These considerations may well prepare us to acknowledge,

These considerations may well prepare us to acknowledge,

Thus, both under the law and under the Gospel, God has abundantly manifested his regard for the ordinances of his own institution.]

But the acceptableness of such services depends on the manner in which they are performed—

[God looks rather to the disposition of the worshipper than the matter of his offering; and, if a contrite spirit be wanting, he values nothing that such a worshipper can present; This is repeatedly and strongly declared; and is as true under the Gospel as under the Lawf.

To this all the Scriptures bear witness. Balaam’s answer to Balak, and Samuel’s to Saulh, and the discreet scribe’s to Christ, all concur in establishing this point beyond a doubt.]

These considerations may well prepare us to acknowledge,

  II.      The superior excellence of vital godliness—

The view here given of vital godliness deserves attention—

[True religion, as it is experienced in the heart, consists in faith and love, or in such a “knowledge of God” as produces “mercy” both to the bodies and the souls of men. Our blessed Lord twice quotes the words of our text, and explains them in this very manner. was vindicating on one occasion the conduct of his disciples, for plucking some cars of corn on the Sabbath-day. What they had done was certainly allowable on any other day, but probably not on the Sabbath without some urgent necessity. Such a necessity existed in the present case; and as that plea was sufficient to vindicate David in a far more exceptionable violation of the law, and as it was acknowledged to be a full justification of the priests whose labours on the Sabbath were very great, so it was a sufficient excuse for the disciples, as their accusers would have known, if they had understood the meaning of the declaration in the text.]

Such religion as is here described is far more excellent than any outward observances whatever—

  1.      This is valuable in itself; whereas they are valuable only in relation to the ends for which they were instituted—

[A “knowledge of God,” and a delight in the exercise of “mercy” to the bodies and the souls of men, renders us conformable to the image of Christ: it constitutes our meetness for heaven, where both our knowledge and our love will be perfected. But the performance of ceremonies, as has already been shewn, is worthless, if it be not instrumental to the production of humiliation and affiance, of purity and zeal. Duties which do not bring us to God, and God to us, are good for nothing.]

  2.      This argues real conversion; whereas they will consist with the most ungodly state—

[No man can know God as reconciled to him in Christ Jesus, or love his fellow-creatures for Christ’s sake, unless he be renewed in the spirit of his mind. He may possess carnal wisdom, together with humanity and compassion, while he is yet unregenerate: but, if he have that faith and that love which are the essential constituents of vital godliness, he must have been born again; because he could not have these things, if they had not been given him from above. But any man may be observant of ceremonies; as the Pharisees themselves were, at the very same time that they were slaves of pride, of covetousness, and of hypocrisy.]

  3.      This invariably honours God; whereas they are often the means of greatly dishonouring him—

[The exercises of faith and love are but very partially seen by mortal eyes: their sublimer operations are known only to Him who beholds the secret desires of the soul. But that which is seen, compels men to acknowledge the excellence of true religion. Even the enemies of God are constrained to reverence the godly, and to admire the grace of God in them. But an attendance on ordinances is often substituted for the whole of religion; as though God were no better than an idol, either not discerning, or at least not regarding, the dispositions of the heart. Can a greater insult than this be offered to Jehovah? or can any thing reflect more dishonour upon him in the world?

Let vital godliness be thus contrasted with outward observances, and the text will be seen in its full import.]

  ADDRESS—

  1.      Those who are regardless of even the forms of religion—

[It is grievous to see how the Sabbaths are profaned, and the ordinances of the Gospel neglected. But consider, Brethren, what must be the consequence of defying God in this daring and contemptuous manner? O, that you would lay it to heart, before it be too late!]

  2.      Those who are attentive to the form, but regardless of the power, of religion—

[To those of your description, our Lord said, “Go, and learn what that meaneth, I will have mercy, and not sacrifice:” and we repeat his words, “Go, and learn this.” A clear view of this passage will undeceive you. While you are destitute of faith and love, or not living in the daily exercise of them, you differ but little from those whom we have before addressed. They are open sepulchres, that pour forth their nauseous vapours before all: and you are “whited sepulchres,” that, with a fair outside, retain all that is filthy and abominable within. It is with such persons that God himself classes you now; with such, if you repent not, you will be numbered to all eternity.]

  3.      Those who possess vital religion in their hearts—

[While the generality act as if form were all, you are too apt to act as if form were nothing. There is in this respect a great fault amongst the professors of the present day: they are too apt to come late to the house of God; and to be irreverent in their postures while the different parts of divine worship are performed; sitting at their ease, when they should be either devoutly kneeling in their supplications, or standing up to sing the praises of Jehovah. This gives occasion to the world to say of you, “They mind the sermon, but care not at all about the prayers.” Beloved Brethren, let there be no occasion for such a censure amongst us. It is dishonourable to our profession; it casts a stumbling-block in the way of the ungodly; and it is highly displeasing to our God. Where real necessity prevents an early attendance on God’s worship, or infirmity of body requires an easy posture, the text applies in full force: but where these things do not exist, we must reverence the institutions of God and man: and the more humility we have, the more shall we manifest it in the whole of our deportment.]

MCLVII

OUR TRANSGRESSIONS OF THE COVENANT

             Hos. 6:7.

But they, like men, have transgressed the covenant.

THE merciful nature of God’s dispensations greatly aggravates our guilt in violating his commandments. The law indeed which he imposed upon the Jews was in some respects an intolerable burthen; but in other points of view it was replete with love and mercy: for though its requirements were many, yet its provisions for the unintentional violation of its precepts were also numerous, and peculiarly suited to the character and condition of his people. He required of them sacrifices and burnt offerings; but that which he principally desired, was the exercise of holy affections towards himself, and towards each other: and while they were observant of their duties, he pledged himself to watch over them, to protect them, to bless them. But they were by no means sensible of their privileges, or duly affected with his love: on the contrary, “they, like men, transgressed the covenant.”

In the margin of our Bibles, the text is translated, “They, like Adam, have transgressed the covenant:” and this seems the more proper translation. The words which are translated, “like men,” occur only in two other passages of the Bible: in one of which it is actually translated, “like Adam;” and in the other, that sense is evidently most agreeable to the contextb. Thus in the text also it were far better to render the words, “They, like Adam, have transgressed the covenant.” It is in this sense we propose to interpret them; and in this sense they are well applicable to ourselves. We shall take occasion from them to shew,

  I.      What covenant we have transgressed—

The peculiar covenant under which the Jews were, is altogether abrogated: and, as we have never been under it, we, of course, have never transgressed it. But we have transgressed,

  1.      The covenant of works—

[Under this covenant all are by nature: we are born under it: and it is as much in force against us at this time, as it ever was against those to whom it was first given. It requires perfect and perpetual obedience to the two tables of the moral law: and it denounces an everlasting curse against every the smallest violation of God’s commandments. It is needless to shew that we have transgressed this covenant; for there has not been one day of our lives, wherein we have not transgressed it in ten thousand instances.]

  2.      The covenant of grace—

[This is the new covenant which God has made with us, to remedy our breaches of the former covenant. The old covenant said, “Do this, and live;”but the new covenant says, “Believe, and be saved.” It proposes to us a Saviour, who has made atonement for our sins, and wrought out a righteousness for us by his own obedience unto death. In, and through, Him reconciliation is offered to us; and God engages to restore to everlasting happiness and glory all who will come to him in the name of Christ.

Now one would imagine that all should eagerly embrace this covenant, and hold it fast, with a determination never to lose the benefits it so freely offers. But the fact is, that men are even more averse to this covenant than to the covenant of works. They cannot endure to depend so entirely on another for their acceptance with God. They think they can make some compensation for their violations of the former covenant, and in some way or other fulfil its conditions so as to secure its rewards. They perhaps will borrow somewhat from the new covenant, just to supply their deficiencies; but they cannot be prevailed upon to renounce the old covenant altogether, and to accept salvation by faith alone.

Let every one look back upon his past experience; and see whether he himself has not been leaning thus to something which he either has done, or has purposed to do, instead of prostrating himself at the Saviour’s feet, and imploring mercy solely through his blood and righteousness? Yes; whatever we may imagine, this has really been the experience of every living man; such transgressors have we been against the new covenant itself, and against Christ the Mediator of it.]

  3.      The special covenants which we ourselves have individually made with God—

[In our baptism we entered into covenant with God; and engaged to “renounce the devil and all his works, the pomps and vanities of this wicked world, and all the sinful lusts of the flesh.” At other times also, either at our confirmation by the bishop, or at the Lord’s supper, or in a time of sickness, or under conviction of sin, we have resolved that we would repent, and turn unto God in newness of heart and life. But have not the practices of every day contradicted these professions? Have we not broken all our vows and resolutions? And have not the world, the flesh, and the devil, yet too great an ascendency over our hearts? Behold then, “We are transgressors of the covenant;” and we have been “transgressors even from the womb.”]

To discover more fully the guilt of violating the covenant, let us consider,

  II.      With what aggravations we have transgressed it—

The having “sinned after the similitude of Adam’s transgression” greatly enhances our guilt; since, in so doing, we have sinned,

  1.      Against the greatest obligations to obedience—

[The obligations which had been conferred on Adam in Paradise, ought to have kept him steadfast in his obedience. He was endued with faculties superior to any other being upon earth. He was made capable of knowing, loving, and enjoying God; yea, was admitted to the most familiar converse with the Deity. But notwithstanding all these favours, he transgressed. Thus have we also done. Indeed the obligations conferred on us have been infinitely greater than any which Adam enjoyed, even in his state of innocence: for God has given us his only-begotten Son, to take upon him our nature, and to expiate our guilt by his own blood. Who can ever appreciate this favour, or compute its value? The tongue of an archangel cannot fully declare it; nor can any finite mind fully comprehend it. Yet, notwithstanding this obligation, we have sinned: yes; we have transgressed against a redeeming God; and have trampled on that very blood which he shed for our redemption. O what a fearful aggravation is this of all the guilt we have contracted!]

  2.      Against the strongest motives to obedience—

[Adam had not only his own salvation, but also the salvation of all his posterity, involved in his obedience. According to the covenant made with him. all his seed, to the very end ot time, were to live in him, or in him to die. In this view it must be confessed, that his motives to steadfastness were more powerful than any which can operate on us; unless indeed we balance a regard for the Saviour’s glory against his concern for his children’s welfare. But, however this may be, our motives to obedience are unspeakably great: the everlasting happiness or misery of our souls is now at stake: heaven with all its glory, or hell with all its torments, must be our portion: and upon our present conduct our eternal state depends. Now can any one reflect a moment on these considerations, and not stand amazed that ever he should be induced to violate the covenant of his God? Is it not astonishing that any thing in the whole universe should prevail upon us to transgress under such circumstances, and to withstand such motives as these?]

  3.      Under the slightest possible temptations to disobedience—

[There was nothing wanting to Adam in Paradise that could at all conduce to his happiness. Nothing was denied him, but the fruit of one single tree, as a test of his obedience. And what temptation was this to him, who already possessed all that he could reasonably desire? But, slight as the temptation was, he yielded to it. And let us inquire, what our temptations are? A little money, a breath of honour, a momentary gratification, this is all that we can promise ourselves by transgressing the covenant: and what is this when set against eternity? What are we the happier at this moment for all our past transgressions? What is left to us from them all, but shame and remorse? And have we any reason to expect that the gratifications of sin in future will be more solid and permanent than those which we have enjoyed in times past? Behold then, this is the price for which we forego the hopes of heaven, and entail upon ourselves the miseries of hell! What desperate, what incredible infatuation!]

  INFER—

  1.      How striking a contrast is there between God and us!

[We violate our covenant continually upon the most trifling temptations, and that too in spite of the strongest motives and obligations to the contrary. But does God ever violate his covenant? He has engaged to receive every returning prodigal, that comes to him in the name of Jesus: and did we ever hear of so much as one whom he spurned from his footstool? He has engaged also to “keep the feet of his saints,” and to “perfect that which concerneth them.” And can we adduce one single instance of a real saint whom he has finally, and for ever, forsaken? No: he may have left hypocrites, to shew all that was in their hearts; and may have punished his own people with a temporary suspension of his favours; but “he has sworn once by his holiness that he will not lie unto David,” or “cast off his people for ever:” and this covenant he never has broken, nor ever will. Yet what motives has he had, or what obligations have been laid upon him, to keep covenant and mercy with us? Truly none. But has he not had temptations enough to abandon us? Yes; such temptations as none but a God of infinite perfections could have withstood. Every day, every hour, every moment, we have been provoking him to anger; but he is the unchangeable Jehovah, and therefore it is that we are not consumed.

O admire then the faithfulness of your God; and abase yourselves before him, as vile, faithless, and rebellious creatures!]

  2.      How thankful should we be for the covenant of grace!

[The covenant of works made no provision for one single breach of its commands: it instantly, and irreversibly, doomed the transgressor to destruction. But the covenant of grace makes provision for all the offences that ever were committed, provided we seek an interest in it. Here at this moment we may obtain all that we stand in need of. Here is pardon for all our sins; strength against all our temptations; peace to comfort us in all trials: in short, here is grace and glory, and whatever we can desire for body or for soul, for time or for eternity: and all is offered to us freely in the name of Jesus: we have only to believe in Jesus, and all is ours. O Brethren, be thankful for this “covenant, which is ordered in all things and sure;” and embrace it with your whole hearts. Then, notwithstanding your past transgressions of it have been more numerous than the sands upon the sea-shore, they shall all be forgiven; and you shall “stand before God without spot or blemish.”]

MCLVIII

THE FOLLY OF INCONSIDERATION

             Hos. 7:2.

They consider not in their hearts that I remember all their wickedness.

IT is certain that many who have the Gospel dispensed to them continue ignorant of its very first principles, and “perish at last for lack of knowledge.” But there are still more who destroy their own souls through inconsideration. They will not attend to the things they do know, or suffer the principles they have received to have any influence upon their minds. Thus it was with Israel of old: they committed all manner of abominations, and, when God was desirous to “heal them,” were bent as much as ever on the prosecution of their own evil waysb: and the reason of this is assigned by God himself in the words of our text: it is justly traced to their inconsideration; the prevalence and folly of which we propose to set before you.

  I.      The prevalence of inconsideration—

We propose not to speak of inconsideration at large, but only as it respects God’s omniscience, and our accountableness to him.

It is an undoubted truth, that God “remembers all our wickedness”—

[Reason alone were sufficient to determine this point: for if God do not remember all the transactions of men, how can he judge the world?

If we would ascertain the point from matter of fact, we may notice the injunction given to Israel to extirpate the Amalekites, above three hundred years after they had committed the sin for which this judgment was to be inflicted on them. And at the close of David’s reign, a famine of three years was sent as a punishment of Saul’s treachery in seeking to destroy the Gibeonites; nor was the punishment removed, till exemplary vengeance had been taken on the family of the departed monarch.

In Scripture there is, as we might well expect, abundant proof of this fundamental axiom. God declares it, as in many other places, so in the very verse from whence our text is taken. In matters of more than ordinary importance, God often appeals to men respecting the truth of his own assertions. Accordingly this is made a subject of appeal; “Is not the wickedness of men sealed up as in a bag, and deposited among my treasures,” to be brought forth against them at the day of judgment? Further, because he would have this truth impressed on the minds of all, he even swears in confirmation of it; “The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works.”]

But plain and important as this truth is, men do not consider it—

[No man is so ignorant as not to be acquainted with this truth. There are many indeed who will put forth atheistical sentiments for the sake of vindicating their own conduct, and silencing the accusations of conscience: they will say, like those of old, “Tush, God shall not see; neither will the Almighty regard it:” but in their sober hours they will not hesitate to confess, that God both sees all their wickedness, and will remember it in order to a future retribution.

But the evil is, that, though men confess this truth, they “do not consider it:” they do not like to give it a place in their minds: they cannot bear to have it suggested to them. If the thought of it arise in their minds, they rush into business, or into company and dissipation, to get rid of it. That they do not consider it, is manifest: for could they sin with so much ease, if they did; or could they maintain such tranquility of mind after having committed sin? Would not the thought of God’s eye being upon them, cast some damp upon their pleasure; and the expectation of a future recompence occasion some disquietude? We are sure that many of those evils which are committed under the cover of the night, would not be committed, if only the presence of a superior should be seasonably interposed. How then must the presence of Almighty God awe us, if we would but duly consider it! Suppose a poisonous draught were put into our hands, and we were informed, that, within a few hours after we had drank it, we should be racked with inexpressible agony, and in the space of one day should die through the excess of torment; should we not reflect a moment before we ventured to drink it? And supposing us infatuated enough to sacrifice our lives for a momentary gratification, should we not put the cup to our lips with a trembling hand? and after we had swallowed the contents, should we not feel some concern, some regret, some sense of our folly? Could we go away and laugh at what we had done, and boast of it, and encourage our friends to do the same? If we could not, the reason is obvious. Much more therefore should we be affected with a dread of future sin, and a sorrow for the past, if we considered who is privy to our actions, and how certainly he will remember them to our everlasting confusion.]

To counteract this prevailing thoughtlessness, we will endeavour to expose,

  II.      The folly of it—

Such inconsideration can be productive of no good, and must be attended with incalculable mischief to the soul—

  1.      It will not induce forgetfulness in God—

[Amongst our fellow-creatures our conduct may have considerable effect: and others may be lulled asleep by means of our security. But God is occupied in his work, whether we be in ours or not. He wakes, though we sleep: he sees, though we think ourselves hid from his sight: he marks, though we are regardless of him: nor does he ever feel more indignation, than when we feel ourselves most secure and composed. We may “think wickedly that he is even such an one as ourselves; but he will reprove us for what we have done amiss, and will set it in order before our eyes.” Nor is it the act only of murder or adultery that he will remember, but the look, the desire, the thought, yea “all” our wickedness, of whatever kind or whatever degree.]

  2.      It will rob us of all the benefits we might receive by reflection—

[If we did but consider that God has noted down all our wickedness, the next thought would be, How shall we get it blotted out of his book? This would lead us to see the inefficacy of our tears to wash away our guilt; and would stimulate us to inquire after that Saviour, whose “blood cleanses from all sin.” Thus we might obtain the remission of our sins, and be restored to the favour of our offended God. But inconsideration robs us of all this. We shall never repent of our evil ways, till we have “considered” them. We shall never seek for mercy, till we have “considered” our guilt and danger. We shall never flee to Christ, till we have “considered” our need of him. “The whole need not a physician, but they that are sick.” Can a thoughtless sinner take this view of the subject, and not confess his folly?]

