahum i. 7. VOL. X. K 130 HOSEA, XIII. 4. [1173. along with it. Doubtless when Jacob " wept," he did so from a recollection that he had brought all these evils on himself, and had altogether forfeited the Divine favour. And to those in hell, it will be no inconsiderable augmentation of their misery to reflect, that they brought it on themselves. Let us then determine, through grace, that we will give no just occasion to the enemies of oiu: religion to blaspheme, but that we will in every thing keep a conscience void of oflTence towards both God and man.] 3. " Wait on thy God continually" — [Whether we be reduced to such manifest straits as Jacob was, or not, we equally need the superintending care of God's Providence. We have spiritual enemies, incomparably more numerous, powerful, and inveterate than Esau's band ; nor can any human means eifectually defeat their malice. Let us then not merely call on God occasionally, under the pressure of some heavy trial, or in the near prospect of death ; but let us maintain fellowship with him continually, and by fervent supplication prevail with him to preserve us from all evil, and to bless us with aU spiritual blessings. Let us re- member, that he is our God in Christ Jesus, and that, through the aid of our incarnate God, we shall be more than conquerors over every enemy "^.J ^ If this were the subject of a Fast Sermon, it might be improved, 1. in reference to the subject; 2. in reference to the occasion. The former of these heads might be treated as above ; and imder the latter it might be shewn from a variety of instances {e. g. 2 Sam. XV. 31. and xvii. 14. 2 Chron. xx. 5, 23. Isai. xxxvii. 15, 36.), that humble and importunate prayer is the most effectual method of defeating the rage or devices of our enemies. MCLXXIIL JEHOVAH ALONE DESERVING OF OUR FEAR OR CONFIDENCE. Hos. xiii. 4. Thou shalt know no God hut me : for there is no Saviour beside me. IN the Holy Scriptures, every kind of argument is urged that is proper to influence the minds of men : sometimes we are persuaded by the terrors of the Lord, and sometimes are allured by his exceeding great and precious promises. A difference is observed towards men differently disposed, and differently cir- cumstanced : '^towards some, compassion is exercised" 1173. J GOD ALONE DESERVING OF CONFIDENCE. 131 in all its gentlest forms ; whilst others are " saved with fear, and snatched out of the fire" with a kind of compulsive violence. But it not unfrequently hap- pens, that where the obstinacy of men is such as almost to preclude a hope of prevailing with them, both the kinds of argument are combined, in order, if possible, by either, or by both, to overcome the obdurate soul. Thus, in the passage before us, the prophet, having represented the ten tribes as increas- ingly shameless in their idolatries, declares from God, that they shall pass away like the morning cloud, or early dew, and that, like chaff from a threshing-floor, or smoke from a chimney, they shall be scattered as with a whirlwind over the face of the whole earth \ But still, as though God repented of denouncing so heavy a judgment against them, he addresses them with tender pity; " Yet I am the Lord thy God from the land of Egypt ; and thou shalt know no god before me ; for there is no Saviour beside me :" that is, " I can never forget the relation which I bear towards thee ; and I am as wilhng as ever to bestow on thee all the blessings of salvation, if only thou wilt banish from thee those rivals which have provoked me to jealousy." In these words there are two things to be noticed; I. The command — In its primary and literal sense, it refers to the putting away of their molten images which they had made to worship. But the terms used are nearly the same as those by which the first commandment in the Decalogue is expressed ; and therefore we must consider them as extending also to the idolatry of the heart. Indeed, idolatry is, as St. Paul expresses it, "a worshipping and serving of the creature more than the Creator, who is God over all, blessed for ever'':" and consequently, we are here forbidden to pay to any creature that regard which is due to God alone, or to make it the chief object of, 1. Our love — ^ ver. 2, 3. i- Rom. i. 25. K 2 132 HOSE A, XIII. 4. [ll73. [In a subordinate way we may love the creature, but not so as to put it in competition with God. There is nothing in the whole universe which we should desire, or seek, in com- parison of Him; nor any thing which we should not willingly part with, rather than offend him The state of our minds towards God should be like that of David, " Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee*^." To make pleasure, or riches, or honour, or any thing but God, our chief good, is idolatry"^.] 2. Our fear — [Scarcely do any begin to fear God, but their acknow- ledgment of him is retarded by the fear of man. Those who were never ashamed of sin, and who were wont to commit all manner of iniquity with greediness, are filled with appre- hensions lest their change of sentiment should be discovered, and they should be called to suffer reproach or persecution for the Lord's sake. But all such fear argues a forgetfulness of God*^, who alone is worthy to be feared *^ If we re- gard God as we ought to do, our answer to eveiy cowardly thought will be, " The Lord is my strength and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid s?"] 3. Our confidence — [When trials of any kind arise, we almost universally turn our eyes to the creature, rather than to God : either we look to our own wisdom and energy to deliver us, or to the favour and exertion of our fellow-creatures: we can scarcely ever realize the thought of a superintending Providence, who is able and willing to interpose for us: we are apt rather to imagine, that it would be an insult to the Most High to sup- pose that he will trouble himself about such trifling concerns as ours. In like manner, if our trials be of a spiritual nature, we look to our own wisdom to guide us, our own righteousness to justify us, and our own strength to obtain for us the victory over all our spiritual enemies. But in all this, we greatly dis- honour God, in whom should be all our trust for body and for soul, for time and for eternity"^ In all such creature- confidence we manifest an entire departure of heart from God, and subject ourselves to his just and heavy displeasure'.] The equity of this command is strongly marked in, c Ps. Ixxiii. 25. ^ Phil. iii. 19. " Whose god is their belly." Col. iii. 5. " Covet- ousness, which is idolatry." e Isai. 11. 12, 13. f Luke xii. 4, 5. Isai. viii. 12, 13. K Ps. xxvii. 1. 1' Ps. xi. 1, 4. ' Jer. xvii. 5, G. 1173.1 GOD ALONE DESERVING OF CONFIDENCE. 133 II. The reason with which it is enforced — Though God might well require obedience on the sole ground of his own authority, yet he is graciously pleased to assign a reason for this command; a reason, which, whilst it evinces the equity of the command, shews how deeply we are interested in obeying it. There is nothing besides God that can save us, 1. In this world — [Suppose that all the wealth and honour that ever were possessed by man were centred in one person, would they ward off the incursions of disease, or repel the assaults of death? Would they even secure their own continuance, so that they should not speedily give way to poverty and disgrace? In the event of any great reverse of circumstances, will those perishing vanities assuage the anguish of a broken bone, or calm the tempest of a troubled spirit? Will a guilty con- science be quieted by them, or death be divested of its sting? Disease and death have no respect of persons ; nor will peace of mind be procured by high-sounding titles, or great posses- sions. It is God alone that can avert trouble, or sanctify it to our good. He can keep us unhurt, when thousands are falling on our right hand, and on our left : or, if he see fit to send us tribulation, he can enable us to rejoice and glory in it : and as for death, he has numbered it among the treasures of his people, whom he enables to long for it, that they may be with Christ, in complete and everlasting felicity If then we look only to our happiness in this present life, who can bear a comparison with Jehovah, as the source of it to those who trust in him?] 2. In the world to come — [If the vanities of time and sense can do nothing for us in this present life, how much less can they in the life to come ! There they cannot so much as purchase for us a drop of water to cool our tongue. But O ! what a Saviour will Jehovah be ! yea, what crowns and kingdoms will he bestow on his believing and obedient people ! Behold the Rich Man stripped of all his transient joys, and plunged into that abyss of misery which once he despised ! Behold, on the other hand, the once des- titute and neglected Lazarus in the bosom of his God ! Which of the two had chosen the better part ; he who had walked in the ways of this world, and made Mammon his god ; or he who had sought Jehovah as his God and portion? Truly, one glance of the celestial world is quite sufficient to evince the reason- ableness of the injunction given us in our text ] 134 HOSE A, XIII. 9. [1174. This subject may be improved, 1. For our conviction — [It is an awful truth, that instead of preferring God before every thing, we have preferred every thing before him. Only let us compare the anxiety we have felt about created objects, with that which we have felt in reference to God, and we shall need no further evidence of our being idolaters in the sight of God. What then have we reason to expect at his hands, in the day when he shall judge the world? Let us not judge of ourselves by some of the grosser sins which are injurious to society, but by those which strike at the honour and authority of God. Then we shall see, that, instead of being a Saviour to us, we have reason to fear lest he arise and plead his own cause, and become an avenger of his own insulted Majesty.] 2. For our consolation — [If we take Jehovah for our God, there is not any good thing which we may not expect at his hands. The declaration that there is no Saviour beside him, is, in fact, an assurance, that he will be a Saviour to us, and do for us more than the whole universe can do. We may view salvation in all its bearings, and in its utmost extent ; and then say "All this will my God be to me ; all this he will do for me." We cannot possibly raise our expectations too high ; for " he will do ex- ceeding abundantly for us above all that we can ask or think:" nor need it be any grief to us that there is no Saviour besides him ; for we shall want no other : He is almighty, and will be all-sufficient ] iMCLXXIV. HELP IN CHRIST FOR SELF-DESTROYED SINNERS. Hos. xiii. 9. 0 Israel, thou hast destroyed thyself; hut in me is thine help. THE great mass of nominal Christians need to be informed respecting their state by nature, and the means by which they are to be delivered from it; and they who have a theoretical acquaintance with these things, yet need to be put frequently in remem- brance of them, in order that they may be more abidingly influenced by the consideration of them. In the words of our text, all mistakes on these points are clearly rectified ; and we are told on the authority of God himself, that. 1174.J HELP IN CHRIST FOR SINNERS. 135 I. Man's destruction is of himself — Whatever we may imagine to the contrary, there are multitudes of the human race eternally destroyed^. Their destruction too is altogether of themselves: for, 1. They will walk in the way that leads to it — [God has told them plainly that eternal misery must be the fruit of sin and impenitence^. Yet men will continue to disregard the warnings of God, and to practise the things which are displeasing to him ! What then must become of them, if there be any truth in the word of God ? Or whom must they blame, when they feel the judgments which they would not fear? The man, who by a poisonous draught, or by any other means, puts a period to his life, is not more the author of his own death, than these are of their own destruction.] 2. They will not use the means w^hich God has prescribed for their escape — [God has graciously opened a way for the salvation of a ruined world : he has sent his only dear Son to die for sinners, and his good Spirit to instruct and sanctify them. But men will not seek to be washed in the Redeemer's blood : they will not pray for the influences of the Holy Spirit : they will not cordially accept the salvation offered them. They are so in- tent on their worldly business or pleasure, that they will not afford time for spiritual employments. Is it not then utterly their own fault if they perish ? A man, who having taken a poisonous draught, whether intentionally or not, would be justly considered as the author of his own death, if he obstinately refused an antidote that was tendered to him : and so must they be considered as destroying themselves who neglect the means which God has provided for their escape.] 3. They make use of every thing ultimately to ensure their own destruction — [Whether they look upwards to God, or around them to the world, or within them to their own experience, they turn every thing into an occasion of fostering their own delusions, and of lulling themselves asleep in a fatal security *= ] a Matt. vii. 13, 14. ^ 1 Cor. vi. 9, 10. Luke xiii. 3. •= This truth will be seen in the most striking point of view, by the following concise statement. Men take this occasion, 1. From God himself — From his perfections — From his sovereignty ; " If he will not give me his grace, how can I help myself ? " From his mercy ; " God is too merciful to condemn any man." 136 HOSE A, XIIL 9. [1174. But though man's destruction is of himself, we must not suppose that his salvation also is of himself: no ; II. His salvation is of God alone — If we inquire who it is, that thus arrogates to him- self the exclusive power of saving sinners, we shall find that it is the Lord Jesus Christ, who alone is ^^King" in Sion^ "besides whom there is no Saviour %" and who invariably claims this as his unalienable prerogative *". 1. There is help for us in no other — [Who besides him could possibly make atonement for our sins ? Man himself could never satisfy Divine Justice Nor could all the angels in heaven offer unto God a sufficient sacrifice for the sins of men ? None but He who was *' Jehovah's Fellow" was equal to the task of expiating From his providence — If it be indulgent ; " These blessings are proofs of his love." If it be afflictive ; " I have my sufferings in this life." From his grace — " He gave his Son to die for me ; therefore I have nothing to fear." 2. From the world around them — From the godly — If they are consistent ; " They are unreasonably precise." If they are inconsistent ; " They are hypocrites ; they are all alike ; I am as good as they ; only I make less talk about religion." From the ungodly — " I can never think that so many are wrong, and so few right." 3. From their own experience — If they have been corrupt ; "Why did God give me these passions? '' If they have been moral ; " I thank thee that I am not as other men are." If they are learned ; " Cannot I understand my Bible without Divine illumination ? " If they are imlearned ; " My ignorance is excusable ; I am no scholar." If they have been neglectful of religious duties ; " I have done no one any harm." If they have been observant of religious duties ; they put their formal services in the place of Christ, and consider them as decisive evidences of their conversion. Thus instead of arguing from these topics so as to stimulate their exertions, they derive encouragement from them all to continue in their sins. ^ ver. 10. with Matt. xxi. 5. and Acts v. 31. « ver. 4. <■ Isai. xlv. 22. with Matt. xi. 28. and John vii. 37. 1174.1 HELP IN CHRIST FOR SINNERS. 137 transgression, and effecting a reconciliation between God and manS Who besides him could rescue us out of the hands of our spiritual enemies ? He is that stronger man, who alone can vanquish our mighty adversary, and deliver us from our sore bondage ^ Who besides him can teach us the way of salvation ' ? or in- cline us to seek after it^ ? or render our endeavours effectual^ ? We may truly say then, that as there is no other foundation on which to build our hopes™, so neither is there any other name or power whereby we can be saved"? " Christ is all, AND IN ALL"."] 2. In him there is help sufficient — [There is nothing wanting in sinful man, which is not abundantly supplied in Jesus Christ. In him there is wisdom to direct the most ignorant^, — merit to justify the most guilty 1, — grace to sanctify the most polluted"^, — and strength to render even the weakest of the human race a conqueror, yea, " more than conqueror," over all his enemies ^ He is furnished of God for this very end*, and appointed of him to this very office*^, and is in every respect " able to save to the uttermost all that come unto God by him^."] Address — 1. Those who are ignorant of their real state — [Too many, alas! are altogether ignorant of their undone state, and still more so of the guilt attaching to them as the authors of their own misery. But whether we know these things or not, it is an indisputable fact that we have destroyed ourselves, and that there is no possibility of recovery for us but in and through Christ. Let us then seek instruction on these infinitely important subjects, lest we " perish for ever for lack of knowledge y." And let us not for one moment look for acceptance in any other way than through the Lord Jesus Christ, as though we were not self-destroyed, or there re- mained in us any sufficiency to help ourselves. For so destitute are we of all help in ourselves, that, if a good thought would cancel all our past iniquities, and open the kingdom of heaven to us, we could not supply it^. If ever we would partake of the s Ps. Ixxxix. 19. with Heb. x. 4—10. ^ Luke xi. 21, 22. i Matt. xi. 27. ^ Phil. ii. 13. ' John xv. 5. m 1 Cor. iii. 11. " Acts iv. 12. ° Col. iii. 11. p Matt. xi. 29. i Acts xiii. 39. •• 1 Cor. vi. 11. s 2 Cor. xii. 9. Phil. iv. 13. * isai. Ixi. 1. " 1 Cor. i. 30. -^ Heb. vii. 25. y Hos. iv. 6. •^ 2 Cor. iii. 5. 138 HOSEA, XIV. 1—3. [1175. felicity of heaven, we must renounce all self-dependence, and look for our help in Christ alone*.] 2. Those who are desponding on account of it — [When men begin to see their perishing condition, and to feel a consciousness that they have been the authors of their own ruin, they often distress themselves with apprehen- sions that their state is irremediable. Now the text affords a complete antidote to all desponding fears : in it God addresses himself immediately to the self-ruined sinner, and says to him, *' I am THY help." Whatever guilt therefore any one may have contracted, and whatever cause he may have to reproach himself, let him only consider who it is that says to him, " In ME is thy help," and he may instantly dismiss his fears. Let him " be strong in faith, giving glory to God;" and he shall find that, " before Zerubbabel the mountains will become a plain **."] a Rom. ix. 30—33. ^ Isai. xl. 27—31. Zech. iv. 7. MCLXXV. DIRECTIONS FOR AN ACCEPTABLE APPROACH TO GOD. Hos. xiv. 1 — 3. 0 Israel, return unto the Lord thy God ; for thou hast fallen hy thine iniquity. Take ivith you tvords, and turn to the Lord : say unto him, Take aivay all iniquity, and receive us graciously : so will we render the calves of our lips. Asshur shall not save us : we will not ride upon horses; neither will we say any more to the work of our hands. Ye are our Gods: for in Thee the fatherless findeth mercy. FOR the encouragement of all who feel the bur- then of their sins, God has declared, yea has sworn, that " he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live :" and the whole Scriptures bear testimony to that blessed truth. But, lest any should be dis- couraged by the idea that they know not how to approach him acceptably, it has pleased God to pre- scribe the very " words " whereby he would have them address him. And assuredly, if he had con- sulted all the weary and heavy-laden sinners in the universe, and had permitted them, or any individual among them, to dictate to him what expressions he should prescribe, the whole world could never have 1175.1 AN ACCEPTABLE APPROACH TO GOD. 139 suggested any that were more suited to the neces- sities of men, or more satisfactory to their minds, than those recorded in our text. In the words before us, we see, not merely our general warrant for returning to the Lord, but more particularly, I. What petitions to offer — [What would any one who felt the burthen of sin, and a restoration to the Divine favour, desire ? What but a full remission of all his sins, and a free communication of all spi- ritual and eternal blessings ? He would wish for pardon to be complete; because if so much as one sin were left upon his soul, it would inevitably plunge him into everlasting perdition He would also wish for his reception to be perfectly gratuitous, because he can never do any thing to merit it at the hands of God Behold then, it is precisely in this way that we are directed to pray; " Take away all iniquity, and receive us graciously." And let it be remembered, that this address is not put into the mouths of those only who have contracted a less measure of guilt than others, but of all, to whatever extent " their iniquities" may have abounded, and to whatever depth they may have " fallen" by them. If only we have a desire to " return to the Lord our God," we are the persons invited and commanded to return in this way.'