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ENTIRE A\ 7 ORKS
HEV. CHA11LES SIMEON, M.A,
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DISCOURSES
(PRINCIPALLY IN THE FORM OF SKELETONS)
NOW FIRST DIGESTED INTO ONE CONTINUED SERIES,
AM) FORMING A COMMENTARY
fPOX EVERY BOOK OF
THE OLD AND NEW TESTAMENT;
TO WHICH IS ANXRXED,
AN IMPROVED EDITION OF A TRANSLATION OF
CLAUDE S ESSAY ON THE COMPOSITION OF A SERMON,
IN TWENTY-ONE VOLUMES.
BY THE REV. CHARLES SIMEON, M.A.
SENIOR FELLOW OF KING S COLLEGE, CAMBRIDGE.
VOL. X.
HOSEA TO MALACHI.
LONDON:
H O L D S W O R T H AND BALL,
18, ST. PAUL S CHURCH-YARD.
V zirrn
M DCCC XXXII.
if
393
CONTENTS TO VOL. X.
1 l " 11 """"
It \1
Pa,, i-
:
HOSEA
1142.
ii. 0, 7.
God corrects and reclaims his People .
1
1143.
ii. 14, 15.
God s Dealings with Penitents
5
1144.
ii. 19, 20.
God betrothing us to Himself .
14
114.).
iii. 5.
The Restoration of the Jews
17
1140.
iv. 6.
It/noi (tncc destructive
21
1147.
iv. 10.
The Evil and Danger of Backsliding .
25
1148.
iv. 17.
The Danger of spiritual Idolatry .
29
1149.
v. 4.
Extent and Causes ofJ\Iens Supineness
31
11 r>0.
v. 5.
Tlic Danger of Pride
35
1151.
v. 13.
The Folly of Creature- confidence .
39
1152.
v. 15.
Spiritual Desertion
41
1153.
vi. 1.
Characteristic Marks of true Penitence
49
1154.
vi. 3.
The Effects of Diligence in Religion .
53
1155.
vi. 4.
Man s Instability God s Forbearance
58
1156.
vi. 6.
Mercii before Sacrifice
01
1157.
vi. 7.
Our Transgressions of the Covenant .
00
1158.
vii. 2.
The Folly of Inconsideration .
70
1159.
vii. 8, 9.
Causes of spiritual Decay . . . .
70
1100.
vii. 13.
Danger of an Unconverted State .
80
1101.
vii. 14.
Prayers ofunregenerateMen considered
88
11G2.
viii. 2, 3.
The Danger of false Confidence .
92
1103.
viii. 5.
Extent of Christian Innocence .
97
1104.
viii. 7.
The Consequences of Sin ....
100
1165.
viii. 12.
Mens Disregard of the Gospel
103
1166.
ix. 12.
Misery of a deserted People . . .
107
1107.
x. 1.
Bringing forth Fruit to ourselves .
110
1168.
x. 12.
The Duty of seeking God ....
113 !
1169.
xi. 1.
Christ called out of Egypt ....
110
1170.
xi. 4.
Manner in which God draws his People
120
mi
xi. 7 9.
124
* *
1172.
xii. 3, 4, 0.
Jacob wrestling with the Angel . .
127
lONTF.NTS.
Di.cnar.e.
Text
.subject.
Page.
IIOSEA
1173.
xiii. 4.
Jehovah alone deserving of Confidence
130
1174.
xiii. 9.
Help in Christ for self-destroyed Sinners
134
1175.
xiv. 13.
Directions for an Approach to God .
138
1176.
xiv. 4.
Blessings that Penitents may expect .
141
1177.
xiv. 5 7.
. The Fruits of God s Favour . .
149
1178.
xiv. 8.
God s Notice of Penitents ....
151
1179.
xiv. 9.
Spiritual Knowledge of God s People
159
JOEL
1180.
ii. 12 14.
Repentance urcied
168
1181.
ii. 26.
Removal of Judgments a Ground of
Praise .
173
1182.
ii. 2832.
Signs of the Messiah s Advent
176
1183.
iii. 13.
The final Judgment represented .
180
1184.
iii. 18.
The millennium
183
AMOS
1185.
ii. 13.
God s Complaint against Mi 1 ...
189
1186.
iii. 3.
Requisites for Friendship with God .
195
1187.
iii. 6.