  3.      It will lead us only to multiply our offences against God—

[The necessary consequence of inconsideration is, that we continue to live each succeeding day and year in the same manner as we did in time past; and, in many cases, harden ourselves more and more in wickedness. If we would at the close of every day call ourselves to an account how the day had been spent, and what God had recorded concerning us in the book of his remembrance, we should certainly abstain from many sins, which we now commit without thought or remorse. Even if the Sabbath alone were spent in this holy exercise, we should be kept from rushing into perdition as the horse into the battle. But we are like a spendthrift, who, never considering how great his debts are, or how he shall discharge them, runs on from one extravagance to another, till he has accumulated a debt which involves him in disgrace and misery. Yea, we resemble a man on the eve of bankruptcy, who, knowing that his affairs are ruined, cannot endure to examine his accounts, but proceeds in the best way he can, till the fatal hour arrives, and his insolvency is declared. But, oh! what madness is it thus to “treasure up wrath against the day of wrath!”]

  4.      It will certainly issue in long and painful reflection—

[We may shake off reflection here; but the time is coming when we must and shall consider. God has said, “In the latter day ye shall consider it perfectly. Yes, as soon as we come into the eternal world, we shall have a perfect view of all our past wickedness: we shall see it, not as we do now, through the medium of prejudice and self-love, but as God sees it, in all its enormity and with all its aggravations. The sins of thought as well as of act, the sins of omission as well as of commission, will all be open to our view; and there will be no possibility of diverting our attention from them. God bids us now consider; and we will not: but what shall we do in that day when he shall answer our cries with this severe rebuke, “Son, REMEMBER?” ‘Remember the sins committed; remember the warnings neglected; remember the mercies abused; remember the opportunities lost.’ O sad remembrance! O dreary prospect of unalterable irremediable misery! Were it not then better to consider in time, when the most painful reflections will be salutary, than to protract the period of consideration till it shall he ten thousand times more painful, and altogether unavailing?]

  ADVICE—

  1.      Call your past ways to remembrance—

[However long since any sills may have been committed, they are as fresh in God’s memory, and as hateful in his sight, as if they had been committed this very hour. Endeavour then to get the same view of them as he has. Collect them all together: and what a dreadful mass will they appear! If you could suppose them all to have been crowded into the space of one day, and yesterday to have been the day in which they were all committed, what a monster would you appear in your own eyes! Yet, admitting the enormity of each sin to have been precisely such as it was at the moment of its commission, and such as it exists at present, such is the light in which you are viewed by God. Turn not away your eyes from this painful sight: you must behold it sooner or later: if you delay to look at it, the black catalogue of crimes will still increase, and the sight of them be yet more terrible. In the name of God then, I entreat you all, “CONSIDER YOUR WAYS”.]

  2.      Seek to have your sins blotted out from the book of God’s remembrance—

[It has already been observed, that this may be done. Though you neither have, nor can have, any thing to merit such a favour, God is willing to bestow it for his own name’s sake: his word to you is, “I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. He even promises to “cast them into the very depths of the seap,” from whence they shall never be brought against you: yea, he “covenants” to efface them, as it were from his own memory; and says, “I will forgive their iniquity, and I will remember their sin no more.” And will you not seek this mercy? Is it too soon yet awhile for you to enjoy it? Will you not be happier in the possession of it, than in the continuance of your sins? Think how such a proposal would be received by those who are now reflecting upon their ways in hell: would they need to be urged a second time to ask for mercy; O seek it instantly; seek it with all importunity; seek it in the adorable name of Jesus; seek it after the example of the saints of old: and then, “though your sins have been as scarlet, they shall be white as snow; though they have been red like crimson, they shall be white as wool.”]

  3.      Endeavour to walk as in the presence of God—

[A sense of the Divine presence will be an excellent preservative from sin. We know how careful we are of our conduct in the presence of any one whose good opinion we value: let us “set the Lord always before us.” in order that our circumspection may be increased, and that we may be kept as much from secret as from open sin, from sin in the heart as well as sin in the life. Let us “commune much with our own hearts in our chamber, and be still.” Let us strive to keep a conscience void of offence, and to approve ourselves in all things to “Him, who searcheth the heart, and trieth the reins.” Let it be our ambition, that on every day more and more acts of piety may be recorded in the book of God’s remembrance; that so he may “remember us for good” while we are here on earth, and welcome us as “good and faithful servants” when we enter into the eternal world.]

MCLIX

CAUSES AND SYMPTOMS OF SPIRITUAL DECAY

  Hos. 7:8, 9.

Ephraim, he hath mixed himself among the people: Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth it not.

IF the body be oppressed with sickness, we inquire into the symptoms of the disorder, and trace it, if possible, to its proper cause. The same course is proper in reference to the soul, and indeed to the state of nations as well as of individuals. The prophet is representing the declining, and almost desolate, condition of the ten tribes: and, in the words before us, he marks the particular sins which had provoked God to forsake them; and the fearful consequences of their transgressions. The Israelites had, in direct opposition to God’s command, united themselves with the heathen, and incorporated many of their idolatrous rites with the worship of the true God. They were even “mad upon their idols,” while they were very cold and indifferent in what related to Jehovah. In consequence of this, God gave them up into the hands of their enemies. Pul, king of Assyria, exhausted their treasures by the tribute he imposed: and the king of Syria reduced their armies to a mere shadow, “making them even as the dust by threshingb.” Proofs and evidences of decay were visible in every department of the state, and such as indicated approaching dissolution: yet such was the infatuation of the people, that they were as unconcerned and secure as if they had been in the most safe and flourishing condition.

It is not however our intention to enter any further into the history of the ten tribes. We shall rather draw your attention to our own personal concerns, of which theirs was a type and shadow: and we shall proceed to point out the causes and symptoms of spiritual decay.

  I.      The causes—

The two things mentioned in the text will be found among the most fruitful sources of declension in the divine life:

  1.      An undue connexion with the world—

[A certain degree of intercourse with mankind is necessary, in order to a due discharge of our civil and social duties. But if we mix with the world by choice, we shall go contrary to the commands ot God, and suffer loss in our souls. We are enjoined to “come out from among them, and be separate” God even appeals to us respecting the impossibility of maintaining with propriety any intimate communion with themd: and our Lord characterizes his followers as being no more of the world than he himself was. But some professors of religion connect themselves more closely, and involve themselves more deeply, with the world in business, than they need to do: others associate with them as companions: and others are so blinded by their passions, as to unite themselves with them in marriage. What must we expect to be the result of such conduct? Must it not expose us to many temptations? Are we not, when so circumstanced, likely to drink into the spirit of the world, and to be drawn into a conformity to their ways? Surely the falls and apostasies of many must be traced to this source: and it will be well if this evil do not become fatal to some of us.]

  2.      A partial regard to God—

[A “cake” baked upon the coals and “not turned,” would be burned up on one side, while it was altogether doughy on the other. This fitly represents the state of those who are cold and indifferent in things relating to religion, but excessively ardent in their pursuit of other objects. Yet what is more common than such a stale? Some professors are so intent on their worldly business, and have their hearts so engaged in it, as scarcely to have any zeal left for better things. Some are occupied with this or that favourite study, in comparison of which the Bible, and prayer, and communion with God, have no charms for them. Some are inflamed by politics, and are never happy but when they are declaiming upon the affairs of state. Some are so intent upon the circumstantials of religion, such as Baptism or Church-government, that they seem to think an agreement with them in their opinions on those subjects as essential to salvation as even piety itself. Some again are heated by controversy about certain doctrines, while, alas! they pay but little attention to their duties, especially the duties of humility and love. What wonder if the soul languish, when its eternal interests are thus postponed to matters of inferior importance? If we would adorn our holy profession, we must be penetrated throughout with a fervent regard to God; and all other things must be subordinated to the one thing needful.]

Having traced the causes of spiritual decay, let us notice,

  II.      The symptoms—

Agreeably to what has been observed in relation to the Israelites, we shall mention three marks, which, in the progressive stages of decay, will shew themselves in a declining soul:

  1.      Inward weakness—

[The exercises of religion require our utmost efforts: without a fixedness of purpose, an intenseness of thought, an ardour of desire, and a resoluteness of conduct, we cannot get forward in our Christian course. But when we have declined from God, all these are proportionably relaxed. The bow is unstrung, and cannot send the arrow to the mark. We take up the Bible; but it is a sealed book: we address ourselves to prayer; but our mouths are shut, and we cannot utter a word before God. The duties which once were easy, are become arduous and irksome. The temptations which once had lost all their force, now obstruct our way, and entangle our feet. The cross, which was once an object of holy glorying, and served only to animate us to fresh exertions, now becomes an object of terror; and instead of taking it up with cheerfulness, we study as much as possible to avoid it.

Let us look and see, whether “strangers have not devoured our strength,” and whether “the things which remain in us be not ready to die.”]

  2.      Outward proofs of that weakness—

[“Grey hairs” are indications of declining strength. They are first thinly interspersed; and afterwards diffused over the whole head. Thus are the symptoms of decline small at first, and scarcely visible, except upon close inspection. They will however appear, when the inward weakness has commenced. There will be a visible alteration in the temper: a proud imperious spirit will be more ready to shew itself: fretfulness and impatience will more easily arise. A change will be found in our dealings with the world. We shall be less open, less generous, less scrupulous about adhering to truth, or practising the tricks of trade. In our families also will a deterioration of our state be manifest. There will be less attention paid to their spiritual interests. The word of God will not be read to them with such practical and interesting remarks: nor will the devotions be conducted with life; but will degenerate into a mere form. In the closet, more especially, the symptoms of our decay will be seen. Prayer will probably be a mere lip-service, and not unfrequently be entirely omitted. The sacred volume will either be glanced over in haste, or lie wholly neglected. In short, there will be no delight in God, no peaceful serenity of mind, no joyful hope of immortality. These things will be exchanged for gloom and melancholy, for sighs and sorrows, for an accusing conscience, and a dread of death.]

  3.      Insensibility under that weakness—

[Things have proceeded far when this mark appears. But it is the natural effect of sin to blind the eyes, and harden the heart, and sear the conscience. Twice is it said of the Israelites in the text, “They knew it not:” they had contracted a stupid indifference, bordering on judicial blindness and infatuation. And this is the state to which many professors of religion are reduced. Others see their grey hairs, but they see them not: they have ceased to look into the glass of God’s law, or to examine themselves: they have quieted their minds by some carnal expedient of business, or company, or by comparing themselves with others. Deplorable indeed is their condition! and if they be not soon roused from their lethargy, they will have reason to wish they had never been born, or never seen the light of Gospel truth.]

  ADDRESS—

  1.      Those who are resting in a formal religion—

[Religion is a state of holy active exertion in the things pertaining to God. God says to us, “My son, give me thy heart.” Without this, our services are of no value. Look to it then, my Brethren, that ye get your hearts quickened by the Spirit of God. You must not be satisfied with seeking: “you must strive to enter in at the strait gate.” You must “take the kingdom of heaven by violencem.” Beg then that you may be “renewed by the Spirit in your inward man,” and be enabled, so to fight as to conquer, so to run as to win the prize.]

  2.      Those who profess to experience “the power of godliness”—

[Astonishing is the deceitfulness of the human heart. We all see in others defects, of which they themselves are not conscious. And can we suppose that we ourselves also are not blind to our own defects? Yes: and perhaps the very locks which we think our greatest ornaments, are full of grey hairs. Our graces perhaps are rather the resemblance, than the reality, of virtue: our humility may be affectation, our zeal pride, our confidence presumption. Let us “be jealous over ourselves with a godly jealousy.” Let us search and try ourselvesp; and beg of God also to search and try us. Let us be careful that we set out well, and then labour to “go on from strength to strength, till we appear before God in Zion.”rsqb;

MCLX

GUILT AND DANGER OF AN UNCONVERTED STATE

  Hos. 7:13.

Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have redeemed them, yet they have spoken lies against me.

SUCH is the infatuation of unregenerate men, that they always promise themselves security in the ways of sin: but it is certain that they are never more in danger than when they fancy themselves most secure: they may be well compared to a bird that is allured to a net: it hears the notes that call and invite it to the society of some kindred bird: fearless of danger, it obeys the summons: it hastens to the place from whence the sound issues, little thinking that, instead of a companion, it shall find a foe. The fowler, however, who has spread the net, sees that the unsuspecting bird is quickly to resign its liberty, and perhaps its life. Thus it is with those who listen to the enchanting voice of sin: they follow it, but know not that it is for their life: The word of Jehovah is gone forth, nor can it ever be reversed: it says, “Woe unto the wicked, it shall go ill with him;” and, “when he saith, Peace and safety, then shall sudden destruction come upon him as travail upon a woman with child, and he shall not escape.” To this purpose God speaks to the Israelites in the passage before us: he says, “Ephraim is like a silly dove, without heart: they call to Egypt, they go to Assyria: but when they go, I will spread my net upon them; I will bring them down as the fowls of the heaven.” Having thus represented their danger in figurative expressions, he declares it plainly in the most awful terms: “Woe unto them, for they have fled from me! destruction unto them, because they have transgressed against me! though I have redeemed them, yet they have spoken lies against me.” From these words, we will endeavour to set before you,

  I.      The state of men in general—

[To those who can see nothing but the outward conduct, there may appear to be a very considerable difference between the states of different men: the moral and decent may be esteemed exceeding righteous and good, while the openly vicious and profane are execrated as exceeding vile. And it must be acknowledged, that, as far as the conduct of these different persons respects society, there is a great difference between them; but God, who looks at the heart, and estimates every thing by the respect it has to him, sees that all men are very nearly, if not altogether, upon a level; all men appear to him as “sepulchres, full of all uncleanness:” some indeed appear whited and outwardly adorned, while others are open, and discover all their deformity. Still, however, inwardly they are all the same.

In the first place, all “flee from him.” Adam had no sooner sinned, than he lost his delight in God, and fled from the presence of his Maker. From that time, all his descendants have felt the same aversion to intercourse with the Deity: they love not the ordinances where God reveals himself to men: when God calls them, “they all begin with one consent to make excuse:” some plead their social engagements; others the pressure of worldly business; all have some plea to make; all say, in effect, I can not, or, I will not, come. In dangers or in troubles, they will rather go to the creature than to God: even under a sense of sin, they will rather flee to their own resolutions, and trust in their own endeavours, than they will rely upon the strength and righteousness of the Lord Jesus. When God calls, they turn a deaf ear to his invitations. When he follows them, as it were, by the convictions of his Spirit, they actually “flee from him:” they shake off the thoughts that trouble them; they endeavour to drown reflection in business or pleasure; and the whole language of their hearts and actions is, like theirs in Job, “Depart from us; we desire not the knowledge of thy ways.”

But the aversion to God which carnal men feel, is carried much further: they not only flee from him, as finding no pleasure, no satisfaction in his presence, but they also “transgress against him.” The law is yet in a measure written on their hearts, but they will not comply with its dictates: they see clearly, in many things, that such or such a course of action must be displeasing to God, and “that they who do such things are worthy of death; yet they both do these things themselves, and have pleasure in those that do them;” choosing them for their companions, and countenancing them in their actions: nor is this occasionally only, and through temptation or inadvertence: no; it is the settled course and tenour of their lives. The commands or prohibitions of God have no weight with them: whatever is reputable in the world, or agreeable to themselves, that they do; whenever their sensual inclinations or worldly interests strongly bias them to any line of conduct, it soon appears that they have cast off the yoke of God, and that they feel no restraint whatever, except that which arises from temporal considerations.

Nor is this all: they “speak lies against God:” they declare, in the face of the whole world, that the service of sin and Satan is to be preferred before the service of God. In every transgression they commit, they virtually speak to this effect; ‘This is happiness: as for obedience to God, that would be an insupportable restraint: true happiness consists in renouncing all allegiance to God, and in following our own will.’ Moreover they say, like those of old, “The Lord will not do good, neither will he do evil;” i.e. ‘if we serve him, we shall have no profit; nor shall we sustain any loss if we serve him not.’ We must remember, that God interprets our actions; and considers men as speaking those things which their conduct shews to be the secret language of their hearts. And indeed this is strictly just; for all must allow, that actions speak more forcibly, and more truly, than words. But will not the Lord do good or evil? Will he not reward those that diligently seek him? Will he clear the guilty, and suffer them to pass unpunished? No, assuredly; “he will put a difference between the righteous and the wicked; between those who serve him, and those who serve him not.” Yet such are the lies which ungodly men are speaking against him.

Let any one say, whether this be not really the state of carnal unregenerate men? Do they not thus flee from God’s presence, transgress against his laws, and, in their conduct at least, misrepresent him to the world? Let us look round the world, and see whether this be not a true picture of mankind? Let us look into our own bosoms, and see whether it do not exactly represent ourselves? It may be, that we have not been so openly immoral as others: but yet, if we will examine our own hearts, we shall see that we have been as far from any real delight in secret communion with God as the most profligate man on earth. We have been as far from sacrificing all our own interests and inclinations to the will and law of God as the most flagrant rebel in the world: nor have we, in our actions, been living witnesses for the truth of God, any more than those who have denied every word of the Bible. This then is clearly the state of all unregenerate men.]

We come now to shew you,

  II.      The peculiar sinfulness of their state—

[If, without attending to any collateral circumstances, we were simply to point out the evil which is contained in the foregoing conduct, methinks the state of such men would appear beyond measure sinful: but the sinfulness of it is greatly aggravated by the consideration in my text; “Though I have redeemed them, yet have they spoken lies against me.”