\ In our text, we are further told, II. What promises to make — We must not imagine that we can make to God any adequate return for his mercies towards us ; nor must we presume to offer any thing to him as an inducement to exercise mercy towards us : nor in any point of view whatever must we promise any thing in our own strength. But his mercies undoubtedly call for the best return that we can make ; and they lay us under an obligation to do our utmost to please and serve him. Whatever tribute we can render to him, we should : and he here tells us what he will accept at our hands, namely, the tribute of, 1. A grateful heart — [The blood of bulls or " calves" is no longer required of us : there are other and better sacrifices which he expects us to offer, namely, " the calves of our lips," or the sacrifices of 140 HOSEA, XIV. 1—3. [1175. praise and thanksgiving ^ And these are the offerings which all who are looking to him for mercy desire to offer. In fact, the more any persons are bowed down with a sense of sin, the more they are ready to say, ' How shall I praise God, if ever I should obtain mercy at his hands ! If ever God should admit me to a participation of his kingdom and glory, there will not be one in heaven that will shout the praises of redeeming love so loud as /.' This tribute therefore the pardoned sinner will delight to pay ] 2. A devoted life — [To turn from sin, and especially from our besetting sins, is indispensably required of all who seek for mercy at God's hands '^ The besetting sins of Israel were, creature- confidence, and idolatiy : they were always looking to Egypt or Assyria for help, rather than to God ; and giving to dumb idols the worship that was due to him alone. These evils therefore they were to renounce ; and an engagement to re- nounce them was required of all who desired the remission of their former sins. Thus, in approaching the Most High God, and supplicating mercy from him, we should determine, with God's help, never moi-e to provoke the Lord to jealousy by a renewal of those sins of which we profess to have repented. Our besetting sins in particular must be searched out: and whatever they may have been, whether of a spiritual or carnal nature, we must engage, through grace, to mortify and subdue them We must engage, in dependence upon God, to " cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."] As great earnestness is required in our prayers, we are taught, III. What pleas to urge — [God indeed is not, nor can be, wrought upon by any con- siderations that we can propose : but for the stirring up of our own souls it is proper and necessary that we should enforce our petitions with becoming pleas. But where shall we find any consideration fit to be presented to the Deity? Nowhere, but in his own perfections, or in his gracious promises. Here however we are at no loss : the compassions of our God are infinite ; and may well be pleaded by those who feel their need of mercy. " In him the fatherless findeth mercy : " in him, too, the guilty, as well as the destitute, find mercy. Search the records of his word ; and this truth will be seen written as with a sun-beam. Mark that stupendous effort of mercy, the gift of his only dear Son to the accursed death of the cross ! Mark '^ Ps. 1. 13, 14,23. ^ Heb. xii. 1. 1176.1 BLESSINGS THAT PENITENTS MAY EXPECT. 141 the invitations, the promises, the expostulations, the com- plaints ; " Wilt thou not be made clean ? O ! when shall it once be ? " Mark these, I say ; and they form such a plea, as must satisfy the most doubting mind, and turn to transports of joy the apprehensions of every desponding soul ] Address — 1. To those who refuse to turn to God — [Alas ! how many turn a deaf ear to the solicitations of heaven ! " How often would the Saviour gather us under his wings, and we will not?" But, if you will not turn at God's reproof, what will ye answer him in the day when he shall judge the world? Low as " ye are fallen," he now is willing to raise you up: but all possibility of recovery will then be past ; and you will sink yet lower still, even into the bottom- less abyss of misery. " O consider this, ye that forget God ; lest he tear you in pieces, and there be none to deliver you."] 2. To those who are beginning to return — [Mind that you return in his appointed way. Seek not merely a deliverance from wrath, but a restoration to the state from whence ye are fallen. Look back on man in his primeval state, and see how Adam walked with God in Paradise : that is the pattern that you should endeavour to follow, and the standard to which you should aspire. Or, if he be too far removed from your apprehensions, look at the Saviour, the Lord Jesus Christ, and see how he walked in the midst of this ungodly world : and endeavour to " walk as he walked." For the remission of your sins, and your restoration to the Divine favour, let the mercy of God in Christ Jesus be your only plea, your only hope : and, for the honouring of your reconciled God, let the sacrifice of praise be continually offered to him on the altar of your hearts, and every defilement be banished without hesitation or reserve. Thus coming to him, you shall never be cast out; but shall surely be received to a participa- tion of his favour, and to a possession of his glory.] MCLXXVI. THE BLESSINGS THAT PENITENTS MAY EXPECT. Hos. xiv. 4. / will heal their backsliding ; I will love them freely : for mine anger is turned aioay from him. MEN who have never seen the evil of sin are ready to imagine that God will not punish : under the idea of advancing the attribute of mercy, they 14^ HOSE A, XIV. 4. [1176. deprive the Deity of all justice, holiness, and truth. On the other hand, when they are awakened to a due sight and sense of sin, they suppose that God can never forgive such vile and guilty creatures as them- selves : they are now as prone to limit his mercy, as before they were to extend it beyond all bounds of truth and soberness. Nor is this disposition found only in one or two instances : hard thoughts of God, and desponding thoughts of their own state, are very common amongst those who begin to repent ; and therefore God is particularly solicitous to impress us with a confidence in his mercy. When he proclaimed his name to Moses, there were a great many expres- sions declarative of his mercy, while there was only one that described his justice. So we shall find, that there is scarcely one threatening in all the book of God, which is not followed by some free and gracious promise. In the passage before us, he has been ex- horting the ten tribes to return unto him : he has put words into their mouths, and taught them how to approach him acceptably : and for their further encouragement, he promises to vouchsafe them the richest of all mercies ; " I will heal their backsliding ; I will love them freely : for mine anger is turned away from him." From these words we shall take occasion to shew, I. What blessings penitents may expect — [We cannot easily conceive any description of sinners to be worse than those to whom the prophet was writing : this whole prophecy is filled with the most grievous accusations against them : yet God encourages them to repent ; and, on the first appearance of penitence and contrition, he sends them this heart-reviving message, *' I will heal their backsliding; I will love them freely." The first blessing then that every penitent may expect is, that God will heal his backslidings. Sin of every kind, but more especially backsliding, makes a grievous wound in the soul. What pain and anguish did Peter feel, when he went out and wept bitterly ! How deeply was David stricken, when he " roared for the disquietness of his heart ! " He compares his misery to that occasioned by broken bones ; and prays, that God would " make the bones which He had broken to rejoice." 11 76. J BLESSINGS THAT PENITENTS MAY EXPECT. 143 Yet grievous as these wounds are, God will heal them, if we be truly penitent. There are two ways in which he will heal sin : its guilt he will heal, by the blood of his Son ; its potoer and pollution, by the influences of his Spirit. He will heal its guilt, btj the Mood of his Son : there is no other balm than this : this alone can avail for the remission of sin : nothing but that which satisfied God will ever satisfy us : nothing but that blood which made an atonement for sin, can ever wash away its stain from our guilty consciences. That however vnll cleanse from all sin : God once opened on the cross a fountain for sin and uncleanness ; nor has it lost any of its cleansing efiicacy : the deepest wound may be healed in a moment, if it be only sprinkled with this precious blood : nor will God ever fail to impart this balm to any soul that makes apphcation for it : " though their sins may have been as scarlet, they shall be made white as wool ; and though they may have been red as crimson, they shall become white as snow." But God will destroy the power, as well as cleanse the guilt of our backsliding : and this he will do by the influences of his Spirit. It would be to Httle purpose that he forgave the guilt, if he did not also subdue the power, of our corruptions : for, however frequently they might be forgiven, they would still rage with unabated fury; the wounds healed for an instant would still be breaking out afresh; nor would our souls attain to any abiding purity or peace. God therefore will cast salt mto the bitter fountain of our hearts : he will " put his Spirit within us, and cause us to walk in his statutes :" he will give us " grace sufl5cient for us :" he will strengthen us to resist temptation, and to fulfil our duties : and though we cannot expect to arrive at sinless perfection whilst we are in this world, yet shall we be so far healed, that " no sin whatever shall have allowed dominion over us." This then is the first blessing which every penitent may expect ; the guilt and power of his sins, yea, even of his most grievous backsliding, shall be healed ; and, whereas there was " no soundness in him, but (as the prophet says) wounds, and bruises, and putrefying sores," " his health shall spring forth speedily," " the lame man shall leap as an hart, and the tongue of the dumb shall sing." But is this all that the penitent may expect? No; God has in store for him a higher and richer blessing : it is great indeed to have one's backslidings healed ; but it is greater still to enjoy the light of God's countenance, and to have his love shed abroad in one's heart : yet this also shall be vouchsafed to every repenting sinner : God says in my text, " I will heal their backsHding ; I will love them freely." God will feel a joy and a delight over the returning Prodigal ; " To this man," says he, « will I look, that is of an humble and contrite spirit:" 144 HOSEA, XIV. 4. [117G. I will fix my eyes upon him for good ; I will look upon him with complacency ; though burning seraphs surround my throne, and myriads of angels brighter than the sun encompass me around, I will look through all their shining ranks, nor shall all of them together divert my attention from the contrite sinner : "To this man will I look .-" from whomsoever I hide my eyes, I will be sure to look on him with pleasure and com- placency: " I will rejoice over him with joy ; I will rest in my love ; I will joy over him with singing." What an unspeakable blessing is this ! To have God himself delighting in us, and shedding abroad his love in our hearts, this is inestimable indeed! He adds moreover, "I will love them freely," i.e. withoid any desert in thevi, zvithout any reluctance in himself. Were he to wait till they had something in themselves worthy to attract his notice, they could have no hope : to all eternity they must remain poor, helpless, miserable, undone creatures: they could never of themselves entertain so much as one good thought ; much less could they do any thing to merit God's esteem : God therefore will not wait for any thing in them to attract his regard : if only they be sorry for their sins, and bewail them before him in secret, he will love them freely ; not for their sakes, but for his own ; not because they are good, but because he will shew forth the freeness of his grace. And, as he will love them without any desert in them, so will he love them without any reluctance in himself: he delights in the exercise of mercy : it is the very joy of his heart to mani- fest his mercy to all that call upon him in truth. When our iniquities compel him to give us up, then he is all backward- ness and reluctance ; " How shall I give thee up ? my bowels are troubled for thee." But when we desire to return to him, he never deliberates ; he never says, " How shall I receive such a sinner as thou art ? " We may see in the parable of the Prodigal Son what is his conduct towards every repenting sin- ner : instead of hesitating whether he should receive the Pro- digal, he ran to meet him ; instead of upbraiding him, he interrupts him in his confession, and seals up his lips with kisses ; instead of granting his request and making him the lowest of his servants, he treats him as his best-beloved son, clothes him in the richest garments, and kills the fatted calf for him. Thus does God towards every penitent ; and were every soul as much disposed to receive mercy as God is to shew mercy, there would never so much as one perish, even to the end of the world. These blessings then may every penitent expect : God has here, as also in many other passages, expressly bound himself by his own voluntary promise ; so that every penitent may expect these blessings upon the ground of God's truth and faithfulness.] 1176.1 BLESSINGS THAT PENITENTS MAY EXPfeCT. 145 But there is another ground mentioned in our text : we proceed therefore to notice, II. On what ground they may expect them — [This part of our subject will require peculiar care and attention, lest we be misunderstood. Observe the manner in which the last words of our text are introduced: God says, " I will heal their backsliding ; I will love them freely : for mine anger is turned away from him :" he is here endeavouring to encourage penitents ; and therefore he tells them that he will do great things for them, because his anger is already turned away from them. After much and careful examination of the words, we are persuaded that this is the true sense and meaning of them ; and that they are in- tended to convey one of the most encouraging truths that can be found in all the book of God, namely, that our repentance is a proof of God's anger being turned away from us, and that the removal of his anger from us is a pledge of greater bless- ings ; or, in other words, that our having the grace of repent- ance is a ground whereon we may expect the richest blessings. But we vdll explain ourselves more fully. Repentance has not in itself any thing meritorious ; nor can the mere work of repentance ever afford a ground of hope towards God : to suppose that our repentance can merit any thing at God's hands, or bear any part in our justification before God, would be to subvert the whole Gospel, and to render Christ's death of none effect. Satan cannot take any more effectual method to bring souls to perdition, than to make them trust in their own repentance. Let us not then be understood as though we would lead any man to trust in his repentance ; for we say again, that it is impossible to take a surer road to destruction, than he does, who trusts in any repentance or righteousness of his own. But, in another sense, repentance may encourage us to hope ; for repentance is a sign and evidence of grace ; and grace given, warrants us to expect more grace : and therefore we say, repentance is in some sense a ground of hope : and this, we doubt not, is the meaning of the prophet, in our text. The latter part of our text is a reason for the former part of it : God says in the former part, " I will do so and so ; " and then, in the latter, he tells them why they may expect him to do so and so, namely, " because mine anger is turned away from them:" he does not say, "shall be turned away," but is already turned away. Their being peni- tent was a proof that they had grace ; their having grace was a proof that God's anger was turned away from them ; and the removal of his anger from them was a ground whereon they might expect further blessings from him. To make this matter more clear, let us substantiate two things : First, Repentance VOL. X. L 146 HOSEA, XIV. 4. [1176. is an evidence of grace: no one can doubt that, unless he sup- poses, that he can repent without the grace of God : but a man must be ignorant indeed to frame any such conception as that: if we beheve any thing of the Scriptures, or know any thing of our own hearts, we must know, that "Christ is ascended up on high, to be a Prince and a Saviour, to give repentance and remission of sins;" and that we must acknowledge our repen- tance, as well as " every other good and perfect gift, to be trom above, even from the Father of Hghts, with whom is no vari- ableness nor shadow of turning." It being therefore past a doubt that repentance is an evidence of grace, let us prove next, that Grace given, ivarrants us to expect more grace. The Scriptures plainly assert this ; for, on what ground was Paul so confident that God would carry on the good work in the hearts of his Philippian converts, and perform it until the day of Christ? On this ground, namely, "that he had begun a good work in them : " so that, to say the least, grace bestowed is a ground of encouragement whereon we may hope to obtain more grace. The clear indisputable conclusion from hence is, that if any man has grace to repent, he may take encouragement from it to hope that God will give him more grace : if he has so good an evidence that God's anger is already turned away from him, he has good reason to hope, that God will do more for him, that he will heal his backslidings, and love him freely. By way of confirming this blessed truth, we will refer you to those memorable words of David ^; where you will see, that he draws the very same conclusion from the very same premises ; and that too in such a way as evidently supposes his argument to be incontrovertible : " Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before the Lord in the land of the living ? "] Let us now conclude, with an inference or two from what has been said : 1. What astonishing consolation is here for all that desire to turn unto God ! [A person may, from a discovery of his sins, be led to say, " There is no hope :" more especially those who have once " tasted the good word of God and the powers of the world to come," if they have lost their good impressions, and turned back to the world, are tempted to despair: Satan would suggest to them, that, because they have sinned against light and know- ledge, they have committed the sin against the Holy Ghost. But observe what care God takes to dispel our fears, and to a Ps. Ivi. 13. 1176.1 BLESSINGS THAT PENITENTS MAY EXPECT. 147 encourage our return : he does not merely say, " I will heal their sins, but I will heal their backsliding ; " thereby obviating at once all their objections. He knows how Satan will take advantage of them ; that he will suggest desponding thoughts, and make them believe their sins are too great to be forgiven ; and therefore God specifies the greatest of all sins, " I will heal their backsliding" their sins committed against all their own vows and resolutions, their sins committed after the greatest mercies had been vouchsafed to them ; yes, even those, says God, will I heal : I will wash them away in the blood of my dear Son, and blot them out as a thick cloud : I will cast them behind my back, and remember them no more ; I will pour the balm of Gilead into your wounded spirits, and speak peace to your afflicted consciences. Still Satan suggests, " But you will fall again, and then your last end shall be worse than the beginning." ' No ' says God, ' it shall not be so ; only come to me, and I will keep you from falling; trust in me, and "you shall never fall; but an entrance shall be ministered unto you abundantly into the kingdom of your Lord and Saviour:" I will heal you, not only by my pardoning, but also by my renewing, grace : and so effectually will I heal your wounds, that I will even renew you after mine own image, in righteous- ness and true holiness.' Perhaps Satan will still urge, ' But you are not worthy;' and thus prevent your trusting in God; 'But,' says God, 'I do not look for worthiness in the creature : I will love them freely ; without the smallest regard to any thing in them : I will love them for mine own name sake, and " have mercy merely because I will have mercy." ' But yet Satan suggests, * This is not for you : God is your enemy, and you have nothing to do with these promises :' but to this also God has given you a certain answer ; Are you truly desirous to have your backslidings healed, and to live in the enjoyment of God's free love and favour? ' Then, says God, " mine anger is turned away from you :" it not only shall be, but is ; that very desire is a fruit of my love ; that little re- pentance which you exercise, is the gift of my grace ; and you are to take it as a pledge and earnest of richer blessings ; you are to take encouragement from what I have given, to expect from me all that I can give : only foUow the direction I have given you, " Take with you words, and say unto me, Take away all iniquity, and receive me graciously," and I will answer the very desires of your heart ; for " I will heal your back- slidings, which are the greatest of all sins, and will love you freely ; and, lest you should doubt this, I tell you, that, if such be the desires of your heart, mine anger is turned away from you See now, my Brethren, what rich consolation here is lor every drooping and desponding soul ! O cease to listen to the l2 148 HOSE A, XIV. 4. [1176. suggestions of Satan ; cease to entertain hard thoughts of God ! Only come to Jesus, and see what a gracious Saviour he is ; how freely he will love, how effectually he will heal. Bring all your unworthiness along with you ; bring all your sins, and all your backslidings ; and if only ye desire to have them all healed, surely ye shall soon feel the cleansing efficacy of his blood, and the renewing influence of his Spirit : and when he thus loveth you, he will " love you to the end" ] 2. What cause of fear is here to those who are Hving in wilful sin ! [If you be not seeking deliverance from sin, even from your darling and besetting sin, surely your case is awful indeed : the anger of God is not turned away from you. No : if there be any truth in the Divine record, " the wrath of God abideth on you." If you seek not to have your backslidings healed, how is it possible that God should love you ? It is said, " He hateth all the workers of iniquity," and, " He is angry with the wicked every day." Deceive not therefore your own souls : ye backsliders in particular, who have fallen from your first love, deceive not yourselves ; for, except ye repent, God shall remove your candlestick, and your lamp shall go out for ever. Examine well your own souls ; see whether the world have not crept in ; whether some accursed weeds and thorns have not choked the seed, so that you bring no fruit to perfection ? If you can be easy in such a state, there is reason to fear that you are given up by God to judicial hardness : but perhaps you are not easy, yet your uneasiness does not stir you up to repent : you do not unfeignedly seek grace and mercy from the Saviour's hands ; you do not plead with him in earnest ; you do not go with strong crying and tears to implore deliver- ance : what then can you expect, but to perish by the wounds which your backslidings have made? Still, however, there is mercy in store for you : God desires not your death, but rather that you turn from your wickedness and live. O then, " turn, and live ye !" Be importunate at the throne of grace; plead with Him that died for sinners : remember, He is the Sun of Righteousness, whose beams are healing; and "the tree of life, whose leaves are for the healing of the nations." He is called, in Exodus xv. 26, " The Lord who healeth thee ;" and he says to every convinced sinner, " If thou wilt return, return unto me, O Israel!" " Whosoever cometh unto me, I will in no wise cast out" ] 1177.1 THE FRUITS OF GOD's FAVOUR. 