God the Source and Cause of all Things
200
1188.
iii. 8.
God s Voice to Sinners
206
1189.
iv. 11, 12.
Incorrigibleness reproved ....
209
1190.
v. 8, 9.
God s Condescension and Grace .
213
1191.
v. 12.
God knows our Sins
218
1192.
vi. 1.
Carnal Ease and Security reproved .
223
1193.
vii. 2, 3.
God s Condescension to Prayer .
229
1194.
ix. 9.
The Security of all God s People .
235
1195.
ix. 11, 12.
Conversion of the Jews and Gentiles .
238
1196.
ix. 13.
The Millennial State
241
OBADIAH
1197.
17.
Gospel Effects in the latter Days .
246
JONAH
1198.
i. 6.
Jonah reproved by the Mariners .
252
1199.
ii. 6.
Jonah restored from the Belly of a Fish
257
1200.
ii. 79.
Jonah s Reflections in the Whale s Belly
261
1201.
iii. 810.
Repentance of the Ninevitcs .
265
1202.
iv. 2.
The Mercy of God .
269
1203.
iv. 59.
Jonah s Gourd
274
MICAH
1204.
ii. 7.
Benefits arising from the Word of God
280
1205.
iii. 8.
Ministerial Fidelity
286
CONTENTS.
VI 1
Ui.co.r~.
Itat
Subject
|
PH
1206.
MICAH
iv. 14.
UnitiersalEstablishment of Christianity
288
1207.
iv. 5.
The World s and the Christian s God
294
1208.
v. 2.
The Messiah to be born at Bethlehem
296
1209.
v. 4.
Stability uf Christ s Kingdom .
303
1210.
v. 5.
Christ our Peace in Trouble
305
1211.
v. 7.
The Jews a Blessing to the World . .
309
1212.
vi. 2, 3.
God s Controversy with his People .
316
1213.
vi. 68.
The. Sum of Practical Religion
322
1214.
vii. 7.
Prayer our great Preservative .
327
1215.
vii. 810.
Address of the Jewish Church .
332
12 1G.
vij. is 20.
337
1217.
vii. 1820.
God s Merc//, as reserved for the Jcics
; 339
NAHUM
1218.
i. 2, 6.
God a Revenger of Sin
1 348
1219.
i. 7.
God a Refuge in Time of Trouble
352
1220.
i. 15.
Improvement of God s Mercies
356
HABAKKI K
1221.
i. 13.
The Holiness of God ....
360
1222.
ii. 3.
Our Duty in reference to the Promises
364
1223.
ii. 4.
Faith and Unbelief contrasted .
368
1224.
ii. 20.
God greatly to be feared . . . .
373
122").
iii. 2.
./ Revival desired
378
1226.
iii. 17, 18.
The Christian . ! Boast
382
ZEPHANIAII
1227.
i. 12.
The Secure and Atheistical condemned
385
1228.
ii. 13.
Repentance ursed
390
1229.
iii. 7, 8.
Recompence for our neglect of God .
393
1230.
iii. 12.
The Poor living by Faith ....
397
1231.
iii. 14, 15.
Thankfulness for God s Mercies .
402
1232.
iii. 17.
God s Delight in saving Sinners .
408
HAGGAI
1233.
i. 25, 12.
Consideration of our Ways enforced .
412
1234.
ii. 7.
Christ the Desire of all Nations .
417
1235.
ii. 1114.
Integrity of the Soul enjoined .
420
1236.
ii. 19.
God recompenses our Works
424
ZECHAKIAH
1237.
i. 36.
An Exhortation to turn to God
428
1238.
i.5.
God the Avenger of Sin ....
433
1239.
i. 12, 13.
Christ s Intercession for Jerusalem
438
VI 11
CONTENTS.
..,.
Tell.
Subject.
ZECHAIUAH
1240.
ii. 5.
God the Protection of his People .
442
1241.
ii. 8.
God s Sympathy with his People .
446
1242.
iii. 1 5.
The Restoration of the Jewish Church
451
1243.
iv. 6.
All is of God
456
1244.
iv. 7.
Zerubbabel a Type of Christ .
461
1245.
iv. 10.
The Day of small Things ....
463
124G.
iv. 1114.
The Vision of the Olive Trees .
467
1247.
vi. 12, 13.
Christ saving by his united Offices
473
1248.
vii. 4 7.
Outward Services vain
477
1249.
viii. 38.
