HOSEA

[So deeply did he bewail his own sins and the iniquities of his people, that he strove by the most diversified expressions to make known his hatred of them: “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts, and from thy judgments; neither have we hearkened to thy servants the prophets, which spake in thy name.”

Here he distinctly acknowledges to God their transgression of his commandments, and their contempt of his reproofs. These were indeed a just ground for his humiliation; since to no other nation had such a revelation of God’s will been given, or such messages of mercy sent. Happy was it for him, and happy for the nation, that the reason of their chastisements was thus discovered; and that, by knowing wherein they had erred, they had learned wherein they were to amend their conduct!]

There is yet one thing more on which we must make our remarks, namely, his justification of God in all his dealings with them—

[Nothing but equity is ascribed to God; nothing but shame is taken to themselves: “O Lord! righteousness belongeth unto thee; but unto us confusion of face.” He does not utter one word in extenuation of their guilt, or one complaint against the Divine judgments: he declares rather, that, to whatever extremities God might proceed, he could not but be righteous; and that, whatever mercies they might experience at his hands, nothing but the deepest self-abasement could ever become them. Thus he gives the most decisive evidence of true repentance, and exhibits an admirable pattern for penitents in all ages.]

Having briefly illustrated this confession of Daniel, we shall,

II. Found upon it some suitable and appropriate OBSERVATIONS—

1. We have the same sins to confess—

[Without entering into any distinctions founded on the different terms which are hero accumulated, let us only take the general division before mentioned, and call to mind our transgression of God’s commandments, and our contempt of his reproofs.

Which of the commandments have we not broken? We may perhaps imagine, that, though we may have violated some, we are guiltless respecting others. But, alas! if we take our Saviour’s exposition of them, and remember, that an angry word is murder, and an impure look adultery, we shall find reason to bemoan our transgression of them all — — —

Nor is it any small aggravation of our guilt that we have despised those warnings and invitations which he has sent us in the Gospel. The ministers of Christ have testified against our ways from Sabbath to Sabbath, and from year to year: yet how few have hearkened to their voice!” how few have turned from their evil ways! how few have heartily embraced his salvation, or devoted themselves unfeignedly to his service! Let us in particular enter into our own bosoms, and consider what improvement WE have made of the truths delivered to us — — — If we do this in sincerity, we shall be at no loss for matter of humiliation before God.]

2. We have the same God to go unto—

[We do not like to think of God’s majesty; but he is, as much as ever, “a great and terrible God:” the Apostle justly observes, “Our God is a consuming fire.” Let us not dream of a God all mercy: the Deity is just as well as merciful; and it will be found “a fearful thing to fall into the hands of the living God” — — —

On the other hand, the goodness of God is unalterable. He is still merciful to all who lay hold on his covenant; and will assuredly fulfil to them all the promises of that covenant. Heaven and earth may fail; but not a jot or tittle of his word shall ever fail — — —

Let us entertain just conceptions of the Divine character; and we shall have a frame of mind suited to our condition; we shall be under the joint influence of hope and fear; of hope without presumption, and of fear without despondency.]

3. We ought to approach him in the same manner—

[We should carefully prepare our minds for communion with God. The neglect of this is the reason that we so seldom obtain real fellowship with him. We should not lay aside, as it is to be feared we do, the duty of fasting: we should set apart seasons for more than ordinary humiliation; and more especially improve those seasons which are set apart by public authority.

We should search out our iniquities with diligence: and, instead of leaning to the side of self-vindication, should learn to justify God and to condemn ourselves. Nor shall we ever have our hearts right with him, till we can say, ‘God will be righteous, though he should cast me into hell; and nothing but confusion of face will become me, even though I were as holy as Daniel himself.’

Let us then begin the employment this day, under a full assurance, that “he who thus humbleth himself under the mighty hand of God, shall in due time be lifted up.”]

4. If we approach him in the same manner, we shall assuredly obtain the same success—

[That which Daniel desired on this occasion was, to obtain an insight into the prophecy of Jeremiah relative to the return of the Jews from Babylon, and the mystery which was prefigured by it, the redemption of the world by the promised Messiah. And behold, here was the angel Gabriel sent to give him the desired information, and to inform him, that “at the very beginning of his supplication, God, in answer to his prayer, had sent him” this gracious message.

Now, if this nation at large engaged in the services of this day with any good measure of that spirit with which we profess to have approached our God, there can be no doubt but that a blessing would be poured out upon the whole land; and that the mercies we more immediately need would be vouchsafed unto us, or the judgments which we deprecated would be averted — — —

But if only in our individual capacity we improved this season aright, I can have no hesitation in saying, that we should have the Scriptures more fully unfolded to us by the Spirit of God; yea, and special manifestations of God’s love to us by that same Spirit witnessing to our souls, “Thou art greatly beloved.” Did Daniel gain by prayer such discoveries of Christ, and shall not we? Yes assuredly; and, if we will dedicate this very day truly and diligently to its peculiar and appropriate use, we shall before the close of it add our testimony to that before us, that “God has not said to any, Seek ye my face in vain.”]

MCXXXVIII

HUMILIATION EXEMPLIFIED AND ENFORCED

Dan. 9:3–10.

And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes; and I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; we have sinned, and have committed iniquity, and have done wickedly, and have re-belled, even by departing from thy precepts, and from thy judgment: neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, bat unto us confusion of faces, as at this day: to the men of Judah, and. to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; neither have ice obeyed the voice of the Lord our God, to walk in his laws, which he set before its by his servants the prophets.

THE time for the captivity of the Jews in Babylon was fixed in the prophetic writings: yet, through the incredulity of all who had any influence among them, it was not known. Daniel, however, who at an early age had been carried captive, and who believed the word of God, studied the prophecies of Jeremiah, and understood from them, that the time of deliverance was nigh at hand; since about sixty-nine years out of the seventy, which was the appointed duration of their bondage, had now elapsed. Encouraged by this discovery, and well knowing that the deliverance was only to be obtained by prayer, he set himself with all humility and earnestness to seek the Lord. To himself, at all events, this solemn exercise of fasting and prayer was of great service: for, beyond all doubt, it was the means of strengthening his soul for the trial which he speedily afterwards sustained, when cast into the den of lions. There is reason to suppose, too, that it prevailed in no small degree to bring down upon the whole nation the promised blessing.

The account here given us, will lead me to shew,

I. The concern which he manifested for the welfare of his own brethren—

Though himself placed in a situation of great honour, he was not unmindful of his Jewish brethren. He longed for their deliverance from their sore bondage; and he sought help for them from Him who alone was able to turn the hearts of kings. Let us mark,

1. The way in which he sought the Lord—

[“He set his face unto the Lord his God;” doubtless turning towards Jerusalem, according to the direction given by Solomon at the dedication of the temple. In this we see his faith in the Lord Jehovah, whom, by this very act, he acknowledged, in the most appropriate manner, as Israel’s God. To him he turned “in fasting, and sackcloth, and ashes.” Though exalted to the highest station in the court of Darius, and though now at an advanced period of life, considerably above eighty years of age, he not only sought the Lord in prayer, but imposed on himself these austerities, for the purpose of deepening his humiliation before God, and of obtaining a nearer access to him in his supplications. In this he shewed the sincerity of his heart, and the ardour of his soul; and has set an example to all future generations, of the way in which God is to be sought in behalf of a suffering people, and of the way in which national blessings are to be obtained.]

2. The views which he had of the Deity whom he addressed—

[He contemplated the Deity in all his diversified perfections, as a God of infinite majesty and holiness, and at the same time of unchanging mercy and truth. “O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments!” God had shewn himself “great and terrible” in the judgments he had executed upon them; and to all who shall continue to offend him he will prove “a consuming fire.” Yet “to those who should love him, and obey his commandments,” he would shew mercy, according to the full extent of his covenant which he had made with them in Horeb. It must however be remembered, that the attainment of this character was necessary to justify their claim on him for any one of these mercies: nor did he ever venture to implore these blessings for his people on any other condition than that which God had imposed, and which it became his Divine majesty to require.]

3. The particulars of the prayer which he presented before him—

[Here we notice his humble confession, and his penitential acknowledgment. In his confession, he reiterates the same idea, in a great diversity of terms: “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled.” He goes on to recapitulate particulars: “We have rebelled, even by departing from thy precepts, and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.” Now, in this he shewed how deeply he laid to heart the iniquities of the nation. Had his sense of it been light, a single expression of it would have sufficed: but it is of the very nature of deep contrition to abase ourselves, and to feel as if no words could ever express the enormity of our guilt. In like manner, whilst he fully justifies God in all the judgments he had inflicted, be takes to himself all imaginable shame, as the proper portion to every individual of his nation, from the highest to the lowest. And, this also he repeats, as from the fullest conviction of his soul.]

4. The grounds on which alone he ventured to hope for mercy—

[It was from God’s mercy alone that he could entertain a hope. In himself, or in his people, he could find nothing wherein to ground a plea: but in God he saw every tiling that could justify an assurance of acceptance for all who should come to him aright. “To God belonged mercy and forgiveness,” as being essential to his nature, and the very delight of his soul. And, though the greatness of their guilt might seem to preclude them from a hope of mercy, and the severity of God’s judgments might appear to indicate that he was implacably offended with them, he particularly declares, that on neither of these grounds had they any reason to despond; for that mercies and forgiveness, to the utmost extent of their necessities, still belonged to him, notwithstanding they had so grievously rebelled against him.”]

In all of this we see, with most unquestionable evidence,

II. The concern which we should manifest for our own souls—

For our nation we ought most assuredly to feel as Daniel felt, and to act in their behalf as he acted — — — And now that the time for the restoration and conversion of the Jews is so near approaching, ought not we to make our supplication to God for them in the very way that Daniel did? — — — I hesitate not to say, that our obligation to seek their spiritual and eternal welfare is not a whit inferior to that by which Daniel was impelled to seek their temporal deliverance.

The salvation of our souls is at all times, and under all circumstances, an object worthy to be sought with our whole hearts. Let me then urge upon you,

1. The study of the Scriptures in reference to the great work of redemption—

[Daniel, though immersed in business of the most important nature, found time, yea, made time, for the study of God’s blessed word; and by study he ascertained the period fixed for the Jews’ deliverance from bondage. And should not we, however occupied, find time for the study of the Scriptures, that we may know all that God has spoken respecting that infinitely greater deliverance, the redemption of our souls? The object of his inquiry was nothing in comparison of that to which our attention should be turned. Shall we, then, plead as an excuse, that we have not time? Shall any thing under heaven be suffered to stand in competition with that in which all the glory of God is displayed, and on which the everlasting salvation of our souls depends? I say, it is a shame that the sacred volume, which contains all these mysteries, is so neglected by us, or so superficially and negligently perused. And I call on all of you to lay this matter to heart; and now with all diligence to “search the Scriptures,” in which ye think ye have, and in which assuredly ye have, eternal life revealed to you.]