149' MCLXXVII. THE FRUITS OF GOD's FAVOUR. Hos. xiv. 5 — 7. / will he as the dew unto Israel : he shall groiv as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that divell under his shadow shall return ; they shall revive as the corn, and grow as the vine; the scent thereof shall be as the wine of Lebanon. THERE are instances of beautiful imagery in the Scriptures equal to any that can be found in the works of the most renowned authors ; they are enhanced too by the importance of the subjects they contain. In both' respects the passage before us deserves pecu- liar attention. Imagination cannot conceive a richer display of divine blessings than God here vouchsafes to his church and people. I. The favour which God will shew his people — The metaphor of " dew " is at once simple and sublime — [The benefits of the dew are but little known in this cli- mate ; but in Judgea the metaphor would appear very signifi- cant^. For some time after the creation, dew supplied the place of rain''; and, after rain was given, it still remained of great use. The Scriptures speak of it as an important bless- ing'^ : they represent the withholding of it as a calamity and a curse "^.J The communications of God to his people are fitly compared to it — [It distils silently and almost imperceptibly on the ground ; yet it insinuates itseH' into the plants on which it falls, and thus maintains their vegetative powers. In the same manner God's visits to his people are secret''; but he gains access to their in- most souls ^. He cheers and revives their fainting spirits, and thus he fulfils to them his own most gracious promise ^ — .] * Where the rains are periodical, and the climate hot, the dews are more abundant. '> Gen. ii. 6. <= See Gen. xxvii. 28, 39. and Deut. xxxiii. 13. d 2 Sam. i. 21. e He comes not in the wind, the earthquake, or the fire, but in the small still voice. 1 Kings xix. 11, 12. i' 2 Cor. vi. 16. e Isai. Iviii. 11. 150 HOSEA, XIV. 5—7. [1177. Were his communications refreshing only, and not influential on the conduct, we might be afraid of en- thusiasm ; but his favour invariably discovers itself by- II. Its fruits and effects — The effects of the dew are seen by the progress of vegetation : the descent of God's Spirit on the soul also produces growth, beauty, fragrancy, fertility. 1. Growth — [The " lily" springs up speedily, but is of short duration. The cedars of " Lebanon cast forth their roots" to a great ex- tent. Thus the soul that is refreshed with divine communi- cations. The quickness of its growth often excites admiration. Its stability defies the assaults of earth and hell, while it " spreads its branches," and displays its vigour in every good word and work.] 2. Beauty — [There is pecuHar grace and "beauty in the olive-tree," and such is there in the soul that communes much with God. What a lustre was there on the face of Moses, when he came down from the mount'M And how is the lively Christian " beautified with salvation ! " His outward conduct is rendered amiable in every part. His inward dispositions of humility and love are ornaments which even God himself admires'. He is trans- formed into the very image of his God^ ; nor shall his beauty be ever suffered to decay'.] 3. Fragrancy"" — [Lebanon was no less famous for its odoriferous vines than for its lofty cedars : and does not the Christian diffuse a savour all around him"? How animated his discourse when God is with him ! How refreshing and delightful to those who enjoy his conversation"! How pleasing is it also to his God and h Exod. xxxiv. 30. * 1 Pet. iii. 4. ^ Eph. iv. 23, 24. 1 The olive, as an evergreen, retains its beauty ; and in this re- spect also is a fit emblem of the true Christian. Ps. i. 3. "1 This is twice mentioned in the text, and therefore deserves pe- culiar notice. " 2 Cor, ii. 14. ° See him before the sun has exhaled the dew, or the world abated the fervour of his aifections ; and how does he verify that saying ! Prov. xvi. 24. 1178. J god's notice of penitents. 151 Saviour P ! In proportion as he lives near to God, he fulfils that dutyi— .] 4. Fertility — [The " corn and the vine" are just emblems of a Chris- tian's fruitfulness. They often wear the most unpromising ap- pearance; yet are they " revived" by the genial influences of the sun and rain. Thus the Christian may be reduced to a droop- ing or desponding state ; but the renew^ed influences of God's Spirit w^ill revive him. They make him " fruitful in all the fruits of righteousness." They too, who " dwell under his shadow," and are most nearly connected with him, will parti- cipate his blessings'^.] Infer — 1. How honourable and blessed is the Christian's state ! [Often is he favoured with visits from above % and glorious are the effects produced by God upon him. The whole crea- tion scarcely affords images whereby his blessedness may be adequately represented. Who then is so honourable ? who so happy ? Let all endeavour to maintain a sense of their high privileges, and to " walk worthy of the calling wherewith they are called."] 2. How hopeful is the state of those who wait on God! [The promises in the text were given as an answer to prayer* : and they are made to all, who, " like Israel," plead with God. If the dew be withheld from others, it shall de- scend on them'^. Its descent shall accomplish the utmost wdshes of their souls. They shall soon experience the fulfil- ment of that word^ — .] P Mai. iii. 16. Cant. iv. 16. ^ Col. iv. 6. ' If he be a master, a parent, and especially a minister, the bene- fit of his revivals will extend to many. s John. xiv. 23. ' ver. 2. « Judg. vi. 37, 38. ^ Isai. xl. 31. MCLXXVIII. god's notice of penitents. Hos. xiv. 8. Ephraim shall say. What have I to do any more with idols? I have heard him, and observed him: I am like a green Jir-tree : from me is thy fruit found. THE conversion of a sinner is a work of infinite difficulty ; no efforts of the creature can accomplish 152 HOSEA, XIV. 8. [1178. it : none but He who spake the universe into exist- ence, can renew the soul : but when his time is come, the work is done both easily and effectually. As a ship, forsaken by the ebbing tide, can never be dragged along, but is easily put in motion when borne up by the returning waters, so the sinner is immoveable in his iniquities, till the Spirit of God flows in upon him : and then " old things quickly pass away, and, behold, all things become new." This observation is verified continually before our eyes : persons who have been warned and entreated for many years, and have not only withstood all the most awful and endearing considerations, but have been more and more hardened by the means used to convert them, have at last been turned to God through a secret and invisible influence upon their souls, and have become burning and shining lights in their day and generation. Such were the effects produced on the day of Pentecost, when thousands to whom our blessed Lord had preached in vain, and on whom the most stupendous miracles had wrought no change, were constrained to renounce all their former habits and opinions, and to embrace a new, a spiritual, a despised, and persecuted religion. A similar instance we have in the passage before us. If we look to the account given us of Ephraim in chap. iv. 17, we shall find, that he was "Joined to idols," yea, so glued to them, that neither warnings from man, nor judgments from God, could separate him from them ; and there- fore God said respecting him, " Ephraim is joined to idols, let him alone ;" it is to no purpose to use any further means for his recovery ; he is incorrigible, and irreclaimable. But, behold the change, when once God is pleased to put forth his power ! When once HE says, " I will heal their backsliding, I will be as the dew to Israel," " I will manifest my grace and mercy to his soul," the obdurate heart relents ; the abandoned sinner turns from his iniquities, and even with indignation and abhorrence renounces his most beloved lusts ; " Ephraim saith. What have I to do anymore with idols?" If God therefore have such 1178.1 GOD S NOTICE OF PENITENTS. 153 pity on an impenitent transgressor, we shall not won- der at the gracious declaration which he makes for the comfort of this penitent and returning sinner; " I have heard him, and observed him : I am like a green fir-tree : from me is thy fruit found." In discoursing on these words, we shall be natu- rally led to shew you, I. The disposition of the true penitent — [The unconverted man, though he may never have bowed down to stocks and stones, is an idolater : he " loves and serves the creature more than the Creator." All indeed do not worship the same idol : one gives his heart to riches, another to honour, another to pleasure ; and though all these find a higher place in our affections than we allow to God, yet each person has his favourite idol, to which he is in a more especial manner devoted : but when grace has renewed the heart, then the penitent says with Ephraim of old, " What have I to do any more with idols ? " His disposition is, To renounce all sins in general, — his besetting sin in particular ; — and this too with indignation and abhorrence. He renounces all sins in general. — A person who is not truly penitent may exchange one sin for another; he may exchange lewdness and intemperance for the love of honour and ambition : he may turn from prodigality to avarice ; or from indifference and profaneness to Pharisaism and hypocrisy. But he never remits one sin without taking some other in its stead; yea, he frequently puts more into the scale of pride and conceit, than ever he took out of that of sensuality or pro- faneness . But it is not thus with the true penitent : he has commenced a war against sin in general ; he endeavours to at- tack it in all quarters ; he knows that sin is idolatry, in that it is a preference given to the creature above God himself; and therefore, without making any reserves, he determines to extir- pate sin, root and branch, if possible, and says, " What have I to do any more with idols ? " But he more particularly devotes to destruction his besetting sin. — The besetting sin of the ten tribes was idolatry : and therefore when Ephraim is brought to repentance, he is repre- sented as fixing his eyes more particularly on that sin. Indeed this was remarkably exemplified in the Jews, after their return from the Babylonish captivity : for though, before their capti- vity, they could never be kept long together from idolatry, they could not after their return be drawn to it ; insomuch, that when it was proposed to set up a statue of Augustus in the Temple, the Jews determined to perish rather than submit to it. Now every man has some sin which more easily besets 154 HOSE A, XIV. 8. [1178. him : and it is oftentimes a very difficult matter to find it out, by reason of the various shapes which it assumes, and the deep recesses in which it lurks. But it is a distinguishing mark of the true penitent, that, whatever he imagines to be his beset- ting sin, he will be more particularly solicitous to mortify and subue it. The hypocrite and self-deceiver will plead for his darling lust; he will make excuses for it; he will cast the blame on his constitution, or his situation in life ; he will pal- liate his guilt, and not endure to be admonished respecting it: but the truly upright soul will be exceeding glad to discover his secret enemy, and will by prayer and all other means labour to bring it into subjection. Nor is this all : he will prosecute his lurking foe with vigi- lance, and cast him out with indignation and abhorrence. This is strongly intimated in the text : Ephraim does not merely resolve that he will not have any more to do with idols ; but with an holy indignation against them, and an everlasting abhorrence of them, he says, " Wliat have I to do any more with idols?" He determines never to join himself to them again : the folly and wickedness of such conduct appear to him now in such glaring colours, that he cannot endure the thought of ever relapsing into it any more. Thus it is with the true penitent : O ! how does he lothe the sins that have led him captive, and the secret sins that have so defiled his conscience ! How does he determine, if possible, to withstand the baneful mfluence of his in-dwelling corruption, and to watch and pray against it ! How does he aggravate the guilt of his besetting- lust, till he sees it in all its vileness and deformity ! How un- reasonable does it appear to him to harbour such an enemy in his bosom ! How does he mourn because he cannot get rid of it ! How desirable does the furnace itself appear, if it may but purify and refine his soul ! Say, Believer, are not these the thoughts of thy heart ? Say, thou that weepest, like Mary, at thy Saviour's feet, dost thou not hate thy sins, and thyself on account of them ? Couldst thou but bring forth the lurking foe, and slay him utterly, wouldst thou not rejoice ? Is it not thy grief that thou canst not get more complete victory over him ? Is it not thy shame that thou art at any time deceived by him ? Does it not make thee lothe thyself, to think how ready thou art to favour this enemy, and to be enticed by him before thou art aware ? Art thou not often filled with indignation against thyself, to think that thou shouldst ever offend thy God through the solicitations of some base lust or evil principle within thee ? Yea, I go fur- ther, and ask, Dost thou not hate thyself because thou canst not hate thyself more ? I know thy heart vibrates ; I know it is in unison ; I know there is no discordant string ; I know that these must be thy feelings, if thou be upright before God.] 1178.] god's notice of penitents. 155 It is with pleasure therefore that I proceed to set before you, II. The notice which God takes of this disposition — [It is impossible that there should be the smallest good in our hearts, and God not observe it : there was but " some good thing toward the Lord God of Israel " in the heart of young Abijah, and the Lord noticed it, and remembered him on ac- count of it. The Prophet Jeremiah sets this in a striking point of view: he represents Ephraim^ as mourning over his sins in secret, and God as listening to him, and at last as break- ing out into this soliloquy ; " I have surely heard Ephraim bemoaning himself thus : " then, after repeating the substance of Ephraim's complaint, he adds, " Is not Ephraim my dear son ? is he not a pleasant child ? for since I spake against him, I do earnestly remember him still ; yea, my bowels are troubled for him, I will surely have mercy on him^." Exactly thus, in my text, God hears Ephraim saying, " What have I to do any more with idols?" and he adds immediately, " I have heard and observed him ; " I have had my eye fixed upon him, though he did not know it ; I have attended to every word he has been saying ; he has not uttered a sigh, but it has entered my ears ; he has not poured forth a groan, but it has pierced my heart ; he has not shed a tear, but I have treasured it up in my vial : he thinks I will not regard him, but I have heard and observed him all the while : there is not a thought of his heart that has escaped my notice ; and what is more, I now say respecting him, and respecting all that shall resemble him even to the end of the world, " I am, and will be, to him as a green fir-tree ; and of me shall his fruit be found." I must here just observe, that the words of my text which are printed in diiferent characters are not in the original, but are supplied by the translators ; and that therefore the verse may be read, and I think should be read, thus ; *' Ephraim saith, What have I to do any more with idols ? I have heard him and observed him : I will he like a green fir-tree : of me shall thy fruit he found." The sense is the same indeed either way ; only in the latter it is more clear : and according to it we have two blessed promises of God to the penitent and contrite soul, namely, that he will afford him protection, and engage for his perseverance. First, he promises protection to the repenting sinner, " I will be as a green fir-tree." The fir-tree aifords a remarkably thick shade, which cannot be penetrated either by sun or rain ; so that it afforded a safe retreat, either from the rays of the meridian sun, or from the violence of the impending tempest. Conceive a Chap. xxxi. 18. ^ Chap. xxxi. 20. 156 HOSE A, XIV. 8. [1178. then a burthened sinner travelling towards Zion : see him either trembling from an apprehension of Divine judgments, even of that " fire and brimstone, storm and tempest, w^hich God will rain upon the ungodly ;" or fainting through the heat of temptation and persecution. What a reviving cordial to his soul is here ! Let him come to me, says God ; "I will be as a green fir-tree to him ;" I will shelter him from the curses of my broken law ; I will guard him from the fiery darts of Satan ; I will hide him from the assaults of all his enemies; none shall hurt him : I will hide him in the secret of my tabernacle, even in my pavilion, where he shall have not only safety, but all manner of refreshing viands : " he shall sit under my shadow with great delight." Hear this, ye who desire to renounce your idols ; ye who long to be delivered from the attacks of your great adversary, and to find a place of rest unto your souls : to you God says, " Surely I will deliver thee from the snare of the fowler, and from the noisome pestilence : I will cover thee with my feathers, and under my wings shalt thou trust : my truth shall be thy shield and buckler ''." You know how our blessed Saviour complains of the Jews, that when he would often have gathered them, even as a hen gathereth her chickens un- der her wings, they would not. O ! let him not utter the same complaint against you. They indeed would not flee to him, be- cause they would not believe their danger ; but you are in danger of keeping from him through a doubt of his ability or willingness to protect you. But, O! flee to him : he is a sure Refuge : only rest under his shadow, and you need not fear : none can ever hurt you, if you be found under the shadow of his wings : he promises that he will be as a green fir-tree to you ; and he will fulfil his word unto all that put their trust in him. The other promise which God here makes to the repenting sinner is, that he himself will engage for his perseverance in the ways of holiness; " Of me shall thy fruit be found." The penitent no sooner determines to cast his idols to the moles and to the bats, than fears arise in his mind, and he says, " But how shall I do this ? Who is sufficient for these things?" To silence therefore all such doubts as these, God himself undertakes the work ; "Be not afraid, sinner ;" I will take that work upon myself; " my grace shall be sufficient for thee;" I will furnish thee with strength according to thy day of trial ; " Of ME shall thy fruit be found :" " I will make thee fruitful in all the fruits of righteousness : the things thou desirest are the fruits of my Spirit; and my Spirit shall produce them in thee." Can we conceive a more comforting declaration than this ? " Ps. xci. 3, 4. 1178.]] god's NOTICE OF PENITENTS. 157 If the drooping sinner were permitted to dictate what God should say to him, could he devise any thing more calculated to comfort and refresh the soul ? My dear brethren, behold your God undertaking for you, not merely to bring you to heaven, (for that would be a small matter, if you were not made holy,) but to deliver you from all your sins. Hear his gracious vs^ords, as they are recorded by Ezekiel; " From all your filthiness, and from all your idols, will I cleanse you : a new heart will I give you, and a new spirit will I put within you ; and I will cause you to keep my statutes and my judgments to do them." Hear again what he says to the same purpose by Jeremiah ; " I will make an everlasting covenant with them, that I will not depart from them to do them good ; but I will put my fear in their hearts, that they shall not depart from me : yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul." Is it possible for God to express more earnest- ness in your cause, or a more full determination to preserve you in spite of all your in-dwelling corruptions ; or rather, I should say, to deliver you from them ? O ! lift up your heads, ye drooping penitents, for your redemption draweth nigh : only commit yourselves into the hands of a faithful God and a loving Saviour : there is a fulness of all that you can want treasured up in Jesus ; and out of his fulness ye may all receive, grace for grace. He is the Vine, from whom you must receive sap and nourishment continually ; " As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in him : separate from him ye can do nothing: but if ye abide in him, ye shall bring forth much fruit ;" yea, ye may " do all things, through Christ strengthening you." However inveterate therefore your corruptions be, fear not, but look unto Christ : instead of being terrified, as though they were invincible, let the sight of them remind you what great things the Saviour has undertaken for you: instead of despairing on account of your own weakness, rather learn to glory in it, as the means of displaying your Saviour's strength. Do not mis- understand me, as though I would have you glory in sin : God forbid ! sin is, and ought to be, your shame and aversion : but I say again, your inability to any thing that is good ought not to discourage you, because the Apostle says, " When you are weak, then are you strong :" and therefore, while you lament your sins, you may at the same time " glory in your weakness, that the power of Christ may rest upon you." Your extremity shall assuredly be the season of God's interposition : " In the mount of difficulty the Lord shall be seen ;" according as it is written in Deut. xxxii. 