The Restoration of the Jews
481
1250.
viii. 2023.
The Conversion of the Gentiles
484
1251.
viii. 2023.
Conversion of the Jews and Gentiles .
488
1252.
ix. 9.
The Advent of Jesus a ground of Joy
495
1253.
ix. 12.
Christ n Strong Hold
499
1254.
ix. 17.
t/
The Glory of Christ
502
1255.
x. 12.
Christ the Strength of his People .
506
1256.
xi. 8.
Abhorrence between God and Sinners
511
1257.
xi. 12, 13.
The Contempt poured on Christ .
514
1253.
xii. 10.
The Means of evangelical Repentance
521
1259.
xiii. 1.
Christ, the Fountain opened
524
1260.
xiii. 7.
Christ smitten for our Sins ....
527
1261.
xiii. 9.
God s Dealings with his People .
533
1262.
xiv. 7.
The Conversion of the Jews
537
1263.
xiv. 9.
557
1264.
xiv. 1619.
The Feast of Tabernacles ....
561
1265.
xiv. 20, 21.
The Millennial Glon/
567
MALACHI
1266.
i. 2,3.
The Sovereignty of God s Grace .
571
1267.
i. 6.
Relative Duties to God and Man . .
576
1268.
i. 8.
God sAppcalto Self-justifying Sinners
585
1269.
i. 11.
The Calling of the Gentiles . .
592
1270.
ii. 2.
Repentance glorifying God
596
1271.
ii. 5 7.
599
1272.
iii. 13.
The Effects of Christ s Advent
604
1273.
iii. 6.
The Immutability of God ....
609
1274.
iii. 8.
Sin a Robbery of God
613
1275.
iii. 16, 17.
Christian Fellowship approved of God
eis
1276.
iv. 1,2.
The Sun of Righteousness arising
623
1277.
iv. 5, 6.
Elijah to precede our Lord .
626
H O S E A.
MCXLII.
GOD CORRECTS AND RECLAIMS HIS PEOPLE.
Hos. ii. 6, 7. Behold, 1 ivill hedge up thy way tvith thorns,
and make a ivall, that she shall not find her paths. And she
shall follow after her lovers, but she shall not overtake them;
and she shall seek them, but shall not Jind them ; then shall
she say, I ivill go and return to my first husband; for then
teas it better with me than now.
THE generality of mankind are very incompetent
judges of the dispensations of Providence.
Indeed, for the most part, they quite mistake their
nature and tendency ; and draw conclusions from
them which the Scripture will by no means justify.
They suppose that prosperity is a token of Divine
love and approbation ; and that affliction, on the
contrary, is a mark of God s displeasure. But an
inspired writer assures us, that " we cannot know
good or evil by all that is before us." Considering,
however, that we are prone to forget God in our
abundance, and that the rod of correction is the
means whereby thousands are turned to God, we have
reason rather to esteem affliction, at least as the more
needful, if not the richer, blessing of the two. Cer
tain it is that there are multitudes now in heaven,
who owed their first serious impressions to some
heavy chastisement ; and who must for ever say with
the Psalmist, " It is good for me that I have been
afflicted." Nor can we doubt but that the good of
mankind is one principal end for which God puts the
cup of sorrow into their hands.
VOL. x. B
2 HOSE A, II. 6,7. [1142.
A remarkable proof of this we have in the passage
before us. The Jews were continually provoking
God to jealousy, by depending on alliances with hea
thens, and worshipping their idols. God, ever slow
to anger, and delighting in mercy, used all possible
methods to reclaim them. He had tried what kind
ness would effect, and had found no success. He
now determined to take the rod; and sent them word
by the prophet, that he would punish them for their
offences; but that the end of their punishment should
be to reduce them to a happier and better state :
" Therefore," says he, (because you are so bent to
follow your own evil ways) " behold, I will hedge
up," &c.
In these words we see,
I. What means God uses to reclaim his people-
Though God could effect his purposes instantly,
by a mere act of his will, yet he is pleased in general
to accomplish them by means suited to the end. In
reclaiming his people,
1. He obstructs their ways
[In their unregenerate state they run on, like others, in
the ways of sin. But when his time is come, he instructs them
either by temporal calamities or by spiritual convictions.
In the common course of events he deprives them of health,
fortune, friends; or perhaps by their own imprudence brings
disorders or distress upon them.