2. An application to God for mercy with all humility and earnestness—

[Daniel was considerably above eighty years of age when he arrayed himself “in sackcloth and ashes,” and betook himself, in the most solemn manner, to fasting and prayer. Shall we then account this service too self-denying for us? Did he mourn so deeply for the sins of others, and shall we not mourn for our own? Shall a short ejaculation be thought sufficient for us, when scarcely invention itself could furnish terms sufficient to express his sense of their guilt? Shall we offer excuses for ourselves, when he, the holiest man that day on earth, was filled with shame and confusion of face? Think with yourselves, what would be your feeling, if God now, by revelation, made known to tins assembly all that had ever passed in your hearts? Would you not be filled with contusion? Would you not be glad to hide your heads, aye, and to spend the remainder of your days in solitude, unknowing and unknown? Why then do you not abase yourselves before God? He views you, not as we do, but as ye really are: and if your eyes be opened to discern your real character, I hesitate not to say that you will “lothe yourselves,” yea, and “abhor yourselves in dust and ashes.” Nor will ye account a whole life of prayer and supplication too much to obtain the mercy of your God.]

3. An entire casting of yourselves upon the mercy of God in Christ Jesus—

[Remember, that God must be sought as he is revealed to us in Christ Jesus. The temple, towards which Daniel turned his face, was a type of Christ, “in whom all the fulness of the Godhead dwells,” and through whom alone the Father is accessible to sinful man. “There is no way to the Father, but through Christ;” “but of those who come to God through him, not one shall ever be cast outk.”

You must be especially careful to renounce every other plea. It you rely in any measure whatever on your own righteousness, you never can find acceptance with him. If Daniel relied entirely on the mercy of his God, so must you. The Apostle Paul “desired to be found in Christ, not having his own righteousness, hut the righteousness which is of God by faith in Christ.” Be assured that you must do the same: and if you resemble him in this, you shall, like him, experience the mercy of your God abounding towards you, yea, and super-abounding in proportion as your iniquities have abounded. In particular, guard against limiting the mercy of your God, or accounting the greatness of your sins any ground for despondency: for “mercy belongs to God, notwithstanding you have rebelled against him, and notwithstanding you have so long slighted the offers of mercy which he has “sent you by his servants the prophets.” This is, indeed, a great aggravation of your guilt: but still, in the view of all the guilt you have ever contracted, I declare to you this day, that, provided only you will believe in Christ, and give yourselves up to him, “though your sins have been as scarlet, or of a crimson dye, they shall become white as wool, and white as the spotless snow.”]

MCXXXIX

THE ANSWER TO DANIEL’S PRAYER

Dan. 9:17–23.

O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteous nesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken, and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and. praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved; therefore understand the matter, and consider the vision.

AN inquiry into prophecy is highly commendable; and more especially now that so many prophecies are on the very eve of their accomplishment. But it is not by study alone that we shall be able to attain the true interpretation of the prophetic writings. We must pray to God to reflect the true light upon them, and to enable us by his good Spirit rightly to apprehend them. This was the way which Daniel took, when he saw, by the writings of Jeremiah, that the seventy years of captivity were drawing to a close: he could not tell the precise time from which they should be numbered; and consequently could not ascertain the period for their termination: but he was anxious to know when the happy time was to commence. He set himself therefore to study the prophecies of Jeremiah, and to seek instructions from God in a way of humiliation, and fasting, and prayer. The success which he met with deserves particular attention, inasmuch as it affords an encouragement to all to follow his example. Let us consider,

I. The record here given—

In this are two things to be noticed;

1. The prayer of Daniel—

[To enter into this aright, the whole chapter should be attentively perused. The first thing that strikes us in this prayer is, his just view of the Deity; of his majesty, as a “great and dreadful” God; his unchanging faithfulness, in “keeping covenant and mercy to his loving and obedient people;” his justice, in all the judgments that he inflicts on the disobedient;” his mercy, in pardoning those who have rebelled against him; and his truth, in executing every word that he has ever spoken. From this comprehensive view of the Divine perfections arose that just mixture of humility and confidence which is visible throughout the whole of his address.

The next thing to be observed in Daniel’s prayer is, his deep humiliation before God. On the subject of his own and his people’s sins, he so accumulates expressions as to shew that he thought he could never sufficiently abase himself before his God— — — In a Word, nothing but shame and “confusion of face” seemed to him to be suited to his condition as a sinner; though of all the saints in the Old Testament he seems to have been the most perfect; not one thing during the course of a long, and public, and laborious life being laid to his charge, either by God or man.

His earnest pleadings with God are vet further deserving of especial regard. He seems as if he would take no denial, yea, as if his spirit could brook no delay. Every thing that might be supposed to influence the Deity is brought forward as a plea, to incline him to have mercy on his afflicted people: the consideration of God’s former mercies to them in Egypti; a regard for his own honour, since they still bare the same relation to him as ever; and a love to the promised Messiah, whose glory would ultimately be promoted by itl. All these pleas shew how earnest and importunate he was, even like Jacob when wresthng with the Angel, “I will not let thee go, except thou bless me.”]

2. The answer given him—

[How marvellous was the condescension of God, in sending the angel Gabriel to give unto his servant an answer of peace! But here it will be peculiarly profitable to compare the answer with the prayer:—“O Lord, hear! O Lord, defer not!”—‘ Go Gabriel; fly with all possible expedition: do not so much as look back to behold my glory: mind nothing but your errand: tell him, in answer to what he is saying, “To me belongeth shame and confusion of face,” “O Daniel, thou art greatly beloved.” In answer to his request, that “I would not defer,” tell him that at the very beginning of his supplications the commandment was given thee to go and answer them from me: and, whereas he has only prayed for information respecting the redemption of my people from Babylon, which Jeremiah predicted to be wrought in the space of seventy years from the time of his prophecy; tell him of that infinitely greater redemption which that typifies, and which is now to be accomplished in seventy weeks of years; explain to him every thing relating to the vicarious sufferings of the Messiah, and the righteousness which He will bring in thereby for the deliverance and salvation of a ruined world. And let this answer be to all the future generations of mankind a memorial of my grace, and a pledge of my condescension to all my praying people.’]

Instead of dilating much on the circumstances of this instructive history, we have merely glanced at them, that we may more largely dwell upon,

II. The instruction to be gathered from it—

Behold then here,

1. The nature of prayer—

[Prayer is an application of the soul to God for some desired blessing. But it will be proper distinctly to notice its constituent parts.

There must be, in the first place, a just apprehension of the Divine perfections. If we view not God as a Being of infinite majesty, and holiness and power, we shall not approach him with that reverential fear that becomes us: and if his goodness, and mercy, and truth, and faithfulness be not borne in mind, we shall be destitute of all those encouragements that are necessary for the support of our souls. The greatest of men must never for a moment forget the former, nor the vilest of men the latter. Abraham, Moses, Job, Isaiah, were all abased, as it were, in dust and ashes, by their discoveries of God; whilst, on the other hand, the very murderers of the Lord of Glory had in one moment their terrors dissipated, and their souls revived, by a single glimpse of God, as reconciled to them in Christ Jesus. A partial view of God will lead either to despondency or presumption; but a just view of him will call into exercise all the best feelings of the heart, combining activity with confidence, and fear with love — — —

Next, there must be a contrite sense of our own extreme tin unworthiness. No prayer can come up with acceptance before God, which docs not proceed from a broken and contrite spirit, Angels who have never fallen may offer praises without any other kind of humiliation than that which proceeds from a sense of their utter meanness and insignificance; but a sinner, though redeemed, must never forget that he is a sinner, or neglect to blend contrition even with his most exalted services. In heaven itself the redeemed cast their crowns before the Saviour’s feet, in acknowledgment that they receive them altogether from him, and that they desire to wear them only for the advancement of his glory — — —

Connected with our contrition there must be an earnest pleading with God. This is the very soul of prayer. True it is, that God does not need to be prevailed upon by our importunity, as though he were of his own nature backward to assist us; for to exercise mercy is his delight: but he requires importunity in us, as the means of exciting in our hearts, and of evidencing in our prayers, a deep sense of our need of mercy — — —

But that which gives to prayer its chief efficacy is, a humble affiance in the Lord Jesus Christ. Our blessed Lord tells us, that “whatever we ask in his name we shall receive.” It is his mediation alone that procures acceptance for our prayers: and then only do they come up with a sweet odour before God, when they are presented in his censer, and are perfumed with the incense of his prevailing intercession.]

2. Its efficacy when duly offered—

[God will not cast out the prayer of faith: hut his answers to it shall be sure, speedy, and effectual. “Never said he to any, Seek ye my face, in vain:” and the accumulation of promises which he has given us on this subject, leaves us no room to doubt, but that he will grant us, in answer to our prayers, such blessings as he knows to be best for us. If he give us not the thing we asked for, he will give us that which on the whole is far better, and which, if we had known what was best for us as he does, we should have asked. The time previous to his answer may appear to our impatient minds long: but his answers shall not be protracted beyond the fittest season. The parable of the unjust judge shews us how the importunate widow prevailed at last: and the instruction which God founds upon it is this: “Shall not God avenge his own elect, who cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily,” i. e. as speedily as will conduce to their greatest benefit. Moreover, his answers shall be commensurate with all our necessities. However “wide we open our mouth, he will fill it.” David says, “I cried to the Lord; and the Lord heard me at large:” thus will he hear us at large, “supplying all our wants according to his riches in glory by Christ Jesus,” and “giving us exceeding abundantly above all that we can ask or think.”]

ADDRESS—

[Let every one in his place and station be as Daniel, a man of prayer. Others besides Daniel have had immediate answers to prayer: and God promises that we also shall be answered as speedily as ever Daniel was, if it will really be for our goodt. If any one be discouraged for want of an answer to his prayers, let him remember that God may have answered them already, though unperceived, and in a way not contemplated by the suppliant himself. An angel is mentioned by the prophet Zechariah as answered, not in the way that lie had desired, but “with good and comfortable words.” And Paul, when praying for the removal of the thorn in his flesh, had it not removed, but sanctified, and grace given to him to improve it arightx. Know then, whether you see it or not, that God both does, and will, answer your petitions. Only let them be humble, and believing, and they shall never go forth in vain.]