36. " The Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left."] 158 HOSEA, XIV. 8. [1178. Here let us close, with one obvious reflection — Do ye not see from hence how excellent repent- ance is ? [Whether it be viewed in its nature or its consequences ^ surely it is a most inestimable blessing. What can be more desirable than to be delivered from those base lusts and idola- trous affections, which rob us of our happiness, and God of his glory ? If we had discarded all our idols, and were determined to have nothing more to do with them, we should have a very heaven upon earth ; especially if we found the grace of Christ sufficient for us ; as we certainly should do, if we sought it humbly, and depended on it simply. God will never disappoint our expectations which are founded on his promises. If indeed we presume to limit him with respect to the time and manner in which he shall deliver us, we may be disappointed ; but if we commit ourselves to him, to carry on his work in the time and manner that he sees fit, we shall never be disappointed : he will assuredly cover our defenceless heads, and make fruitful our withered branches : he will perfect that which concerns us, and fulfil in us all the good pleasure of his goodness ; nor will he ever leave us till he has accomplished all the good things which he has spoken concerning us. And is this the nature, is this the consequence, of repentance ? Shall every contrite soul have an experience of these things ? O that God may grant us all, " repentance unto life, even that repentance which is not to be repented of!" May we thus experience the power and grace of Christ, and find everlasting rest unto our souls ! But let not those whose hearts are yet cleaving to their idols conclude themselves penitent. What repentance has the world- ling, who is minding nothing but his earthly business? Surely Mammon is his God ; and, till this idol be put away, there is no repentance, no salvation to his soul. Nor has the proud, passionate, carnal, worldly-minded professor any pretensions to repentance ; for what repentance has he, when he is yet har- bouring idols in his heart? No, professor, thou must be delivered from thine idols ; thy besetting sin in particular must be lamented, lothed, and mortified: nor, till this be thine experience, wilt thou have any defence against the impending wrath of God : thou mayest talk of Christ, and have a clear head-knowledge of the truth ; but knowledge will not serve instead of repentance : thou must be divorced from thy lusts, thine evil tempers, and every thing else to which thou hast been glued. Christ gave himself to redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works ; and therefore, if thou wouldst ever dwell under the shadow of God in heaven, see that this fruit be found on thee 1179.1 SPIUITUAL KNOWLEDGE OF god's PEOPLE. 159 on earth. God is willing to produce it in you : look therefore to Him ; and he will be as the dew unto you ; he will heal your backslidings, and love you freely ] MCLXXIX. SPIRITUAL KNOWLEDGE PECULIAR TO GOd's PEOPLE. Hos. xiv. 9. Who is wise, and he shall understand these things ? prudent, and he shall know them ? for the ways of the Lord are right, and the just shall walk in them: but the trans- gressors shall fall therein. TO guide mankind into the way of peace, and to proclaim the glad tidings of salvation to their souls, is certainly the most pleasant and honourable em- ployment in the world : but it is an employment accompanied, for the most part, with heavy discou- ragements, and those peculiar to itself. If we labour to convey instruction in any branch of science, we find our labours attended with some degree of suc- cess to all : for though all make not the same pro- ficiency, yet all reap some advantage. This however is very far from being the case when we would impart spiritual knowledge : some, blessed be God ! receive benefit ; but the generality of our hearers continue as ignorant and blind as ever. Many indeed get somewhat of head-knowledge ; but as to any saving experience of the things we teach (and that alone is worthy the name of knowledge), few, very few, attain to it. Nor is this unteachableness peculiar to the present age : it is frequently represented in the Scriptures as a subject of lamentation, not only to the prophets, but even to God himself How often does God call his people foolish and unwise ; and, with a mixture of tenderness and disappointment, say, " O that they were wise, and that they understood these things^!" Hence the inspired writers, as though they had no expectation that all should profit from their instructions, express themselves as looking for success only among those who were endued with heavenly wisdom. Thus the Psalmist, after expatiating a Deut. xxxii. 6, 29. 160 HOSE A, XIV. 9. [1179. largely upon the goodness of God, both in his works of providence and grace, concludes the psalm ^ with saying, " Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." And in nearly the same terms the Pro- phet Hosea, having preached no less than seventy years with very little effect, and having comprised the principal and most important parts of the Divine messages in a book, concludes the whole with these most affecting words ; " Who is wise, and he shall understand these things? prudent, and he shall know them ? for the ways of the Lord are right ; and the just shall walk in them ; but the transgressors shall fall therein." From these words we shall take occasion to shew, L Who they are that will understand divine things — [The things which the prophet is speaking of in the former part of our text, are the same which he afterwards calls " the ways of the Lord." Now we might be led to sup- pose that he refers to the sins against which he had guarded them, the duties he had inculcated, the punishments he had denounced, and the blessings which he had promised them in the name of God ; seeing that these things are the general scope of the whole book : but he limits his own words to one particular sense, and teaches us to understand him as speaking, not so much of those ways wherein God had walked towards them, as of the ways wherein they were to walk before him : and therefore the things which the wise only can understand, are the things which pertain to vital experimental religion: and indeed this best agrees with the preceding context ; for through the whole chapter, God delineates the experience of true penitents, and shews, that when he shall come down as the dew upon their souls, they shall resemble the olive in their beauty, the lily in their growth, the cedar in their sta- bility, the wines of Lebanon in their fragrancy, and the corn itself, or vine, in their fruitfulness. These things, it must be confessed, surpass the comprehension of the natural man ; and therefore the prophet adds, "Who is toise, and lie shall understand these things ; lyrudent, and he shall know them." But here we must attentively consider whom the prophet intends under the description of the " wise and prudent?" Is it worldly wisdom and worldly prudence of which he speaks in such high terms? Are these the great requisites for the right ^ Ps. cvii. 1179.1 SPIRITUAL KNOWLEDGE OF GOD's PEOPLE. 161 understanding of spiritual matters ? Surely not; this cannot be the meaning of the prophet ; for then he would directly oppose the whole tenour of the sacred writings. Carnal wisdom and prudence are universally represented in the Scriptures as most adverse to divine truth, and as the greatest obstacles to the attainment of spiritual knowledge. Hear how St. Paul speaks of the wisdom and prudence of this world, in I Cor. i. 18, and following verses; " The preaching of the cross is to ,them that perish, foolishness ; but unto us who are saved, it is the power of God ; for it is written, 1 will destroy the wisdom of the wise, and will bring to nothing the understand- ing o^ the prudent. Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? for, after that, in the wisdom of God, the tvorld hy wisdom kneiv not God, it pleased God by the foolishness of preaching to save them that believe." Then, in ver. 26, he appeals to their own experience and obser- vation ; " Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise, that no flesh should glory in his presence." If any additional testimony were needed, we might take that of our Lord himself, who not only affirmed the same truth, but was exhilarated and comforted by the considei'ation of it, and made it the subject of his devoutest thanksgiving: " I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." God indeed has been pleased in all ages to enlighten and convert some who were reputed wise; because he would shew to all the world, that his truths, how- ever despised, were consistent with the profoundest wisdom, and capable of enlarging the most refined understanding : nevertheless, the wise and prudent of this world have always been the foremost to reject the truth of God. None cavilled more at our Lord's discourses than the Scribes and Pharisees; nor were any more contemptuous in their treatment of Paul than the philosophers at Athens. We may be sure, there- fore, that such are not the persons intended by the prophet in my text? Who then are the wise? who are the prudent? First, they are those whose understandings have been enlightened hy the Holy Ghost. True " wisdom is from above, and cometh down from the Father of lights." We have not the smallest spark of it by nature : on the contrary, we are blind; and folly is bound up in our hearts : nor unless He, who first commanded light to shine out of darkness, shine into our hearts, can we ever see one ray of that divine glory which shines in the person of Jesus Christ. Hence they who are truly wise have learned VOL. X. M 162 HOSEA, XIV. 9. [1179. that most humiliating lesson, to " become fools, that they may be \vise :" they have been deeply convinced that they needed a divine illumination, and have obtained it in answer to their prayers: to them has been fulfilled that blessed promise, " All thy children shall be taught of God." This therefore is the first part of the wise man's character, that he has been taught by the Holy Ghost. But a further mark whereby the wise and prudent are to be distinguished is, that they vieiv things in their proper colours; they no longer " call good evil, and evil good ; they no longer put bitter for sweet, and sweet for bitter;" but they see things in the light of God's word, and estimate every thing, in a measure, according to the judgment of God respecting it : the body appears to them of small value, when set in competition with the soul; nor do the enjoyments or sufferings of this present world appear worthy to be compared with the glory that shall ere long be revealed in them. Sin is now considered by them as a most tremendous evil, more to be shunned than death itself: and a life of holiness appears to be the perfection and happiness of man. But most of all, true wisdom and prudence discover themselves in this, that they unite their influence to govern our whole lives : " I Wisdom dwell with prudence," says Solomon. They who are truly enlightened do not rest satisfied with clear notions, but desire to have their practice conformable to the convictions of their minds :' they therefore take the word of God as a light to their feet and a lantern to their paths : they strive to walk in the fear of the Lord all the day long : this, I sfay, is the best evi- dence of their wisdom ; for indeed it is the very beginning of wisdom; as Solomon has observed, " The fear of the Lord is the beginning of wisdom ; " and as Job also says, " The fear of the Lord, that is wisdom ; and to depart from evil, that is understanding*^." We see then who are the wise and prudent. Not they who boast of their intellectual powers, and abound with human learning, but those who are taught of God to judge and act agreeably to the sacred oracles. Now these persons shall have a true knowledge and under- standing of divine things : the ways of the Lord shall be clear to them from their own experience : they shall know how delightful it is to live a life of faith on the Son of God : they shall understand what it is to have fellowship with the Father and his Son Jesus Christ : they shall enjoy that sweet security which they possess, who are instructed in the Covenant of Grace, and who know the faithfulness of a promise-keeping God. These indeed are secrets hid from the natural man ; but wo are assured, that they are, and shall be, revealed unto '^ Chap, xxviii. 28. IITO.! SPIRITUAL KNOWLEDGE OF GOd's PEOPLE. 163 those who are spiritual : David says, (and he himself had expe- rienced the truth of it,) "The secret of the Lord is with them that fear him, and he will shew them his covenant."] But this knowledge is peculiar to the persons above described ; and this leads me to shew you, II. Why this knowledge is peculiar to them — [Two reasons the prophet assigns : one taken from the peculiar excellence of the things known, and the other from the use which different persons make of them. The first reason is taken from the excellence of the things known-;^" Who is wise, and he shall understand these things ? prudent, and he shall know them ? for the loays of the Lord are right." There is a rectitude in a life of godliness; there is something in it which is Jit and proper in itself; something which is agreeable to the mind and will of God; something which is calculated to promote the perfection and happiness of man. The most refined reason cannot conceive any thing more jit and becoming, than that He, whose loveliness and loving-kindness are infinite, should be the supreme object of our affections ; or that He who is omnipotent, immutable, and eternal, should be honoured, trusted, and obeyed with our whole hearts. To a carnal eye, that views only the Majesty of God, it might appear unsuitable, that the Deity should con- descend to commune with such sinful worms : but his con- descension and grace reflect a lustre on all his other attributes, and overwhelm us with wonder and astonishment. As for the pleasantness and peace which are found in the ways of religion, or the effect of it on our hearts and lives, we have the united testimony of all who ever devoted themselves to it, that " in keeping of God's commandments there is great reward." In- deed it is this very excellency which helps the godly to know and understand the things themselves ; at least it helps to enlarge and perfect their knowledge of them. The Holy Spirit first leads them to a life of godliness, and then discovers to them how fit in itself, how honourable to God, and bene- ficial to man, such a life is : and then this discovery confirms them in their ways : confirms them, I say, beyond every thing in the world ; so that though they began to walk in the Lord's ways from the fear of hell, and from a desire after heaven, they now walk in his ways because they are right; they now see, that to " yield themselves a living sacrifice to God is the most reasonable service " in the world : and so much is their know- ledge and understanding confirmed by this discovery of the rectitude and excellency of God's ways, that they would wish to walk in them, even though there were no heaven to reward their obedience, nor any hell to punish their disobedience : 164 HOSEA, XIV. 9. [1179. they can say with David, " I esteem thy commandments con- cerning all things to be right, and I hate every false way;" that is, " My soul approves the way of duty, therefore would I walk in it, and not for the sake of the reward : I hate sin, and therefore would I avoid it to the uttermost, and not merely because I am afraid of punishment: I would not be excused from my duty, if I might ; nor would I practise sin, though I might do it with impunity." On the other hand, this very excellency is one reason why none but the wise and prudent can know these things. A weak and disordered eye cannot bear the light. This is true with respect to spiritual light, as well as to the light of the sun. Our Lord says, that the un- godly " hate the light, neither come to the light ; they love darkness rather than light." If we draw a picture of morality, the amiableness of it will commend itself to them ; but if we set before them a life of godliness, they are dazzled by it; they are hurt with it; its splendour, like that of the sun, over- whelms them : it is so high above them, that they cannot com- prehend it : not having a spiritual discernment, they account it foolishness : it appears to them more like the ravings of enthusiasm, than the words of truth and soberness: they know not how to annex a proper meaning to our words : being low and carnal in their apprehensions, they cannot rise above a carnal sense of our expressions. We see 'therefore, that the very excellency of these things is one reason why the true knowledge of them is peculiar to the wise and prudent. Thus it was in our Lord's time : he told his hearers, that the reason they murmured at his words was, that their apprehensions were carnal, whereas his words were spiritual : " Doth this offend you ? The words that I speak unto you, they are spirit, and they are life." At another time he said, " Why do ye not understand my speech? even because ye cannot hear my words." The other reason assigned by the prophet is taken from the use which different persons make of spiritual truths : " The just," he observes, " will walk in them, but the transgressors will fall therein." Now the just and righteous, as far as they are acquainted with the ways of God, will endeavour to walk in them : they desire to reduce every truth to practice, and wish to have even " the thoughts of their hearts brought into captivity to the obedience of Christ :" and their knowledge is wonderfully fur- thered and advanced by this disposition : their apprehension is quickened by the previous disposition which they feel to embrace the truth ; and their memory is strengthened by the love which they bear towards it, when once it is discovered. Hence unenlightened persons, who have studied the Scriptures critically for many years, are often not half so well acquainted 1179.] SPIRITUAL KNOWLEDGE OF GOd's PEOPLE. I6i) with them as others of very inferior abilities, who, under the influence of such a disposition, have studied them but a short time: to the one, the Bible is " a sealed book ;" its contents are dark, intricate, and unintelligible : to the other, it is clear, perspicuous, and easy to be understood : the 07ie meets with nothing but difficulties and stumbling-blocks ; the other has a clew to every truth contained in it. And whence is it that the one knows the mysteries of the kingdom, while the other sees nothing but dark and obscure parables? Our Lord enables us to solve this difficulty ; " If any man," says he, " will do my will, he shall know of the doctrine, whether it be of God ;" his disposition and desire to do my will shall operate in such a manner as greatly to facilitate the understanding of my word. On the other hand, the indisposition which others feel to- wards the ways of God will prevent the introduction of Divine knowledge into the soul : " the transgressors will fall therein." The pillar and the cloud by which God led the Israelites, may serve to illustrate the operation of his word, by which he leads us : the cloud was a pillar of fire to give light to the Israelites by night, while it was a cloud of darkness towards the Egyptians, insomuch that they could not advance, but were obstructed in their march by means of it. Now so it is with the word of God : to God's people, it exhibits a bright and luminous appearance, so that they can walk in the light of it : but to transgressors, who do not desire above all things to be conformed to it, it is an offence : to the former it is "a savour of life unto life ;" but unto the latter it is " a savour of death unto death :" yea, Christ himself, who is the sum and substance of the Bible, is to the former " a sanctuary ;" but to the latter " a snare and a gin, and a stone of stumbling and a rock of offence," by means of which *' many are snared, and taken, and fall," to their more aggravated condemnation. Daily experience shews us that the strictness and purity of God's ways are an offence unto many : they take occasion from what they hear to shew their enmity against God, more than ever they would have done, if the light had not been thus set before them : Christ being set forth, they make him only " a sign to be spoken against ; and thus the thoughts of their hearts are revealed." And that this vile and wicked disposition blinds them more than ever, we are sure from the testimony of our Lord : the Pharisees had shut their hearts against conviction, and then were incensed against our Lord for intimating that they were blind; " Are we bhnd also?" Upon which our Lord answers them, " If ye were bhnd, ye would have no sin : but now ye say, We see ; therefore your sin remaineth." It is evident therefore, that the very opposite uses which different persons make of the ways of God, must ne- cessarily, and of themselves, as well as by Divine appointment. 166 HOSE A, XIV. 9. [1179. contribute greatly to enlighten the one, while the others are confirmed in ignorance and unbelief.] Let us now conclude with an application of the fore- going truths ; 1 . To those who are unacquainted with the truths and ways of God — [Many, it is to be feared, there are lamong you, who are wise and prudent enough with respect to the things of this world, but yet are miserably ignorant of the nature and excel- lency of vital godliness. Your own consciences testify, that you know not what it is to have God come down as the dew upon your souls : you know not what is meant by that beauty, that growth, that stability, that fragrancy, and that fruitfulness, which characterize the true Christian. Nay, some perhaps, instead of experiencing these things in their own souls, are hurt and offended by the very mention of them : instead of judging the ways of the Lord to be right, they are ready to condemn them as enthusiastic or righteous overmuch. To all such per- sons therefore, whether they be only ignorant of these things, or have taken offence at them, we must testify, that the ways of the Lord are right : whatever exception may be taken against them, they will assuredly prove right in the issue : " Wisdom will be justified of all her children." We may challenge all the world to shew, that there is any thing un- reasonable in a Hfe of devotedness to God, or that such a life is not calculated to make us happy. Let me therefore entreat you to seek the knowledge of these things : your not having the wisdom and learning of this world will be no obstacle to your proficiency in divine knowledge: it is spiritual wisdom that you want : seek wisdom therefore from Him who has promised to " give it liberally, and without upbraiding:" seek prudence also; for " a prudent man," says Solomon, " foreseeth the evil, and hideth himself; but the simple pass on and are punished." But if you will not be persuaded, remember what God has said, " My people perish for lack of knowledge ;" and again, " They are a people of no understanding ; therefore He that made them will not have mercy on them, and He that formed them v.ill shew them no favour." Such declarations as these fully prove how awful it is to remain in ignorance : and therefore I entreat you all to improve your present oppor- tunities. " Wisdom is the principal thing, therefore get wis- dom ; and, with all your getting, get understanding."] 2. To those who know and walk in the ways of God — [What do you owe to God, my Brethren, for the divine 11 79. J SPIRITUAL KNOWLEDGE OF god's PEOPLE. 