These trials, however, of themselves. have only a momentary
effect ; and therefore he accompanies them with the secret
energy of his Spirit, convincing them of their guilt and danger,
and making them tremble through fear of his eternal judg
ments. He " meets them as an armed man," so that they
dare no longer to " rush on upon the thick bosses of his
buckler."
Thus he " hedges up their way with thorns," and makes
their progress in sin very difficult and painful.]
2. He disappoints their endeavours
[God saw the Jews bent on forming alliances with Egypt
and Assyria notwithstanding all his warnings to renounce
them. He therefore sent them into captivity in Babylon,
where they could have no communications with Egypt or
Assyria ; and thus " built up a wall, that they could not find
their former lovers."
1142.1 GOD CORRECTS AND RECLAIMS HIS PEOPLE. 3
Thus we have our idols which we are prone to follow, not
withstanding all the troubles or convictions that are sent to
wean us from them. Perhaps the world is the object of our
affections; and we weary ourselves in the pursuit of its honours
or emoluments. God therefore secretly blasts our endeavours,
as he did those of his people of old a ; and thus shuts us up
as it were, unto himself, that we may seek him as our portion.
Perhaps our great idol is self-righteousness : we desire to
" establish a righteousness of our own," instead of relying
simply on the righteousness of Christ. God therefore leaves
us to our own feeble efforts, that, by our repeated violations
of our own vows and covenants, we may be constrained to
look from ourselves unto the Lord Jesus Christ. Thus, if we
persist in breaking through " the hedge" he will interpose
" a wall;" that " when we follow after our lovers, we may not
overtake them, and when we seek them, we may not be able
to find them." If smaller difficulties will not answer his end,
he will send greater, till he has accomplished his whole will
concerning us.]
These interpositions, however, operate in a rational
way ; as will be seen by considering,
II. What effects he produces on their minds
Where calamities are sent without grace to sanctify
them, they only harden those whom they ought to
reclaim. But when the grace of God co-operates with
his providence, it works in his people,
1. A sense of their guilt in having departed from
him
[They could once sin without any fear or remorse : at
most, they only viewed sin as an opposition to God s will :
but, when the Spirit of God has opened their eyes, they see
it as an act of spiritual adultery ; and they begin to feel as a
woman would, who, after having departed from a kind and
loving " husband," was just returning to a sense of her duty.
How would she blush at the remembrance of her conduct!
how would she be ready to doubt whether her husband would
ever receive her again, and whether it were possible for her
ever again to be the object of his affections ! Thus a soul
rendered truly sensible of its obligations to God the " hus
band" of his people, feels a proportionate degree of shame
in having departed from him, of shame mixed with self-
lo thing and self-abhorrence 1 .]
2. A consciousness of their folly in having lost
his favour
a Hag. i. 6, 9. b Jer. iii. 25.
4 HOSEA, II. 6,7. [1142.
[It once appeared folly to serve God: but now this sen
timent is reversed. Even in the days of their unregeneracy
they had a secret thought, that the godly, whom they de
spised, were happier than themselves. But, when divinely
instructed, they see that they have been " feeding upon ashes,
and that a deceived heart has turned them aside . If ever
they have " tasted that the Lord is gracious," they cannot
fail of looking back with grief on the blessedness they have
lost 1 , They confess that " once it was better with them than
now;" that, in departing from God, they " forsook the foun
tain of living waters ; " and that, in seeking happiness in the
creature, they " hewed out to themselves broken cisterns that
could hold no water 6 ."]
3. A determination of heart to return to him
[They no longer say, " We will follow after other lovers f ;"
but, " We will return to our first husband." They view God
as their rightful Lord, to whom they are bound by every tie ;
and, with indignation against themselves for their past con
duct, they say, " Other lords besides thee have had dominion
over us ; but by thee only will we make mention of thy
name g ."]
The whole of this effect is strongly exemplified in
the prodigal son
[The prodigal departed from his father, and spent his
substance in riotous living. God, intending to reclaim him,
sent a famine into the country where he had taken up his
residence. (However casual this might appear, it was ordained
of God for his good.) He would not regard this " hedge," or
return to his father while he could get any other support. He
therefore hired himself to a citizen of that place to feed his
swine ; and when almost famished, preferred the husks which
the swine ate of, to the bread he might obtain by returning
home. God seeing this obstinate reluctance in him, so ordered
it, that, notwithstanding he had spent all his fortune there, no
man should have pity enough to relieve his wants. At last,
constrained by necessity, and stopped as by " a wall," the pro
digal is induced to return to his father s house, where he
finds a reception beyond all expectation kind and gracious.