MCXL

THE TIME AND ENDS OF CHRIST’S ADVENT

Dan. 9:24.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

IT has pleased God on many occasions to manifest his regard to prayer; and to give such speedy and gracious answers to it as should encourage all his people to pour out their hearts before him. Daniel, having understood by books that the seventy years’ captivity in Babylon were drawing to a close, set himself by fasting and prayer to implore mercy for himself and his captive nation: and God instantly sent an angel to testify the acceptance of his prayers, and to reveal to him the period fixed for that far greater deliverance, which should in due time be effected by the Messiah. “Seventy weeks,” according to the prophetic language, mean seventy weeks of years, that is, four hundred and ninety years, a day for a year. Commentators are not agreed respecting the precise year from which the numeration of them beginsb: but, according to any calculation, the Messiah must have long since come into the world; and the Jews are inexcusable in rejecting so decisive a testimony. The ends of the Messiah’s advent, which are here set forth in a rich variety of expression, will form the subject of our present discourse.

God sent him,

I. To open a way for our salvation—

There were two great obstacles to the salvation of man, namely, guilt and corruption — — — And

For the removal of these the law made no adequate provision—

[There were sacrifices and various other services appointed for the removal of guilt: and the person who complied with the ordinances prescribed, was considered as absolved from his sin. But in the nature of things “it was not possible that the blood of bulls and of goats should take away sin.” Indeed the annual repetition of the same offerings on the great day of atonement shewed, that the transgressions, which had been before atoned for, were not fully and finally forgiven: these repeated sacrifices were so many “remembrances of sins,” intended to lead the minds of men to that greater sacrifice, which alone could “make them perfect as pertaining to the conscience,” or procure to them a complete and “eternal redemption.”]

But what the law could not do, God sent his only dear Son to effect—

[“The Messiah was to be cut off, but not for himself:” by him Divine justice was to be satisfied, and the hand-writing that was against us, being nailed to his cross, was to be for ever cancelledf: he was so to “finish transgression, and make an end of sin” that no further sacrifice for it should ever be necessary: by his one offering he was to perfect for ever them that are sanctified. All this has been done: through the blood of his cross, reconciliation is made between God and man: God no more abhors the sinner, seeing that he is cleansed from sin in the Redeemer’s blood, and is clothed in that spotless righteousness which Jesus has brought in: nor does the sinner any longer hate God, because he is enabled to behold him as his God and Father in Christ. Thus is the breach completely closed: thus is man restored to the favour and love of God: thus are all typical sacrifices abrogated and annulled: and thus are men delivered, no less from the love and practice of sin than from the curse and condemnation due to it. Sin is no more remembered on the part of God, nor any more practiced on the part of man.]

Thus far the subject is plain. What remains of our text is more difficult to be understood. But I conceive that the true sense of it will be marked, if we consider it as exhibiting yet farther the way devised for our salvation, and the sending of the Messiah,

II. To complete all that was necessary for its full accomplishment—

Two things were necessary to be effected by him:

1. He was to fulfil for us all that had been predicted—

[There were a great variety of types and prophecies which designated the Messiah’s work and character. The first promise, given immediately after the fall, represented him as “the seed of the woman who should bruise the serpent’s head.” In process of time other prophecies declared the family from which he should spring, the time and place of his birth, the minutest circumstances of his life and death, together with his subsequent exaltation and glory: moreover the whole nature of his undertaking, the various offices he was to sustain, with all the effects of his mission, were exactly delineated. Besides these, there were also many figurative representations instituted of God for the purpose of exhibiting to the world, as in a shadow, those things which were afterwards to be realized and substantially effected. Our first parents were clothed by God himself with the skins of beasts, which they had before been directed to otter in sacrifice; that, in that type, they might see the only true way of atoning for their sin, or covering their shame from the eyes of God. The various ordinances that were appointed under the Mosaic dispensation, the paschal lamb, whose sprinkled blood averted from the Israelites the sword of the destroying angel, while its flesh, eaten with bitter herbs, nourished their bodies; the daily and annual sacrifices, with all the sprinklings and other ceremonies; the habits and services of the priests, the form and furniture of the tabernacle, with many other things, which it would be tedious to enumerate, declared in ten thousand forms the work and offices of the promised Messiah.

All of these Christ was in the exactest manner to fulfil. Some parts of the inspired volume represented him as God, others as a man, yea, as “a worm and no man;” some as victorious, others as suffering; some as living for ever, others as dying; some as the priest, others as the sacrifice; some as a sanctuary, and others as a stumbling-block: all manner of opposites were to unite in him as lines in their centre, in order that, when he should appear, there should not exist a doubt in any unprejudiced mind, but that he was the person foretold; and that every thing respecting him had been fore-ordained in the Divine counsels. Accordingly when he came, he shewed himself to be that very Messiah, who, like a seal, engraven with strokes infinitely diversified, corresponded exactly with the impression which had been given of it to the Church two thousand years before. Thus did he “seal up the vision and prophecy,” completing it in all its parts, and leaving no further occasion for such methods of instruction.]

2. He was to impart to us all that had been promised—

[“The anointing of the most Holy” is generally thought to import, that Christ himself should receive the Spirit; but we apprehend that it imports also his communicating of the Spirit to his Church.

Christ is certainly “the Holy One and the Just,” to whom the character of “The Most Holy” eminently belongs. It is certain also that he was anointed with the Spirit from his very first designation to preach the glad tidings of salvation; and that lie received a further unction when the Spirit descended upon him in a bodily shape like a doven. But these do not appear to be the seasons alluded to in the text: the unction there spoken of seems to follow the other ends of his mission; and consequently to relate to something which took place after his ascension to heaven. The Psalmist speaks of Christ after his ascension, and consequent inauguration, when lie says, “Thou lovest righteousness and hatest wickedness; therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows,” In another psalm he declares the same truth in still plainer terms; “Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them.” By consulting the Apostle Paul, we shall find that this gift which Jesus then received, was the Holy Spirit; and that he received it in order that he might communicate it to his Church; for, quoting this very passage, he alters one word in it, and says, “he gave gifts unto men;” and then adds, that he gave these “for the perfecting of the saints, for the work of the ministry, and for the edifying of the body of Christ.” But the testimony of another Apostle is absolutely decisive on this point: while St. Peter was preaching on the day of Pentecost, the Holy Ghost came down upon all the Apostles, and abode on each of them in the shape of cloven tongues of fire: the Apostle then declared that this was an accomplishment of Joel’s prophecy respecting “the pouring out of God’s Spirit;” and referred them to Jesus as the author of it, and as having received, at this time, the gift of the Spirit for this very end; “therefore,” says he, “being exalted by the right hand of God, and having received of the Father the promise of the Holy Ghost, Jesus hath shed forth this which ye now see and hear.” Thus was this holy oil poured out upon the head of our great High Priest, that it might flow down to the skirts of his garments, and reach to the meanest of his memberss.]

The ends of the Messiah’s advent being so clearly and so fully declared, I wish you to OBSERVE—

1. What abundant provision God has made for our salvation—

[What can we conceive either as necessary or desirable beyond what our blessed Redeemer has done for us? What could the most guilty and abandoned sinner upon earth desire more of Christ, than that he should “finish transgression, make an end of sin, make reconciliation for iniquity, bring in for him an everlasting righteousness, and anoint him” with that same Spirit wherewith he himself is “anointed without measure?” Or what evidence of his ability and willingness to do these things would any man have, beyond what the accomplishment of so many types and prophecies affords him? And shall God freely offer us this glorious salvation, and we not deign to receive it? O let us open our eyes, and behold our truest interest: let us not perish in the midst of mercy: let us not be famished when so rich a feast is set before us; but let us comply with the Saviour’s invitation, “Eat, O friends, drink, yea, drink abundantly, O belovedx.”]

2. How deeply we are interested in obtaining the knowledge of Christ—

[When the Apostles were asked by our Lord whether they also intended to forsake him, Peter well replied, “Lord, whither shall we go? Thou hast the words of eternal life.” Thus must we say; for assuredly “there is salvation in no other; there is no other name given under heaven whereby we must be saved, but the name of Jesus Christ.” In vain will be all our self-righteous endeavours to reconcile ourselves to God, or to renew our polluted hearts. “If Christ wash us not, we have no part with him:” if he put not away our sins, they must abide upon us for ever: if he do not impart to us that “unction of the Holy One, whereby we know all thingsa,” and “can do all things,” we must perish in our impotency, even as new-born infants that are left to themselves. Shall we then be regardless of the Saviour, and “perish for lack of knowledge,” when God is thus labouring to instruct us? Shall we not rather, like Daniel, pray day and night that we may obtain a clearer knowledge of his will? Our neglect of this is the true reason why, with the Bible in our hands, we understand so little of this subject, and feel so little its sanctifying and saving efficacy. Would to God there were more Daniels in the midst of us! O let us henceforth “give more earnest heed to the things that are spoken;” and treasure up in our minds that truth of God, which alone can sanctify us, which alone can save us.]

MCXLI

DIFFERENT STATES OF MEN IN THE LAST JUDGMENT

Dan. 12:2, 3.

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever.

THE immediate connexion of the text would lead us to expect something which shall take place when the Lord Jesus Christ shall come to destroy all antichristian powers, and to establish his kingdom throughout the world. Of that period St. John speaks, as “the first resurrection.” But at that time the saints alone shall rise (whether really or mystically, we stop not to inquire): but at the time of which my text speaks, the wicked shall rise to shame and everlasting contempt. The prophet, therefore, must be understood as passing over the intermediate space between the destruction of Antichrist and the final judgment; and as speaking of what shall take place at that awful day, when Christ shall come to judge the world. In this way our blessed Lord introduces his description of the same awful period. He predicts the approaching destruction of Jerusalem, and then almost blends with that the general judgment; so that it is not easy to determine with accuracy the precise point of his transition from the one event to the other. In truth, he seems in one place to quote the words of my text as referring to the last day; saying, “The hour is coming, when all that are in the grave shall hear His voice, and shall come forth; they that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation.” Nor can we doubt but that the Jews in general understood Daniel as speaking of that period; and grounded chiefly upon his authority the belief, that “there should be a resurrection both of the just and unjust.”