167 wisdom and prudence which he has bestowed upon you! Surely you were once foolish and unwise, even as others ; and perhaps were ready to say of those who felt what you now experience, " Thou art beside thyself: much attention to religion hath made thee mad." Well, bless God that your eyes are opened, and that, though ye were once blindj ye now see. Yet rest not in what ye have attained : you know but little yet in com- parison of what remains to be known : there are heights and depths in divine things, which will be opened more and more to your view to all eternity ; and the promise is, that " you shall know, if you follow on to know the Lord :" therefore seek to " grow in knowledge and in grace: while others stumble at the word, and make the ways of God an occasion of falling, do you be pressing forward ; and let " your profiting appear unto all men." Pray more and laojce for " a spirit of wisdom and understanding ;" and endeavour, with truly Christian pru- dence, to act up to the convictions of your conscience : so shall your knowledge and holiness advance, each other, till you come to that blessed place, where faith shall be turned into sight, and hope be consummated in enjoyment.] JOEL. MCLXXX. REPENTANCE URGED. Joel ii. 12 — 14. Noiv, saith tJie Lord, Turn ye even to me with all your heart, and ivith fasting, and ivith iveejmig, and tvith mourning: and rend your heart, and not your garments ; and turn unto the Lord your God: for he is gracious and mer- ciful, slotv to anger, aiid of great kindness, and repenteth him of the evil. Who knoioeth if he ivill return and repent, and leave a blessing behind him, even a meat-offering and a drink- offering unto the Lord your God ? THE season of Lent has, for many centuries, been set apart in the Church of Christ, for the purpose of promoting in the minds of Christians a deeper humi- liation before God, and of preparing them for a more profitable celebration of those mysteries which we commemorate in the Passion-week. The utihty of consecrating that season to the end proposed was felt by the fathers of our Church at the time of the Reformation ; and they have enjoined on all the members of our community to employ it in a more than ordinary course of penitence and prayer. But, unhappily, the superstitions of the Church of Rome, from which we separated, have excited such disgust in the minds of the generality amongst us, that we have run to a contrary extreme, so that at this day we put scarcely any difference between this season and the other parts of the year. Our Church ex- presses a regret that she is not able to enforce the rites of penance on offenders, as the custom of earlier ages had sanctioned : and if, in the stead of penance, we put penitence, I can most cordially unite in that 1180.1 REPENTANCE URGED. 169 sentiment. For, so entirely are the duties of this season neglected, that it will appear to many strange that we take such a subject as that before us, unless indeed on that day with which the season commences, and which is still observed amongst us as a public fast. But, in reality, the exhortation before us is suited to all seasons : and therefore, without apology, I will call your attention to it, and set before you, I. Our duty — All acknowledge, in general terms, the duty of re- pentance : and here we are led to contemplate it, 1. In its outward expressions — [" Fasting, and weeping, and mourning," are the proper expressions of penitence in the soul. But "fasting" is griev- ously neglected amongst us; and all are ready to excuse themselves from it, as unprofitable to their souls. But why should it not be as profitable to us as it was to the saints of old? Or why should our blessed Lord have given us direc- tions for the performance of this duty, if it were a matter of indifference whether we performed it or not ? The truth is, that we are as far from observing those other duties, of " weep- ing and mourning," as we are that of "fasting:" and hence it is that "fasting" is so little in request amongst us. Do but call to mind your state before God, my Brethren ; and see how rarely, if ever, you have wept on account of your sins ; and how rarely, if ever, you have so " looked on Him whom you have pierced by your sins, as to mourn and be in bitterness, as one that is in bitterness for his first-born^ ?" Yet these, so to speak, are only the outward expressions of repentance. Let me call your attention to it,] 2. In the inward experience of the soul — [" To rend the garments," however passionately it were done, would be a small matter, if we did not at the same time " rend the heart." But O ! what an idea does this convey ! We can easily conceive, and see as it were before our eyes, a garment rent : but who can conceive of a heart torn, and rent as it were to pieces, by distress on account of sin ? Yet this is the experience of one who is truly penitent and contrite : this is what God requires of us ; and any thing short of this he will utterly despise **. Further than this, God says to us in my text, " Turn ye unto me with all your heart, even turn unto the Ijord your a Zech. xii. 10. ^ Ps. li. 17. 170 JOEL, II. 12—14. [1180. God." And how shall I represent to you this duty ? Methinks it would occupy a long space of time to enter particularly into this part of my subject. But I will set it before you, so that you may comprehend it perfectly, and in an instant. Who amongst you has ever seen a river that is affected with the tide? At one time you have seen the waters flowing with majestic force towards the ocean ; and a few hours afterwards you have seen them returning with equal copiousness towards their fountain-head. This shews how all the powers of the soul have been engaged in the service of the world ; and how they are to be employed in the service of our God. It is no partial change that will suffice ; it must be entire : and aU our faculties, whe- ther of body or soul, which have been used as instruments of sin, must become instruments of righteousness unto God*^." Now think of this, my Brethren : dismiss fi-om your minds those partial views of repentance with which you have hitherto been satisfied ; and address yourselves to this duty in its full extent.] And that I may prevail with you, let me proceed to set before you, II. Our encouragement — This arises, 1 . From the general character of God — [See God in his own essential perfections : *' he is merciful and gracious," and delights altogether in the exercise of mercy towards sinful men. See him also in his dealings with us : how ** slow has he been to anger! " Against whom amongst us might he not have broken forth in anger a thousand times, just as he did against Korah and his company, or against Dathan and Abiram, or Ananias and Sapphira, whom he struck dead upon the spot? Viewhim, also, when ready to execute upon us his wrathful indignation : how often has he, in his answer to the intercession of his dear Son, returned the sword to its scab- bard, and " repented of the evil that he thought to do unto us ! " And are these no encouragements to repentance? Can you willingly go on to insult so gracious a God, and to provoke him, till his anger break forth without a remedy, and " burn to the lowest hell?" I pray you, Brethren, "run not thus on the thick bosses of his buckler," and defy him not thus to his face ; but fall before him with the deepest self-abasement, and "seek his face whilst yet he may be found "^."J 2. From the hope which this character inspires — [God, in the preceding context, has threatened to send an army that should lay waste the whole land of Israel ; and so = Rom. vi. 13. «' Isai. Iv, 6. 1180.J REPENTANCE URGED. 171 destroy it, that the very worship of God should be set aside for want of an offering to present to him. At this day, also, he often visits sin with temporal calamities, till he has reduced us to the greatest imaginable distress. And, in reference to these visita- tions, it is uncertain whether God will remove them from us on our repentance, or not. David, though pardoned as to his soul, was visited with severe trials in his family. And so may we be visited : nor can we be certain, that, " though God forgive us our sins," he will not "take vengeance of our inventions ''." Yet may we hope for the removal even of these judgments: and "who knoweth if he will return and repent, and leave a bless- ing behind him," even such a blessing as shall bring you into a state of sweet communion with your God ? But if the question be put in reference to the remission of sins, and the ultimate enjoyment of heaven, I will undertake, with reverence and humility, to say, ''I know." Yes, the whole word of God declares that he will return in mercy to the con- trite soul ; and " blot out our iniquities as a morning cloud," and "remember them against us no more for ever." Even though he had given the command for our destruction, yet would he revoke it, even as he did in reference to Nineveh, if he saw us, in penitence and faith, returning to him : and though we had not an hour to live, he would hear our prayer, and take us, like the dying thief, to be with him in Paradise. This hope is founded on his perfections, as set forth in the Holy Scriptures, and on the word of promise which he has given to returning penitents. And therefore I cannot but urge and encourage every one of you to humble yourselves before him, and to " seek at his hands the blessings which he is so ready to bestow."] And now let me ask, 1. Is not this repentance necessary? [Yes, for every one amongst you. I readily grant, that many of you are free from any thing that comes under the character of gross sin: but who amongst you has not grievously departed from God? Who has not shamefully slighted our blessed Saviour? Who has not resisted the motions of the Holy Spirit ? Who has not lived for time, rather than for eternity; and to himself, rather than unto his God? Here, then, is reason enough for every one of you to weep and mourn, and to rend your very souls to pieces before God. I entreat, therefore, you who are young, and you also who are moral, to reflect on these things, and to turn to God without delay ; yea, to turn unto him with your whole hearts.] <= Ps. xcix. 8. 172 JOEL, 11. 1^—14. [1180. 2. Are not the considerations with which the duty is enforced sufficient encouragements to the perform- ance of it ? [I might have enforced the duty with far different argu- ments, and "persuaded you rather by the terrors of the Lord" to turn unto him. But I greatly prefer the views of God, as he is exhibited in the text. It is in this hght that he is revealed to us in the Gospel ; even as coming down to this earth to seek and save us, and to reconcile us unto himself in the person of his dear Son. And these considerations have a far greater tendency to humble the soul ; which, if terrified for a moment by the threatenings of the law, is ready, like fused metal, to return in a little time to its wonted hardness. " Let, then, the riches of his goodness and long-suffering and forbearance be duly regarded by you ; and let the goodness of your God lead you to repentance^."] 3. Will not the mercies offered you amply compen- sate for all the efforts which you may make to obtain them ? [Truly, if there were but a "peradventure" that you should find mercy, it were worth all the labour of ten thousand years to obtain it. Think only what it must be, to be monu- ments of God's righteous indignation to all eternity ; and what it must be, on the other hand, to be everlasting monuments of his grace and love. Can you contemplate this alternative, and duly estimate its importance ? No : you must go down to hell, and taste the misery of the damned, and be exalted to heaven, to enjoy the blessedness of the saints in glory, before you can form any just idea of what is before you, either to be suffered or enjoyed, according as your state shall be found before God. I pray you not to trifle with your souls ; but now, while the opportunity is afforded you, " flee from the wrath to come, and lay hold on eternal life." Could you ask of Manasseh, or David, or Peter, or any of the saints, whether they wept too much ; you can easily conceive the answer that would be re- turned you by them. To every one amongst you then, I say, " Begin, without delay, to sow in tears ; and then expect, without a doubt, to reap in joy."] ^ Rom. ii. 4. 1181.1 REMOVAL OF JUDGMENTS A GROUND OF PRAISE. 173 MCLXXXI. REMOVAL OF JUDGMENTS A GROUND OF PRAISE. Joel ii. 26. Ye shall eat in plenty, and he satisfied, and praise the name of the Lord your God, that hath dealt wondrously loith you : and my 'people shall ?iever be ashamed. MOST encouraging is that appellation whereby David addresses the Most High God : " O Thou that hearest prayer!" It is this view of the Deity which alone keeps men from despair, and prevents this sin- ful world from becoming a counterpart of hell itself. God doth indeed hear the prayer of the poor desti- tute, and not despise their desire. Of this there is a striking illustration in the passage before us. A plague of locusts had been sent, like an immense army, to destroy the whole land of Israel. The de- solation spread by them had reduced the people to the deepest distress. But God encouraged them to humble themselves before him, and assured them, that, on their so doing, he would " be jealous for the land, and pity his people." He even tells them what answer he would give to their petitions, even such an one as should secure to them the removal of all their troubles, and a complete restoration to his favour : instead of perishing by famine, they should " eat and be satisfied ;" and instead of being put to confu- sion by him, they should " never more be ashamed " of their confidence in him. The words thus explained, will lead us to consider in what light God would have us regard the removal of his judgments : it is to be regarded by us as a call, I. To more fervent gratitude — This it is, whether our trials have been, 1. Of a temporal nature — [Temporal judgments, when heavy and of long continuance, are extremely afflictive^ And the removal of them, whether they have been public or private, social or personal, is ^ Here the unprecedented distresses of the year (1816 — 1817) were spoken of : and any other calamities that may hereafter occur may be mentioned. 174 JOEL, 11. 26. [1181. a just ground for joy and thanksgiving. In such a dispensation of mercy we may often behold " wonderful" efforts of Divine goodness : and our acknowledgments should be devout and fervent, in proportion to the occasion that calls them forth. As " the very land," and " the beasts of the field," no less than " the children of Zion''," were here called upon to rejoice in the mercies vouchsafed unto them, so should we call forth " all that is within us to bless Go.d's holy name" for the bless- ings which we now commemorate ] 2. Of a spiritual nature — [Spiritual judgments, though less generally felt, are in- finitely more grievous, than those which affect only our present interests. Say, ye who have been bowed down under a sense of guilt, and the fears of final dereliction, whether this be not a burthen too heavy for you to bear? How should you rejoice then, and bless your God, if he has removed it from you! Surely God " has dealt wondrously with you." In providing such means for your restoration to his favour ; (the death of his own Son, and the influences of his Spirit ;) and in overcoming the reluctance of your hearts, and inclining you to embrace his proffered mercy; say, is not this wonderful? May you not behold wonders in every step of your way? Truly then there should be no bounds to your gratitude and love. The frame of your mind should be like that of the pious Hezekiah, " The living, the living, he shall praise thee, as I do this day : the fathers to the children shall make known thy truth. The Lord was ready to save me : therefore we will sing my songs to the stringed instruments, all the days of our life, in the house of the Lord^"] The removal of his judgments from us is also a call from God, II. For more entire affiance — Whilst we are under the pressure of our afflictions, we are ready to think that it is in vain to call upon God. But God assures us that it is not : he tells us that " his people," namely, " those who wait upon him," shall never be ashamed '^. They may assuredly expect from him all that they stand in need of. They shall never want, 1 . The gifts of his providence — [This is abundantly declared in the Holy Scriptures. " They that fear the Lord shall want no manner of thing that i> ver. 21 — 23. <= Isai. xxxviii. 19, 20. "' Compare Isai. xlix. 23. with the text. 1181.J REMOVAL OF JUDGMENTS A g'roUND OF PRAISE. 175 is good." There may be want to the lions ; but there shall be none to them^. " Those who seek first the kingdom of God and his righteousness, shall have a due supply of all needful things added unto them." The extent to which these promises are fulfilled is little understood by those who have much of this world's goods : but by the godly man who subsists by his daily labour, it is known and felt. He sees often in his small pittance such " wondrous dealings," as fill him with utter astonishment, and constrain him to cry out as Israel after the passage of the Red Sea, " Who is a God like unto thee, glorious in holiness, fearful in praises, doing wonders^."] 2. The blessings of his grace — [Where shall we find one contrite sinner whom God ever refused to hear ? Never was there one, from the foundation of the world. " Never did God say to any, Seek ye my face in vain." Not even a Manasseh, who had filled the streets of Jerusalem with the blood of iimocents, was rejected, when once he humbled himself before his God. And our blessed Lord has said without any exception whatever, " Him that Cometh unto me I will in no wise cast out." " Where sin has abounded, grace shall much more abound ; " and it shall prove sufficient for our necessities, even though our trials and diffi- culties be multiplied above the sands upon the sea-shore. The Christian's hope is firm, and " shall never make him ashamed:" for God has said, that " Israel shall be saved in the Lord with an everlasting salvation : he shall not be ashamed or confounded, world without end^." This is repeated with yet greater em- phasis in the verse following ray text, in that it is associated with an assurance that his people shall be made sensible of his presence with them, and his relation to them as their God for ever and ever. This is the heritage of all who believe in Christ*^, and make him the one foundation of all their hopes \] Address — 1. Those who are under any trouble — [Whatever be your trouble, give not way to despondency ; but betake yourselves to the remedy which God has prescribed, even that of " turning to him with weeping and with mourn- ing and with fasting"^." Were it a mere peradventure that God would hear you after a long trial of your faith and patience, it would be quite sufficient encouragement to call upon him^ But his return to you in a way of mercy is sure, if only you e Ps. xxxiv. 9, 10. f Exod. xv. 11. s Isai. xlv. 17. '' Rom. ix. 33. and x. 11. * 1 Pet. ii. 6. ^ ver. 12. ' ver. 14. 176. JOEL, II. 28— 32. [1182. seek him in a way of penitential sorrow : for he will be " the hope of his people, and the strength of the children of Israel™." Only pour out your complaints into his bosom, and your prayer shall not go forth in vain. He will give you to eat of the bread of life and be satisfied, and turn all your sorrows into joy".] 2. To those who have experienced any great de- hverance — [Be not unmindful of your great Deliverer, but praise and magnify him with 3'our whole hearts" Learn also to confide in him. Fresh troubles may arise, even heavier than you have ever yet experienced : but there is the same gracious God for you to go unto ; and he will hear and answer you, as in the days of old. Nor is it to this world only that he will confine the tokens of his love : he will bear you, as on eagles' wings, throughout all this dreary wilderness ; and finally put you into the full and everlasting fruition of the promised land, where neither want nor pain shall be any more experienced to all eternity.] "^ Joel iii. IC. " Isai. Ixi. .3. « Isai. xii. 4— G. MCLXXXII. SIGNS OF THE MESSIAIl's ADVENT. Joel ii. 28 — 32. And it shall come to pass afterivard, that I will j)our out my Spirit upon all fesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions : and also upon the servants and upon the handmaids in those days, will I pour out my Spirit, And I will shetv wonders in the heavens, and in the earth, hlood and fire, and pillars of smoke. Tlie sun shall he turned into darkness, and the moon into hlood, hefore the great and the terrihle day of the Lord come. And it shall come to pass, that whosoever shall call on the name of the Lord shall he delivered. IT is much to be regretted that the obscurities which occur in the prophetic writings (especially those of the lesser prophets) deter many from reading so large a portion of the inspired volume. If there are some parts hard to be understood, there are some parts plain and highly instructive : and the very figures, which from their boldness and sublimity appear intricate, will be found easy and intelligible. 1182.1 SIGNS OF THE MESSIAH's ADVENT. 