If we call to mind the mercies which had been vouchsafed to the Israelites, we shall perceive that the malignity of their sins was exceedingly enhanced by the obligations which had been conferred upon them: they had been delivered from their bondage in Egypt, and brought to a land flowing with milk and honey. Such an interposition as this never had been known from the beginning of the world: that God should go and take an oppressed nation out of the midst of another nation; that he should reign over them as their king; that he should destroy seven nations greater and mightier than they, and establish them in the possession of their land; that he should, in ten thousand instances, step forth as their protector and deliverer, when they were reduced to the lowest state of wretchedness and misery; that he should vouchsafe them, not one redemption only, but many; this, I say, required the most ample returns of gratitude and obedience: the ingratitude therefore which they manifested, stamped a tenfold malignity on every sin they committed. But we have an infinitely better redemption vouchsafed to us: a Redemption of which theirs was but a type and shadow. We have been redeemed from a far sorer bondage, even from bondage to sin and Satan; from all the curses of the broken law; from all the miseries of death and hell. We have also been brought into a better land; not to the possession of mere temporal comforts, but to spiritual and eternal happiness; to the society of glorified saints and angels; to an inheritance incorruptible, undefiled, and never-fading; in short, to all the glory of heaven. This has been accomplished also for us by far more wonderful and endearing means: God has sent his own Son into our guilty world; sent him to become a man, and to stand in our stead; sent him to give his own life a ransom for us; sent him to pay down the price of our redemption; and has appointed him to bring forth every one of his redeemed; to support and guide them through this dreary wilderness, and to conduct them, with a mighty hand and an out-stretched arm, to the full possession of their inheritance. O, what a Redemption is this! What obligations does this lay upon us to be faithful and obedient! And what a fearful aggravation must this be of all our disobedience! Yet, behold, we are the persons whose transgressions are so multiplied: we are they whom Christ came from heaven to seek and save: and yet we flee from his presence: we are they, for whose sakes “he gave himself, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works;” and yet we are continually transgressing against him: we are they towards whom he has shewn such astonishing love and mercy; and yet we are saying, that he regards us not, and that it will be in vain to serve him. Ah, Brethren, is there no guilt in such a state? and shall not God be avenged of such a people as this? Do not look at your sins merely as they affect society; that is no just criterion; that is no proper test. Estimating your conduct merely in that view, you will be ready to applaud yourselves as righteous, if you should happen to have escaped the grosser pollutions of the world: but view your sins as contrasted with the love of Christ; see him dying to bring you nigh to God, and yet yourselves “fleeing from God;” see him shedding his blood to cleanse you from sin, and yet yourselves continuing to “transgress;” see him faithfully executing every tiling he had undertaken for you, and yet yourselves “lying against him.” This is the light wherein to view your conduct. Draw nigh, then, and see it; ponder it in your hearts; consider it well. What offence can a servant commit against his master, or a child against his parent, or a man against his benefactor, that can bear any proportion to the smallest offence that you have committed against Christ? and yet you have offended times without number, and that too without any remorse; as though men were bound to requite your kindnesses, but you were at liberty to trample upon the most sacred obligations that God is able to confer upon you. Ah, Beloved! know every one of you, that “God seeth not as man seeth;” he considers things not according to man’s estimation, but as they really are: and when he shall call you to an account, you will see every sin aggravated by redeeming love: you will see that, in fact, you “crucify Christ afresh, you trample under foot his blood, you put him to an open shame.” And “shall not God visit for these things?” Yes, assuredly.]

I will proceed therefore to set before you,

  III.      The danger of such a state—

[You can bear me witness, my Brethren, that I delight not in setting forth the terrors of the Lord. I find it far more pleasant to be publishing the glad tidings, and to be expatiating on the fulness and freeness of the Gospel salvation: but I must not conceal from you what God speaks concerning you. Were I to be unfaithful to you in this respect, I should but betray your souls to ruin; and “your blood would be required at my hands.” Attend therefore to the solemn denunciations of God’s wrath against you: hear, I say, and tremble: hear, and lift up your hearts to God for mercy and deliverance: “Woe unto them, for they have fled from me! Destruction unto them, because they have transgressed against me!” Woe and destruction comprehend both present and eternal misery. There is much woe, even in this life, as the consequence of sin. Who can tell the alarms which haunt the wicked in their secret retirements? Who can tell the apprehensions they feel at the approach of death? I know that they may “sear their consciences,” so far as to become “past feeling:” and they may delude themselves with ungrounded hopes, so far as even to attain a confidence of their safety: but notwithstanding this, it is certain that “there is no peace to the wicked:” wherever they go, and whatever they do, they have no solid peace: they are either harassed with tumultuous passions, or terrified with misgiving fears. God has said repeatedly, that “there is no peace to the wicked.” But let us suppose that they pass through life with tolerable serenity; what will they do at the instant of their departure from the body? Then they will begin to understand the meaning of the word “destruction:” now perhaps they listen to it with indifference; but then they cannot remain insensible to it. What terror must seize them when they behold the face of incensed Majesty! when they see that God, whose laws they have trampled on, and that Saviour whose redemption they have slighted! What agony must pierce their souls, when they hear him say, “Depart, accursed, into everlasting fire!” And, when they are hurled headlong into the bottomless abyss, when they are lying down in flames of fire, and know that they must “dwell with everlasting burnings,” how will they gnash their teeth with anguish! how will they curse the day that they were born! how will they curse themselves for their own folly in neglecting redeeming love! But can it be, that they who live in the state before described, are exposed to all this misery? Yes, “Woe unto them! Destruction unto them!” saith Jehovah. And the apostle says, “that they who know not God and obey not his Gospel,” or, in other words, they who flee from God and trample on redeeming love, “shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power.” The whole sacred volume attests and confirms this awful truth: every part of it speaks to the same effect as David, “The wicked shall be turned into hell, and all the people that forget Godf.”

Now, my Brethren, deceive not your own souls. To what purpose will it be, to be speaking peace to yourselves, when God is denouncing “woe and destruction” unto you? If you say that you are not the worst of sinners, what will that avail you? If you say that you are honest, and just, and sober, what is all that to the purpose? This, and more than this, the Pharisee could say for himself; yet was he not hereby justified. The only question is, Do you answer to the character drawn in my text? Have you not “fled from God?” have you not “transgressed against him?” have you not “spoken lies against him;?” If you are disposed to deny any of these charges, consider with yourselves, Have you sought your happiness in communion with God;? and;, when he has said, “Seek ye my face,” has your heart always answered, “Thy face, Lord, will I seek?” Are you not also transgressors against his law? Have you not been just now acknowledging upon your knees, that “you have done those things which you ought not to have done, and left undone those things which you ought to have done?” And can you affirm that the constant course and tenour of your life has proclaimed to all around you, that “to fear God and keep his commandments was the whole end and happiness of man?” No; “every mouth must be shut; and not you only, but the whole world, must become guilty before God.” Know then that you, and that every man, while in an unregenerate state, is exposed to the wrath of God; and that that wrath will come upon you to the uttermost, if you “flee not for refuge to the Hope set before you.”]

  We will now CONCLUDE, with two inferences from the whole:

  1.      What suitable provision is made for us in the Gospel!

[You have seen the awful state of unregenerate men, and will be ready to doubt whether there can be any help or hope for persons so circumstanced. But thanks be to our God and Father, that he has not left us to perish in our sins! on the contrary, he has pitied us, and sent us his only dear Son to deliver us from our lost estate. Numberless as our iniquities have been, they were all laid upon the head of Jesus, our great Sacrifice: all were expiated by his blood; so that God can be “just, and yet the justifier of those who repent and believe” the Gospel. O Brethren, be thankful for this provision: be thankful that you are not only permitted, but commanded, to come to Christ for a free and full remission of all your sins. Have you “fled from” your God and Father? Behold! Jesus, his beloved Son, is come to seek and save you. Have you “transgressed against” him times without number? The blood of Jesus is shed to cleanse you from all sin. Have you in the whole course of your life “spoken nothing but lies” against your adorable Redeemer? That very Redeemer will make you to experience his inviolable truth, in receiving you to mercy, and in rejecting none that come unto him. Surely, if bread be suited to the hungry, or water to the thirsty, then is the provision set before us in the Gospel exactly suited to the wants and necessities of all who feel their need of mercy.]

  2.      How happy are they who have cordially embraced the Gospel!

[In two respects have they experienced a most blessed change; namely, in their character and condition. You have heard that the natural and unconverted man flees from God, transgresses against him, and speaks lies against him. Not so the man that is converted: he flees to God; he seeks the Divine presence; he desires the favour of God more than life, and esteems “his loving-kindness better than life itself.” If any ask him, “Who will shew us any good?” his answer is, like David’s, “Lord, lift thou up the light of thy countenance upon us. “He now also desires to serve and obey God: it is his grief and burthen that he cannot get rid of sin; he longs for holiness; he desires to be changed into the Divine image; he wishes to be in heaven, not merely because he shall there be free from trouble, but because he shall be free from sin. And now, too, he is a living witness for the truth of God: he “sets to his seal that God is true:” he is not afraid to testify before the whole world, that God’s service is perfect freedom, and that “in keeping his commandments there is great reward:” his whole life proclaims to those around him, that God is a mighty God, and greatly to be feared; yet that he is also a loving, merciful, and faithful God, and therefore worthy to be loved and trusted with the whole heart. You have heard also that woe and destruction are denounced against the unconverted; but there is no woe, no destruction, to the converted; but there is no woe, no destruction, to the converted soul: no; “his sins are put away from him, as far as the east is from the west:” while the iniquities of the ungodly are (as we are told) “sealed up in a bag,” to be brought forth against them in the day of judgment, the iniquities that have been committed by a converted soul, are, from the first moment of his conversion, “cast into the depths of the sea;” not into the shallows, from whence they might be recovered, but into the depths, never more to be brought to remembrance. Whoever then ye be, who have embraced the Gospel, rejoice, and leap for joy, on account of the blessed change that you have experienced. If your consciences testify, that you are really seeking after God, that you desire to be delivered from all sin, and that you are endeavouring to be witnesses for God in the world, rejoice; “for it becometh well your souls to be thankful.” You have been redeemed; rejoice therefore in the redemption vouchsafed unto you: “you are bought with a price; therefore glorify God with your bodies and your spirits, which are God’s.”]

MCLXI

THE PRAYERS OF UNREGENERATE MEN CONSIDERED

             Hos. 7:14.

They have not cried unto me with their heart, when they howled upon their beds.

IT is not without reason that prayer has been called by some, the pulse of the soul: for by that more than by any thing else may be discerned the increase or declension of our spiritual health. Somewhat like prayer may be offered by the most ungodly in seasons of deep distress: but their supplications differ widely from those which proceed from a penitent and contrite heart. The ten tribes, who, in despite of all the warnings given them, would go to Egypt and Assyria, rather than to God, for help, found themselves taken in the net which God had spread for them. Then they began to call upon God for help: but, the heart-searching God testifies respecting them, that they cried not unto him with their heart when they howled upon their beds.

To shew how common and awful this state is, we shall,

  I.      Consider the prayers of unregenerate men—

It is confessed such persons often “howl upon their beds”—

[In these words two things are to be noticed, namely, the time, and the manner of their prayers. With respect to the time, it is too generally found, that they who are not in earnest about their salvation, defer their prayers till bed-time: instead of transacting their business with God whilst their faculties are alive, they stay till exhausted nature is become incapable of any energetic exertion; and then hurry over some form of prayer, as a school-boy does his task, without feeling one word they utter. Even this is too favourable a representation of the prayers of many; who stay till they have lain down “upon their bed,” and then fall asleep in the midst of their devotions. As for praying in the morning, they have no time for that: the concerns of the past, or of the present day have pre-occupied their minds; and if they offer two or three cold petitions while they are dressing, it is quite as much as their necessities require, or as God deserves. As to the manner, we may interpret the prophet’s expression as importing in general, that their prayers are altogether irrational, and forced: and indeed, if we take into the account the state of the suppliants as guilty and condemned sinners, and the majesty of him whom they profess to address, their prayers are a most horrid mockery, yea, as unsuitable to the occasion as the “howhng” of a dog would be. But the expression may be taken more strictly and literally: for these persons will not pray with any degree of fervour, except in seasons of great affliction. Perhaps they have suffered some heavy loss, or are in embarrassed circumstances, or have some peculiar guilt upon their conscience, that greatly disturbs them; but even then they have no disposition to spread their case before God; and so they lie down upon their beds as miserable as they can be, “howhng” and whining like dogs, and perhaps wishing that they were dogs, or any thing, rather than rational and accountable beings.]

But, whatever their prayers be, “they cry not unto God with their heart”—

[View them in their public devotions semi; they will confess themselves “miserable sinners,” and implore mercy for Christ’s sake at the hands of God, and desire grace from him “that they may hereafter live a godly, righteous, and sober life, to the glory of his holy name:” but if they were afterwards told by their minister, that they were miserable and hell-deserving sinners; that nothing but an application of the blood of Christ to their souls could ever save them; and that, to evince the sincerity of their repentance, they must devote themselves unreservedly to God; they would shew by their answers, that they neither believed, nor desired, any one of the things, which they had uttered before God.

Inquire, further, into their private prayers, and it will be found that they are not sincere in any petition that they offer. If, for instance, they were to pray that they might become true and faithful disciples of the Lord Jesus; and Jesus were to tell them, as he did the Rich Youth in the Gospel, that they must first give up all that they possess in this world, before they can be brought to love him supremely and to serve him acceptably; would they reply to him, “Thy will be done?” Would they not rather plead for this or that possession, “O, spare it; is it not a little one?” and, when they found that the terms could not be lowered, would they not pray back again their prayers with ten-fold more earnestness than they at first uttered them; yea, and forego all their hope in Christ, rather than sacrifice their worldly interests?

Such are the prayers of the unregenerate, if they pray at all: but the greater part of them, except on very particular occasions, do not so much as preserve even an appearance of devotion.]

We shall have a little clearer view of the worth-lessness of such prayers, if we,

  II.      Contrast them with those of the regenerate—

In every thing that is essential to prayer, the difference may be seen. Particularly they differ in respect of,

  1.      Voluntariness—

[The wicked will pray only under some heavy calamity, or in the near prospect of death and judgment: all their petitions are extorted by anguish or by terror. The regenerate, on the contrary, go to God willingly and cheerfully as to their father and their friend. We do not mean to say, that the godly never feel backwardness to this duty (for, alas! they too often do) but they do not indulge it; they do not rest satisfied in such a state; they condemn themselves for it as much as an unregenerate person would condemn himself for the grossest sins: and when they are enabled, in any measure, to realize their principles, they account it their sweetest privilege to draw nigh to God, and to pour out their souls before him: they even pant for God as the hart after the water brooks, and “go to him as to their exceeding joy.”]

  2.      Constancy—

[When the distresses or terrors, that instigated the ungodly to prayer, are removed, there is an end of the importunity which was occasioned by them. The persons who for a while seemed melted in the furnace, are no sooner taken out of it, than they return to their wonted coldness and obduracy. But a regenerate person can say, “My heart is fixed, O Lord, my heart is fixed:” “at evening, and at morning, and at noon-day will I pray, and that instantly.” There are seasons indeed, when he may, through the corruptions of his heart, be led to relax his diligence: but he can never give over prayer: whether he be in prosperity or adversity, he feels that he is altogether dependent upon God, both for his present and eternal happiness; and therefore he returns again and again to God, in order to maintain fellowship with him, and to receive at his hands the blessings he stands in need of.]

  3.      Humility—

[Persons may use very strong language and express a kind of indignation against themselves in reference to their inward corruptions, while yet they are not truly humbled before God: but true humility consists, not in vehement expressions, but in a tenderness of spirit mixed with self-lothing and self-abhorrence. Of this, an unregenerate man has no conception: yet it is this that constitutes the chief excellence of prayer; and without it our prayers can find no more acceptance with God, than the howhng of a dog. In this view, God himself calls the services of the temple a hateful “noise;” and declares that the offering of a lamb with an unhumbled spirit, is as odious in his sight, as the offering of swine’s blood, or “the cutting off a dog’s neckk.”]

  INFER—

  1.      How little dependence can be placed on a death-bed repentance!

[Far be it from us to discourage repentance at the last hour. On the contrary, if we behold symptoms of it, we would in the judgment of charity conclude well respecting its issue. But it is God alone who can perfectly distinguish between the feigned humiliation of Ahab, and the sincere contrition of Peter: and perhaps, where we think we hear the supplications of a Christian, God may hear nothing but the howhng of a dog. Repentance, like every Christian grace, must be judged of by its fruits: and if we would have in ourselves, or leave in the mind of surviving friends, an unquestionable evidence of our sincerity, let us repent without delay, and “bring forth fruits meet for repentance.”]

  2.      What encouragement have all real penitents to call upon God!

[As God can distinguish hypocrites in the midst of their most specious services, so can he discern the upright in the midst of all their infirmities. The sigh, the groan, the tear, the broken accents of contrition, are more pleasing to him than the most fluent petitions that are destitute of a divine unction. Let none then be discouraged because they do not find a ready utterance in prayer; but let them be chiefly solicitous to “cry to God with their hearts.” Then they will have nothing to fear; for God “will hear them, yea, and answer too, while they are yet speaking to him,” and “will do for them abundantly above all that they can ask or think.”]

MCLXII

THE DANGER OF FALSE CONFIDENCE

  Hos. 8:2, 3.

Israel shall cry unto me, My God, we know thee. Israel hath cast off the thing that is good: the enemy shall pursue him.

THERE is not a more intimate connexion between any two things than between sin and misery. However specious an appearance any hypocrite may make in the world, God, who sees his heart, will sooner or later expose and punish his hypocrisy. The Israelites on different occasions professed to repent, and to return to God: but they were “as a deceitful bow,” that effected not the purpose for which it seemed to be bent: on which account God commanded the prophet to “set the trumpet to his mouth,” and to proclaim their speedy destruction. The prophet’s testimony is then confirmed by God himself in the words before us: in which we may see,

  I.      The vain confidence of the ungodly—

All men have, to a certain extent, the very confidence expressed in my text. As amongst the Jews, so amongst ourselves, the grounds of that confidence are diverse, whilst the confidence itself is the same.

[Some found it on their bearing of the Christian name. They have been born of Christian parents, and educated in a Christian country, and therefore they account themselves children of the Most High; exactly as the Jews claimed to be the children of God, because they were descended from the stock of Abraham, and had been admitted into covenant with God by circumcision. Hence we find them confidently asserting that “God was their Father.”

Others found it on their belonging to a peculiar Church. As the Jews said of themselves, “The temple of the Lord, the temple of the Lord, the temple of the Lord are these,” so persons belonging to the Church of England esteem themselves especially favoured of the Lord on that account, whilst all the various classes of dissenters arrogate to themselves the same high privilege, as arising out of their separation from the Established Church, and the imagined superiority of their respective advantages for spiritual instruction.

Others found their confidence on their moral conduct, and their regular observance of all the external duties of religion. But like the Pharisees of old, whilst their regular deportment makes them objects of admiration to those around them, they shew by their whole conduct that they have only “the form of godliness without any of its power.” Yet do they value themselves as standing high in the favour of God, and would be filled with indignation if their acceptance with him were questioned, or their state before him made even for a moment a subject of doubt.

Others again found their confidence on their having embraced the principles of the Gospel, and professed themselves in a more peculiar manner the followers of Christ. These are apt to consider themselves as lights shining in a dark world — — — and, with more than ordinary boldness, will adopt as their own appropriate and distinctive privilege that assertion of the ancient Church, “My Beloved is mine, and I am his.” Now I am far from saying that none are entitled to express this confidence; for I know that it is the Christian’s privilege to possess it, and to “hold it fast even to the end.” But it is far too easily adopted, and too generally entertained. For thousands who “call God their Rock, and the Most High God their Redeemer, do, in fact, only flatter him with their mouths, and lie unto him with their tongues:”and many of the most confident among them will meet with that repulse in the last day, “Depart from me; I never knew you, ye workers of iniquitye.”]