Assuming this, then, to be the import of my text, I shall proceed to consider,

1. The different states of men in that great decisive day—

It cannot be, that all should receive the same doom at the hands of a righteous Judge—

Some will awake to everlasting life and honour—

[To the souls of men there is no death. The very instant they are separated from the body, they are transmitted to a place of happiness or misery, and receive a portion at least of that recompence which awaits them at the final judgment. In the parable of the Rich Man and Lazarus this is strongly intimated. It appears also, from the promise made to the penitent thief, that on the very day of his crucifixion he should be with his Lord in Paradise. The body, in the mean time, will sleep in the dust. But at the sound of the trumpet in the last day, that also shall be raised; and, in a state of union with the soul, be made a partaker of the doom which the soul had before experienced. It once bore its part on all that was transacted by the soul: and all its powers shall at that day be so strengthened, that it shall be able to sustain its part also in all the blessedness or misery to which the soul has previously been consigned. The body will then be a spiritual body: and in it, no less than in his soul, shall every saint enjoy an eternity of bliss.]

Some, on the other hand, will arise to everlasting shame and contempt—

[The wicked, whilst in this world, so resembled the righteous, that there could not be a separation made between them. But at the last day, the tares and the wheat will be as easily distinguished from each other as goats from the sheep; and no longer will they grow together. “The ungodly will not stand in the judgment, nor sinners in the congregation of the righteous.” The wicked will then be disowned by all. The Saviour, who once laid down his life for them, and, during a long course of years, followed them with invitations and entreaties to accept of mercy, will then turn from them with disgust, and say, “Depart from me: I never knew you, ye workers of iniquity.” The angels too, those benevolent spirits who once would have been glad to minister unto them as their attendants, will engage in dragging them from their retreats, and will “bind them up in bundles, to burn them.” To all their former friends also, who once laboured for their welfare, will they be objects of abhorrence: yea, to the devils themselves will they be objects of malignant triumph and reproachful exultation, as doubtless our first parents were after their fall; in that they were so foolish as to believe the lies of Satan, in preference to the truth of God.]

But let us mark especially what is spoken of,

II. The peculiar felicity of the saints—

They are here characterized as wise in their conduct, and as useful in their generation—

[“They were once perhaps derided and despised as fools.” But “they chose the better part,” and therein approved themselves truly wise. “The fear of the Lord is the very beginning of wisdom:” and all are wise in proportion as they are regulated by it. But those who are “wise for themselves” will not be content to leave others in their folly, or to go to heaven alone. They say to God, “Draw me, and we will run after thee:” that is, Draw me, and I will bring all I can along with me. This will be the endeavour of every soul that truly turns to God; and God will bless these labours of love, in whomsoever they may be found. If all are not called to speak in public, all have a sphere in which they may exert themselves to advantage: and all who are upright before God will employ their talents, whether in visiting the sick, or in the education of children, or at all events in instructing their own households and their more immediate friends. Activity in the cause of God is inseparable from true piety.]

And inconceivable will be their bliss—

[Perhaps the idea of our Lord’s transfiguration may assist us a little in forming some faint conception of the appearance of the righteous in that day. We know that “their bodies shall then be changed like unto Christ’s glorious body;” and in their souls also “they shall be like him:” and in all their powers, whether of soul or body, shall they be “filled with all the fulness of their God.” The souls also, to whom in their day and generation they were useful, shall then be as jewels in their crown, and sources of augmented bliss and honour to all eternity.]

ADDRESS—

1. Those who are regardless of that day—

[Think, I pray you, what your feelings would now be, if all the evil that has ever passed in your hearts were made known to your fellow-creatures, I fear there would be very few of us that would not veil our faces with conscious shame, and be glad to hide ourselves in any distant retreat where we might escape the eyes of those who knew our guilt. What then will be your feelings in that day, when every abomination, with all its attendant aggravations, shall be exposed before the whole assembled universe? Now you may be able to glory in your shame; or may possibly be hardened into utter insensibility: but it will not be so then. Your sensibilities will be as quick and vivid, after millions of years, as at the first moment of your exposure; and your conscious desert of all the shame and contempt be as pungent as ever — — — Oh that I could prevail on you now to humble yourselves, that then you may be exalted; and now to clothe yourselves in the robe of Christ’s righteousness, that then “the shame of your nakedness may not appearf”]

2. Those who are living in a state of preparation for it—

[Possibly at this time you are objects of reproach to an ungodly world. But this, methinks, should be a small matter in your eyes. O, think what a change will take place in that day, and how the very people who now pour contempt upon you will envy your state! Think how God is now glorified in you; and how he will be glorified in you in that day, when all your sins, “if sought for, will not be found;” and glory, and honour, and immortality will be awarded to you, as your portion in the immediate presence of your God. Be daily preparing for that day; and in the full expectation of all this blessedness yourselves, be labouring with all your might to bring as many as possible to a participation of it.]

HOSEA

MCXLII

GOD CORRECTS AND RECLAIMS HIS PEOPLE

Hos. 2:6, 7.

Behold, I will hedge up thy way with thorns, and make a wall, 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, but 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. Certain 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.

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 heathens, and worshipping their idols God, ever slow to anger, and delighting in mercy, used all possible methods to reclaim them He had tried what kindness 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 by 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 judgments 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.”

Thus we have our idols which we are prone to follow, notwithstanding 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 unto 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 “husband” 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 folly in having lost his favour—

[It once appeared folly to serve God: but now this sentiment is reversed. Even in the days of their unregeneracy they had a secret thought, that the godly, whom they despised, 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 lostd. They confess that “once it was better with them than now;” that, in departing from God, they “forsook the fountain 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 conduct, 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 casual 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 prodigal 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 conviction, are sent to us, till, distressed on every side, and disappointed in every attempt to extricate ourselves, we are “made willing” to return to God.]

We may LEARN from this subject,

1. The depravity of man—

[We never seek God, till we are constrained by his providence 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 finding 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.”]

MCXLIII

GOD’S DEALINGS WITH PENITENTS

Hos. 2:14, 15.

Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her: and I will 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 meaning; because they were intended to be understood in in a mystical and spiritual sense: hence our Lord took occasion to inform them, that the words which he spake unto them were “spirit and life.” 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 meaning 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 ways,” 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, ‘nevertheless’) I will allure her,” and so on. He had, in ver. 7, mentioned, that in consequence of the obstructions 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 proceeds 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 Babylonish captivity, none of the ten tribes have ever yet returned to their native country. We must therefore 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 Gentile world, and the deliverance of God’s chosen people from a state of bondage to sin and Satan. St. Paul, in Rom. 9:25, 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 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 sensations 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 I a dog,” thinks he, that I should ever more offend this gracious Being, who has thus freely forgiven all my trespasses? Alas! little knowing what depravity and deceitfulness 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 depraved; 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 sweetness of religion now, in order that when they come to endure the cross, they may be able to testify, from their own experience, that religion, with all its difficulties, is an incomparably better portion than the world. This was remarkably exemplified at the first publication of the Gospel: the three thousand 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 persecution, 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 present version, we must understand the ‘wilderness’ to mean, not a state of affliction, 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 forsake the company of the world, and seek their God in retirement: 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 seasons when they would account the presence of their very 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 exceeding 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 unspeakable 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 present comforts. We proceed to shew, how he encourages him,

II. With future prospects—

[He that is born of God, is indeed born to a great inheritance: 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 produce 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 therefore promises to give his people “vineyards from thence,” he 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 apprehend, 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 godliness, they will at last, like Demas, prove by their conduct that they are “lovers of this present evil world.” But, as an antidote against this poison, God promises that he will give better riches, even “durable riches and righteousness;” and, that the blessings which he will bestow, shall far more than counterbalance 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 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 whatever 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 lively 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, conquering 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 observed in young converts. Now it may be, that some of you 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 persuaded 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 provoked 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 own 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. Remember 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 diligence, 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 faith 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 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 realized 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 administer 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 becoming 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, sacrifice 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.”]

MCXLIV

GOD BETROTHING US TO HIMSELF

Hos. 2:19, 20.

I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know 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 reconciled to her divine Husband. Hosea not only delivers messages in similar terms, but was actually commanded 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 themb. 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 relationd.

Amongst men, such a restoration of the offending party would be inexpedient: but God both can and will do it in 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 judgment,” having from all eternity determined so to act towards themg. 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 trespassesi. 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 connexion with them he will far exceed all his former mercies—

[His former espousal of them issued in their being repudiated: 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 conception of before; they shall behold all his perfections as harmonizing in this stupendous act of mercy, and all “his glory as shining in the face of Jesus Christn.”]

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—

He is the Bridegroom of his Church; and every true Christian, as well as the whole body of his Church, is presented to him under the character of his spouseq. True, we have departed 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 faith. His language to us is “Turn ye, turn ye; why will you dies?” 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 otheru.”

By entering into this relation to Christ, our happiness 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.

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 see 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 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 yourselves in every possible way to promote its speedy consummation.]

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 proffered mercyd. 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.]

MCXLV

THE RESTORATION OF THE JEWS

Hos. 3:5.

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 predetermined in his eternal counsels shall surely be fulfilled. Often indeed is the execution of his purposes 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 obstacles 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 of his promise; and then, when the Israelites themselves were almost 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 government 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 superstitions. 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 unto Godb, and shall voluntarily appoint the Lord Jesus Christ as their head. This blessed truth is abundantly confirmed in Scriptured: and the accomplishment of it will display in a most stupendous manner the unsearchable riches of God’s wisdom and goodness.]

In turning to God, they shall be peculiarly influenced 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,

1. 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 sacrifice, 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 this, 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 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 may 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, unless he surrender up himself to God in a way of holy obedience. On the other hand, no one who approaches God under a grateful 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 perfections are manifested, or his promises revealedk, 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 reconciled 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 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, contrary to the course of nature, be like a majestic river “flowing up to the mountain of the Lord’s house, itself established on the top of other mountains;” so wonderful shall be the operation 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, can 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 goodness 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.]

MCXLVI

IGNORANCE DESTRUCTIVE

Hos. 4:6.

My people are destroyed for lack of knowledge.

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 otherwise be deemed his equals or inferiors: and it not unfrequently leads to idleness, dissipation, and vice. But ignorance of religion is of infinitely worse consequence; because it ensures the everlasting destruction 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—

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 we, 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 suppose themselves as competent to judge 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 discernment.

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 thoughte.]

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 his eyes as he represents it to be?