177 through the hght reflected on them in the New Tes- tament. The passage before us would, on a cursory perusal, be deemed incapable of any sober con- struction, or, at least, of any proper application to ourselves : but it plainly declares to us, I. The signs of the Messiah's advent — Numberless were the signs by which the world were taught to know the true Messiah : we here no- tice only two : 1. The effusion of his Spirit for the conversion of his elect — [The Spirit in preceding ages had been given to those of the Jewish nation only, and to but few even of those, and in a scanty measure ; but was " afterward," that is, in the times of the Messiah, to be " poured out" abundantly, on Gentiles as well as Jews, and without any distinction of age, sex, or quality, the meanest as well as the greatest being chosen to participate this benefit. This was literally fulfilled, as St. Peter affirms, pn the day of Pentecost^. We must not however limit the operations of the Spirit to the imparting of miraculous gifts: the terms used by the prophet import, that they who should receive the Spirit should be so instructed in the mind and will of God, as to be led to " call on " the Messiah, and enjoy " the deliverance" which he was coming to effect. Nor must the prophecy be confined to the apostolic age : for St. Peter also testifies that the promise is to all that are afar off*, even as many as the Lord our God shall calP.] 2. The execution of judgments for the punishment of his enemies — [As an Apostle has explained the former part of the text, so has our Lord himself that which now presents itself to our view*^. The immediate subject, to which these figurative ex- pressions refer, is the destruction of Jerusalem : nor, whether we consider the prodigies that accompanied the siege '', or the devastation and bloodshed occasioned by the Roman armies, are they too strong to represent the scenes which occurred in that devoted city. But those calamities were only shadows of infinitely heavier judgments that shall fall on the ungodly in the last day^ Then, while " the heavens pass away with a a Acts ii. 16—21. ^ Acts ii. 39. «= Matt, xxiv, 7, 29. and Luke xxi. 11, 25. ^ See Doddridge's note on Acts ii. 19. ^ Our Lord so blends the two events together in Matt. xxiv. that VOL. X. N 178 JOEL, II. 28—32. [1182. great noise, and the elements melt with fervent heat, and the earth and the works also that are therein are burnt up," will all the contemners of the Messiah wail because of his wrath and fiery indignation^. It is indeed in the former sense only that this can be a sign to convince the world at present; but in the latter sense it will hereafter be a demonstration to the whole universe, that all which had been spoken of Christ was true,] To encourage an earnest expectation of the Mes- siah, the prophet declares, II. The blessedness of those that believe on him — The subjects of the Messiah's kingdom are charac- terized as " calling upon his name " — [To call upon Christ is, to give him all that honour and worship that are due to the Supreme Being. This was done by the first martyr, Stephen, and by all the Christian Church^. It was that which rendered them so odious to the Jews^, and so distinguished among the Gentiles \ And, at this hour, it justly describes all those who are endued with the Spirit. All, without exception, regard Christ as the only source of life and salvation, and depend on him for daily supplies of grace and strength: "the life which they now live in the flesh, is altogether by faith in the Son of God."] Nor shall any of that description ever experience the calamities that were foretold as coming on the ungodly v^^orld — [The "deliverance" mentioned in the prophecy before us, doubtless referred primarily to the escape of the Christians from Jerusalem, while the Jews, hemmed in on every side, were reduced to the greatest miseries. But we must extend our views to a more important deliverance, even from sin and Satan, death and hell: it is from these that the sincere follower of Christ will be saved, while all who reject him will perish under the displeasure of an incensed God. In this view St. Paul quotes the very words before us, expressly applying them to Christ as the object of our worship, and confining the it is not always easy to determine to which of the two his expressions are to be referred. f 2 Pet. iii. 10. with Rev. i. 7. g Acts vii. 59. and 1 Cor. i. 2. ^ Acts ix. 14, 21. \ Pliny, in his letter to the Emperor Trajan, stating for his infor- mation the conduct of Christians, says, " they met on certain days before it was light to sing a hymn to Christ as God." 1182.J SIGNS OF THE MESSIAh's ADVENT. 179 blessings of salvation to those who call upon him'^. At tlie same time we must observe that none who comply with this direction are excluded ; " Whosoever shall call upon the name of the Lord," whatever he may have been, or whatever he may have done in times past, provided he call in sincerity and truth, shall find the Lord rich in mercy towards him.] This subject will be found of use, L To confirm our faith against the cavils of infidels — [There have been in every age some, who have rejected Christianity as a cunningly devised fable. But we would ask, Was the effusion of the Spirit predicted ? or could the accom- plishment of that prediction be counterfeited? Was the de- struction of Jerusalem foretold ? Did Jesus apply the very words of our text to that event, and declare that they should be accomplished before that generation should pass away ? And did this also happen within the time specified, attended with such prodigies as strictly corresponded with the terms of this prophecy ? Then Christianity must be of divine original ; Jesus must be the true Messiah ; and salvation must be, as he has declared, through faith in him. Let us then " never be moved away from the hope of the Gospel," but " hold fast the profession of our faith without wavering."] 2. To vindicate our experience against the calum- nies of scoffers — [St. Peter adduces this passage in vindication of tliose who had received the miraculous infiuences of the Spirit ; and asserts that, what was profanely imputed to intoxication, was indeed a fulfilment of the words of Joel. Thus scoffers of the present day deride all pretensions to the enlightening and sanctifying influences of the Spirit, and, without any candid examination, impute them to folly or hypocrisy. Our profes- sions of faith in Christ, our simple dependence on him, and assured hope of salvation by him, are also deemed enthusiasm. But if we can say, " This is that which was spoken by the Prophet Joel," or by Peter, or by any other inspired writer, we need not regard their calumnies. If it was said to the apostles, ' Ye are drunk,' we may be content to have it said of us, ' Ye are fools.' Let us then seek more and more earnestly the operations of the Spirit, and be daily calling on the J^ora Jesus for grace and mercy: so shall our experience accord with the sacred oracles, and our deliverance be completed, when the sufferings of infidels and scoffers shall commence.] k Rom. X. 12, 13. N 2 180 JOEL, III. 13. [1183. MCLXXXIII. THE FINAL JUDGMENT REPRESENTED BY THE HARVEST. Joel iii. 13. Put ye in the sickle, for the harvest is ripe. THIS is a remarkable prophecy of the destruction of God's enemies. The prophet smnmons the exe- cutioners of vengeance to come up against them^ They are represented as a field of corn; the command is given to cut them down ; and the prophet instantly sees them fall ; *' multitudes," &c. Our Lord delivers a parable resembling this in reference to the whole world. In a similar manner we shall improve the passage before us, by inquiring, I. What it is that ripens men for the great harvest — There is a ripeness to which every one must attain. The wicked have a measure of sin which they must fill up'' ; the righteous have degrees of holiness for which they are reserved '^ : there are growing in the great field of the world both tares and wheat ; and both are ripening for their proper end. Sin is ripening some for vengeance — [It unfits the soul for the enjoyment of God. It renders a person meet for destruction*^. It creates many horrors, which are foretastes of hell itself.] Holiness, on the other hand, is ripening others for glory— ^ The valley of Jehoshaphat, or of decision, to which they are summoned, ver. 12, 14. seems to be not any particular place : It may rather be considered as an allusion to the utter destruction which his enemies (the Syrians, Assyrians, Babylonians, Persians, Grecians, and Romans) should successively bring on each other. And it may have a further reference to the destruction of Antichrist, and of the wicked at the last day. b Gen. XV. 16. •= Eph. iv. 7, 13. Not that there is any general standard either of sin or holiness to which all persons must attain : There is no degree of sin to which any shall be impelled against their will ; nor of holi- ness, which any shall be prevented from surpassing. But some are kept from more sin, and others are excited to more holiness, by the preventing or assisting grace of God ; for sinners would commit more sin unless prevented, and saints attahi less holiness unless excited. '^ As dry wood for the fire. See Luke xxiii. 31, 1183.1 FINAL JUDGMENT REPRESENTED. 181 [It unfits the soul for the society of the wicked. It in- duces a " meetness for the heavenly inheritance." It is a source of joys which shall be consummated in glory.] The Holy Scriptures enable us to discern, II. What are the marks of our being ripe — Nothing can be more awful than the thought that a sinner is ripe for everlasting misery. Yet it may be justly apprehended that he is so, 1. When he is given over to a total insensibility — [Custom in sinning will harden the heart and sear the conscience. When a person is arrived at such a state, he is fitted for destruction. This is both figuratively'' and plainly^ declared in the Scriptures.] 2. When he continues wilfully in sin against con- viction— [There are some who determine to hold fast their sins. These have reason to think that God's Spirit will be taken from them^. They may expect to be utterly given up to their own lusts ^.] Saints, on the other hand, may be judged ripe for glory, 1. When they simply rely on the Lord Jesus — [We fix upon the lowest marks of true grace. Faith in Christ is exercised by the weakest saint : yet to that is eternal happiness annexed'. Of consequence, he who possesses it must be fit for glory.] 2. When they unfeignedly desire to be conformed to his image — [There is a great difierence in the attainments of difierent Christians, and much allowance must be made for a difference in their respective advantages ; but all desire to be " holy as God is holy." " Vessels thus sanctified are meet for their Master's use '^.] While space is yet allowed us, it becomes us to consider, III. What shall be done when we are ripe — e Heb. vi. 8. ^ Prov. xxix. 1. e Gen. vi. 3. ii Rom. i. 28. Ezek. xxiv. 13, 14. • John iii. 36. k 2 Tim. ii. 21. 182 JOEL, III. 13. [1183. When the corn has attained maturity, the sickle is put to it ; thus, when our measure of sin or holiness is complete, we shall be reaped down — [Our existence in the world is entirely dependent upon God'." None can shorten or protract it beyond its appointed bounds"^.] The saints will be "gathered into the garner of their Lord" — [Saints, at their departure, ascend immediately to God" ; but in the day of judgment their bodies also will rise. They shall then be carried to their eternal home.] The wicked will be " bound in bundles, and cast into the fire " — [They, who die in sin, immediately sustain their just pu- nishment" ; but at the last day their bodies also shall be restored to life. Then shall they too be collected by the ministry of angels, and receive their final doom in fire unquenchable.] Address — 1. Those who are ripening for destruction — [You may easily discern your real state, but who can ex- press the misery of it ? You ripen, however involuntarily, every day. Notwithstanding your security, you will quickly fall. The great husbandman will easily distinguish you from the saints; and he will most assuredly, yea, eternally, separate you from them. But, through the mercy of God, you may yet be changed. Though you be tares at present, God can make you wheat P. Seek then this divine change ere it be too late.] 2. Those who are ripening for glory — [What thanks do you owe to God for his distinguishing grace ! And how well inay you be reconciled to the afllictions of life ! There is no event which does not promote your matu- rity. Look forward then for the blessed period of the harvest. Reflect on the happiness of the state for which you are pre- paring 1. Still seek the showers of the Spirit, and the influences of the Sun of Righteousness. Thus shall you, in due season, be transmitted to the mansions of eternal bliss.] 1 Ps. xxxi. 15. m Job xiv. 5. " Luke xxiii. 43. 0 Luke xvi. 23. p 2 Cor. v. 17. 1 No wintry blasts, no scorching suns, no worm at the root, &c. 1184.J THE MILLENNIUM. 183 MCLXXXIV. THE MILLENNIUM. Joel iii. 18. It shall come to pass in that day, that the moun- tains shall drop down new wi?ie, and the hills shall Jlow with milk, and all the rivers of Judah shall flow ivith ivaters, and a fountain shall come forth of the House of the Lord, and shall water the valley of Shittim. THE return of the Jews to their own land at some future period seems to be predicted so plainly and so frequently, that no reasonable doubt can be enter- tained respecting it. As for their future conversion to the faith of Christ, that is absolutely certain. But previous to their final settlement in their own land, there will be a violent contest with them in Palestine : but their enemies will be defeated with great slaugh- ter : and after that will the long-wish ed-for period arrive, when all, both Jews and Gentiles, shall turn unto the Lord, and all " become one fold, under one Shepherd." Had the metaphorical expressions " of the moun- tains dropping with new wine, and the hills flowing with milk " been used alone, we might have supposed that the prediction related only to temporal pro- sperity, and the restoration of Canaan to that measure of fertility which it possessed in the days of old : but " the fountain coming forth from the House of the Lord" must have a spiritual import; and conse- quently the whole passage must be understood as designating and describing the Millennial period. From this sublime passage we shall take occasion to consider, L The blessings of that day — The terms under which these blessings are set forth, will lead us to notice, L Their richness and variety — [There are no terms whatever that can give us a sublimcr idea of the Gospel than these : its blessings are here represented as most reviving and comforting, most salubrious and nutritious, suited to every age, and every condition of the human race. 184 JOEL, III. 18. [1184. Let us contemplate them a moment. Reconciliation with God through the blood of the cross, is the first that obtrudes itself upon our notice : and O ! who can tell how refreshing this is to a weary heavy-laden soul ? With this, peace is intro- duced into the conscience, even that " peace of God which passeth all understanding." Friendship being thus cemented between God and man, the person who was till lately an enemy to his God, and an object of his everlasting indignation, is now adopted into his family, and enabled to look up with a spirit of adoption, crying Abba, Father! To the Lord Jesus Christ he now looks as his friend and his beloved ; and to the Father he draws nigh with confidence, saying "O God, thou art my God!" Now he has access to God at all times, with a liberty to pour out his heart before him, and an assurance that " whatever he shall ask shall be done unto him." Now also he enjoys an union zvith the Lord Jesus Christ, even such an union as a branch has with the vine, or a member with the head : and, by means of that union, he receives constant communications from the fulness that has been treasured up for him in that living Fountain of all good. The Holy Spirit is now poured out upon him as a Comforter, and is imparted in all his sanctifying operations, to mortify all his corruptions, and to transform him into the Divine image. Assured prospects of glory are now opened to him, so that he has both the earnest and foretaste of his heavenly inheritance. But where shall we end, if we attempt to enumerate one hundredth part of the blessings which the Gospel makes over to us, and which are here characterized as " hills flowing with milk, and mountains dropping down new wine?" Suffice it to say, that all the blessings of the ever- lasting covenant, all that Christ has purchased by his blood, and all that are made over to us in the exceeding great and precious j^romises, all are ours, if w^e are Christ's^ But to declare fully their richness and variety exceeds the powers of any finite intelligence.] 2. Their universality and abundance — [These blessings will not be so limited as the}'^ now are, either in the measure of their communication, or the objects on whom they are bestowed: they will "flow" in all the abundance of the most majestic "rivers," and that even " to the valley of Shittim ; " which being situated on the borders of Moab, and the shores of the Dead Sea, may well be considered as characterizing the most distant and barren places of the earth. There shall not be a human being to whom its ^ The blessings here enumerated should not be treated distinctly and separately, hut collectively ; and at the close of them, a few obser- vations should be made on their richness and variety. 1184.1 THE MILLENNIUM. 185 blessings do not extend: for "all flesh shall see the salvation of God." The high and the low, the rich and the poor, shall equally be partakers of them ; for " all shall know the Lord, from the least to the greatest." " Kings will be the nursing- fathers of the Church, and queens her nursing-mothers:" and with "the lofty firs and pines shall be united the humble box, to glorify the house of God's glory, and to make the place of his feet glorious^." So universal shall be the reign of Christ on earth, that " holiness to the Lord shall be written upon the bells of the horses" which the peasants use in agriculture : the smallest vessel in the sanctuary shall be as highly sanctified as the largest; and "there shall no more be the Canaanite in the house of the Lord of Hosts <=." "All in that day will be righteous ;" and so righteous as to need no addition to their happiness from any creature-comforts : " The sun shall be no more their light by day, neither for brightness shall the moon give light unto them; but the Lord shall be unto them an everlasting light, and their God their glory <^." It is not in re- spect of universality only that " the knowledge of the glory of the Lord shall cover the earth as the waters cover the sea," but of depth also ; for " the hght of the moon shall be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound ''." O glorious period! " May the Lord hasten it, in His time !"] Whilst we behold such a period predicted, it be- comes us to consider, IL Our duty in the prospect of it — This is doubtless, L To help it forward by all possible means — [God works by means : and, however fixed the times and the seasons may be in the Divine mind, it is by the use of means that he will accomplish these most glorious events. The first advent of Christ was proclaimed by his Forerunner, John the Baptist, who by his ministrations " made ready a people prepared for the Lord." And we in like manner are to act as heralds and harbingers of the Messiah's second advent. As pioneers, we are to prepare his way. By us must his path be levelled, to facilitate his march : we must go before him, to " prepare his way, to make strait in the desert a highway for our God." Through the instrumentality of men " shall every valley be exalted, and every mountain and hill be made low ; and the crooked he made straight, and the rough places plain ; b Isai. Ix. 13. <= Zech. xiv. 20, 21. ^ Isai. Ix. 19 — 22. « Isai. xxx. 2G. 186 JOEL, III. 18. [1184. and the glory of the Lord be revealed, and all flesh see it to- gether : " yes, " by a voice crying in the wilderness shall all this be done: for the mouth of the Lord hath spoken it^." Is it asked then, What shall we do to advance this glorious work ? I answer, God has already gone out before us, and shewn us what to do. The Societies which, by his gracious providence, have already been established, shew in what line we may direct our efforts to the best advantage. The Bible is now translating into the different languages of men, and circulating to the ends of the earth: that is obviously the first and most important method of diffusing the knowledge of of salvation through the world. Mission Societies also are in full activity, sending forth pious men to preach the everlasting Gospel, and to explain to the benighted nations of the earth the glorious mysteries which are there revealed. At last, too, attention begins to be paid to that " people, wonderful from tlieir beginning hitherto," the lost sheep of the House of Israel. They are the people spoken of more especially by the pro- phet, in the preceding context ; and they are the people whom God will make use of for the bringing in the period described in our text : " the fulness of the Jews will be the riches of the world;" and " the receiving of the Jews will be to the whole world as life from the dead^." To aid these Societies, there- fore, and to unite our efforts with them, and especially by prayer to bring down the Divine blessing upon them, is the most effectual way we can take to accelerate the arrival of that glorious day. And, if we should not live to see the temple raised ourselves, we shall at least have the satisfaction of having provided materials for it, and contributed towards it to the utmost of our power.] 2. To seek the foretaste of it in our own souls — [All these blessings are to be enjoyed now, as well as at the period before referred to. They are all promised to us under the very same images : " Ho ! every one that thirsteth, come to the waters, and he that hath no money ; come ye, buy and eat ; yea, come, buy loine and milk, without money, and without price 'M" This invitation is given to all without ex- ception : " Whosoever will, let him come, and take of the water of life freely*." Nor is it in small measure only that these blessings may be now possessed : for our Divine Master says, " If any man thirst, let him come unto me and drink ; and out of his belly shall flow rivers of living water '^." Let those who desire these blessings be in as unfavourable a state as " the vale of Shittim," they have no need to be discouraged on f Isai. xl. 3 — 5. with Ixii. 10 — 12. g Rom. xi. 12, 15. ^ Isai. Iv. 1. • Rev. xxii. 17. ^ John vii. 37, 38. 1184.] THE MILLENNIUM. 187 that account : for " God will open for them rivers in high places, and fountains in the midst of the valleys : he will make the wilderness a pool of water, and dry land springs of water ^" What hinders then, but that we should partake of all those mercies ourselves ? If we really believe, as all profess to do, that the enjoyment of them will exalt man so highly in the latter ages of the world, and bring down, as it were, a heaven upon earth, surely we should now aspire after a foretaste of that heavenly feast; and " not give rest unto our God"'," till he " bring us to his banqueting-house, and till his banner over us be love"." To entertain an idea of the Millennium being a state of inconceivable felicity, and not to seek those graces and consolations which constitute its happiness, is a grievous incon- sistency. Let all then be consistent : and now take their por- tion at that glorious feast which is spread for them in the Gospel, even " the feast of fat things, of fat things full of mar- row, of wines on the lees well refined" ] Address — 1. To those who think of religion as a source of melancholy — [Does it wear that aspect in the passage before us? or can language be found to depict it in more lovely colours ? Verily, if the transformation of a wilderness into the garden of the Lord be a joyful change, then is religion a source of unmingled joy and blessedness. But it may be said, that repentance and mortification of sin are painful works. True ; but whence do they proceed ? not from religion, but from sin, wliich must be repented of, and must be mortified. We are diseased, and must be cured, before we can enjoy health in our souls. If we were diseased in body, and needed a painful course of medi- cine, or the amputation of a limb, would any one ascribe our pains to health ? Health would supersede the necessity of such a process : and when the soul is brought to the enjoyment of God's presence, and the possession of his image, it shall " have beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness" Let this erroneous notion then be put away; and let religion be regarded in its true light, as an anticipation and foretaste of the heavenly bliss.] 