Seeing, then, that there are so many who indulge a vain confidence before God, let me declare to you,

  II.      The disappointment that awaits them—

Whatever have been the erroneous standards which men have adopted for themselves, there is one, and one only, by which they shall be tried in the last day; and that is, the word of God.

Accordingly God casts in the teeth of self-deceivers their violations of his word—

[The Jews, as Jews, were bound to walk according to God’s law. But they had “cast off their allegiance to God, transgressing his covenant, and setting at nought his commandments.” And this is the very state of us Christians. What a covenant has God made with us in Christ Jesus, “a covenant ordered in all things and sure,” and comprehending our every want, both in time and eternity! In this covenant we have the remission of all our sins accorded to us freely for Christ’s sake, and all needful supplies of the Holy Spirit, for the sanctification of our souls, yea, and eternal glory also vouchsafed to us as the purchase of the Redeemer’s blood. But how little have we regarded this covenant, or sought an interest in it! In fact, “we have rather trodden under foot the Son of God by our continuance in sin, and counted the blood of the covenant wherewith he was sanctified an unholy thing, and have done despite to the Spirit of his grace.” And, as for the laws either of the first or second table, we have never made them the rule of our conduct, or even desired to conform to them any further than suited our own interest or convenience. In our baptism indeed we engaged to walk according to the revealed will of God; but in our whole lives we have rebelled against him, and “cast off the thing that was good.”]

What then can we expect at God’s hands?

[He told the hypocritical Jews that “their Assyrian enemies should pursue them.” True, the Assyrians thought only of gratifying their own ambition; but they were a sword in God’s hand to “avenge the quarrel of his covenant:” and they did fearfully execute on these transgressors the Divine judgments.

And has not God instruments at hand to inflict punishment on us? See the perturbed state of Europe at this moment,” and see how we ourselves are approximating towards it. The outrages and conflagrations which have recently pervaded our land will have been as nothing in comparison of what we may soon behold, if God give us up to that anarchical spirit which now threatens to bear down all before it — — — Truly the occasional prayers which have for some time been in use amongst us by the appointment of our ecclesiastical superiors, may yet well be continued amongst us, for the averting of those judgments which we have so justly merited.

Amongst the professors of religion, too, there is a spirit not unlike to that which prevails in the ungodly world, a spirit of unhumbled inquiry, and of dogmatical assertion, tending only to divide the Church of God, and to diffuse uncharitable feelings amongst those who ought to “love one another with a pure heart fervently.” To what that also may grow, God alone knows. But it is a sad scandal to the Church of God, and can be pleasing to none but Satan, the author and abettor of all evil.

But there are other enemies that may pursue both the world and the Church of God: for most assuredly the wrath of God shall follow and overtake sin, whether it be found in the openly profane, or in the professors of the Gospel of Christ. “The sin of every man,” whoever he may be, shall assuredly, in due season “find him out.” A man’s profession may have raised the admiration of all around him: but if it prove at last unsound, he shall sink the deeper into irremediable shame and misery — — —]

  APPLICATION—

  1.      Let us examine well the grounds of our confidence—

[I would by no means be understood to condemn all confidence, but only to recommend a careful examination of the grounds on which our confidence is built. We may, if we will attentively discriminate between things which differ, find a very broad distinction between the confidence which is delusive, and that which is truly scriptural. As a general observation, we may say, that that alone is scriptural which is attended with holy fear and jealousy: for even St. Paul himself laboured incessantly to “bring all his bodily appetites into subjection, lest, after having preached to others, he himself should become a cast-away.” That which stands on a presumptuous conceit about God’s decrees, and is sanctioned only by an appeal to past experience, may well be questioned: but that which is founded rather on the general promises of the Gospel, and is borne out and warranted by an appeal to the present experience of the soul, may safely be treasured up as an invaluable blessing. And if this latter appear more fluctuating than the other, let not that render it less estimable in your minds: for it is far the more scriptural and safe. In fact, Satan exerts himself to the uttermost to strengthen the confidence which is erroneous, that so his vassals may not suspect the delusion under which they labour; whilst, on the other hand, he infuses doubts into the minds of the upright, that they may not reap the full benefit of their confidence in God. Only let your confidence be humble, and its habitual effect be practical, and then you may say boldly, “O God, thou art my God!” and may hold fast your confidence, and the rejoicing of your hope firm unto the end.]

  2.      Let us endeavour to maintain a close walk with God—

[Whilst this, as I have already shewn, is the proper test of our confidence, it is also the means whereby our confidence is to be made more and more assured. “If we abide with God, he will abide with us: but if we forsake him, he also will forsake us.” Here we see, that, if the text is true, so will the converse of it be found true also. Only let us “hold fast that which is good,” and no enemy whatsoever shall prevail against us. You all know how the Apostle sets all his enemies at defiance — — — And thus may we also do: for, “if God be with us, who can be against us?” Our office is, to serve the Lord. His office, if I may so speak, is to save us. Only then let us attend to our part, and we may with safety leave to our heavenly Father the execution of his.]

MCLXIII

THE NATURE AND EXTENT OF CHRISTIAN INNOCENCE

             Hos. 8:5.

How long will it be ere they attain to innoceney?

IT is impossible to read the history of God’s ancient people, or to survey the world around us, without being filled with wonder at the patience and forbearance of God. In vain were all his mercies to the Jews in delivering them from their bondage in Egypt, and in giving them Possession of the promised land: no manifestations of his power and grace were sufficient to convince them of his exclusive right to their service, or to knit them to him as their only Lord and Saviour. They would make to themselves idols of wood and stone, and transfer to them the allegiance which they owed to God alone. Yet, instead of breaking forth against them in wrathful indignation to destroy them, he bore with them, and, with tender anxiety for their welfare, said, “How long will it be ere they attain to innocency?” Precisely thus does he wait for us also, who, notwithstanding all that he has done for the redemption of our souls, are ever prone to depart from him, and to fix on the creature that regard which is due to him only. Yet he is waiting to be gracious to us also, and longing for the return of our souls to him as their proper rest.

In illustration of this pathetic complaint, I shall consider,

  I.      What is the attainment here specified—

Perfect innocency is utterly unattainable in this life—

[Once we possessed it in our first parents: but since the Fall, we all have inherited a corrupt nature; since “it was impossible to bring a clean thing out of an unclean.” Nor can we by any means wash away so much as one sin that we have ever committed. Rivers of tears would be insufficient for that. Sinners therefore we must be even to the end.]

Yet is there in a scriptural sense an innocency to lie attained—

[Our Lord said of his disciples, “Now ye are clean through the word that I have spoken unto you.” And we too may be clean, yea so clean as to be “without spot or blemish,” if only we use the means which God himself has appointedb. There is “a fountain opened for sin and for uncleanness;” even the Redeemer’s blood, which is able to “cleanse us from all sind” — — — The Holy Spirit also will renew our souls, and make us “partakers of a divine nature,” and “sanctify us throughout in body, soul, and spiritf,” — — — and enable us, in the whole of our life and conversation, to approve ourselves “Israelites indeed in whom there is no guile” — — —

This is scriptural innocency: and this every sinner in the universe may attain. It is freely offered to all — — — and has actually been vouchsafed to the most abandoned of mankindh — — — Nor shall it be withheld from any one that will seek it at the hands of God — — — God himself pants, if I may so say, to give it us: “Wilt thou not be made clean? When shall it once be?” Those to whom it was offered in my text were wicked idolatersl: and therefore we cannot doubt but that it will be granted to us also.]

  II.      The expostulation respecting it—

Long has God borne with us, even as he did with his people of old—

[Who amongst you has not harboured idols in his heart? — — — and whom has not God followed with warnings, exhortations, and entreaties, even to the present hour? — — —]

And how much longer must he bear with us?

[Have we not already provoked him long enough? — — — Or do we hope ever to enjoy his favour if we attain not to innocency? — — — O! delay not to seek this inestimable gift. Is it so small a matter to possess the forgiveness of your sins through Jesu’s blood, and the renovation of your souls by the influence of the Holy Spirit, and the entire conformity of your lives to the mind and will of God, that you will not set yourselves to seek them in the exercise of faith and prayer? — — — How long shall it be ere you begin to seek these blessed attainments? Will you wait till old age, and give to God only the dregs of your life? Or will you put off this necessary work to a dying hour? Believe me, that is by no means a fit season for so important a work as this, and who can tell whether time for it shall be allowed you then, or grace be given you for the execution of it? The attainment is difficult in proportion as it is delayed, and what bitter regret will you feel to all eternity, if the season afforded you for the attainment of this blessing pass away unimproved, and you be called with all your sins upon you into the eternal world! I would address you all in the very spirit of my text, and say to every one among you, “Seek the Lord whilst he may be found, call upon him whilst he is near. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and unto our God, for he will abundantly pardon.”]

  ADDRESS—

  1.      Those who think this blessing unattainable—

[Were this innocency really unattainable, God would never have so pathetically expressed his concern respecting it. But perhaps you think that the infirmities which of necessity cleave to our fallen nature are inconsistent with it. This however is by no means the case. If the heart be upright before God, then shall we be accepted of him in Christ Jesus, and “be presented before him faultless with exceeding joy.”]

  2.      Those who desire to attain it—

[Be sure you seek it in the appointed way. Seek not forgiveness only, nor renovation only, nor holiness only; but seek them all in their proper order, and in harmonious operation. First, your sins must be blotted out through faith in the Redeemer’s blood, next, must your soul be renewed after the Divine image by the power of the Holy Ghost, and lastly, must these blessings manifest themselves in holiness of heart and life. No one of these can be spared. And though we have placed them in the order in which they must be sought, yet will they all be vouchsafed to every one, who believes in Christ, His sins will all be cast into the depths of the sea, and the moral change also be begun, which shall issue in everlasting happiness and glory.]

  3.      Those who through mercy have attained it—

[Is it true that any one in this life is authorized to conceive of himself as “innocent” before God? Yes surely; else our Saviour would never have declared his own Apostles “clean.” Not that any attainment, however great, will supersede the necessity of continued watchfulness: for St. Paul himself felt the need of “keeping under his body, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-away:” and the proper use of all the promises is, “to cleanse yourselves by means of them from all filthiness of the flesh and spirit, and to perfect holiness in the fear of God.”]

MCLXIV

THE CONSEQUENCES OF SIN

             Hos. 8:7.

They have sown the wind, and they shall reap the whirlwind.

MISERY is attached to sin as its inevitable consequence. This connexion does not always appear to a superficial observer. On the contrary, transgression often seems productive of happiness; and obedience: to be a source of much affliction and trouble: but, whatever conclusions we may be led to draw from present appearances, we are sure that the wicked are not happy; nor have they any reasonable expectation of happiness in the eternal world. The Israelites had forsaken the true God for idols, and God warned them of the judgments which would ere long come upon them: but the declaration in the text may be understood as a general position. We shall take occasion from it to shew,

  I.      Who may be said to sow the wind—

To “sow the wind” is a proverbial expression for labouring in vain. It is applied to idolaters, because the silver and gold lavished on idols was unprofitably spent, and it may well be applied to all who seek happiness in a way of sin:

  1.      To sensualists—

[They expect to find much comfort in the indulgence of their lusts. Hence they yield themselves up to all the gratifications of sense. But they find that such pursuits can afford them no real happiness. While they forsake the Fountain of living waters, they hew out to themselves only broken cisterns that can hold no water. Solomon, with the amplest means of enjoyment, confessed thisb. And we may address that appeal to all the votaries of pleasure—.]

  2.      To worldlings—

[The lovers of this present world seem to follow something substantial. They hope to obtain, not a momentary gratification, but solid and lasting benefits. They promise to themselves the acquisition of ease, and affluence, and respect. But riches are justly, and on many accounts, termed “uncertain.” No dependence can be placed on their continuance with use. Our cares are also generally multiplied by means of them: but if they were more conducive to happiness now, what shall they profit in the day of wrath? What advantage has he now, who once took such delight in his storesg? or he, who placed his happiness in sumptuous fare, and magnificent apparel? Surely all such persons will find ere long, that they “sowed the wind.”]

  3.      To formalists—

[The performance of religious duties seems more calculated to make us happy. It is certain that no one can be happy who disregards them. But a mere round of services can never satisfy the conscience. “The form of godliness without the power” will avail little. It will leave the soul in a poor, empty, destitute condition. Some indeed delude themselves with an idea that it will secure the Divine favour; and, under that delusion, they may be filled with self-complacency. But if God send a ray of light into the mind, these comforts vanish. A sight of sin will speedily dissipate these self-righteous hopesk. Nor will any thing satisfy an enlightened conscience but that which satisfies God. There was but one remedy for the wounded Israelites in the wilderness. Nor can a wounded spirit ever be healed but by a sight of Christ.]

  4.      To false professors—

[Many wish to be thought religious, when they are destitute of spiritual life. They perhaps are zealous for the doctrines of the Gospel, and for their own particular form of Church government. But they are not solicitous to live nigh to God in holy duties; nor do they manifest the efficacy of religion in their spirit and conduct. Yet, because of their professing godliness, they think themselves possessed of it, and buoy up themselves with expectations of happiness in the world to come. Alas! what disappointment will they one day experience! What will it avail them to “have had a name to live, while they were really dead?” or to have “cried, Lord, Lord! while they departed not from iniquity?” The pains they have taken to keep up a profession will all be lost. Nothing will remain to them but shame and confusion of face.]

From the seed which they sow, we may easily perceive,

  II.      What they may expect to reap—

“A whirlwind” is a figure used to represent extraordinary calamities.And such is the harvest which they will reap in due season. Their calamities will be,

  1.      Sudden—

[The corn ripens gradually for the sickle, and its fate is foreseen; but the destruction of the ungodly cometh suddenly and at an instant. They indeed have many warnings from all which they see around them; but they put the evil day far from them, and think it will never come. Thus it was with the whole world before the Deluge. Though Noah preached to them for many years, they would not regard him; and were taken by surprise at last, as much as if no notice had been given them. Thus also it will be with all who reject the Gospel salvation. Solomon has expressly declared it in reference to those who sow discordq. And St. Paul has asserted it respecting all that live in a neglect of God.]

  2.      Irresistible—

[Sinners of every description can withstand the word spoken by their fellow-creatures; but they will not be able to resist God when he shall call them into judgment. Then, if the whole universe should enter into a confederacy to protect one sinner, they would fail in their attempt. There is not any thing more irresistible to man, in some climates, than a whirlwind. Yet far less power shall the ungodly have to avert the wrath of God. They will be carried to destruction as the chaff before the wind; and call in vain to the rocks to fall upon them, or the hills to cover themx.]

  3.      Tremendous—

[Nothing can be conceived more dreadful than the desolation made by whirlwinds. Yet this suggests a very inadequate idea of the ruin that will come on the ungodly. The raining of fire and brimstone on Sodom and Gomorrha must have been exceedingly terrible. But even that was light, when compared with the vials of God’s wrath which will be poured out upon the ungodly world. Who can comprehend the full import of that threatening in the Psalms? Who can form a just idea of the judgment denounced by Isaiah—? May we never experience such dreadful calamities! May we tremble at the apprehension of them, and seek shelter in Christ!]

  INFER—

  1.      How earnest should we be in redeeming time!

[The present hours are given us that we may sow for eternity. Every action, word and thought is as seed that will spring up hereafter. According to what we sow now, we shall reap at the last day. Every moment increases our “treasure of wrath,” or our “weight of glory.” How should we be affected with this consideration! Let us lay it to heart, and “walk, not as fools, but as wise menc.” And let that just expostulation shame us to a sense of duty—.]

  2.      How blessed are they who are living to God!

[There is not a work which they perform for him that will not be rewarded. God would esteem himself unjust, if he made them no recompence. However small and insignificant the service be, it shall not be forgotten. Some perhaps may complain, that they cannot do any thing for God, and. that they can only weep for their unprofitableness. But the sighs and tears of the contrite are “precious seed.” They will spring up to a glorious and abundant harvestg. Let the humble then go on “sowing in tears till they reap in joy.” Let them persist in their labour, assured that it shall not be in vain.]

MCLXV

MEN’S DISREGARD OF THE GOSPEL

             Hos. 8:12.

I have written to him the great things of my Law, but they were counted as a strange thing.

GOD, in estimating the sins of men, takes into his consideration all the aggravations with which they are committed. For instance; the warnings which have been given us against sin, the judgments with which we have been visited on account of it, the mercies that have been vouchsafed to us in the midst of it, are all regarded by him as enhancing our guilt in the commission of it. Hence, in criminating his people, whom now he was about to punish, he particularly charges home upon them their contempt of his word, which he had sent to guide them in the paths of righteousness, and to encourage them in a faithful discharge of their duty towards him. In this view our sins are peculiarly aggravated, inasmuch as we have been favoured with a more perfect revelation of God’s mind and will. And to evince this, I will shew,

  I.      What great things God has written to us in his law—

By God’s “law,” we are to understand his word in general; and by “the great things of it,” are meant its fundamental truths.

Let us take a view of them, as recorded in God’s blessed word—

[Our fall in Adam, our recovery by Christ, and our restoration to the Divine image by the Holy Spirit, these are plainly written in every part of the inspired volume. They were made known in the Old Testament, so far as was necessary for the instruction of men under that dark and temporary dispensation. The rite of circumcision marked, that we brought into the world a corrupt nature; and the appointment of sacrifices, whilst it shewed to all their desert of death, evinced to them the necessity of looking forward to that great sacrifice which should in due time he offered for the sins of men. The various lustrations also that were enjoined, gave a striking intimation of what should in due season be effected on the souls of men, through the operation of the Spirit of God. In the writings of David and the prophets, a further light is thrown upon these things: man is declared to be shapen in iniquity, and conceived in sin: and his guilt is said to be removed only through the vicarious sufferings of the Son of God, “on whom the iniquities of all mankind are laidb.” And for the renewal of our nature, we are taught to look to that Divine Agent, who is sent from heaven on purpose to impart it.

In the New Testament, these points are more fully opened: and every thing relating to them is developed with all the clearness and certainty that the most scrupulous mind can desire.

Who can doubt the corruption of our nature, when we are told that “we are by nature children of wrath?” What stronger proof can we have of the necessity of believing in Christ, than the assurance that there is salvation in no other, and “no other name given under heaven whereby we can be savede?” As to the Spirit’s operations upon the soul, we are expressly told, that “if any man have not the Spirit of Christ, he is none of his.”]

And are not these things justly called “great”?