What know they of his justice? Are they persuaded that, as the Moral Governor of the universe, he must enforce the sanctions of his own law; and that, however merciful he may be, he neither will nor can clear the guilty?

What know they of his truth? They read many threatenings 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?”

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 sufficiencym?

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 contrition? — — — If they knew what a holy, just, and immutable God they have to do with, could they do otherwise than tremble 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 entreaties, 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 salvation? — — — If a man, feeling himself in imminent danger of perishing in the sea, cannot but avail himself of the assistance 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 decreed: 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.

We would fain hope that the Lord Jesus Christ would interpose 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 vengeance 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 they have more docility of mind; and God has promised to reveal to babes the things which are hid from the wise and prudent. Let us then beg that our eyes may be opened, and that through the influences of the Spirit we may know the things which are freely given to us of Gods.]

3. How thankful should we be for any measure of divine knowledge!

[To be wise unto salvation is to be wise indeed. All other knowledge is as nothing in comparison of this. Blessed then are they who can say, “This I know, that, whereas I was blind, I now see.” Yes, Believers, “blessed are your eyes, which now see:” for if ignorance is destructive to the soul, knowledge, on the other hand, provided it be spiritual and practical, will surely save itu.]

MCXLVII

THE EVIL AND DANGER OF BACKSLIDING

Hos. 4:16.

Israel slideth back as a backsliding heifer.

SUCH is the influence of bad example, that it is extremely difficult to withstand its attractions, even at the time that we behold its fatal effects. Israel, or the ten tribes, from their first apostasy under Jeroboam, were irreclaimably addicted to idolatry. The prophet, finding his efforts vain with respect to them, turns to Judah, and entreats that they would not tread in the steps of Israel, who, like an untamed and refractory bullock, had entirely cast off the yoke, and refused all subjection to Jehovah.

Humiliating as this account of Israel is, it is but too just a representation of the Christian world, whose conduct is utterly unworthy of the name they bear, and from whose ways we cannot stand at too great a distance.

To impress this awful truth upon your minds, we propose to shew,

I. When we may be said to resemble a backsliding heifer—

We owe submission to our heavenly Master; but give too much reason for the comparison in the text. This resemblance may be seen in us,

1. When we will not draw in God’s yoke at all—

[Unconverted men in every age and place are rebels against God: and, though all are not equally profligate in their manners, all are equally averse to spiritual employments: the law of God is considered as imposing on them an intolerable yoke, to which they will not, they cannot submitc. They are indeed subjected to it against their will; but neither chastisements nor encouragements can prevail upon them to draw in it: on the contrary, like a ferocious bullock, they are insensible of favours, and they fret at rebukes.]

2. When we draw in it only by fits and starts—

[Many appear willing to obey God in a time of sickness, or after some signal deliverancef, or under an impressive sermon, or during a season of peace and tranquillityh: but, as soon as ever the particular occasion that called forth their pious resolutions has ceased, or they find that they must suffer for Christ’s sake, they forget the vows that are upon them, and return to their former state of carelessness and indifference. They renew their resolutions perhaps at certain seasons; but “their goodness is as the morning dew, or as the early cloud that passeth away.” Thus, like a heifer that will draw for one moment and will not the next, they are, in the strongest sense of the words, unprofitable servants.]

3. When we grow weary of the yoke—

[It is not uncommon for persons to go on well for a season, and yet draw back at last. They grow weary of performing their duties, of exercising their graces, of mortifying their lusts. If they maintain an observance of public duties, they become remiss in those of the family and the closet: their delight in the Scriptures languishes; their meditations are cold; their devotions formal. Their faith, their hope, their love operate with less vital energy: and their besetting sins, whatever they were, regain their strength, and resume their ascendancy. These are like a horse or bullock, which, after having yielded to the yoke for a season, becomes restive and ungovernable, and disappoints thereby the expectations of its owner.]

Lest the frequency of these characters should tempt us to think favourably of them, we proceed to shew,

II. The evil and danger of such a state—

We shall notice,

1. The evil of it—

[A backslidden state, in whomsoever it is found, is exceeding sinful: but in those who have made some profession of religion, it is attended with peculiar aggravations.

It is a contemning of God; of his Majesty, which demands our subjection, and of his mercy, which would accept and reward our poor services. And it is in this light that God himself frequently complains of it.

It is a justifying of the wicked; for it says to them, in fact, “I was once as you are, and thought I should become happier by serving God: but I find by experience that there is no profit in serving him; and therefore I am returning to your state, which is, on the whole, the happier and more desirable.”

It is a discouraging of the weak. Little do false professors think how much evil they do in this way. Many are induced to follow their example in some things, under the idea that they are innocent; and are thus drawn from one sin to another, till they make shipwreck of a good conscience, and utterly turn away from the faith.

And need we multiply words any further to shew the evil of backsliding from God? Well does God himself call it “a wonderful and horrible thing.”]

2. The danger of it—

[This is an iniquity which God marks with peculiar indignation; and never fails to visit it, sooner or later, with some awful token of his displeasure.

The first symptoms of declension lead, if not speedily mourned over and resisted, to utter apostasy. The disposition to backslide will soon increase, till it become inveterate, and, unless by a marvellous interposition of God himself, incurable.

The misery that will be incurred by means of it will far exceed all that would have been endured, if no profession of religion had ever been made. “If any man draw back,” says God, “my soul shall have no pleasure in him:” he “draws back to certain anil everlasting perdition:” and “it would have been better for him never to have known the way of righteousness, than, after having known it, to turn back from itq.”

Let these consequences be duly weighed, and nothing need be added to shew us the importance of “holding fast our profession without wavering.”]

To IMPROVE this subject, we shall,

1. Assist you in ascertaining your state before God—

[Since all are “bent to backslide” more or less, it is of great importance to inquire of what kind our backslidings are, and to see whether they are merely the infirmities of an upright soul, or the revolt of an apostate. It is indeed difficult to determine this with precision; yet something may be said to aid you in this inquiry.

Examine diligently the cause, the duration, and the effects of your backslidings. Those of the sincere arise from the weakness of their flesh, while yet their spirit is as willing as ever: but those of the hypocrite proceed from a radical disaffection to the ways of God. Those of the sincere continue but a little time, and are an occasion of greater diligence: those of the hypocrite remain, and become the habit of his soul. Those of the sincere humble him in the dust: those of the hypocrite produce a blindness of mind, a scaredness of conscience, and a hardness of heart.

But though we thus discriminate for the information of your judgment, we recommend all to stand fast in the Lord, and to guard against the first risings of spiritual decay.]

2. Give a word of counsel to those in different states—

[Are you altogether backslidden from God? O return to him, and take upon you his “light and easy yoke!” He invites you with all the tenderness of a father; he declares himself exceedingly averse to punish you according to your desertt; and he promises to “heal your backslidings, and love you freely.”

Are you drawing in his yoke? Bless and adore your God, who has inclined and enabled you to do so. It is his power, and his power alone, that has kept you hitherto; and therefore he must have all the praise. And in order to your continued steadfastness, reflect often on the evil and danger of backsliding; I may add too, on the comfort and benefit of 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 lifea.”]

MCXLVIII

THE DANGER OF SPIRITUAL IDOLATRY

Hos. 4:17.

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 denounced against Ephraim in the text:

I. The sin of Ephraim—

Ephraim, to which Jeroboam belonged, comprehends 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 spiritual 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 termc. 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 sin?” — — —]

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 “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 salvation of the soul; whereas this must terminate in our condemnation. 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 Jewsi. Why then should we hope for an exemption, 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 him. 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 repentance; and let us say, like Ephraim, in his repenting stateo—]

2. How evidently is salvation entirely of grace!

[If left to ourselves we never should renounce our idols. We should act rather like that obstinate and rebellious peopleq. 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 convertss, let us now cry unto him. If we have, let us bear in mind that affectionate exhortation—.]

MCXLIX

THE EXTENT AND CAUSES OF MEN’S SUPINENESS

Hos. 5:4.

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 inability 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,

I. 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 temporal affairs; nor can there be any excuse for neglecting it in 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 effect 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 experienced a most bancful influence, yet will they gratify themselves 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 questione—?]

They do not use the means of obtaining true conversion—

[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 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 from 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 characterizes the state of fallen man. It accords with other descriptions given of him in Scripturei; and is the fundamental 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. 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 power 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 his justice, would they indulge hopes of impunity? If they believed his veracity, would they so disregard his threatenings? 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 conductp. 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?]

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 ourselves to the constraining influence of Christ’s love: and not only turn, but “cleave, unto him with full purpose of heart.”]

MCL

THE DANGER OF PRIDE

Hos. 5:5.

The pride of Israel doth testify to his face: therefore shall Israel and Ephraim fall in their iniquity; Judah also shall fall with them.

ALL profess to hate pride; yet all are more or less infected with it. The very best of men are not wholly free from its influence. But, in the unregenerate, it is the governing principle of all their actions. It was one of the most distinguishing features in the character of Sodom. The professing people of God also were led captive by it. And were brought thereby under his just and heavy displeasure. We shall make some observations upon,

I. The prevalence of this sin—

The state of Israel was not peculiar to that nation. Human nature is in all ages the same. Nor does pride manifest itself more strongly any where than amongst ourselves,

1. Nationally—

[There is no nation that boasts more of its privileges, or that acknowledges less the hand of God in them, than Britain. If judgments come, we impute them to the misconduct of our government; and if success be vouchsafed to us, we ascribe it to our own skill in arts, or prowess in arms. And though confessedly our sins are manifold, no one thinks of national humiliation: so truly may it be said of us, as it was of Israel, “Our pride testifies to our face; and we do not return to the Lord our God, nor seek him for all this.”]

2. Personally—

[Behold the careless sinner. What determined opposition is there in the hearts of many to the authority of God! They will not submit to his light and easy voke. If required to obey, they object to the command itself as severe and impracticable. If warned of the consequences of their disobedience, they make light of all God’s threatenings. If urged to receive the Gospel salvation, they deride it as foolishness. The language of their heart is, Who is Lord over us? We know not the Lord; neither will we obey his voice. That this proceeds from pride, there can be no doubt. God himself traces such conduct to this, as its proper source and principle. And doth not this “testify to the face” of many amongst us? Is not this the conduct which almost universally obtains? Yea, are not we sensible that it too justly describes, if not our present, yet certainly our former, state?