2. To those who profess to regard religion as a source of joy — [You are correct in your sentiments on this momentous subject ; but you must remember, that religion is a source of 1 Isai. xli. 17, 18. ^ Isai. Ixii. 1, 7. " Cant. ii. 4. ° Isai. XXV. 6. The particulars of pardon, peace, &c. may be here agam touched upon. 188 JOEL, III. 18. [1184. joy to those only who live nigh to God, and devote themselves unreservedly to his service. To those who give to God only a divided heart, it can administer no solid comfort. Indeed they are less happy than the ignorant ungodly world; for, whilst theu" profession keeps them from enjoying the vanities of the world, their distance from God prevents them from having any delight in him : so that there is nothing but an aching void, or a corroding anguish, in their hearts. O ye professors of godli- ness, either follow not the Lord at all, or " follow him fully." Live nigh to him, and walk with him, as Enoch did, and you shall never be disappointed of your hope : you shall never find that " he is a wilderness to you ; " but you shall have the light of his countenance lifted up upon you, and " your mouth shall be satisfied as with marrow and fatness, whilst you are praising him with joyful lips." But we trust that many do really experience all the blessed- ness of true piety : and they will need no exhortation to diffuse the blessings which they themselves enjoy. The wine and milk which they find so nutritious and comforting to their own souls, they will gladly impart to others. Combine then, brethren, your energies for that purpose. The whole world, except a small inclosure, is at this hour a wilderness. The Jewish people, with all their advantages, have reduced themselves almost to a level with the Gentile world : for whilst the Gen- tiles are " without God," the Jews are " without Christ, and therefore without hope" of ultimate acceptance before God. They believe not that Jesus is their Messiah ; and therefore, as Jesus has said, " they die in their sins." O! rise ye as one man, and hold out to them the cup of salvation ; and labour by all possible means to lead them to the " living Fountain of waters," that they may drink thereof, and live for ever.] AMOS. MCLXXXV. god's complaint against us. Amos ii. 13. Behold, I am pressed under you, as a cart is pressed that is full of sheaves. THE effect of long-continued provocations is to weary out our patience. Some few occasional offences we can easily forgive : but when they are repeated from time to time, they gall the mind, and produce considerable irritation, and stir us up, either by word or deed, to avenge ourselves. Something of this kind is represented as passing in the mind of God. We must not indeed conceive of him as if he had the same passions with ourselves ; but yet he will so suit his dispensations to our conduct, that they shall bear the stamp of retributive justice, and accord, in a measure, with what is produced in the world by hu- man passions. Hence he speaks of himself after the manner of men, in order to accommodate himself to our weak and carnal apprehensions : and, having told his people how greatly their transgressions had been multiplied against him, he declares, as one whose patience was quite exhausted, that he was " pressed under them^ as a cart is pressed that is full of sheaves." Let us consider, 1. What reason God has for this complaint against us — We need not enter minutely into the particular accusations brought against the Israelites of old : in 190 AMOS, 11. 13. [1185. a general view, they may be reduced to three ; which may with equal justice be laid to our charge : 1 . Our disregard of his laws — [God had given his people laws, which they violated with- out remorse^. And has he not prescribed the moral law as the rule of our conduct ? and is it not in all respects " holy, and just, and good?" Yet how have we obeyed it? Have we stu- died it with a view to find out the will of God ? Have we been restrained and regulated by it as far as we knew it ? Have we not, on the contrary, transgressed it in ten thousand instances? Have we not been swayed by the considerations of our worldly honour and interest, more than by a regard to God's authority? Where our own will has stood in competition with God's, have we not been ready to say, like Pharaoh, " Who is the Lord, that I should obey his voice ? " Do we then suppose, that the Governor of the universe is indifferent about the observance of his laws? Or, if he be not, must he not be "fretted*^," " grieved'^," and " vexed ''," with our rebellions, and even " broken with our whorish heart ^?" Lot vexed his righteous soul from day to day, on account of what he saw and heard in Sodom^: and must not He who is infinitely holy, and who sees all the iniquity in the world at one view, be overwhelmed, as it were, with grief and vexation at our iniquities ? Surely the comparison in the text rather falls short of, than exceeds, the truth : for we have " drawn out iniquity as a cart rope^," continually adding fresh materials, and protracting it, without intermission, to an un- known length; and therefore well may God complain, that " we have wearied him with our iniquities '^j" and that he is *' pressed under us as an overloaded cart."] 2. Our mindfulness of his mercies — [God particularly specifies the mercies he had vouchsafed to Israel, which had only served to aggravate their guilt'. And what innumerable mercies has he conferred on us ! How has he formed us in the womb, and made us perfect in all our members ; when we might have been hideous monsters, that could not endure the light of day ! How has he furnished us with rational faculties, when many of our fellow-creatures are idiots, yea, less rational than the beasts ! Above all, how has ^ Compare ver. 6 — 8. with 2 Chron. xix. C, 7. 1 Kings xxi. 3, 4. Lev. xviii, 8, 15. Exod. xxii. 26. ^ Ezek. xvi. 43. '^ Ps. Ixxviii. 40. '^ Isai. Ixiii. 10. e Ezek. vi. 9. ^ 2 Pet. ii. 8. " Isai. v. 18. with Bishop Lowth's note upon it. f' Isai. xliii. 24. ' ver. 9 — 11. 1185.1 god's complaint against us. 191 he endued us with an immortal soul, capable of knowing, serv- ing, and enjoying God to all eternity ! How has he kept us through the helpless years of infancy, and brought us iii safety to the present hour ; while thousands have never lived to receive instruction, or been cut off in the midst of their ini- quities ! Yet in what manner have we requited him for all his mercies ? Have we blessed and adored and magnified him for all his love ? Have we endeavoured to improve our time and faculties in his service ? Have not rather the multitude and continuance of his gifts been the occasion of our entirely for- getting the Donor? Make this your own case. If you had a servant whom you were daily loading with benefits, and yet could never prevail upon him to testify the smallest sense of his obligations to you, would you not be wearied at last, and think it right to discard such a worthless person from your service ? And do you imagine that your heavenly Benefactor is not grieved at your ingratitude? Hear how he complains of it; and judge for yourselves : "I have nourished and brought up children, and they have rebelled against me: the ox knoweth his owner, and the ass his master's crib; but Israel doth not know; my people do not consider ^" "What could have been done more for my vineyard, that I have not done in it ? Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes i?" Do these complaints argue no weariness on the part of God ? Do they not manifest that he is " pressed under us beyond measure," and scarcely able to sus- tain any farther load ? May we not soon expect him to say, " I am grieved with that generation ; and swear in my wrath, that they shall never enter into my resf^^?"] 3. Our contempt of his blessed Gospel — [The summit of Israel's wickedness was, that " they said to the prophets. Prophesy not". Now God has sent his pro- phets to us, to proclaim the glad tidings of salvation through a crucified Redeemer, and to declare that all who believed in that Saviour should receive the Holy Spirit, as their Teacher, their Sanctifier, their Comforter". But how have we received their message? Have we cordially embraced the Saviour? Are we seeking yet daily and hourly the influences of the Holy Spirit ? Are not many of us rather ready to_ despise the Gospel, and to dispute against its truths as over-righteous fancies and enthusiastic dreams ? Do not even those who pro- fess to embrace the Gospel, shew by their Hves how little they regard it in their hearts ? And do not the very services which k Isai. i. 2, 3. > Isai. v. 4. "» Ps. xcv. 10, 11. 1 ver. 12. « Acts ii. 38, 39. 192 AMOS, 11. 13. [1185. they present to God, provoke him to say, " Your new moons and your appointed feasts my soul hateth ; they are a trouble unto me ; I am weary to bear themP?" Is not such a con- tempt of his Gospel most painful to him, and most destructive to usi? See then the grounds of complaint which God has against us ; and say whether the assiduity of harvestmen in loading their carts with the sheaves does not too much resemble us, who are thus incessantly loading God with our iniquities, till he can bear no more ? Yea, we help and encourage each other in the work, as if we were afraid that we could not otherwise heap up upon him a sufficient load.] The manner in which this complaint is made, calls us especially to consider, II. What reason we have to be deeply concerned about our state — Wherever we see in Scripture the word, " Behold," we may be sure that there is something worthy of our most solemn attention. And well may that word be prefixed to the declaration in the text, since an accumulating of such a load of guilt is a " treasuring up of a proportionable weight of wraths" Let three things then be considered by all who are thus offend- ing God: 1. God is able to vindicate the honour of his in- jured majesty — [Survey the universe, and ask. Whether he who formed it out of nothing, be not able to avenge himself on such worms as we are? If that be not sufficient, cast an eye into the bottomless abyss of hell, and ask, * Who formed it ? and. On what occasion ? and. Who are the inhabitants of those dreary mansions V Or, if you choose rather to see what notices of his power and wrath you can find on earth, ask of the antedilu- vians, and they shall tell thee ; or of the cities of the plain, and they shall warn thee ; or of the Jews, who are scattered over the face of the whole earth, as living monuments of his indignation. As God said to his people of old, " Go to my place, which was in Shiloh, and see what I did to it, for the wickedness of my people Israel^ ;" so would I refer you to all these instances, that you may know what a God " you have to P Isai. i. 14. <3 Matt. xxi. 37—41. Heb. ii. 3. and x. 28, 29. ^ Rom. ii. 5. « jer. vii. 12. 1185.] god's complaint against us. 193 do with ;" and that " him who walketh in pride he is able to abase*." If any doubt yet remain upon your mind, go and provide an answer to that question which Job put to his contentious friends; " God is wise in heart, and mighty in strength; who hath hardened himself against him, and pro- spered^."] 2. As he is able, so is he determined, to avenge himself — [God has warned us plainly, that " the wicked shall be turned into hell, and all the people that forget God"." But Jhis is not all. He is like a man bearing with indignities for a time, under a pleasing expectation, that the vengeance which he shall shortly execute upon his enemy shall be signal and complete. See with what firm determination he prepares himself for his vindictive work, " whetting his sword, bending his bow, and making ready the instruments of deaths ;" and swearing most solemnly by his oivn life and perfections, that " as soon as he has whet his sword, he will render vengeance to his enemies, making his arrows drunk with their blood, and causing his sword to devour their flesh ^." See with what pleasure he looks forward to that period, when, like a man who has thoroughly avenged himself, his wrath shall be pacilied by the entire destruction of his foe! " I have set the point of my sword against them, that their heart may faint, and their ruins be multiplied: Ah! it is made bright, it is wrapt up for the slaughter^,'' " Mine anger shall soon be accomplished on them, and I will cause my fury to rest upon them, and I will be com- forted^:" *' So will I make my fury towards them to rest, and my jealousy shall depart from them, and I will be quiet, and be no more angry '^." Farther, see what delight he expresses when the time for vengeance is arrived! " Ah! I will ease me of mine adversaries, and avenge me of mine enemies '' :" " I will see what their end shall be ; for they are a very froward generation, children in whom is no faith '^." Should not such declarations as these appal us ? Should they not convince us what " a fearful thing it is to fall into the hands of the living God ?"] 3. The time for retribution is fast approaching — [When the cart is already overladen with corn, the heap- ing of sheaves upon it must quickly cease. And when our God is already " pressed under us," so that he can scarcely sustain t Dan. iv. 37. " Job ix. 4. ^ pg, ix. 17. y Ps. vii. 11 — 13. 2 Deut.xxxii.40--42. a Ezek.xxi. 15—17. b Ezek. v. 13. <= Ezek. xvi, 42. d isai. i. 24. e Deut. xxxii. 20. VOL. X. O 194 AMOS, 11. 13. [1185. any further weight, we may be sure that " the measure of our iniquities is nearly full," and that the hour of vengeance draws nigh. Methinks, God is at this moment saying, in reference to us, " My Spirit shall not strive with them any more^" *' To me belongeth vengeance and recompence : their foot shall slide in due time ; for the day of their calamity is at hand, and the things that shall come upon them make haste s." What a mercy is it that there is yet an hour's respite allowed us ! How should we redeem the time ! How should we avail ourselves of the present moment, to flee from the wrath to come 1 How should we tremble, lest the order should be already given, not to take us to the granary of heaven, but to cast us into the flames of hell ! " Behold" then, brethren! " behold," what a God you are offending, and in what danger you stand ! One more sheaf perhaps may complete the load : and will you proceed to lay it on ? O cease from your fatal work, and cry to your long- suffering God for mercy ere it be too late !] Infer — 1. What a burthen ought sin to be to us ! [You have heard what a burthen it is to God ; that he even groans under it, and is weary to bear it. And ought it not to be a burthen to us who have committed it? Ought not we to be *' weary and heavy-laden" with a sense of it'^? Ought we not to feel it as an insupportable burthen ; " to be troubled for it ; to be bowed down greatly, and to roar for the disquiet- ness of our hearts'?" Turn then to God, ye people; " be afflicted, and mourn, and weep ; let your laughter be turned to mourning, and your joy into heaviness: humble yourselves under the mighty hand of God*";" " and put your mouths in the dust, if so be there may be hope^"] 2. What obhgations do we owe to Jesus Christ ! [Jesus has borne the burthen of our sins, not only as our Creator and Governor, but as our Redeemer. Even in the former view, he has been " grieved at the hardness of our hearts™," and has groaned over us", and found his burthen almost insupportable". But, in the latter view, O what has he sustained ? the guilt of all the human race ! the wrath of an avenging God! Go, listen to his cries and agonies in the garden of Gethsemane! See the blood issuing from every pore of his body ! Trace him to Golgotha, and behold him ex- piring on the cross : Ask, What was the cause ? and you will f Gen. vi. 3. s Deut. xxxii. 35. ^ Matt. xi. 28. ' Ps. xxxviii. 4—8. ^ ja^i. iv. 9, 10. i Lam. iii. 29. "" Mark iii. .5. » 1 Jolm xi. 38. ° Mark ix. 19. 1186. J REQUISITES FOR FRIENDSHIP WITH GOD. 195 find that he was sinking under the weight of your iniquities, and if He was thus overwhehiied with the load, what must become of us, if we, after all, should have to bear the curse due to our sins ? Let every eye be fixed on him with humble, grateful adoration. Let every one look to his vicarious sacri- fice for pardon and peace. And, as he has thus graciously ** borne our sins in his own body on the tree," let us trust in him. Let us " go to him weary and heavy-laden, and we shall find eternal rest to our souls."] MCLXXXVL REQUISITES FOR FRIENDSHIP WITH GOD. Amos. iii. 3. Can two walk together, except they he agreed ? IT is not always safe to judge of God, and the things which relate to Him, by the things which take place in our intercourse with men : for the distance between God and man is such as precludes all pa- rallel between them. Yet, in a way of illustration, it is often of great advantage to consider what occurs in common life ; because, from observations of that kind, we are enabled to attain a correct judgment with more facility than we could by any laboured process of rational investigation. Hence this mode of illustration is frequently adopted by the inspired writers. In the passage before us, the Prophet Amos had delivered this message from God to all the chil- dren of Israel : " You only have I known of all the families of the earth : therefore will I punish you for all your iniquities^." Then the prophet, anticipating an objection to this, proceeds to obviate it^. He sup- poses an objector to say, * Your alarm is groundless : for it never can be, that God should so act towards those whom he has chosen for his peculiar people.' To this he replies, ' There is good reason for you to be alarmed : for I appeal to you. Can there be any ^ ver. 1, 2. ^ The text, and following context, to ver. 8, are the prophet's own wor-ds, and not a continuation of his message. The not attending to ' this has perplexed many, and thrown an obscurity over what is very plain. 196 AMOS, III. 3. [1186. real friendship between persons (whether they be of the same family or not), if in their general views and habits there be no agreement ? You may call your- selves the Lord's people, if you will ; but, *' if you walk contrary to him, he will walk contrary to you*":" and this he has both authorized and commanded me to declare. There is, therefore, abundant reason for you to fear and tremble. You well know, '' that if a lion roar, or a young lion cry," there is a reason for it. If " a bird fall in a snare, or a snare be taken up by the owner," it is not without a reason : and " if the trumpet be blown in the city to sound an alarm," there is a reason for it. So then is there reason for you to fear and tremble : for God, who reveals his secrets to his prophets, has revealed to me his de- termination to punish you : and, as sure as effects, whether amongst the rational or irrational creation, result from causes, and may be traced to them ; so surely shall your punishment follow from the indigna- tion which you have excited in the bosom of your God : " The lion hath roared : who will not fear ? the Lord God hath spoken : who can but prophesy ?" The prophet's appeal is indeed very convincing: for as a congeniality of mind is necessary to the ex- istence of friendship among men, so is a conformity of mind to God's revealed will necessary to the main- tenance of friendship with him ; I. In this world — Without a correspondence of taste and sentiment, there can be no friendship amongst men — [We may occasionally associate with persons, however widely they may differ from us : they may even be numbered amongst our most intimate acqtiamtance. But we cannot take tliem to our bosoms as endeared friends. In order to such communion as that, there must be some resemblance in our general habits, both of sentiment and pursuit; something whereon we can meet, as on common ground ; something suf- ficiently important to us both, to form a bond of union betwixt us. Our favourite employment, whatever it be, will ope- rate as an attraction to others similarly employed : but from <" Lev. xxvi. 23, 24. 1186.3 REQUISITES FOR FRIENDSHIP WITH GOD. 197 persons who have no taste for these occupations we shall feel, comparatively, but little attraction. Those who are immersed in the study of arts and sciences will not very much affect the society of those who have no taste but for trifling amusements ; nor will the votaries of pleasure desire an habitual intercourse with them. Still less will those in whom there is a great moral disparity affect the society of each other; the honour- able with the base ; the pious with the ungodly and profane. Each will form his connexions rather amongst those who are of a kindred spirit with himself, and walk most intimately with those who love to be found in his paths.] Nor can friendship with God exist, where there is no conformity to his image — [Enoch and Noah " walked with God:" and "Abraham was called the friend of God." But in them there was a love to his revealed will, and a desire to be conformed to it. The most difficult commands from God did not excite rebellion or murmuring in their hearts. They loved holiness ; and were therefore prepared to move in sweet accord with him. But, had their minds been averse to his holy ways, they would rather have fled from him, like Cain, than have walked habi- tually as in his presence, and sought all their happiness in him. God has informed us how hateful sin is in his sight ; and what is that way in which alone he will receive returning sinners ; and what is that heavenly conversation which he expects from all who come to him by Christ. But, suppose a person to think lightly of sin, and to doubt whether it have really sub- jected him to God's everlasting displeasure : suppose him to disapprove of salvation by faith alone, and to prefer establish- ing, either in whole or in part, a righteousness by the law : suppose him, further, to complain of God's requirements as too strict, and to plead for indulgences which he forbids ; can we suppose that God will come to him, and find pleasure in him ; or that he can really delight himself in God? The point is clear : the diversity of their mind and will forms an insur- mountable barrier to their union, and must of necessity produce an alienation of heart from each other ; as God has said by the prophet, " My soul lothed them ; and their soul abhorred me*^." To the same effect he speaks also by the Apostle Paul: "What fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols^?" d Zech. xi. 8. « 2 Cor. vi. 14 — 16. 