[Verily, in whatever light we view them, they are “great.” Contemplate the mysteriousness of them. How do they, in every part of them, surpass all human conception! What shall we say to our fall in Adam, and the consequent condemnation of all the human race? What shall we think of the incarnation of God’s only dear Son, for the purpose of satisfying Divine justice in our behalf, and working out a righteousness wherein we guilty creatures may stand before God without spot or blemish? What shall we say of the Holy Spirit, the Third Person in the ever-blessed Trinity, making our polluted souls his temples, for the purpose of renewing our fallen natures, and rendering us meet for glory? Well may the Apostle say, “Great is the mystery of godliness!” and well may every one, in the contemplation of it, exclaim, “O the depth”—]

But consider also the importance of these things. There is not any child of man, to whom the tidings of them are made known, that can be saved without an experimental acquaintance with them, and a suitable operation of them upon his soul. Under a sense of our fallen condition, we must lie low before God, in dust and ashes: under a conviction that there is no salvation for us but in Christ Jesus, we must cleave unto him with full purpose of heart: and, under a consciousness of our incapacity to do any thing for ourselves, we must commit ourselves altogether to the care of God’s Holy Spirit, that he may “work all our works in us,” and “perfect that which concerneth us.”

Say, then, whether things so deeply mysterious and so infinitely important be not great. Truly there is nothing in the whole universe that deserves a thought in comparison of these stupendous truths.]

But it is humiliating to observe,

  I.      How they are regarded by an ungodly world—

“They are counted as a strange thing:”

  1.      They are neglected as unimportant—

[One would imagine that the book which reveals these great truths should be universally sought after with insatiable avidity; and be studied day and night, in order to the obtaining of a perfect knowledge of its contents. But how is this book treated? It is thought a proper book for children, that they may be made acquainted with its truths so far as their slender capacities can comprehend them: but for persons of adult age it is supposed to contain nothing that is interesting; and it is laid aside by them, as undeserving any serious attention. Angels in heaven are searching into its unfathomable mysteries with an anxiety worthy of the occasion; but men, who are far more deeply interested in them, suffer them to remain without any serious inquiry. In fact, there is no other book so generally slighted as the inspired volume; not a novel or a newspaper but is preferred before it; so little is the excellence of its mysteries contemplated, and so little the importance of its truths considered.]

  2.      They are ridiculed as absurd—

[Universally is the corruption of our fallen nature regarded as a subject calculated only to inspire gloom, and therefore injurious to the happiness of man. The salvation which Christ has wrought out for us, and freely offers to the believing soul, is reprobated as a licentious doctrine, subversive of morality. The sanctifying influences of the Spirit, also, are held in contempt, as the dreams of a heated imagination, or the pretences of a hypocritical profession. Sin itself, unless in its most hideous forms, is not so universally despised and hated as are the truths of our most holy religion. They were so when proclaimed by prophets, and Apostles, and by our blessed Lord himself. “Ah, Lord God, doth he not speak parables?” is the slightest expression of contempt that any preacher of them can expect. In truth, no man can preach them with success, without being accused as “deceiving the people,” and “turning the world upside down.”]

  APPLICATION—

  How great is the blindness of the natural man!

[The depths of philosophy may be successfully explored by men of studious habits and of intellectual attainments. But who, by any powers of his own, can comprehend the great things of God’s law? Verily, they are “to the Jews a stumbling-block, and to the Greeks foolishness;” and the most learned man on earth, no less than the most illiterate, must say, “Open thou mine eyes, that I may behold wondrous things out of thy law.”]

  2.      How inestimable are the privileges of God’s people!

[“They have been brought out of darkness into marvellous light;” and the “things which God has hid from the wise and prudent, he has revealed unto them” — — — Still, however, there remains a veil upon their hearts, which yet they need to have removed. “They still see only as in a glass darkly;” and must wait for a full vision, till they come to the regions of the blest above.]

MCLXVI

MISERY OF A DESERTED PEOPLE

             Hos. 9:12.

Woe also to them when I depart from them!

THERE is nothing so essential to our happiness as the Divine presence. With that, we may smile at all earthly trials: without it, not all the universe can satisfy the soul. This is promised to us as the greatest good that can be vouchsafed to us in this world: and the withdrawment of it is threatened as the greatest of all evils.

In the words before us, God, having denounced this judgment against his rebellious people, gives an awful intimation of the greatness of the calamity; “Woe unto them, when I depart from them!”

We propose to shew,

  I.      How great a calamity is the withdrawment of God’s presence—

As God is pleased to distinguish both individuals and collective bodies with his favour, so under great provocations he departs from them: and this is a very dreadful calamity, by whomsoever it may be experienced: it is so,

  1.      To nations—

[These, as we see in the Jewish history, prosper beyond the common course of events, when God takes them under his special protection. On the other hand, they are destroyed with equal rapidity when he sets his face against them. War, famine, and pestilence are his ministers: the stars in their courses fight against his enemies: the elements enlist themselves under his banners. Universal nature rises up to avenge the quarrel of his covenant. Wretched indeed is that nation which he has abandoned to ruin! The destruction of the Jewish nation is an awful specimen and pledge of the vengeance which he will execute on those who have filled up the measure of their iniquities.]

  2.      To Churches—

[The Christian Church, when in its infancy, was honoured with very peculiar tokens of the Divine presence, and, in consequence thereof, “grew and multiplied” to a surprising extent. But when the life and power of godliness had declined among the Churches of Asia, and he had often warned them to no purpose, he “took away the candlestick from them:” so that in the cities where Christ was once worshipped and glorified, his name is scarcely known. Nor need we go back to the early ages of the Church: for in many places in our own land where Christ was once preached, nothing is now heard but Socinian heresy or heathen morality. The ignorance of the preachers, the blindness of the hearers, and the unprofitableness of the ordinances, concur in establishing the melancholy truth affirmed in our text.]

  3.      To individuals—

[If we admit, as we must, that “God will not forsake his people,” still we have no evidence that we are his, any longer than we obey his commandments. If we go out from his people, it is rather a proof that we never truly belonged to them. But lamentable is the state of him who provokes God to leave him: for as soon as ever God deserts him, an evil spirit will enter into hime: yea, perhaps seven spirits, worse than ever before inhabited his soul, may take possession of him, and reduce him to a more awful state of bondage than he ever before experienced. Hardness of heart, searedness of conscience, and probably an abandonment of all religious profession, with painful apprehensions of death and judgment, will be the bitter fruits of such a dereliction, which at last will issue in an aggravated and eternal condemnation.]

Let us then attentively consider,

  II.      How we may avert it from ourselves—

We cannot pretend to specify all the means which are to be Used; but we will notice some of the most important:

  1.      Let us abstain from that which will drive God from us—

[Sin is “that abominable thing which his soul hates;” and, if we wilfully indulge it, he will shew his abhorrence of it, by hiding his face from us, and withdrawing from us his blessing. He has said, that his “Spirit shall not alway strive with man.” And it is certain, that we may “grieve his Spirit,” till we altogether “quench” his sacred motions. Let us then turn, not only from open, but from secret sin. Let us “purge out that leaven, that we may be a new lump.” For though God will “not be extreme to mark the unallowed infirmities” of our nature, he will shew his indignation against hypocrisy, however refined it may be in its nature, or specious in its appearance.]

  2.      Let us notice the very first intimations of his displeasure—

[God does not utterly forsake the soul at once: he testifies his displeasure in a variety of ways, before he finally forsakes us. As, in withdrawing from his temple of old, he descended from the mercy-seat to the threshold; and then went from the threshold to the court; then from the court to the door of the east gate; and, lastly, from the gate to the mountain: so, in his departures from Churches or individuals, he gives notice of his intention, that we may repent us of our evil ways. He ceases to manifest himself to us; he gives us up to the dominion of our former lusts; he embitters our state by forebodings of our future doom; and, when he cannot prevail, he “gives us over to a reprobate mind,” and leaves us to fill up the measure of our iniquities. Let us “turn then at his first reproof,” that, instead of “taking his Holy Spirit from us,” he may “pour it out upon us” in richer abundancek.]

  3.      Let us guard against secret departures from him—

[It is rarely, if ever, that God leaves us, unless we first leave him. He has laid down this as the rule of his conduct; “I am with you, while ye be with me: if ye be with me, I will be with you; but if we forsake me, I will forsake you.” If we trace all our darkness and distresses to their proper source, we shall find that they originate in our own unfaithfulness. Let us then watch against a neglect of secret duties, or deadness in them, Let us “give ourselves to the word of God and prayer.” Let us “stir up ourselves, to lay hold on God;” and, with a holy boldness, say, like Jacob, “I will not let thee gon.” In this way we may detain him, and secure his continued presence: or if, “in a little wrath, he hide his face from us for a moment, with everlasting kindness will he have mercy upon us.”]

MCLXVII

BRINGING FORTH FRUIT TO OURSELVES

             Hos. 10:1.

Israelis an empty vine; he bringeth forth fruit unto himself.

IN order to judge aright of our actions, we must examine the principles from whence they proceed. Ignorant as we are of men’s real motives, we invariably endeavour to discover them even in courts of judicature; and pass sentence, not so much upon their actions, as on their intentions. Nor does any one disapprove of this method of estimating men’s conduct, provided only there be sufficient ground for discovering the real sentiments and wishes of their hearts. Now, if this be a proper mode of judging with respect to each other, we should certainly try our own actions by the same rule; since they will most assuredly be estimated according to this rule in the day when we shall stand before the tribunal of God.

In the words before us, God passes sentence, as it were, on the Israelites, not so much for the form and matter of their services, as for the dispositions they exercised in the performance of them. And, as he does the same with respect to us, it is of importance to ascertain,

  I.      When we may be said to bring forth fruit to ourselves—

By the law of our creation we should regard nothing but the glory and authority of God. But, through the corruption of our nature, we have cast off God, and exalted self into his throne. We manifest that we do this,

  1.      When self is the principle of our actions—

[It is but too evident that unregenerate men act in an entire conformity to their own will, without ever considering the will of God. If in any thing they seem to oppose their own will, they do so, not from a regard to his authority, but from some selfish principle of carnal hope or fear. If we would persuade them to any course of conduct, we find that the simple declaration of God’s mind and will has no effect on them whatever; and that we must have recourse to carnal and temporal considerations, if we would succeed with them. Moreover they wish that others also should consult their will, rather than the will of God: and thus they shew not only that they are a god unto themselves, but that they would gladly be a god also to their fellow-creatures; and have their will more respected than the will of God. What can be a proof of bringing forth fruit to themselves, if this be not?]

  2.      When self is the measure our actions—

[Many are willing to be almost Christians; but few wish to be altogether so. Herod would part with many things; but not with his Herodias. The Young Man would follow Christ at all events. as he thought; but could not be prevailed upon to sell his estate, and give it to the poor. Thus, if the attending at the house and table of the Lord, if the abstaining from gross sins, and the exercising of benevolence to the poor will suffice, many will be content to pay the price: but, the renouncing of all sin, and the walking in the narrow path of holiness and self-denial, are too irksome a task: and if they cannot maintain an interest in Christ on lower terms, they determine to part with him. Now what is this, but to make their own ease the measure of their obedience, when they ought to have no other measure than the word of God? whereas the true Christian wishes to “stand perfect and complete in all the will of God.”]

  3.      When self is the end of our actions—

[God’s command is, that “whatever we do, we should do all to the glory of God.” But what if we be studying how to advance our own reputation or interest in the world? What if, like Jehu, we be actuated by pride, when we profess to be doing the Lord’s workd? What if, even in religious duties also, we be seeking to establish our own righteousness, or to gratify only some selfish principle? In all these cases we are justly involved in that censure, “All men seek their own, and not the things that are Jesus Christ’s.”]

To shew the evil of such conduct we shall proceed to point out,

  II.      In what respects, they who do so resemble an empty vine—

The similes of Scripture, if strained and perverted, are made disgusting; but, if soberly and judiciously illustrated, they are replete with useful instruction. Now, without fear of straining this simile, we may observe, that they, who bring forth fruit to themselves, resemble an empty vine,

  1.      In its nature—

[ A vine is a proper emblem of fruitfulness; but an empty vine, in a country so famous for its vineyards as Palestine, gives one a very strong idea of barrenness. Hence, when God was complaining of his people’s unfruitfulness, he compared them to a vineyard, which, alter the greatest pains and cost bestowed on its culture, brought forth nothing but wild grapes. In this view, an empty vine marks the depraved nature of those, who, notwithstanding all the labour with which they have been cultivated, remain “barren and unfruitful in the knowledge of the Lord:” who, instead of being “filled with the fruits of righteousness to God’s praise and glory,” can rise no higher than self, nor do one single act that is pleasing and acceptable to God.]

  2.      In its use—

[A barren vine is the most worthless of all things: other trees may be made useful in some way; but neither root nor branch, nor even the trunk, of a barren vine is good for any thing. Such worthless creatures are they who bring forth no fruit to God. They may indeed be good members of the community; but, as to all the great ends of their creation, they are of no use whatever: they bring no glory to God; they advance not the spiritual welfare of those around them; they attain not to any measure of the Divine image. There is not any thing in the whole creation that does not answer the ends of its formation better than they. Well does our Lord compare them to “salt, which, when it has lost its savour, is unfit even for the dunghill.”]

  3.      In its end—

[Our Lord has told us what will be the end of a barren vine. And shall not such also be the end of those who live to themselves rather than to God? Let our Lord determine this point alsol: and let “the unprofitable servant” not think himself secure on account of his freedom from gross sins: but remember that the best actions are to no purpose, if not wrought from a principle of love to God.]

  ADDRESS—

  1.      Those who resemble an empty vine—

[The culture bestowed on you is worse than in vain, since it greatly aggravates your guilt. Guard then against self-deceit: and devote yourselves in body, soul, and spirit, unto God. Above all, seek to be united unto Christ by faith: for it is only by virtue derived from Christ, that you can ever bring forth fruit unto God.]

  2.      Those who may rather be compared to fruitful vines—

[Occasional mixtures of self are no just ground to question our state before God: for there is much remaining weakness in the best. Nevertheless you must watch and pray against that base principle, and judge of your attainments by the degree in which self is mortified, and God exalted in your hearts.]

MCLXVIII

THE DUTY OF SEEKING GOD

  Hos. 10:12.

Sow to yourselves in righteousness. reap in mercy: break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you.

THE figurative language of Scripture may in some cases obscure its import: but, when it is explained, it exhibits the plainest truths in a rich variety of forms, and tends to fix them on our minds by its attractive influence. We pray God that this observation may be verified, while we open the passage now before us, and consider,

  I.      The duty enjoined—

The three first expressions are explained by the prophet himself as collectively importing, that we should “seek the Lord:” but, separately taken, they point out the particular manner in which we should seek him:

  1.      In the performance of his will—

[Though no man ever hopes to reap wheat, where he has sowed only tares, almost all expect to obtain heaven, notwithstanding they have never made it the one object of their pursuit. But the Apostle guards us against this fatal error, and assures us, that we shall reap according to what we have sowed. Would we then have a joyful harvest in the day of judgment, let us not be provoking God by a life of sin; but turn to him in the way of righteousness; nor let us regard the duties of the first or second table only; but labour to fulfil all his will uniformly and without reserve.]

  2.      In a dependence on his mercy—

[As there are many who hope to find acceptance with God, notwithstanding they seek him not at all, so are there many, who think they make God their debtor by the works they perform; and that they can earn heaven, as it were, by their own righteousness. But, however we may “sow in righteousness,” we must “reap in mercy.” Death is the wages of sin: but life is not the wages of righteousness; all our righteousnesses are imperfect: our best deeds are mixed with sin: and therefore we must be contented to accept heaven as the unmerited gift of God through Jesus Christ.]

  3.      In a due preparation of heart to receive his blessings—

[It would be in vain for a man to sow his seed on fallow ground. The very rains, which God might send down upon it, would be of no service, if the ground were not purged of its weeds, and the seed buried in the bosom of the earth. Thus neither can the soul make a just improvement of spiritual blessings, unless it be broken up, as it were, by the divine law. Till this be done, the true way of salvation will appear foolishness. To be diligent in working righteousness, and, after all, to depend on mere mercy, will be thought paradoxical and absurd. But, when once the law is brought home to the conscience in its spirituality and extent, the soul is made willing to submit to the righteousness of God; and yet is induced to purify itself even as God is pure. It was by this means that St. Paul was brought to a right mind; nor is there any other way of combining diligence in exertion with an humble dependence on the Divine favour.]

For the impressing of this duty on our minds, let us consider,

  II.      The arguments with which it is enforced—

Confining ourselves to the hints suggested in the text, we shall pass by many obvious and important arguments, and fix our attention upon,

  1.      The urgency of this duty—

[At the proper seasons the husbandman goes forth to plough or sow his ground, knowing that, if his work be neglected till the time for performing it be past, he shall have reason to repent of his neglect in the day of harvest. Let it be remembered then, that this is the “time to seek the Lord.” Are we advanced in years? Surely we have no time to lose. Are we in the early part of life? What time so fit as that of youth, before our habits be fixed, or our consciences seared, or our minds distracted by worldly cares? As for aged persons, their lives must be drawing to a speedy close: or, if protracted for a while, a want of mental energy will unfit their souls for spiritual exertions. And, with respect to those who are in the midst of youth, for aught they know, there may be “but a step between them and death.” If any feel a disposition to serve the Lord, this is in a peculiar manner the time for them to seek his face. The very desire they feel, is an evidence that God himself is working in them, and ready to reveal himself to them: whereas, if they stifle the motions of his Spirit, they know not that the grace they so despise shall be ever offered them againg. Let us then “redeem the time” that is so precious, and improve the season which God has afforded us fur this important work.]

  2.      The certainty of success in it—

[The husbandman knows, that if his seed be not watered by seasonable rains, his labour will be wholly lost: yet, notwithstanding he cannot command the showers, lie performs his labour, in hope that God will graciously send the former and the latter rain. But we have an absolute promise, that God will prosper our endeavours, and that, “to him who soweth righteousness shall be a sure Reward.” Do we want a righteousness to justify us before God? He will clothe us in the unspotted robe of the Redeemer’s righteousnessk. Do we want an inward righteousness to qualify us for the enjoyment of his presence? He will work it in us by his good Spirit, and transform us into his own blessed image. Yea, he will “rain down righteousness upon us,” giving us “abundance of grace and of the gift of righteousness.” Let this then encourage us; for “none ever sought his face in vainn.”]