Behold also the self-righteous formalist. Persons of this description have kept themselves free from gross enormities, or perhaps have reformed their conduct after having given the rein to all their appetites; but their pride rises in proportion to their fancied attainments. They look with contempt on others who are openly immoral, and bless themselves that they are not as other meng: meanwhile “they feel not the plague of their own heart.” They deny the representation which the Scripture gives of their fallen state. They cannot endure to think themselves deserving of God’s wrath, nor will they submit to be saved by the righteousness of Godi: and whence does all this originate? Surely pride and self-exaltation are properly pointed out as the spring from whence it flows: yet doth not this disposition also lamentably prevail? Doth it not “testify to the face” of some whom we are now addressing? Are there not some amongst ourselves who trust in their own wisdom, strength, and righteousness, instead of fleeing to Christ as blind, helpless, hopeless creatures? some also, who are too proud to accept salvation on the footing of publicans and harlots? yea, and some too, who will rather perish in their sins, than seek to have them purged away in the Redeemer’s blood?

I am grieved to add, Behold also many religious professors. None are more puffed up with pride than some who would be thought followers of the lowly Jesus. They are conceited of their knowledge, and will bear with none who do not pronounce their shibboleth. They profess indeed to believe that their hearts are deceitful and desperately wicked; yet they will never listen to instruction or reproof: nor can they be persuaded to deny their own will in any thing for the good of others. None are more ready than these to set up themselves in opposition to all constituted authorities. St. Jude speaks of them as “murmurers and complainers,” as “despising dominion and speaking evil of dignities.” Nor are there any people under heaven to whom Solomon’s description of the proud man may be more fitly applied—. Alas! does not this spirit also “testify to the face” of many? Perhaps there scarce ever was a period or a nation where such spurious religion prevailed in so great a degree. Surely it may well be numbered among the most heinous sins of this favoured land.]

Having followed the sin of Israel, what can we expect but to participate in,

II. The judgment denounced against it—

To “fall” must certainly import some heavy judgment. This threatening was not fully accomplished but in the utter destruction of the Jewish nation. Nor can we hope to escape the displeasure of God while we harbour in our hearts an evil that is so offensive to him—

This must be said of us as a nation—

[We see at this moment the judgments executing upon other nations (France, Belgium, Poland, Russia) and can we hope that the cup shall not be put into our hands? Who can tell what a storm is gathering over us, or what ruin may ensue from the acts of our Government this very week? Yet how few are crying to God as the occasion requires!]

But whatever occurs to us as a nation, the proud individually shall surely be dealt with according to their deserts—

[They will most generally fall in this world. In their own conceit their mountain stands so strong as to bid defiance to every assault. They think that they shall never be moved. But how irresistibly have the haughtiest monarchs been hurled from their thronep! How speedily have even the most powerful empires been brought to desolation! How instantaneously have God’s judgments often marked the heinousness of this sinr! If they be exalted for a time they are almost invariably brought low at last.

At all events they are absolutely certain to fall in the eternal world. If indeed they repented of their sin, they would find mercy with God. A broken and contrite heart he will never despise. Though he will resist the proud, yet he will give grace unto the humble. He will look on him with pleasure and complacency: but nothing can ever reconcile him to “a man that walketh in pride.” He will surely abase the proudx. He has irreversibly decreed their utter destruction. Nor shall the whole universe combined prevent the execution of his vengeance on one single individual amongst them.]

The observance of ceremonial duties will never compensate for the want of true humility—

[Judah retained the forms of religion which Israel and Ephraim had cast away. Yet because Judah resembled Israel in their sin, they were to be involved in Israel’s calamity. Thus must all, however zealous and exemplary in other respects, be brought down and confounded before Godb. Even a preacher of righteousness, if lifted up with pride, shall fall into the condemnation of the devil. The rule laid down by God himself shall surely be observed to all eternityd—.]

INFER—

1. How excellent is the Gospel of Christ!

[Nothing but the Gospel ever did, or ever can, humble the soul. The law may terrify; but it is the Gospel alone that melts us into contrition. That no sooner reaches the heart, than it brings down our high looks. It turned, in an instant, thousands of blood-thirsty murderers, into meek, loving, and obedient followers of the Lamb. And thus does it still operate on all who receive it in sincerityf. Let us then listen to it with delight. Let us pray, that a sight of the crucified Saviour may produce its due effect upon us. And let us lothe ourselves the more in proportion as we are persuaded that God is pacified towards ush.]

2. What need have we all to watch and pray!

[There are none who are out of the reach of this malignant principle. St. Paul, after having been caught up to the third heavens, was in danger of being overwhelmed by it. And who amongst us does not find that it is ready to puff us upon every occasion? Let us remember that this ruined the very angels in heaven. And that it must be mortified in us, if ever we would obtain mercy in the last day. Let us guard against the first risings of it in the heart; and, whenever it “testifies to our face,” let us implore mercy of the Lord, that the thought of our hearts may be forgiven us. In this way we shall be preserved, though in the midst of danger; and be exalted in due time to glory, and honour, and immortality.]

MCH

THE FOLLY OF CREATURE-CONFIDENCE

Hos. 5:13.

When Ephraim saw his sickness, and Judah saw his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound.

MEN continually provoke God to chastise them, but rarely make a due improvement of his chastisements. Instead of turning to God, they dishonour him still more by applying to the creature under their distress rather than to him. The ten tribes, when punished for their willing compliance with Jeroboam’s edicts, sought repeatedly to the Assyrians for help, instead of humbling themselves before God: but they found, as “Judah” also did on similar occasions, that their confidence in the creature served only to involve them in shame and disappointment.

Taking the text simply as an historical fact, we deduce from it two observations, which deserve our consideration.

I. Men, in times of trouble, are prone to look to the creature for help, rather than to God—

This was one of the most common and heinous sins of the Jewish nation: and it is universal also amongst ourselves,

1. In troubles of a temporal nature—

[In sickness of body, we lean, like Asa; on the physician. In distress of mind, we complain and murmur; but forget; to pray. In straitened circumstances, we expect relief from friends, or our own exertions. God is invariably our last refuge.]

2. In spiritual troubles—

[Under conviction of sin, we betake ourselves to the observance of duties, and make resolutions to amend our lives, instead of fleeing to Christ as the refuge of lost sinners. In seasons also of temptation, or desertion, we adopt a thousand expedients to remove our burthens, but will not cast them on the Lord. Though foiled ten thousand times, we cannot bring ourselves to lie as clay in the potter’s hands; but will rest in the means, instead of looking simply to God in the use of means.]

But the longer we persist in it the more we shall find, that,

II. The creature cannot afford us any effectual succour—

There are circumstances indeed wherein friends may be instrumental to our relief: but they can do,

1. Nothing effectual—

[The consolations which are administered by man, or by the vanities of this world, are poor, empty, transient. Not the whole universe combined can ever bring a man to “glory in tribulations,” and to say with Paul, “I take pleasure in them for the sake of Christi:” as soon might they enable him to stop the sun in its course, as to reduce to experience the paradoxes of that holy apostle—.]

2. Nothing of themselves—

[It is not a little humiliating to see how weak are man’s endeavours to heal either the disorders of the body, or the troubles of the soul, when God is pleased to withhold his blessing. The best prescriptions, or the wisest counsels, are even lighter than vanity itself. Reasonings, however just and scriptural, have no weight: advice, however sweetened with love and sympathy, is rejected: the very grounds of consolation are turned into occasions of despair. When God says, “Let there be light,” there is light: but till then, the soul is shut up in impenetrable darknessm.]

ADDRESS—

1. Let us guard against this sinful propensity, both in our national and personal concerns—

[We cannot but see how prone we are, as a nation, to rest on human alliances, and human efforts. Would to God we could correct this fatal error, and trust more entirely in the great disposer of all events!

As individuals at least, we may, and must, correct it. If we would have the blessing of God, and not his curse, we must renounce all creature-confidence, and trust in him alone. If we would do this, our happiness would be completeo — — —]

2. Let us especially rely on Christ as the healer of our souls—

[He is “the healer of the nations,” “Jehovah, who healeth usq:” there is no physician besides him; nor any balm, but his blood. We may use whatever means we will, either to pacify the conscience, or to purify the heart; but we shall find that they can “not heal us, nor cure us of our wound.” But Christ is all-sufficient: he can in one moment purge us by his blood, and renovate us by his Spirit. To him then let us look with humble, uniform, unshaken affiance.]

MCLII

SPIRITUAL DESERTION

Hos. 5:15.

I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.

MEN. when they become Christians, do not lose any of their natural feelings, but they experience many sensations both of pleasure and pain, which are altogether new, and peculiar to themselves: when God lifts up the light of his countenance upon them, they possess the sublimest happiness of which our nature is capable, “a joy with which the stranger intermeddleth not:” so also, when God withdraws the light of his countenance from them, they are made to feel the most exquisite sorrow, with which no temporal affliction, no bodily anguish, can be compared. This is the sorest chastisement which can be inflicted on a godly and ingenuous soul: yet sore as it is, the wickedness of our hearts too often makes it necessary for us: for this will often avail to humble the soul, when every thing else has been tried in vain. Hence it is generally God’s last resource: he uses various other methods first, to make his people holy, and to keep them vigilant: but when they are still remiss and negligent, he departs from them, and says, “I will hide my face from them; I will see what their end shall be; for they are a very froward generation, children in whom is no faith” or dependence. Thus he dealt with his people of old: he had told them, in verse 12, that he would be to them as a moth, or as rottenness, to consume them: then, because they went to the Assyrian rather than to him for help, he told them, in the verse before my text, that “he would tear them, as a young lion teareth his prey:” and then he adds, as the sorest calamity of all, and as the only one which would produce the desired effect, that he would forsake them; “I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early.”