198 AMOS, III. 3. [1186. Here, then, the point is clear. The services of God and Mammon are incompatible with each other *^. Whichever we most affect in our minds, his servants we are^: and friendship with either precludes a possibility of union with the other.] Nor is a resemblance to God less necessary for an enjoyment of him, II. In the world to come — There cannot, even in heaven, be any miion be- tween God and an ungodly man — ["There is no repentance in the grave." What a man, in his decided character, is at the time of his death, that he will remain to all eternity: "As the tree falls, so it will lie'*:" "He that is unjust, will be unjust still ; and he that is filthy, will be filthy still'." Suppose a man to have had no love for holiness here, but rather to have felt an alienation of mind from holy men and holy exercises ; how can he, all at once, feel delight in a holy God, and in the employment of the heavenly hosts ? How can he, who has never for one single hour been filled with love and gratitude in this world for all the wonders of redeeming love, how can he, I say, join in the songs of the redeemed to all eternity ? If there were nothing more than a consciousness of his own state to affect him, he would be glad to recede from a place where there was not a being like-minded with himself, or an occupation suited to his taste. He had a dislike to the exercises of devotion here ; and he would dislike them there : he fled from God's presence here ; and he would flee from it there. Like our first parents after their fall, they would endeavour to hide themselves from him, instead of going forth to meet him ; and Paradise itself would be to them a place of torment.] The manner in which the prophet declares this truth greatly augments its weight — [He does not utter it in a way of simple affirmation; but he makes it the subject-matter of an appeal : " How can two walk together, except they be agreed?" He constitutes every man a judge in his own cause. We need not any of us be told, that to the existence of real friendship there must be a similarity of taste : those who are perfectly opposed to each other in the things that are most agreeable to themselves, can no moie become united with each other, in the bonds of endeared friendship, than light and darkness can coalesce. Observation and experience prove this beyond a doubt ; nor can any one be so ignorant as not to know it.] f Matt. vi. 24. b Rom. vi. 16. ^ Eccl. xi. 3. i Rev. xxii. 11. 1186.1 REQUISITES FOR FRIENDSHIP WITH GOD. 199 Well then, may this teach us, 1. The necessity of true conversion — [" The carnal mind," says the Apostle, that is, the mind of every man by nature, " is enmity against God : for it is not subject to the law of God, neither indeed can be^." " A new heart, therefore, must be given us, and a new spirit must be put within us^." We must become altogether " new crea- tures; old things passing away, and all things being made new"*." This, as our Lord tells us, is so necessary, that " except it take place we can never enter into the kingdom, no, nor ever see it"." To speak of this as necessarily attendant on baptism, is contrary to fact ; for there are thousands who are baptized, as there were thousands circumcised amongst the Jews, who have never experienced this change. But this change must be wrought in us, if ever we would behold the face of God in peace. " That which is born of the flesh, is flesh ; and that which is born of the Spirit, is spirit"." The former being altogether carnal, is incapable of enjoying a spiritual kingdom : it is the latter which alone can fit us for the exercises and en- joyments of the heavenly world. You well know, that if a man had no taste for music, he could not, for any length of time, feel pleasure in the melodies which, to a lover of music, afford the highest gratification. So neither can we, without a taste for the employments of heaven, or, in other words, without " a meetness for heaven," ever hope to participate in the blessed- ness of the just.] 2. The importance of separation from the world — [The world wonder at the saints, for standing aloof from them; and often impute it to pride: as though the Lord's people said to them, " Stand off; I am holier than thou p." But the godly, in associating with the world, do not meet on equal terms. All the sacrifice must be on their part. The world will propose to them to join in every vanity : but if, in return, they were asked to join in reading the word of God and prayer, for the sake of spiritual edification and comfort, they would regard the proposal almost as a symptom of insa- nity. And, if you were to wait till such a proposal were made, or even approved, by them, you would wait till the sun had ceased to run its course. It is not for nought that the Apostle says, " Come out from among them, and be ye separate i." There is abundant occasion for it : for friendship with them is constructively nothing less than enmity itself against God^" ^ Rom. viii. 7. ' Ezek. xxxvi. 26. "' 2 Cor. v. 17. n John iii. 3, 5. « John iii. 6. ^ Isai. Ixv. 5. Isai. XXX. 10, 11. m Ezek. xxxiv. 2, 3, 10. n 2 Tim. ii. 15. Acts xx. 28. « Heb. xiii. 17. p There is a peculiar emphasis in the name by which Jehovah is here called. See also Jer. v. 21, 22. and Rev. xv. 3, 4. 1189.] INCORRIGIBLENESS REPROVED. 209 "What is there that can justify any man in casting off the fear of God ? Can we deny that he hath roared as a lion ? or are we stronger than he, that we dare to provoke him to jea- lousyi? Or can we elude his search, when he shall summon us to his judgment-seat'' ? Or have we any reason to doubt whether he will execute his threatenings^ ? Let every one rest assured, that it were far better that a roaring lion should rush out of a thicket to devour him, or that the artillery of a whole army should be pointed at him, than that one single threatening of Almighty God should be in force against him : for as his destruction is more certain, so will it be infinitely more tremendous.] Address — 1. Be not averse to hear the terrors of God's law — [Though, of themselves, the threatenings of God's word will never produce true contrition, yet it is necessary that all should know what the Lord God saith concerning them, in order that they may feel their need of a Saviour. In this re- spect, the law is a schoolmaster to bring us to Christ' : and if, by hearing of the wrath to come, we be induced to flee from it, we shall have reason to bless the watchman that sounded the alarm."] 2. Be thankful to God for the promises of the Gospel — [Blessed be God, the Gospel is full of " exceeding great and precious promises :" and " to him that tremhleth at God's word" these promises are made^. Let not then a slavish dread of God's wrath keep us from embracing the overtures of his mercy. Let us rather flee to Christ the more earnestly, in proportion as we see our guilt and danger. The Israelites were commended by God himself for making this improvement of his terrors \ And, if we have Christ as our mediator and advocate, we have nothing to fear from heaven, earth, or hell.] q 1 Cor. X. 22. r Jer. xxiii. 24. and Job xxxiv. 22. and Ps. cxxxix. 7 — 12. s Ezek. xxiv. 14. * Gal. iii. 24. " Isai. Ixvi. 2. * Deut. v, 25, 26, 28. MCLXXXIX. INCORRIGIBLENESS REPROVED. Amos iv. 11, 12. Yet have ye not returned unto me, saith the Lord. Therefore thus will I do unto thee, 0 Israel : and because I loill do this unto thee, prepare to meet thy God, 0 Israel. VOL. X. V 210 AMOS, IV. 11, 12. [1189. THE various dispensations of providence are in- tended to awaken our concern for our best interests, and to bring us back to God. But the generality of mankind, satisfied with tracing events to second causes, neglect to make the improvement of them which God designs. Judgments and mercies in con- stant succession pass unheeded ; and, instead of pro- moting our spiritual welfare, too frequently enhance rather our eternal condemnation. It is certain that God notices the effects which his dealings produce upon us : and, if we continue incorrigible under all the means which he uses for our good, he will sooner or later call us to a severe account. To this effect he speaks in the passage before us ; where, having recapitulated the various methods by which he had sought to reclaim his people, he complains, after each, that " they had not returned unto him ; " and then he bids them prepare to answer for it at his tribunal. We may with too much reason apply to ourselves the words originally addressed to Israel, and consider from them, I. The complaint alleged against us — God has used various means to bring us to repent- ance— [In the context he specifies several judgments which he had inflicted on his people Israel, intimating, at the same time, that in the midst of judgment he had remembered mercy. His judgments had been successive, and partial, not universal, or combined. We too must confess that he has visited us with heavy calamities* But yet "he has staid his rough wind in the day of his east wind," insomuch that we have been like "a brand plucked out of the fire!" War, famine, and pestilence have raged in diflTerent parts of the continent ; but we, though slightly affected by them all, have escaped without any material injury ''. For a long time also has God spared us from that awful pestilence which has raged both in Asia and Europe : but now * Here may be mentioned any that have recently happened ; especially if among them can be enumerated scarcity, or drought, or mildew, or pestilence, or prejudicial lightnings. b Written Feb. 1805. 1189.1 INCORRIGIBLENESS REPROVED. 211 has it reached our shores, and is spreading widely both in Britain and Ireland^ and carrying off multitudes with fearful rapidity into the eternal world.] But in the midst of all we have continued impeni- tent— [We can see nothing of national reformation. Fasts in- deed have been appointed from time to time during the late war, and even on the present occasion : but it will be well if these be not numbered amongst our greatest sins ; seeing that they have been Httle else than an empty form, a hypocritical service, a solemn mockery. As for national repentance, what evidence can be adduced to warrant the hope that it has ever taken place ? What national sin has been put away ? Have we less pride and arrogance, when speaking of our fleets and armies ? Have we ceased from traffic in human blood ? Does not the land groan as much as ever under the load of sabbaths wasted, oaths violated, and sacraments profaned ; or, if any slight altera- tion in relation to oaths and sacraments have taken place, has it not been through a political concession to popular clamour, rather than from anv regard for the honour and authority of God? Nor can we boast much more of personal improvement. Are not the young as gay and dissipated, as if they had no occasion for mourning and weeping ? Are not the worldly as intent upon their gains as if this world were their all ? Do not the formal still continue as regardless of the life and power of godhness, as if the service of the heart were not required ? Is there any considerable change even in the people of God ? Is there much of a spirit of prayer and intercession found among them ? Are they pleading, like Abraham for Sodom, or like Moses for the worshippers of the golden calf? In truth, there are few, if any, who lay to heart the iniquities of the nation, or inquire, "What have / done" to increase the sum of our national guilt ?] Surely then, since we must plead guilty to the charge, we may fitly also apply to ourselves, II. The admonition founded upon it — God threatened the utter extinction of the Jewish nation"^: and he bids tcs also to '^ prepare to meet him," 1. In increased calamities — <: July, 1832. d ver. 2, 3. It is in reference to this that God says in the text, " Thus will I do." p2 21^ AMOS, IV. 11,12. [1189. [What God has ah-eady inflicted on us, is nothing in com- parison of what we may expect at his hands, if we continue to provoke him. " Go to Shiloh, and see what he did to it for the wickedness of his people Israel*^." Look at the Jews at this day, whom he has dealt with " as a man who wipeth a dish, and turneth it upside down^" He hath only smitten us with rods at present; but, if we repent not, he will "chastise us with scorpions:" yea, he will continue to "punish us seven times more for our sins." O that we might cease from our wickedness, before we oblige him to "come forth against us as a man of war," and " his fury burn to the lowest hell." " It is a fearful thing to fall into the hands of the living God."] 2. In the day of future retribution — [In this world God calls men into judgment in their national capacity. It is in the eternal world only that he will reward and punish the different individuals. Then all of us must appear before his judgment-seat. And if we die impeni- tent, every dispensation which God had appointed for our good, shall be brought forth to aggravate our guilt and con- demnation. ' I sent you affliction ; yet you returned not unto me: I sent you mercies; yet you returned not unto me: I gave you my Gospel to enlighten your mind, and my Spirit to affect your heart ; yet you returned not unto me : I continued these mercies to you for so many years ; yet you returned not unto me.' Alas! how unanswerable will be his accusations, how just his sentence, how terrible his award ! For this account we must prepare : we must be ready to meet him whensoever he shall summon us : and if he call us unpre- pared, it were better for us that we had never been born.] There are yet two or three considerations, which we would impress upon your minds, to strengthen those which have been already proposed : 1. If you return not to God, there is no hope for you— [From one end of the Bible to the other we cannot find one word which countenances the idea of any person being saved, who dies impenitent. And should not this thought lead us to repentance? O let it have due influence on our minds ! and let us be sufficiently on our guard against self-deception. Let us remember, that it is not a sigh, a tear, an acknowledg- ment, that will suffice : we must return unto God ; we must return to him with our whole hearts : we must return in deep contrition, in lively faith, in unreserved obedience.] ^' Jer. vii. 12. <" 2 Kings xxi. 12, 13. with 1 Kings xiv. 10. 1190.1 god's condescension and grace. 2\o 2. If you return to God, you will find him ever ready to receive you — [As, on the one hand, no one ever found mercy without repentance, so neither, on the other hand, was any true peni- tent ever rejected. Search the Scriptures ; not a syllable will be found to discourage a sinner's return to God. Nations have always found mercy when they sought it earnestly; and of individuals, not one was ever rejected who turned unto God in sincerity and truth. What greater encouragement then can any man desire ? There is the word, yea the oath, of Jehovah pledged, that none shall seek his face in vain. Beloved brethren, only seek him with your whole hearts, and he will assuredly be found of you.] 3. Inconceivable will be the difference between those who are prepared to meet their God, and those who meet him unprepared — [Think of an impenitent sinner, when summoned into the- presence of his God : how glad would he be that the rocks should fall upon him, and the hills should cover him from his sight! But this cannot be. He must appear; he must answer for himself; he must receive his doom ; he must take his portion " in the lake which burnetii with fire and brim- stone." View, on the contrary, the true penitent, the humble believer: behold him coming forth with joy to meet his recon- ciled God and Saviour: he stands before his tribunal with unshaken confidence : "he knows in whom he has believed." While the other anticipates in the frowns of his Judge the miseries of hell, he receives in Emmanuel's smiles an earnest and foretaste of the heavenly felicity. This alone is sufficient to shew the importance of being prepared. We need not follow them to their different abodes : their comparative hap- piness at the first meeting of their God is abundantly sufficient to enforce this exhortation upon all, " Return unto the Lord, from whom ye have deeply revolted ! "] MCXC. god's condescension and grace. Amos V. 8, 9. ITie Lord is his name ; that strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. IN our public addresses, we feel peculiar satisfaction in entering upon subjects which admit of no dispute, and on which all considerate persons are agreed. 214 AMOS, V. 8,9. [1190. That we ought to seek after God, is universally ad- mitted : and as that is the one duty inculcated in the passage before us, the whole scope of our present discourse will be to recommend the performance of it. In the preceding context, Jehovah, speaking to the whole house of Israel says, *' Seek ye me, and ye shall live." Immediately afterwards, the prophet him- self enforces the exhortation, and adds, " Seek ye the Lord, and ye shall live ; lest he break out like fire in the house of Joseph, and devour it Seek him that maketh the seven stars and Orion the Lord of Hosts is his name ; that strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress :" that is, ' Seek Him, who, being the Creator and Governor of all things, possesseth all power to avenge himself upon you for your neglect of him, or to give success to your feeble endeavours.' To enforce yet further the prophet's admonition, I will set before you, I. The character of Jehovah, as here portrayed — Let us notice, 1. His condescension — [There is no person so low or so despised among men, but God will condescend to look upon him with tender com- passion. Human beings can scarcely be conceived in a more degi-aded situation than the Hebrews in Egypt were : yet of them God says, " I have seen their affliction ; I have heard their cry ; I know their sorrows ^." And at a subsequent period, when they were reduced to the utmost distress by the Ammonites, we are told, " His soul was grieved for the misery of Israel^." The same compassion does he exercise towards his oppressed people in every age. So " afflicted is he in all their afflictions'^," that "the touching of them is like touching the apple of his eye*^; and he wiU interpose for them, however low they be : " he will raise up the poor out of the dust, and lift up the beggar from the dunghill, to set them among princes, and to make them inherit a throne of glory '^." Not- withstanding " he is the High and Lofty One that inhabiteth eternity," and " humbleth himself when he beholds the things that are in heaven ;" yet will he " look upon him that is poor » Ii:xod. iii. 7. ^ Judg. x. 16. " Isai. Ixiii. 9. ^ Zcch ii. 8. e 1 Sam. ii. 8. 1190.] god's condescension and grace. 215 and of a contrite spirit V' yea? and "dwell with him too, to revive the spirit of the humble, and to revive the heart of the contrite." But that which we are more particularly to notice, is,] 2. His power — [As he is Almighty in himself, so is he " the strength of his people^;" even "the saving strength of his anointed^'." *' He is a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall':" nor does he ever interpose for his people with greater pleasure than when he sees them reduced to the lowest pos- sible state of want and misery'^. Perhaps the particular occurrence referred to by the prophet may be that of the victories granted to Joash over the tri- umphant and oppressive Syrians. Hazael, king of Syria had so reduced the power of Israel, that " he had left to king Jehoahaz only fifty horsemen, and ten chariots, and ten thou- sand footmen." To Joash, the son and successor of Jehoahaz, God promised deliverance from Syria: and if Joash had ex- pressed that zeal in his country's cause, and that confidence in God, which became him, his victories over Syria would have been complete. As it was, we are told that " he took out of the hand of Benhadad, the son of Hazael, the cities which Hazael had taken from Jehoahaz by war ; that three times did he beat Benhadad, and recovered the cities of IsraeP." To this event, I say, the prophet is supposed more particularly to allude. But, in the history of Israel, such instances were without number. The deliverance of Israel from Egypt, the destruction of Jericho by the sound of rams' horns, and of Midian by the lamps and pitchers of Gideon, clearly shew, that God can save equally by many or by few, and that those who trust in him shall never be confounded. If, on the other hand, we suppose this exercise of God's power to be mentioned with a view to awe the Israelites into submission, it may well be interpreted in that view. The whole nation, both of Israel and Judah, placed an undue reliance on their relation to God, and could not conceive that their enemies should ever be suffered finally to prevail against them. A remarkable instance of this occurred in the days of Zedekiah, king of Judah. The Chaldeans besieged him in Jerusalem : but, on Pharaoh's coming from Egypt to succour him, the Chaldeans raised the siege. This departure of the f Gen. xvii. 1. s Ps. xxix. 11. ^ Ps. xxviii. 8. > Isai. xxv. 4. k Deut. xxxii. 36. 1 2 Kings xiii. 7, 17—19, 25. 216 AMOS, V. 8,9. [1190. Chaldean army raised the confidence of Zedekiah, that he had no just ground for fear. But Jeremiah was commanded to tell him, that the Egyptian army should soon return to their own land ; that the Chaldeans should immediately resume the siege ; and that, " though he had smitten the whole army of the Chaldeans, so that there remained none but wounded men amongst them, yet should they, the wounded soldiers, rise up eveiy man in his tent, and burn Jerusalem with fire™." This latter interpretation of the words seems countenanced by the menace which has been before mentioned ; where the prophet says, " Seek ye the Lord, lest he break forth like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el."] According to this twofold view of the character of Jehovah, we must state, II. The ends for which it is adduced — And, 1. As a warning to those who seek him not — [To every creature under heaven must we declare, that " God is very greatly to be feared :" " Forasmuch as there is none like unto thee, O Lord : thou art great, and thy name is great in might: who would not fear thee, O God of nations"?" If he is " able to save, he is able also to destroy." In what- ever fortresses any be entrenched, " their refuges of lies shall be swept away, and the flood of Divine vengeance shall over- flow their hiding-place"." They may in their own conceit " make a covenant with death and hell;" but " their covenant with death shall be disannulled, and their agreement with hell shall not stand : when the overflowing scourge shall pass through, they shall be trodden down by it p." What is said in relation to Moab may be spoken in reference to all who cast off" the fear of God ; " they shall be trodden down by him, even as straw is trodden down for the dunghill : and he shall spread forth his hands, as he that swimmeth spreadeth forth his hands to swim ; and he shall bring down their pride, together with the spoils of their hands : and the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust'i." To those, then, who are living without God in the world, I would suggest this awful consideration : God is " of great • m Jer. xxxvii. 5 — 10. " Jer. x. 6, 7. o Isai. xxviii. 15, 17. i' Isai. xxviii. 18.