  APPLICATION—

[Let us begin the first great work, the ploughing up of our fallow ground. We need not be told either the necessity or the reasonableness of this work in husbandry: and a very small acquaintance with the corruption and obduracy of an unrenewed heart, will supersede any attempts to evince the same in the cultivation of the soul. Only let it be remembered, that nothing but the law, opened in all its spirituality, and applied in its awful sanctions, can ever effect this work. Let us study it more and more. Let us try ourselves by it. Let us bring our actions, words, and thoughts to it as to a touchstone. Let us use it for the rooting out of all false principles, and base affections. Thus shall our seed be sown to more advantage; and a glorious harvest await us in the day of the Lord Jesusp.]

MCLXIX

CHRIST CALLED OUT OF EGYPT

             Hos. 11:1.

When Israel was a child, then I loved him; and called my Son out of Egypt.

WITHOUT supposing a primary and secondary sense of Scripture, it is impossible to interpret the prophetic writings, so as to make them accord with the construction put upon them in the New Testament. Indeed, on many occasions, we are necessitated to apply them also in a spiritual or mystical sense, so as to bring out from them that full instruction which they are intended to convey. Not that we are at liberty to indulge our own conceits in explaining God’s blessed word, or to put upon it any sense which a fanciful imagination may suggest; but if we follow the inspired writers of the New Testament, we are safe. The passage before us has doubtless an historical import, in relation to the ten tribes of Israel: nor can we doubt but that it has a prophetical meaning in reference to our blessed Lord. And I think the whole analogy of Scripture justifies us in affixing to it also a mystical meaning, in reference to the Church of God in all ages.

In accordance with this view, let us consider,

  I.      Its historical import, as relating to the Jewish people—

The prophet is reproving the ten tribes for their ingratitude to God; and in the words before us he shews them what signal mercies God had vouchsafed to them, from the earliest period of their existence.

“He had loved Israel when a child”—

[When Israel were yet but few in number, God had loved them; yea, when their great ancestor was yet in the womb, God had shewn to him his distinguishing grace and mercy: choosing him, whilst Esau, the elder brother, was rejected. If they looked for the true cause of this, they would find it in God, and in God alone: who had chosen them of his own sovereign will and pleasure, and “had loved them purely and solely because he would love themb.” Nothing could exceed their weakness or unworthiness, at the instant when God brought them into covenant with himself: and therefore they were bound to bear this in remembrance, and to requite this love with a total surrender of themselves to God.]

He had brought them out of Egypt with a mighty hand—

[God had set them apart as a peculiar people for himself. And, in demanding their liberation from Pharaoh, he honoured them with the name of “his son, his first-born.” And vain was Pharaoh’s opposition to his will. By ten successive plagues, God subdued that proud monarch; and on the very day that had been foretold four hundred and thirty years before, brought them forth with a mighty hand and a stretched-out arm: not so much as one was left behind: and this has been referred to, by all the inspired writers, as the most wonderful display of power and grace that ever was vouchsafed to any creatures since the foundation of the world.]

But let us view,

  II.      Its prophetical import, as relating to our blessed Lord—

It had been ordained of God, that every possible evidence should concur to establish beyond a doubt the Messiahship of Jesus—

[Nothing could be conceived more unlikely than that Jesus the Messiah should be brought forth out of Egypt. He was to be born at Bethlehem, and to be educated at Nazareth. How, then, should it be possible for him to be brought out of Egypt? Behold, the rage and envy of Herod shall stimulate him to seek his utter destruction; and to secure it, by the destruction of all the infants from two years old and under, in all the vicinity of the place where Jesus was born. But, to defeat this murderous plot, an angel shall instruct Joseph to take the infant and its mother by night into Egypt; and there shall they be preserved in safety, till Herod himself is dead: and thus, without any design on the part of man, yea, through the murderous rage alone of this jealous prince, is the prophecy fulfilled; and the most convincing evidence is given, that Jesus is the Messiah, the Saviour of the world.

In this view, as confirming the faith of all Believers to the very end of the world, is this prophecy pre-eminently important; since it was beyond the power of man ever to imagine such an incident; and since it took place only through the cruelty of him who sought to destroy Christ as soon as he was come into the world.]

Let us further consider,

  III.      Its mystical import, as applicable to the Israel of God in all ages—

It is well known that the whole deliverance of Israel from Egypt was a type of the deliverance of God’s Israel from sin and Satan, death and hell. Taking, then, the passage in that view, we see in it,

  1.      The sovereignty of his grace—

[There is not a child of God, at whatever period he was converted to the faith of Christ, but was loved of God before the foundation of the world. Of every one of them it may be said, “God hath loved us with an everlasting love, therefore with loving-kindness hath he drawn us” To this all the Scriptures bear witnessh — — — And therefore, if we be God’s children, we must bear in mind to whose sovereign grace alone we owe it: “We have not chosen him; but he has chosen us.”]

  2.      The work which he has ordained to accomplish in all his people—

[Every one of them does he bring out of Egypt. However long we may have been in bondage there, he looses our bonds, and “brings us into the glorious liberty of his children.” See what he did for his people of old, and then you will see what he will do for us: did he cause them to go from their bondage, and to commit themselves altogether to the guidance and protection of their God? That is what he will do for us: neither sin nor Satan shall detain us any longer under their dominion: but we shall devote ourselves altogether to the Lord, to be to him a holy and a peculiar people — — —]

  3.      The efficacy of his grace in their behalf—

[Not one was left behind: “not one feeble person was found,” at that juncture, amidst all the tribes of Israel. And shall there be one amongst all his people, whom he has redeemed, unable to withstand his spiritual enemies? No, not one: “It is not the will of our Father that one of his little ones should perish.” There may be a diversity in the mode of their preservation, as at the shipwreck of St. Paul: but not one shall be lost; nor shall a hair fall from the head of any one amongst them.]

  ADDRESS—

  1.      Have any of you been called to God as from early childhood?

[O, “bless God for this unspeakable gift.” How much have you avoided, which might have ensnared and destroyed your souls! Verily, to be called to the knowledge of the truth in early life, is a far richer blessing than to have been called to the possession of crowns and kingdoms.]

  2.      Are any of you brought into a state of deep affliction?

[This is no proof that God does not “love you,” or deal with you as “his children.” Israel of old were scarcely escaped from Egypt, before they were menaced with destruction at the Red Sea. And our blessed Lord was scarcely born into the world, before it was necessary that he should be carried to Egypt, to avoid the sword of the destroyer. Indeed, you will find that God in general calls his people to trials. “John the Baptist must be in the deserts, till the time of his shewing unto Israel:” our blessed Lord must be “forty days tempted of the devil in the wilderness,” before he shall enter on the office to which he had been baptizedm: St. Paul shall be three days and three nights without sight; and even then shall go into Arabia before he enters fully on his apostolic office. Thus does God generally cause his people’s faith to be triedo; and “allures them into the wilderness, before he speaks comfortably to them.” if, then, your faith be tried, know that it is needful for your best interestsq, and that it is by your tribulations that he will further in you the work of “patience and experience and hope.”]

  3.      Are there amongst you those who have never yet come out of Egypt?

[Be sure, that if you fancy yourselves children of God, whilst yet you have no desire to relinquish this vain world, you do but deceive your own souls. Your “faith,” if it be genuine, “will overcome the world;” and “the cross of Christ,” if ever its saving power be felt, will cause you “to be crucified to the world, and the world to be as a crucified object unto you.” They who are the Lord’s people indeed, “are not of the world, even as he was not of the worldu.” I call you, therefore, to shew “whose you are, and whom you serve:” as for “serving God and Mammon too, it is impossible;” and to attempt it, is an act of treason against Gody. Come out, then, from Egypt and its pollutions, as God has commanded you: and then “he will be a Father unto you; and ye shall be his sons and daughters, saith the Lord Almighty.”]

MCLXX

THE MANNER IN WHICH GOD DRAWS HIS PEOPLE

             Hos. 11:4.

I drew them with of a man, with bands of love.

THE doctrine of Divine influences is generally considered as enthusiastic and absurd. But though we grant that there is much in it which is above our comprehension, there is nothing in it that is contrary to reason. We know not how mind operates upon matter, when we move any of the members of our body: but does any one, on this account, question the influence of volition upon our motions? So, though there be much in Divine influences that is inexplicable, we affirm, that to them must be ascribed all the good which we do. In fact, we have, in the deliverance of Israel out of Egypt, a very striking illustration of the way in which the Spirit of God operates upon the souls of men. In reference to that event God says, “I drew them with cords of a man, with bands of love:” and the same may be said of all who are delivered from the infinitely sorer bondage of sin and Satan.

Let us then consider,

  I.      How God drew his people out of Egypt—

They were not of themselves seeking deliverance. On the contrary, when Moses interposed for them by slaying one of their oppressors, and proceeded to encourage in them a hope of yet further deliverance, “they thrust him from them, saying, Who made thee a ruler and a judge over us?” But when God’s time was fully come, “he drew them,” as we are told, “by the cords of a man, and by bands of love”—

[He made them to feel their sore bondage, and to cry so bitterly by reason of it, that God himself was afflicted by their afflictions. He then sent them a Saviour, even Moses, whom he commissioned and qualified to effect their deliverance. By him he displayed his almighty power; and in ten successive plagues inflicted upon Egypt, (from all of which they were exempt,) he shewed them, that, under the guidance of Moses, they might safely go forth from Egypt, and cast off the yoke of their oppressors. Thus he drew them by such considerations as are proper to influence a rational being: for it is impossible for a man under the pressure of grievous affliction not to desire relief, and gladly to avail himself of such aid as promises to be effectual: He drew them, I say, “with cords of a man.”

Further, God put himself at the head of them, and undertook to be their guide: and, when their danger became so imminent, that they were reduced to utter despair, he opened the sea before them, and led them through on dry ground, and overwhelmed all their enemies in the waves, which had just before been a wall for the protection of his chosen people. Here “he drew them with the bands of love,” as he did afterwards in all their journeys, supplying by miracle their every want, and manifesting his glory to them, and giving them a written revelation of his will. and taking them for his own peculiar people above all the people upon the face of the whole earth. To them also he held forth the prospect of an inheritance. even of a land flowing with milk and honey. where they should enjoy such peace. and plenty. and happiness. as were unknown to the whole world besides.

Now these distinguishing favours were well calculated to bind them to him in such love and gratitude. that nothing should ever be able to draw them from him. or to damp their ardour in his service.

True indeed these means did not produce their full effect upon that generation. all of whom perished in the wilderness. excepting two. What addresses itself to our senses only. is but transient in its operation on the mind; whereas the things which are seen by faith are always present. and abidingly influential and uniformly effectual. In this respect. therefore. the parallel between God’s dealings with the Jews and with us will not hold good. But still the manner in which God drew them serves as “a shadow of good things to come.” and affords to us a striking illustration of the way in which he will draw his people to himself under the better dispensation which we are privileged to enjoy.]

To elucidate this. I will shew.

  II.      How he will draw us at this day—

We need his influences as much as ever his ancient people did—

[No man ever comes to God by any power of his own. Our blessed Lord expressly says. “No man cometh unto me. except the Father who hath sent me draw him.” In fact. we have not in ourselves a power to do a good actc. or speak a good word. or think a good thoughtse. “Our sufficiency for every thing is of God alone;” “nor without him can we either will or do any one thing that is pleasing in his sight. If any man could have exerted such a power. it would have been the Apostle Paul. But he confesses. “By the grace of God I am what I am;” and. when constrained to speak of his labours, he recalls. as it were. his words. and. with holy jealousy for God’s honour. adds. “yet not I. but the grace of God which was with me.” If any man think he can renew and sanctify his own soul. let him make the effort; and his own experience shall attest all that the Scriptures have spoken.]

And how is it that God will work in us?—

[He will draw us, even as he did them, by rational considerations, and by gracious influences, or, as my text expresses it, “by the cords of a man, and by the bands of love”

When first God begins a work of grace upon the soul, he shews to a man his fallen state, and his utter incapacity to save himself. Then He makes known to him the Lord Jesus, who has died for the redemption of a ruined world, and shews to him, that through that adorable Saviour he may obtain a deliverance from all guilt and misery, and be made a partaker of everlasting happiness and glory. Now the question necessarily arises in his mind, ‘Shall I persist in ray wickedness? Shall I pour contempt upon these offers of mercy? Shall I plunge my soul into irremediable and endless perdition? No: This were to act more stupidly than the beasts, and to forfeit all title to the rationality of man.’ Thus is he drawn in the first instance by “the cords of a man.” But in his further progress he experiences the still more influential drawings of God’s love, which, as “bands,” constrain him to surrender up himself a willing captive to his God. The Holy Spirit, whose office it is to “glorify Christ, takes of the things that are Christ’s, and shews them to the believing soul,” and thus makes “Christ more precious to him” than ten thousand worldsi. In time he enables the soul to “comprehend the height, and depth, and length, and breadth of that love of Christ which passeth knowledge;” and by witnessing with the soul that it is an object of God’s love, he enables it with boldness and with confidence to address him by the endearing name of Father, and to assure itself of an everlasting participation of his kingdom and glory. With such bands cast around him, the Believer is drawn to God in a way of holy obedience, and can “defy all the hosts of hell itself ever to separate him from his lovem.” The abiding feeling of his heart from henceforth is, “The love of Christ constraineth me, because I thus judge; that, if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again.”]

  OBSERVE from hence,

  1.      What reason unconverted men have to blush and be ashamed—

[They will take occasion from the doctrine of Divine influences to justify themselves, saying, ‘If God do not draw me, how can I go to him?’ But I ask. Have not the cords of a man been spread around you, yea, and the bands of redeeming love also, and you have burst all these bands asunder, and cast all these cords from you? Do you not know that heaven and hell are before you? and are you acting the part of rational beings, whilst you take no care to flee from the wrath to come, and to lay hold on eternal life? And have you never heard of what Christ has done and suffered for you, and felt too the influences of his Holy Spirit calling you to repentance? Yet have you not ungratefully slighted all the love of Christ, and wickedly resisted the Holy Ghost? Tell me, then, whether such conduct do not call for the deepest humiliation before God? Verily, you may vindicate yourselves, as you will, now; but you shall stand self-condemned at the judgment-seat of Christ.]

  2.      What reason believers have to bless and adore their God—

[Though the unbeliever must ascribe to himself alone the misery to which he is hastening, you owe to God and to his sovereign grace all the blessedness which you enjoy. Had not God of his infinite mercy drawn you, you had no more turned to him, than Satan himself has done. In the view of all the good that you either possess or hope for, you must say, “He that hath wrought us to the self-same thing is Godp.” Give him then the glory due unto his name — — — and look to him for a continuance of his grace, that his work may be carried on and perfected in your souls. Beg of him to fasten his bands yet more firmly about you, that nothing either within or without may break them. And endeavour at all times to yield to his attractive influences, and to comply with the first intimations of his will. And, if you be treated with contempt for this by an ungodly world, comfort yourselves with the reflection, that you are acting the part of rational beings; and that the more closely you are drawn to God in this world, the more intimately you will enjoy him to all eternity in the world to come.]

MCLXXI

GOD’S COMPASSION

  Hos. 11:7–9.

My people are bent to backsliding from me: though they called them to the Most High, none at all would exalt him: [yet] how shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me; my repentings are kindled together: I will not execute the fierceness of mine anger.

THE riches of divine grace are manifest in all the promises; but they are more eminently displayed in the manner in which the promises are given. God often introduces them after an enumeration of his people’s sins. The passage before us well exemplifies this remark. God has been contrasting his kindness to Israel, and their ingratitude towards him; in the text he sets forth their wickedness with all its aggravations: yet all this is preparatory, not to a heavy denunciation of his wrath, but to the tenderest expressions of paternal love—

  I.      The conduct of men towards God—

The ten tribes, since their separation from Judah, had become idolaters: yet God calls them his people because they had been admitted into covenant with him, and still professed to be his. Thus all who call themselves Christians are “God’s people.”

But they “are bent to backsliding from him”—

[The ungodly are justly compared to an unruly heifer: they will not submit to the yoke of God’s laws: their whole spirit and temper is like that of Pharaoh; the “bent” and inclination of their hearts is wholly towards sin. An outward conformity to God’s will they may approve, but they have a rooted aversion to spiritual obedience.]

Nor can they by any means be prevailed on to “exalt and honour him”—

[They are “called” frequently by God’s ministers; they are exhorted and entreated to return to the Most High; but neither promises can allure nor threatenings alarm them:. they turn a deaf ear to all admonitions; they will not “exalt” God in their hearts and lives.]

This is almost universally the conduct of mankind—

[There are a few indeed who desire and delight to serve God; they wish him to be the sole Lord and Governor of their hearts; it is their study to exalt him both in their words and actions: but these are few in every age and place; so few, that, in comparison of the rebellious, they may be said to be “none at all.”]

What might such persons expect at the hand of God?

  II.      God’s conduct towards them—

How different are God’s ways from the ways of man! Instead of executing vengeance in a moment,

He deliberates—

[Admah and Zeboim were cities destroyed with Sodom and Gomorrah; and such monuments of wrath do the unregenerate deserve to be; but God knows not, as it were, how to inflict the deserved punishment: he calls to mind that they are his people; he hesitates, like a parent that is about to disinherit his son; thus is he distracted between his affection for them, and his regard for his own honourd.]

He relents—

[To accommodate himself to our weak apprehensions, he speaks of himself after the manner of men: he cannot endure the thought of making men the objects of his everlasting displeasure. Thus did Jesus weep over the murderous Jerusalem; and thus do the bowels of our Father yearn over usf.]

He resolves—

[Often has “the fierce anger” of the Lord been kindled against us; yet many times has he turned away from his wrathful indignation: often, when his bow was bent, has he forborne to strike: be waits, if peradventure we may yet return to him. His language to his rebellious creatures is the same as everi—.]

  INFER—

  1.      How precious in the sight of God are the souls of men!

[When it was necessary for man’s salvation, God gave his Son: nor did he then deliberate, “how shall I do this?” neither did he relent, when he laid our iniquities on him; yea, he was even pleased in bruising his own Son for us. But when a sinner seems irreclaimable, every tender emotion is excited; God sustains a conflict in his mind, and cannot give him up. O that men would duly estimate the worth of their own souls!]

  2.      How just will be the condemnation of the impenitent!

[This compassion of God greatly aggravates their backslidings; and at last it will give way to wrath and indignation. Soon God will not deliberate, but decide; not relent, but laugh at their calamity; not resolve to pardon, but swear they shall not enter into his rest. Then how just will their condemnation appear! May this goodness of God now lead us to repentance!]

  3.      How certainly shall the returning sinner find mercy!

[If God feel thus for the rebellious, how much more for the penitent! Let all then seek him with humble confidence in his mercy. Let them offer their supplications like those of old—; so shall that song of praise succeed their present disquietudep—]

MCLXXII

JACOB WRESTHNG WITH THE ANGEL

  Hos. 12:3, 4, 6.