From these words we will endeavour to shew you,

I. The nature of spiritual desertion—

[They who view God’s dealings with the Jews merely as a history, will lose the most important benefits which the relation of them is intended to convey. There is a striking similarity and agreement between the dispensations of Providence and the dispensations of grace; so that there can be no doubt but that the former were intended typically to represent the latter. And, in order to understand the Scriptures aright, we must interpret them according to this canon. The most sober and candid expositors have agreed in this. The desertion spoken of in my text literally refers to the abandoning of the Jews to the power of the Assyrians and Chaldeans, till they should be brought to repent of their sins: and the return which is there foretold as the effect of this desertion, had its accomplishment in part under Ezra and Nehemiah; partly also on the day of Pentecost; but principally, we expect it to be fulfilled at a future period, when the whole nation shall “look on Him whom they pierced, and mourn.” But we may with the utmost propriety take occasion from it to speak of spiritual desertion, which all the Israel of God in a greater or less degree experience. In my text, God says, “I will go and return unto my place:” this is a good description of that which we call spiritual desertion. God, properly speaking, is in every place; “he filleth all in all:” but yet, as to the manifestation of his presence, he is more particularly in heaven: “He is the High and Lofty One who inhabiteth eternity. whose name is Holy; and he dwells in the high and holy place.” “Heaven is his throne; and he humbleth himself when he beholdeth the things that are on earth.” It is “the habitation of his holiness;” so that if, either for purposes of judgment or of mercy, he vouchsafe to visit the earth, he leaves, as it were, his proper place, and comes down to us. When he noticed the iniquity of Sodom and Gomorrah, he said, “I will go down now and see whether they have done according to the cry which is come up unto me:” and, when he was about to punish the Jews, the prophet said, “Behold, the Lord cometh out of his place, to punish the inhabitants of the land.” So when the Church prayed to him for the manifestations of his power, they said, “O that thou wouldest rend the heavens, and come downb!” Thus, in the New Testament, he is frequently said to come and dwell in his people. Thus, when he visits us, he comes out of his place; and, when he withdraws those visits, he “goes, and returns to his place.” Not that he is really capable of moving from one place to another, because he is alike in every place; but, with respect to the manifestations of his presence, the communications of his grace, the supports of his arm, and the consolations of his Spirit, he may be truly said to move: for neither the presence nor removal of any thing can be more perceptible to the body, than the loss or acquisition of these things is to the soul. The way in which God withdraws himself from the soul, may be very fitly illustrated by the manner in which he forsook the Jews of old. The Shechinah, or bright cloud, was the symbol of the Divine presence; and that rested upon the ark between the cherubims. But when God was incensed against his people for their abominations, he gave them various warnings of his determination to forsake them, unless they should repent: he made his prophet therefore to see in a vision, what indeed all Israel, in the time of Moses, had seen with their bodily eyes,—his gradual departure. We have the account in the 9th, 10th, and 11th chapters of Ezekiel, to some verses of which we will refer you. In 9:3, God is represented as taking his first step towards his departure; “And the glory of the God of Israel was gone up from the cherub whereupon he was, to the threshold of the house:” in 10:18, he removed still farther; “Then the glory of the Lord departed from off the threshold of the house, and stood over the cherubims,” which were at that time, as we are told in ver. 3, and 4, standing in the court: in ver. 19, he went yet farther; “And the cherubims lifted up their wings and mounted up from the earth, in my sight; and every one stood at the door of the east gate of the Lord’s house, and the glory of the God of Israel was over them above.” In 11:23, God goes to a yet greater distance; “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is the east side of the city.” See here, how many different removes there were, before God would utterly forsake them; first from the ark to the threshold; then to the court; then to the gate; and then to the mountain; and even there he stood, if that by any means they might humble themselves, and prevent his final departure. Now thus it is in his departure from the soul: when he sits enthroned, as it were, in the soul, all is well: the person thus highly honoured, is happy beyond description: his views of divine truth are clear, his apprehensions of it lively, and his enjoyment of it is unspeakably sweet and precious: having the light of God’s countenance, and a sense of his favour, he has all that man can desire in this mortal state. But, when he becomes proud, or negligent, or worldly, when by any misconduct he begins to grieve the Holy Spirit, he soon perceives symptoms of the Divine displeasure: the effusions of Divine love in his soul are less abundant; his discoveries of the Deity are less glorious; his views and apprehensions are darker; his communion with God is less frequent, and less ardent; and his holy intimacy with the Deity is sensibly diminished. If he do not instantly take the alarm, and humble himself before God, and implore his pardon, he finds gradually a veil drawn between his God and him: he cannot have that access to God that he was wont to enjoy: he loses that enlargement of heart which he used to experience; his joys are in a great measure withdrawn: instead of abounding in praises, he finds it hard even to pray: it is comparatively seldom that he can break forth into songs of praise and adoration; and, if now and then he feel some elevation of soul, he cannot adore God for what he is in himself, but only for what he has done for us. Thus, ere he is aware, his God has withdrawn himself; and, if now he do not call him back by earnest supplication, and by renewed faith in Christ as his Mediator and Advocate, he will find every thing decay: the beauty of the summer will fade away, the autumnal gloom will soon succeed, and every thing will quickly wear a wintry aspect: all the graces of the soul will languish, and the corruptions of the heart regain their former ascendancy. The departing sun does not more surely change the face of nature, than the departure of God from the soul will leave it destitute and forlorn: so truly is it said, “Woe unto them, when I depart from them!” But these are, as it were, the steps by which God departs from the soul; and by these marks we may judge of his increasing nearness or removal.]

We see, then, what is meant by spiritual desertion—

Let us now consider,

II. The end and intent of it—

[God intends our good in all his dispensations, unless indeed we have provoked him utterly to abandon us; and then he may justly cause such events as shall open a way for the exercise of our corruptions, and for the consequent hardening of our hearts: but, till he has thus given us up, he designs ail his dispensations for our good. Especially, in withdrawing from the souls of his people, he has a regard to their best interests: two principal ends which he would accomplish, are, to humble, and to quicken them.—First, to humble them; “I will go and return to my place, till they acknowledge their offence.” The confession of our sins is indispensably necessary, as well for our good, as for God’s glory: however God may desire to pardon, he cannot do it, unless we be first disposed to confess: it would be unworthy of his majesty, and diretly contrary to his word. He has said, that “he who covereth his sins shall not prosper;” and that he only “who confesseth and forsaketh them shall find mercy:” and his own honour is so interwoven with the abasement of the sinner, that, when Joshua exhorted Achan to confess his sin, he could use no terms more proper than these; “My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him.” Indeed the good of man is no less concerned in the humiliation of his soul before God; for, till he be brought to a sense of his iniquities, he has no disposition to accept of mercy: he disdains to become a suppliant for it: he denies that he stands in need of it: he thinks himself affronted by the offer of it, because the offer necessarily implies, what he is utterly averse to acknowledge, namely, that he deserves punishment. This same pride remains, in a measure, in God’s people after their conversion; and though they hate it and lothe themselves for it, yet, upon every fresh sin which they commit, they are but too apt to indulge it: they still feel an unaccountable backwardness to confess their sins, even though they know that God is privy to all, and needs not any information from them. When therefore God sees his people harbouring this pride in any degree, he withdraws himself from them: the more they indulge this vile principle, the more he testifies his displeasure, to shew them, that he will ever “resist the proud, and give grace only to the humble.” He is determined “to abase those who walk in pride;” and therefore he never vouchsafes the former tokens of his love, till he has brought the soul to an open and ingenuous confession. We have a remarkable instance of this in David: he had grievously offended God in the matter of Uriah; but his proud heart would not humble itself before God. What was the consequence? God forsook him; and instead of speaking pardon and peace to him, he left his soul to be incessantly harassed with fruitless remorse and anguish; nor ever restored peace to his conscience, till he had humbled himself for his iniquity: thus David says, in Psalm 32:3, 4. “When I kept silence, my bones waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me: my moisture was turned into the drought of summer.” This was his state while he persisted in impenitence: but as soon as he made confession, behold the change! “I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgression to the Lord, and so thou forgavest the iniquity of my sin:” and he who began the psalm with such a deplorable account of his experience, concludes it with saying, “Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart.”

A further end which God has in view is, to stir up the soul. His people are but too apt to grow remiss; and sometimes, when they profess to be seeking God with their whole hearts, they are secretly inclining to some earthly vanity. This, if suffered to prevail, would effectually alienate them from the life of God; they would soon be entangled again in the corruptions of the world; and “their last end would become worse than their beginning:” and therefore God in mercy withdraws himself from them; and hides his face, till they seek after him again with their wonted ardour. In this he acts, if you will permit me for once to use a very familiar illustration, as earthly parents do: the little child perhaps is loitering behind, and amusing himself with some trifling vanity: the parent calls and commands in vain: at last the parent, wearied with fruitless calls, conceals himself; and then the child is filled with anxiety, seeks his parent with tears, and is more solicitous to keep close to him in future. This is an humble illustration, I readily acknowledge: but it is a natural one; and our Lord himself did not disdain the use of such, for the confirmation of his doctrine: if it convey to you the idea more clearly than a plain statement would, my end is answered: let it shew you, what we are at present concerned to declare, the real end for which God hides his face from his children. We may however confirm this statement from the express testimony of God himself: “Ye shall seek me, and find me, when ye shall search for me with all your heart; and I will be found of you.”]

We come now to shew,

III. The effect it will produce—

[Would to God that the effect were the same on all! but, alas! there are many who are hardened by it more and more, till God “swears in his wrath, that they shall never enter into his rest:” nevertheless, where the proper effect is produced upon the soul, it is that which is mentioned in my text; “In their affliction they will seek me early.” This part of our subject is in a measure anticipated by what has gone before: nevertheless, it is of such importance as to deserve further and more distinct consideration. Prosperity does but ill suit with our fallen nature. Not only temporal ease, but in some sense even spiritual pleasure, becomes a source of evil: not that it is so in itself; “the joy of the Lord is our strength;” but our corruption takes occasion from it to unfold itself. Sometimes a long season of spiritual delight, and peculiar manifestations of God’s love, shall foster pride. Even Paul himself, from the abundance of revelations which were made to him, was in danger of “being exalted above measure,” and needed “a thorn in his flesh” to keep him humble. So peculiar sensations of joy are sometimes the means of begetting security. We see daily that professors of religion are apt to look back upon former experiences, and to conclude that all is well, because it once appeared to be well: therefore God counteracts this propensity, and consults the good of his people, in withdrawing his sensible presence from them: he stirs them up to a holy vigilance against their spiritual enemies, and to a diligence and circumspection in his ways. See what was the effect produced upon the Spouse in the 5th chapter of the Song of Solomon: in the 2d verse, Christ, the Husband of the Church, is calling to her for admission: saying, “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, my locks with the drops of the night.” She, not being disposed for heavenly communion with him, makes frivolous excuses: “I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?” Thus she provoked him to depart. Presently, however, she rose to let him in; but behold, he was gone: in ver. 5, 6. “I rose up to open to my Beloved: I opened to my Beloved, but my Beloved had withdrawn himself, and was gone.” And now observe the effect of this desertion: “My soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.” She then went about the city, and inquired of all the watchmen respecting him: and failing of success here, she says, in verse 8, “I charge you, O daughters of Jerusalem, if ye find my Beloved, tell ye him that I am sick of love.” This is a striking comment on the last words of my text, “In their affliction they will seek me early:” and it exactly agrees with the experience of God’s people in all ages: when they, who have been favoured with the light of God’s countenance, are for a season deprived of it, they put away their foolish and vain excuses; they see that they must at all events get nigh to their Beloved; they will spare no pains; they will rather rise at midnight, than not seek him at all: they will attend the ordinances with redoubled diligence: they will inquire of the ministers, the watchmen, how they may find him: they request the intercession of the saints: in short, they will never rest, till they have regained the sensible enjoyment of the Divine presence.]

Let us now come to a short APPLICATION of the subject.

1. To the careless world—

[My Brethren, many of you must be sensible that you never seek after God: if you pray at any time, you rest satisfied with having performed a duty, and are not at all solicitous to obtain any manifestations of the Divine presence: yea, because you have never experienced any peculiar sensations of God’s favour, you are ready to think, that all hopes of such experience are groundless, and that all must be either hypocrites or enthusiasts who pretend to such things. But surely, your own want of experience in these matters is no more a ground for denying the truth of what others feel, than your ignorance of the concerns of others is a ground for denying what others know. Would to God that you would seek the Lord for yourselves! you should soon find that it is not in vain to call upon him. If you would humble yourselves, confessing your sins, and crying for mercy through the blood of Jesus, you should soon find that God is “gracious, and full of compassion, and rich in mercy unto all that call upon him:” he would be “a Father unto you; he would come unto you, and dwell with you;” he would “manifest himself unto you as he does not unto the world;” he would “shed abroad his love in your hearts;” and he would “make you glad with the light of his countenance.” O, then, “seek the Lord, seek his face evermore!” Remember, it will be an awful matter to be banished for ever from his presence; to hear him say, “Depart, accursed—” how dreadful! On the contrary, how delightful to hear him say, “Come, ye blessed!” O “seek ye the Lord whilst he may be found; call ye upon him whilst he is near.”]

2. To the professors of religion—

[How apt are you to draw back from God, instead of pressing forward as you ought to do! How do you compel him to hide his face, when he would gladly be comforting you with his presence! Ah, Brethren, know where the fault is: “He delighteth in the prosperity of his people:” it is wholly owing to yourselves if ye do not “rejoice in the Lord all the day long.” Do not then oblige him to withdraw himself; do not bring on yourselves so heavy an affliction: search, and see, what there is that has displeased him: see if the world has drawn you aside; see if pride has grieved his Spirit; see if negligence in secret duties has caused him to hide his face: and, whatever it be, confess it to the Lord; mourn over it; renew your application to the blood of Jesus; and press forward with greater diligence: so shall you “walk in the light, as He is in the light;” you shall have abiding and increasing fellowship both with the Father and the Son; and soon you shall be admitted into his immediate presence, where you shall never have one cloud to intercept your view of him to all eternity.]

MCLIII

THE CHARACTERISTIC MARKS OF TRUE PENITENCE

Hos. 6:1.

Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up.

THE spiritual dereliction which the people of God have at times experienced, has ever been considered as the most afflictive of all chastisements: but it has also been the most salutary, and most effectual. The benefits arising from it were strongly exemplified in the Israelites, who after having long withstood the united efforts of all the prophets, were on a sudden constrained by it to turn to God with unfeigned contrition.

The words before us are the expressions of that repentance which was excited in the Israelites by God’s departure from them, and by his grace that accompanied the affliction: and they suggest to us a proper occasion to consider,

I. The characteristic marks of true penitence—

It will always be attended with,

1. A sense of our departure from God—

[Unregenerate men live “without God in the world;” and yet the thought of their being at a distance from God never enters into their minds. But as soon as the grace of repentance is given to them, they see that they “have been like sheep going astray, every one to his own way,” and that they can never find happiness but in “returning to the shepherd and bishop of their souls.”]

2. An acknowledgment of affliction as a just chastisement for sin—

[The impenitent heart murmurs and rebels under the Divine chastisements: the penitent “hears the rod and him that appointed it.” He blesses God for the troubles that have brought him to reflection; and while he smarts under the wounds that have been inflicted on him, he regards them as the merciful tokens of parental lovec.]

3. A determination to return to God—

[When a man is once thoroughly awakened to a sense of his lost condition, he can no longer be contented with a formal round of duties. He reads, hears, prays in a very different way from that in which he was wont to do. “What shall I do to be saved?” is the one thought that occupies his mind; and he is resolved through grace to sacrifice every thing that would obstruct the salvation of his soul. To hear of Christ, to seek him, to believe on him, and to receive out of his fulness, these are from henceforth his chief desire, his supreme delight.]

4. A desire that others should return to him also—

[As all the other marks, so this especially was manifested by the repenting Israelites. This is peculiarly insisted on as characteristic of the great work that shall be accomplished in the latter day. This has distinguished the Church of God in all agesf. The penitent knows how awful the state of all around him is, and how much he has contributed by his influence and example to destroy them; and therefore, though he expects nothing but “hatred for his good-will,” he feels it incumbent on him to labour for their salvation; and, if it were possible, he would instruct, convert, and save the whole world.]

To promote an increase of such repentance amongst us, we shall proceed to state,

II. The grounds on which a penitent may take encouragement 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 world 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 effectual. 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 expressions of his anger to be viewed as tokens of his love, and as an 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 encouragement they have to cast it on the Lord.]

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 application 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 ways: 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 people. 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.”o]

MCLIV

THE EFFECTS OF DILIGENCE IN RELIGION

Hos. 6:3.

Then shall we 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 systems, 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 endeavours, it cannot be dependent on Divine grace. But these apparently opposite assertions are not made only in different and detached passages, but oftentimes in the very same passage. Our Lord, for instance, exhorts us to labour for the meat that endureth 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 trembling, 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 accomplish 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—

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 however 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 meditation. It does not indeed, like other studies, require intenseness 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 imagine 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 therefore “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 suffers 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 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,

II. Beautifully illustrated—

There is a beauty peculiar to the Hebrew poetry, and very frequently occurring in the prophetic writings, that important truths are amplified with figurative illustrations, and that sublime metaphors are explained by simple declarations. In the passage before us, that which is first proposed in plain language, 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 covenant 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 covenant be broken with David my servant.” 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 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 refreshing 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 resemblance 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 trembling with a dread of his displeasure, surprised with the tenderest expressions of his love: will not this be a season of refreshing to his soul? Will he not instantly “put off 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 heaviness.”

Nor shall the knowledge acquired be unproductive 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 necessary, and abundantly productive;) so shall the knowledge of Christ be to the soul; it shall come “like rain upon the mown grass, and as 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—

[The 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 whatever 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 unattainable, 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 worldly cares and pleasures. Instead of resisting their adversary, 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 accompanied 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. 6:4.

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 without the power of godliness) may properly be considered as characterizing two different descriptions of persons, namely, mere nominal Christians, and those 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 desires, and some purposes 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 measure, 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 exhaled, 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 deceitfulness 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.]

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 infinite. 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 wearied 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, lie declares that he cannot endure the thought of giving us up: and, in the words before us, intimates the perplexity of his mind halting between his duty as a lawgiver, and his inclinations 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 mercyi.”]

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 his Holy 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 tenderness 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—

[How many have reason to look back with shame, and to say, “O that it were with me as in months past!” Once you felt some concern about your soul; but now you are regardless of your eternal interests: once you had some prospect of heaven; but now you have none at all. Consider what a melancholy state this is; and that, if you continue in it till you go to the bar of judgment, your condition will be most desperate for ever. Be assured that God will be at no loss how to deal with you then: there will be no longer any conflict in his mind between wrath and pity: abused patience will demand your punishment; and that punishment shall correspond with your iniquity. O that you were wise, and would consider your latter end!]

2. Those who are yet in a hopeful way—

[Some there are, we trust, over whom the clouds are yet suspended, and the dew is yet lying with prolific virtue. O beg of God, that no wind of temptation may dispel the one, no sun of persecution exhale the other. “Remember Lot’s wife:” and watch against every thing that may impede your progress, or shake your constancy. Be much in prayer, that God would “carry on his good work within you, and perform it to the day of Christ.” Guard as much against self-dependence as against the grossest of sins: for “God is a jealous God,” and will leave you to learn by bitter experience what is in your heart, if you trust in an arm of flesh period; “Trust in him only, and with your whole heart;” and he will “perfect that which concerneth you,” and “preserve you unto his heavenly kingdom.”]

MCLVI

MERCY BEFORE SACRIFICE

Hos. 6:6.

I desired mercy and not sacrifice; and the knowledge of God more than burnt offerings.

THERE is a disposition in every man to substitute external observances for the devotion of the heart; and to rest satisfied with rendering to God some easy services, while they are utterly averse to those duties which are more difficult and self-denying. But God cannot be deceived, nor will he be mocked. He will look at the heart, and not at the outward appearance only; and will mark with indignation the partial obedience of the hypocrite, no less than the open disobedience of the profane. It was thus that he dealt with his people of old, “hewing them by his prophets, and slaying them by the words of his mouth,” because they rested in their sacrifices and burnt-offerings, when he desired the more acceptable services of faith and love.

In this view the prophet intimates in the text,

I. The use of instituted ordinances—

The words of the text are not to be considered as importing that God did not require sacrifices at all, but as declaring his decided preference for spiritual obedience; just as our Lord’s injunction, “not to labour for the meat that perisheth, but for that meat which endureth unto eternal life,” was not intended to prohibit the pursuit of earthly things, but only to enjoin a superior regard for the concerns of eternity.

God approves and loves the observance of his appointed ordinances—

[God appointed a great variety of ordinances to be observed: but the most important among them were “sacrifices and burnt-offerings.” These he honoured with many signal tokens of his approbation. It is not improbable, that his acceptance of Abel’s offering was marked by the descent of fire from heaven to consume it. Certain it is, that on many other occasions God vouchsafed to men this testimony of his regardc: and in unnumbered instances he imparted grace and peace to the souls of his people, while they presented their sacrifices before him.

Under the Gospel dispensation he has enjoined the public administration of his word and sacraments; and has crowned the observance of these ordinances with the brightest displays of his glory, and the richest communications of his love. He has promised his presence in them to the end of the world; and that too in a manner and degree that we are not generally to expect it on other occasions.

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