By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him.… Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

THE historical parts of Scripture, if duly improved, will be found no less useful than any other. The Apostles often refer to them, and declare, that the things which had occurred to their ancestors, had “happened to them for ensamples,” and that they were recorded “for our admonition.” The Prophet Hosea was reproving both Ephraim (or the ten tribes) and Judah (the two remaining tribes) for their respective sins. But having called the latter by the name of “Jacob,” he thought it proper to guard them against the delusion of imagining themselves accepted of God because of their descent from Jacob, when their conduct was in direct opposition to that which he maintained. He then brings to their remembrance a very striking instance of Jacob’s communion with God; and takes occasion from it to urge them to an imitation of his example.

We shall consider,

  I.      Jacob’s victory—

In a season of great distress he betook himself to prayer—

[Jacob was greatly alarmed at the tidings that his brother Esau was coming against him with four hundred men to destroy him. He therefore used all the most prudential means to pacify his brother, or at least to prevent the total destruction of himself and his family. But he did not trust in the means he had devised. He determined to seek protection from God, well knowing that no means whatever could succeed without him, and that his favour would be a sure defence.

When Jacob staid behind in order to call upon his God, God instantly came forth to meet him. The person who is said to have wrestled with him is sometimes called a man, sometimes an angel, and sometimes God. It was none other than the Son of God, “the Angel of the Covenant,” who assumed on this occasion, as he did on many other occasions, a human shape: and by his condescending to come to Jacob in this manner, he shewed, both to him and us, that none should ever seek his face in vain.

As for Jacob’s wresthng with the angel, the prophet explains the import of that phrase, by saying, that Jacob “wept and made supplication unto him.” He “stirred up himself, as it were, to lay hold on God;” and pleaded his cause before him with boldness and confidence. Assured of a successful issue, he persevered in the conflict till break of day; and when solicited by his apparent adversary to terminate his exertions, he replied, “I will not let thee go until thou bless me.” Yet we are particularly informed, that with this boldness there was a mixture of the deepest humility; for he urged his petitions as our Lord himself did in his incarnate state, with strong crying and tears.

Thus did Jacob shew us to whom we should go in an hour of trouble, and in what manner we should endeavour to interest him in our behalf.]

By this means he obtained the desired relief—

[We are told twice in the text, that “he had power, and prevailed.” He prevailed with God; and by God’s assistance prevailed over man. The great object of his suit was to defeat the malice, and assuage the wrath, of his brother Esau. But how should he effect this? Conciliating as his measures and his conduct were, he could not ensure success: and therefore he went to God, who has all hearts in his hand, and turneth them whithersoever he will. He well knew, that, if once he could get God on his side, he was safe; for that “none could be against him, if God were for him.” To God therefore he presented his supplication; and behold the instantaneous effect! The enraged persecutor meets him with fraternal affection, and the only strife between them was, who should manifest the greatest love.]

In the exhortation grounded on this fact, we see,

  II.      The improvement we should make of it—

The intermediate words, omitted in the text, are merely a repetition of the same idea, that the person who had met with Jacob in Bethel, was “the Lord God of Hosts;” and that, in thus conversing with Jacob, he had, in fact, conversed with the Jewish nation, and had evinced his readiness to hear the supplications of all that call upon him. Then follows the prophet’s exhortation, which it will be proper to enforce;

  1.      “Turn thou unto thy God”—

[He that was Jacob’s God will also be ours: he is ours by external profession, and will be ours by the special communication of his grace, if we seek him with our whole heart.

To those who are in trouble, God is the only refuge. We may go to the creature, and obtain no benefit: but, if we make our application to him, he will hear and help us. In him we shall be as in an impregnable fortress; and if the whole human race were combined for our destruction, not a hair of our head should perish. Let every one of us then turn unto God; and we shall find him a very present help in trouble.]

  2.      “Keep mercy and judgment”—

[We may be ready to think, that as Jacob, notwithstanding his perfidious conduct, found acceptance with God, we may also live in the violation of our duty, and transgress the plainest principles of love and equity, and yet have God for our protector and friend. But Jacob’s treachery was a source of innumerable troubles to him through life, and especially of those very fears that harassed him on this occasion. And we shall find, that, sooner or later, deceit will bring its own punishment along with it. Doubtless when Jacob “wept,” he did so from a recollection that he had brought all these evils on himself, and had altogether forfeited the Divine favour. And to those in hell, it will be no inconsiderable augmentation of their misery to reflect, that they brought it on themselves.

Let us then determine, through grace, that we will give no just occasion to the enemies of our religion to blaspheme, but that we will in every thing keep a conscience void of offence towards both God and man.]

  3.      “Wait on thy God continually”—

[Whether we be reduced to such manifest straits as Jacob was, or not, we equally need the superintending care of God’s Providence. We have spiritual enemies, incomparably more numerous, powerful, and inveterate than Esau’s band; nor can any human means effectually defeat their malice.

Let us then not merely call on God occasionally, under the pressure of some heavy trial, or in the near prospect of death; but let us maintain fellowship with him continually, and by fervent supplication prevail with him to preserve us from all evil, and to bless us with all spiritual blessings. Let us remember, that he is our God in Christ Jesus, and that, through the aid of our incarnate God, we shall be more than conquerors over every enemy.]

MCLXXIII

JEHOVAH ALONE DESERVING OF OUR FEAR OR CONFIDENCE

             Hos. 13:4.

Thou shalt know no God but me: for there is no Saviour beside me.

IN the Holy Scriptures, every kind of argument is urged that is proper to influence the minds of men: sometimes we are persuaded by the terrors of the Lord, and sometimes are allured by his exceeding great and precious promises. A difference is observed towards men differently disposed, and differently circumstanced: “towards some, compassion is exercised” in all its gentlest forms; whilst others are “saved with fear, and snatched out of the fire” with a kind of compulsive violence. But it not unfrequently happens, that where the obstinacy of men is such as almost to preclude a hope of prevailing with them, both the kinds of argument are combined, in order, if possible, by either, or by both, to overcome the obdurate soul. Thus, in the passage before us, the prophet, having represented the ten tribes as increasingly shameless in their idolatries, declares from God, that they shall pass away like the morning cloud, or early dew, and that, like chaff from a threshing-floor, or smoke from a chimney, they shall be scattered as with a whirlwind over the face of the whole earth. But still, as though God repented of denouncing so heavy a judgment against them, he addresses them with tender pity; “Yet I am the Lord thy God from the land of Egypt; and thou shalt know no god before me; for there is no Saviour beside me:” that is, “I can never forget the relation which I bear towards thee; and I am as willing as ever to bestow on thee all the blessings of salvation, if only thou wilt banish from thee those rivals which have provoked me to jealousy.”

In these words there are two things to be noticed:

  I.      The command—

In its primary and literal sense, it refers to the putting away of their molten images which they had made to worship. But the terms used are nearly the same as those by which the first commandment in the Decalogue is expressed; and therefore we must consider them as extending also to the idolatry of the heart. Indeed, idolatry is, as St. Paul expresses it, “a worshipping and serving of the creature more than the Creator, who is God over all, blessed for ever:” and consequently, we are here forbidden to pay to any creature that regard which is due to God alone, or to make it the chief object of,

  1.      Our love—

[In a subordinate way we may love the creature, but not so as to put it in competition with God. There is nothing in the whole universe which we should desire, or seek, in comparison of Him; nor any thing which we should not willingly part with, rather than offend him — — — The state of our minds towards God should be like that of David, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.” To make pleasure, or riches, or honour, or any thing but God, our chief good, is idolatryd.]

  2.      Our fear—

[Scarcely do any begin to fear God, but their acknowledgment of him is retarded by the fear of man. Those who were never ashamed of sin, and who were wont to commit all manner of iniquity with greediness, are filled with apprehensions lest their change of sentiment should be discovered, and they should be called to suffer reproach or persecution for the Lord’s sake. But all such fear argues a forgetfulness of God, who alone is worthy to be fearedf — — — If we regard God as we ought to do, our answer to every cowardly thought will be, “The Lord is my strength and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid?”]

  3.      Our confidence—

[When trials of any kind arise, we almost universally turn our eyes to the creature, rather than to God: either we look to our own wisdom and energy to deliver us, or to the favour and exertion of our fellow-creatures: we can scarcely ever realize the thought of a superintending Providence, who is able and willing to interpose for us: we are apt rather to imagine, that it would be an insult to the Most High to suppose that he will trouble himself about such trifling concerns as ours. In like manner, if our trials be of a spiritual nature, we look to our own wisdom to guide us, our own righteousness to justify us, and our own strength to obtain for us the victory over all our spiritual enemies. But in all this, we greatly dishonour God, in whom should be all our trust for body and for soul, for time and for eternity — — — In all such creature-confidence we manifest an entire departure of heart from God, and subject ourselves to his just and heavy displeasurei.]

The equity of this command is strongly marked in,

  II.      The reason with which it is enforced—

Though God might well require obedience on the sole ground of his own authority, yet he is graciously pleased to assign a reason for this command; a reason, which, whilst it evinces the equity of the command, shews how deeply we are interested in obeying it. There is nothing besides God that can save us,

  1.      In this world—

[Suppose that all the wealth and honour that ever were possessed by man were centred in one person, would they ward off the incursions of disease, or repel the assaults of death? Would they even secure their own continuance, so that they should not speedily give way to poverty and disgrace? In the event of any great reverse of circumstances, will those perishing vanities assuage the anguish of a broken bone, or calm the tempest of a troubled spirit? Will a guilty conscience be quieted by them, or death be divested of its sting? Disease and death have no respect of persons; nor will peace of mind be procured by high-sounding titles, or great possessions. It is God alone that can avert trouble, or sanctify it to our good. He can keep us unhurt, when thousands are falling on our right hand, and on our left: or if he see fit to send us tribulation, he can enable us to rejoice and glory in it: and as for death, he has numbered it among the treasures of his people, whom he enables to long for it, that they may be with Christ, in complete and everlasting felicity — — — If then we look only to our happiness in this present life, who can bear a comparison with Jehovah, as the source of it to those who trust in him?]

  2.      In the world to come—

[If the vanities of time and sense can do nothing for us in this present life, how much less can they in the life to come! There they cannot so much as purchase for us a drop of water to cool our tongue. But O! what a Saviour will Jehovah be! yea, what crowns and kingdoms will he bestow on his believing and obedient people! — — — Behold the Rich Man stripped of all his transient joys, and plunged into that abyss of misery which once he despised! Behold, on the other hand, the once destitute and neglected Lazarus in the bosom of his God! Which of the two had chosen the better part; he who had walked in the ways of this world, and made Mammon his god; or he who had sought Jehovah as his God and portion? Truly, one glance of the celestial world is quite sufficient to evince the reasonableness of the injunction given us in our text — — —]

  This subject may be IMPROVED,

  1.      For our conviction—

[It is an awful truth, that instead of preferring God before every thing, we have preferred every thing before him. Only let us compare the anxiety we have felt about created objects, with that which we have felt in reference to God, and we shall need no further evidence of our being idolaters in the sight of God. What then have we reason to expect at his hands, in the day when he shall judge the world? Let us not judge of ourselves by some of the grosser sins which are injurious to society, but by those which strike at the honour and authority of God. Then we shall see, that, instead of being a Saviour to us, we have reason to fear lest he arise and plead his own cause, and become an avenger of his own insulted Majesty.]

  2.      For our consolation—

[If we take Jehovah for our God, there is not any good thing which we may not expect at his hands. The declaration that there is no Saviour beside him, is, in fact, an assurance, that he will be a Saviour to us, and do for us more than the whole universe can do. We may view salvation in all its bearings, and in its utmost extent; and then say “All this will my God be to me; all this he will do for me.” We cannot possibly raise our expectations too high; for “he will do exceeding abundantly for us above all that we can ask or think:” nor need it be any grief to us that there is no Saviour besides him; for we shall want no other: He is almighty, and will be all-sufficient — — —]

MCLXXIV

HELP IN CHRIST FOR SELF-DESTROYED SINNERS

             Hos. 13:9.

0 Israel, thou hast destroyed thyself; but in me is thine help.

THE great mass of nominal Christians need to be informed respecting their state by nature, and the means by which they are to be delivered from it; and they who have a theoretical acquaintance with these things, yet need to be put frequently in remembrance of them, in order that they may be more abidingly influenced by the consideration of them. In the words of our text, all mistakes on these points are clearly rectified; and we are told on the authority of God himself, that,

  I.      Man’s destruction is of himself—

Whatever we may imagine to the contrary, there are multitudes of the human race eternally destroyed. Their destruction too is altogether of themselves: for,

  1.      They will walk in the way that leads to it—

[God has told them plainly that eternal misery must be the fruit of sin and impenitence. Yet men will continue to disregard the warnings of God, and to practise the things which are displeasing to him! What then must become of them, if there be any truth in the word of God? Or whom must they blame, when they feel the judgments which they would not fear? The man, who by a poisonous draught, or by any other means, puts a period to his life, is not more the author of his own death, than these are of their own destruction.]

  2.      They will not use the means which God has prescribed for their escape—

[God has graciously opened a way for the salvation of a ruined world: he has sent his only dear Son to die for sinners, and his good Spirit to instruct and sanctify them. But men will not seek to be washed in the Redeemer’s blood: they will not pray for the influences of the Holy Spirit: they will not cordially accept the salvation offered them. They are so intent on their worldly business or pleasure, that they will not afford time for spiritual employments. Is it not then utterly their own fault if they perish? A man, who having taken a poisonous draught, whether intentionally or not, would be justly considered as the author of his own death, if he obstinately refused an antidote that was tendered to him: and so must they be considered as destroying themselves who neglect the means which God has provided for their escape.]

  3.      They make use of every thing ultimately to ensure their own destruction—

[Whether they look upwards to God, or around them to the world, or within them to their own experience, they turn every thing into an occasion of fostering their own delusions, and of lulling themselves asleep in a fatal security — — —]

But though man’s destruction is of himself, we must not suppose that his salvation also is of himself: no;

  II.      His salvation is of God alone—

If we inquire who it is, that thus arrogates to himself the exclusive power of saving sinners, we shall find that it is the Lord Jesus Christ, who alone is “King” in Sion, “besides whom there is no Savioure,” and who invariably claims this as his unalienable prerogative.

  1.      There is help for us in no other—

[Who besides him could possibly make atonement for our sins? Man himself could never satisfy Divine Justice — — — Nor could all the angels in heaven offer unto God a sufficient sacrifice for the sins of men? — — — None but He who was “Jehovah’s Fellow” was equal to the task of expiating transgression, and effecting a reconciliation between God and man — — —

Who besides him could rescue us out of the hands of our spiritual enemies? He is that stronger man, who alone can vanquish our mighty adversary, and deliver us from our sore bondage — — —

Who besides him can teach us the way of salvation? or incline us to seek after it? or render our endeavours effectual?

We may truly say then, that as there is no other foundation on which to build our hopes, so neither is there any other name or power whereby we can be saved? “Christ is ALL, AND IN ALLo.”]

  2.      In him there is help sufficient—

[There is nothing wanting in sinful man, which is not abundantly supplied in Jesus Christ. In him there is wisdom to direct the most ignorant,—merit to justify the most guilty,—grace to sanctify the most pollutedr,—and strength to render even the weakest of the human race a conqueror, yea, “more than conqueror,” over all his enemies. He is furnished of God for this very endt, and appointed of him to this very office, and is in every respect “able to save to the uttermost all that come unto God by himx.”]

  ADDRESS—

  1.      Those who are ignorant of their real state—

[Too many, alas! are altogether ignorant of their undone state, and still more so of the guilt attaching to them as the authors of their own misery. But whether we know these things or not, it is an indisputable fact that we have destroyed ourselves, and that there is no possibility of recovery for us but in and through Christ. Let us then seek instruction on these infinitely important subjects, lest we “perish for ever for lack of knowledge.” And let us not for one moment look for acceptance in any other way than through the Lord Jesus Christ, as though we were not self-destroved, or there remained in us any sufficiency to help ourselves. For so destitute are we of all help in ourselves, that, if a good thought would cancel all our past iniquities, and open the kingdom of heaven to us, we could not supply it. If ever we would partake of the felicity of heaven, we must renounce all self-dependence, and look for our help in Christ alone.]

  2.      Those who are desponding on account of it—

[When men begin to see their perishing condition, and to fuel a consciousness that they have been the authors of their own ruin, they often distress themselves with apprehensions that their state is irremediable. Now the text affords a complete antidote to all desponding fears: in it God addresses himself immediately to the self-ruined sinner, and says to him, “I am THY help.” Whatever guilt therefore any one may have contracted, and whatever cause he may have to reproach himself, let him only consider who it is that says to him, “In ME is thy help,” and he may instantly dismiss his fears. Let him “be strong in faith, giving glory to God;” and he shall find that, “before Zerubbabel the mountains will become a plain.”]

MCLXXV

DIRECTIONS FOR AN ACCEPTABLE APPROACH TO GOD

  Hos. 14:1–3.

O Israel, return unto the Lord thy God; for hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Asshur shall not save us: we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our Gods: for in Thee the fatherless findeth mercy.

FOR the encouragement of all who feel the burthen of their sins, God has declared, yea has sworn, that “he has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live:” and the whole Scriptures bear testimony to that blessed truth. But, lest any should be discouraged by the idea that they know not how to approach him acceptably, it has pleased God to prescribe the very “words” whereby he would have them address him. And assuredly, if he had consulted all the weary and heavy-laden sinners in the universe, and had permitted them, or any individual among them, to dictate to him what expressions he should prescribe, the whole world could never have suggested any that were more suited to the necessities of men, or more satisfactory to their minds, than those recorded in our text.

In the words before us, we see, not merely our general warrant for returning to the Lord, but more particularly,

  I.      What petitions to offer—

[What would any one who felt the burthen of sin, and a restoration to the Divine favour, desire? What but a full remission of all his sins, and a free communication of all spiritual and eternal blessings? He would wish for pardon to be complete; because if so much as one sin were left upon his soul, it would inevitably plunge him into everlasting perdition — — — He would also wish for his reception to be perfectly gratuitous, because he can never do any thing to merit it at the hands of God — — — Behold then, it is precisely in this way that we are directed to pray; “Take away all iniquity, and receive us graciously.” And let it be remembered, that this address is not put into the mouths of those only who have contracted a less measure of guilt than others, but of all, to whatever extent “their iniquities” may have abounded, and to whatever depth they may have “fallen” by them. If only we have a desire to “return to the Lord our God,” we are the persons invited and commanded to return in this way.]

In our text, we are further told,

  II.      What promises to make—

We must not imagine that we can make to God any adequate return for his mercies towards us; nor must we presume to offer any thing to him as an inducement to exercise mercy towards us: nor in any point of view whatever must we promise any thing in our own strength. But his mercies undoubtedly call for the best return that we can make; and they lay us under an obligation to do our utmost to please and serve him. Whatever tribute we can render to him, we should: and he here tells us what he will accept at our hands, namely, the tribute of,

  1.      A grateful heart—

[The blood of bulls or “calves” is no longer required of us: there are other and better sacrifices which he expects us to offer, namely, “the calves of our lips,” or the sacrifices of praise and thanksgiving. And these are the offerings which all who are looking to him for mercy desire to offer. In fact, the more any persons are bowed down with a sense of sin, the more they are ready to say, ‘How shall I praise God, if ever I should obtain mercy at his hands! If ever God should admit me to a participation of his kingdom and glory, there will not be one in heaven that will shout the praises of redeeming love so loud as I.’ This tribute therefore the pardoned sinner will delight to pay — — —]

  2.      A devoted life—

[To turn from sin, and especially from our besetting sins, is indispensably required of all who seek for mercy at God’s hands — — — The besetting sins of Israel were, creature-confidence, and idolatry: they were always looking to Egypt or Assyria for help, rather than to God; and giving to dumb idols the worship that was due to him alone. These evils therefore they were to renounce; and an engagement to renounce them was required of all who desired the remission of their former sins. Thus, in approaching the Most High God, and supplicating mercy from him, we should determine, with God’s help, never more to provoke the Lord to jealousy by a renewal of those sins of which we profess to have repented. Our besetting sins in particular must be searched out: and whatever they may have been, whether of a spiritual or carnal nature, we must engage, through grace, to mortify and subdue them — — — We must engage, in dependence upon God, to “cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”]

As great earnestness is required in our prayers, we are taught,

  III.      What pleas to urge—

[God indeed is not, nor can be, wrought upon by any considerations that we can propose: but for the stirring up of our own souls it is proper and necessary that we should enforce our petitions with becoming pleas. But where shall we find any consideration fit to be presented to the Deity? No where, but in his own perfections, or in his gracious promises. Here however we are at no loss: the compassions of our God are infinite; and may well be pleaded by those who feel their need of mercy. “In him the fatherless findeth mercy:” in him, too, the guilty, as well as the destitute, find mercy. Search the records of his word; and this truth will be seen written as with a sun-beam. Mark that stupendous effort of mercy, the gift of his only dear Son to the accursed death of the cross! Mark the invitations, the promises, the expostulations, the complaints; “Wilt thou not be made clean? O! when shall it once be?” Mark these, I say; and they form such a plea, as must satisfy the most doubting mind, and turn to transports of joy the apprehensions of every desponding soul — — —]

  ADDRESS—

  1.      o those who refuse to turn to God—

[Alas! how many turn a deaf ear to the solicitations of heaven! “How often would the Saviour gather us under his wings, and we will not?” But, if you will not turn at God’s reproof, what will ye answer him in the day when he shall judge the world? Low as “ye are fallen,” he now is willing to raise you up: but all possibility of recovery will then be past; and you will sink yet lower still, even into the bottomless abyss of misery. “O consider this, ye that forget God; lest he tear you in pieces, and there be none to deliver you.”]

  2.      To those who are beginning to return—

[Mind that you return in his appointed way. Seek not merely a deliverance from wrath, but a restoration to the state from whence ye are fallen. Look back on man in his primeval state, and see how Adam walked with God in Paradise: that is the pattern that you should endeavour to follow, and the standard to which you should aspire. Or, if he be too far removed from your apprehensions, look at the Saviour, the Lord Jesus Christ, and see how he walked in the midst of this ungodly world: and endeavour to “walk as he walked.” For the remission of your sins, and your restoration to the Divine favour, let the mercy of God in Christ Jesus be your only plea, your only hope: and, for the honouring of your reconciled God, let the sacrifice of praise be continually offered to him on the altar of your hearts, and every defilement be banished without hesitation or reserve. Thus coming to him, you shall never be cast out; but shall surely be received to a participation of his favour, and to a possession of his glory.]

MCLXXVI

THE BLESSINGS THAT PENITENTS MAY EXPECT

             Hos. 14:4.

I will heal their backsliding; I will love them freely: for mine anger is turned away from him.

MEN who have never seen the evil of sin are ready to imagine that God will not punish: under the idea of advancing the attribute of mercy, they deprive the Deity of all justice, holiness, and truth. On the other hand, when they are awakened to a due sight and sense of sin, they suppose that God can never forgive such vile and guilty creatures as themselves: they are now as prone to limit his mercy, as before they were to extend it beyond all bounds of truth and soberness. Nor is this disposition found only in one or two instances: hard thoughts of God, and desponding thoughts of their own state, are very common amongst those who begin to repent; and therefore God is particularly solicitous to impress us with a confidence in his mercy. When he proclaimed his name to Moses, there were a great many expressions declarative of his mercy, while there was only one that described his justice. So we shall find, that there is scarcely one threatening in all the book of God, which is not followed by some free and gracious promise. In the passage before us, he has been exhorting the ten tribes to return unto him: he has put words into their mouths, and taught them how to approach him acceptably: and for their further encouragement, he promises to vouchsafe them the richest of all mercies; “I will heal their backsliding; I will love them freely: for mine anger is turned away from him.”

From these words we shall take occasion to shew,

  I.      What blessings penitents may expect—

[We cannot easily conceive any description of sinners to be worse than those to whom the prophet was writing: this whole prophecy is filled with the most grievous accusations against them: yet God encourages them to repent; and, on the first appearance of penitence and contrition, he sends them this heart-reviving message, “I will heal their backsliding; I will love them freely.”

The first blessing then that every penitent may expect is, that God will heal his backslidings. Sin of every kind, but more especially backsliding, makes a grievous wound in the soul. What pain and anguish did Peter feel, when he went out and wept bitterly! How deeply was David stricken, when he “roared for the disquietness of his heart!” He compares his misery to that occasioned by broken bones; and prays, that God would “make the bones which He had broken to rejoice.” Yet grievous as these wounds are, God will heal them, if we be truly penitent. There are two ways in which he will heal sin: its guilt he will heal, by the blood of his Son; its power and pollution, by the influences of his Spirit.

He will heal its guilt, by the blood of his Son: there is no other balm than this: this alone can avail for the remission of sin: nothing but that which satisfied God will ever satisfy us: nothing but that blood which made an atonement for sin, can ever wash away its stain from our guilty consciences. That however will cleanse from all sin: God once opened on the cross a fountain for sin and uncleanness; nor has it lost any of its cleansing efficacy: the deepest wound may be healed in a moment, if it be only sprinkled with this precious blood: nor will God ever fail to impart this balm to any soul that makes application for it: “though their sins may have been as scarlet, they shall be made white as wool; and though they may have been red as crimson, they shall become white as snow.”

But God will destroy the power, as well as cleanse the guilt of our backsliding: and this he will do by the influences of his Spirit. It would be to little purpose that he forgave the guilt, if he did not also subdue the power, of our corruptions: for, however frequently they might be forgiven, they would still rage with unabated fury; the wounds healed for an instant would still be breaking out afresh; nor would our souls attain to any abiding purity or peace. God therefore will cast salt into the bitter fountain of our hearts: he will “put his Spirit within us, and cause us to walk in his statutes:” he will give us “grace sufficient for us:” he will strengthen us to resist temptation, and to fulfil our duties: and though we cannot expect to arrive at sinless perfection whilst we are in this world, yet shall we be so far healed, that “no sin whatever shall have allowed dominion over us.”

This then is the first blessing which every penitent may expect; the guilt and power of his sins, yea, even of his most grievous backsliding, shall be healed; and, whereas there was “no soundness in him, but (as the prophet says) wounds, and bruises, and putrefying sores,” “his health shall spring forth speedily,” “the lame man shall leap as an hart, and the tongue of the dumb shall sing.”

But is this all that the penitent may expect? No; God has in store for him a higher and richer blessing: it is great indeed to have one’s backslidings healed; but it is greater still to enjoy the light of God’s countenance, and to have his love shed abroad in one’s heart: yet this also shall be vouchsafed to every repenting sinner: God says in my text, “I will heal their backsliding; I will love them freely.” God will feel a joy and a delight over the returning Prodigal; “To this man,” says he, “will I look, that is of an humble and contrite spirit:” I will fix my eyes upon him for good; I will look upon him with complacency; though burning seraphs surround my throne, and myriads of angels brighter than the sun encompass me around, I will look through all their shining ranks, nor shall all of them together divert my attention from the contrite sinner: “To this man will I look:” from whomsoever I hide my eyes, I will be sure to look on him with pleasure and complacency: “I will rejoice over him with joy; I will rest in my love; I will joy over him with singing.” What an unspeakable blessing is this! To have God himself delighting in us, and shedding abroad his love in our hearts, this is inestimable indeed! He adds moreover, “I will love them freely;” i.e. without any desert in them, without any reluctance in himself. Were he to wait till they had something in themselves worthy to attract his notice, they could have no hope: to all eternity they must remain poor, helpless, miserable, undone creatures: they could never of themselves entertain so much as one good thought; much less could they do any thing to merit God’s esteem: God therefore will not wait for any thing in them to attract his regard: if only they be sorry for their sins, and bewail them before him in secret, he will love them freely; not for their sakes, but for his own; not because they are good, but because he will shew forth the freeness of his grace. And, as he will love them without any desert in them, so will he love them without any reluctance in himself: he delights in the exercise of mercy: it is the very joy of his heart to manifest his mercy to all that call upon him in truth. When our iniquities compel him to give us up, then he is all backwardness and reluctance; “How shall I give thee up? my bowels are troubled for thee.” But when we desire to return to him, he never deliberates; he never says, “How shall I receive such a sinner as thou art?” We may see in the parable of the Prodigal Son what is his conduct towards every repenting sinner: instead of hesitating whether he should receive the Prodigal, he ran to meet him; instead of upbraiding him, he interrupts him in his confession, and seals up his lips with kisses; instead of granting his request and making him the lowest of his servants, he treats him as his best-beloved son, clothes him in the richest garments, and kills the fatted calf for him. Thus does God towards every penitent; and were every soul as much disposed to receive mercy as God is to shew mercy, there would never so much as one perish, even to the end of the world.

These blessings then may every penitent expect: God has here, as also in many other passages, expressly bound himself by his own voluntary promise; so that every penitent may expect these blessings upon the ground of God’s truth and faithfulness.]

But there is another ground mentioned in our text: we proceed therefore to notice,

  II.      On what ground they may expect them—

[This part of our subject will require peculiar care and attention, lest we be misunderstood.

Observe the manner in which the last words of our text are introduced: God says, “I will heal their backsliding; I will love them freely: for mine anger is turned away from him:” he is here endeavouring to encourage penitents; and therefore he tells them that he will do great things for them, because his anger is already turned away from them. After much and careful examination of the words, we are persuaded that this is the true sense and meaning of them; and that they are intended to convey one of the most encouraging truths that can be found in all the book of God, namely, that our repentance is a proof of God’s anger being turned away from us, and that the removal of his anger from us is a pledge of greater blessings; or, in other words, that our having the grace of repentance is a ground whereon we may expect the richest blessings.

But we will explain ourselves more fully.

Repentance has not in itself any thing meritorious; nor can the mere work of repentance ever afford a ground of hope towards God: to suppose that our repentance can merit any thing at God’s hands, or bear any part in our justification before God, would be to subvert the whole Gospel, and to render Christ’s death of none effect. Satan cannot take any more effectual method to bring souls to perdition, than to make them trust in their own repentance. Let us not then be understood as though we would lead any man to trust in his repentance; for we say again, that it is impossible to take a surer road to destruction, than he does, who trusts in any repentance or righteousness of his own. But, in another sense, repentance may encourage us to hope; for repentance is a sign and evidence of grace; and grace given, warrants us to expect more grace: and therefore we say, repentance is in some sense a ground of hope: and this, we doubt not, is the meaning of the prophet, in our text. The latter part of our text is a reason for the former part of it: God says in the former part, “I will do so and so;” and then, in the latter, he tells them why they may expect him to do so and so, namely, “because mine anger is turned away from them:” he does not say, “shall be turned away,” but is already turned away. Their being penitent was a proof that they had grace; their having grace was a proof that God’s anger was turned away from them; and the removal of his anger from them was a ground whereon they might expect further blessings from him. To make this matter more clear, let us substantiate two things: First, Repentance is an evidence of grace: no one can doubt that, unless he supposes, that he can repent without the grace of God: but a man must be ignorant indeed to frame any such conception as that: if we believe any thing of the Scriptures, or know any thing of our own hearts, we must know, that “Christ is ascended up on high, to be a Prince and a Saviour, to give repentance and remission of sins;” and that we must acknowledge our repentance, as well as “every other good and perfect gift, to be from above, even from the Father of lights, with whom is no variableness nor shadow of turning.” It being therefore past a doubt that repentance is an evidence of grace, let us prove next, that Grace given, warrants us to expect more grace. The Scriptures plainly assert this; for, on what ground was Paul so confident that God would carry on the good work in the hearts of his Philippian converts, and perform it until the day of Christ? On this ground, namely, “that he had begun a good work in them:” so that, to say the least, grace bestowed is a ground of encouragement whereon we may hope to obtain more grace.

The clear indisputable conclusion from hence is, that if any man has grace to repent, he may take encouragement from it to hope that God will give him more grace: if he has so good an evidence that God’s anger is already turned away from him, he has good reason to hope, that God will do more for him, that he will heal his backslidings, and love him freely.

By way of confirming this blessed truth, we will refer you to those memorable words of David; where you will see, that he draws the very same conclusion from the very same premises; and that too in such a way as evidently supposes his argument to be incontrovertible: “Thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before the Lord in the land of the living?”]

  Let us now conclude, with an INFERENCE or two from what has been said:

  1.      What astonishing consolation is here for all that desire to turn unto God!

[A person may, from a discovery of his sins, be led to say, “There is no hope:” more especially those who have once “tasted the good word of God and the powers of the world to come,” if they have lost their good impressions, and turned back to the world, are tempted to despair: Satan would suggest to them, that, because they have sinned against light and knowledge, they have committed the sin against the Holy Ghost. But observe what care God takes to dispel our fears, and to encourage our return: he does not merely say, “I will heal their sins, but I will heal their backsliding;” thereby obviating at once all their objections. He knows how Satan will take advantage of them: that he will suggest desponding thoughts, and make them believe their sins are too great to be forgiven; and therefore God specifies the greatest of all sins, “I will heal their backsliding” their sins committed against all their own vows and resolutions, their sins committed after the greatest mercies had been vouchsafed to them; yes, even those, says God, will I heal: I will wash them away in the blood of my dear Son, and blot them out as a thick cloud: I will cast them behind my back, and remember them no more; I will pour the balm of Gilead into your wounded spirits, and speak peace to your afflicted consciences. Still Satan suggests, “But you will fall again, and then your last end shall be worse than the beginning.” ‘No’ says God, ‘it shall not be so; only come to me, and I will keep you from falling; trust in me, and “you shall never fall; but an entrance shall be ministered unto you abundantly into the kingdom of your Lord and Saviour:” I will heal you, not only by my pardoning, but also by my renewing, grace: and so effectually will I heal your wounds, that I will even renew you after mine own image, in righteousness and true holiness.’ Perhaps Satan will still urge, ‘But you are not worthy;’ and thus prevent your trusting in God; ‘But,’ says God, ‘I do not look for worthiness in the creature: I will love them freely; without the smallest regard to any thing in them: I will love them for mine own name sake, and “have mercy merely because I will have mercy.” ’ But yet Satan suggests, ‘This is not for you: God is your enemy, and you have nothing to do with these promises:’ but to this also God has given you a certain answer; Are you truly desirous to have your backslidings healed, and to live in the enjoyment of God’s free love and favour? ‘Then, says God, “mine anger is turned away from you:” it not only shall be, but is; that very desire is a fruit of my love; that little repentance which you exercise, is the gift of my grace; and you are to take it as a pledge and earnest of richer blessings; you are to take encouragement from what I have given, to expect from me all that I can give: only follow the direction I have given you, “Take with you words, and say unto me, Take away all iniquity, and receive me graciously,” and I will answer the very desires of your heart; for “I will heal your backslidings, which are the greatest of all sins, and will love you freely; and, lest you should doubt this, I tell you, that, if such be the desires of your heart, mine anger is turned away from you” ’ — — —

See now, my Brethren, what rich consolation here is for every drooping and desponding soul! O cease to listen to the suggestions of Satan; cease to entertain hard thoughts of God! Only come to Jesus) and see what a gracious Saviour he is; how freely he will love) how effectually he will heal. Bring all your unworthiness along with you; bring all your sins) and all your backslidings; and if only ye desire to have them all healed) surely ye shall soon feel the cleansing efficacy of his blood) and the renewing influence of his Spirit: and when he thus loveth you, he will “love you to the end” — — —]

  2.      What cause of fear is here to those who are living in wilful sin!

[If you be not seeking deliverance from sin, even from your darling and besetting sin, surely your case is awful indeed: the anger of God is not turned away from you. No: if there be any truth in the Divine record, “the wrath of God abideth on you.” If you seek not to have your backslidings healed, how is it possible that God should love you? It is said, “He hateth all the workers of iniquity,” and, “He is angry with the wicked every day.” Deceive not therefore your own souls: ye backsliders in particular, who have fallen from your first love, deceive not yourselves; for, except ye repent, God shall remove your candlestick, and your lamp shall go out for ever. Examine well your own souls; see whether the world have not crept in; whether some accursed weeds and thorns have not choked the seed, so that you bring no fruit to perfection? If you can be easy in such a state, there is reason to fear that you are given up by God to judicial hardness: but perhaps you are not easy, yet your uneasiness does not stir you up to repent: you do not unfeignedly seek grace and mercy from the Saviour’s hands; you do not plead with him in earnest; you do not go with strong crying and tears to implore deliverance: what then can you expect, but to perish by the wounds which your backslidings have made? Still, however, there is mercy in store for you: God desires not your death, but rather that you turn from your wickedness and live. O then, “turn, and live ye!” Be importunate at the throne of grace; plead with Him that died for sinners: remember, He is the Sun of Righteousness, whose beams are healing; and “the tree of life, whose leaves are for the healing of the nations.” He is called, in Exodus 15:26, “The Lord who healeth thee;” and he says to every convinced sinner, “If thou wilt return, return unto me, O Israel!” “Whosoever cometh unto me, I will in no wise east out” — — —]

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