Thus misfortune upon misfortune, or conviction upon convic
tion, are sent to us, till, distressed on every side, and dis
appointed in every attempt to extricate ourselves, we are
"made willing" to return to God.]
We may LEARN from this subject,
c Isai. xliv. 20. <i Gal. iv. 15. e j er . ij. 13.
f ver. 5. B Isai. xxvi. 13.
1143.] GOD S DEALINGS WITH PENITENTS. 5
1. The depravity of man
[We never seek God, till we are constrained by his provi
dence and grace to do so : and, to the latest hour of our lives,
we need hedges and walls to keep us in the way of duty.
What an astonishing proof is this of our utter alienation from
God, yea, of our enmity against him ! Let us blush and be
confounded before him.]
2. The end of trials
[They " spring not from the dust," but are sent for our
good. They are like the angel that met Balaam h : and our
obstinacy in breaking through these obstructions would have
repeatedly subjected us to the sword of vengeance, if our God
had not still exercised mercy and forbearance towards us.
Let us then "hear the rod, and him that hath appointed it 1 ."]
3. The happiness of a religious life
[No one ever gave himself up truly to God without find
ing that " his ways were ways of pleasantness and peace."
No one ever declined from him, that did not suffer loss in
respect of present happiness, as well as of his future reward.
Let all professors then "be sober and watch unto prayer;*
that instead of saying, " It was once better with me than
now," they may " make their profiting to appear unto all," and
be enabled to say on every succeeding day, " It never was so
well with me as at this present time."]
h Numb. xxii. 22 33. Mic. vi. 9.
MCXLIII.
GOD S DEALINGS WITH PENITENTS.
Hos. ii. 14, 15. Therefore, behold, I will allure her, and bring
her into the wilderness, and speak comfortably unto her : and
I icill give her her vineyards from thence, and the valley of
Achor for a door of hope.
WHOEVER is at all conversant with the holy
Scriptures, must know, that they are, in many parts,
highly figurative. If we examine many of our Lord s
expressions, and indeed some whole discourses, we
shall see, that they were unintelligible to those who
interpreted them only according to their literal mean
ing ; because they were intended to be understood in
in a mystical and spiritual sense : hence our Lord
6 HOSE A, II. 14, 15. [1143.
took occasion to inform them, that the words which
he spake unto them were " spirit and life." This is
yet still more observable in the prophetic writings,
which almost always must be taken in a mystical, as
well as literal sense ; and indeed in many places, as
Bishop Lowth has well observed, the spiritual mean
ing is more true, and more immediately intended,
than the literal. This, I apprehend, is the case in
the passage before us. God has been declaring,
what he would do in order to reclaim the ten tribes
from their idolatries ; that he would " hedge up
their way with thorns, and make a wall, so that they
should not be able to find their former ways," i. e. (as
it is more fully set forth in the ninth and following
verses) that he would deprive them of all their
national blessings, and deliver them into the hand of
their Assyrian enemies : then, in my text, he adds,
" Therefore (it should rather be translated, * never
theless } I will allure her," and so on. He had, in
ver. 7, mentioned, that in consequence of the obstruc
tions which he would put in their way, they should
be brought to see their sin and folly, and to say, " I
will return unto my first husband :" and now he pro
ceeds to declare, how he would deal with them, when
they should be brought to that frame of mind ; that
he would allure her, and give her the Valley of
Achor for a door of hope." Now this has never been
literally accomplished : for, if we except about twelve
thousand Israelites, who accompanied the tribes of
Judah and Benjamin in their return from the Baby
lonish captivity, none of the ten tribes have ever yet
returned to their native country. We must there
fore look for a spiritual sense to this passage : and
here we have the authority of an inspired writer to
interpret it, as relating to the conversion of the Gen
tile world, and the deliverance of God s chosen people
from a state of bondage to sin and Satan. St. Paul,
in Rom. ix. 25, speaking expressly on the call of the
Gentiles, quotes the last verse of this chapter in
Hosea, and declares that this prophecy then received
its completion. We may therefore without hesitation
1143.] GOD S DEALINGS WITH PENITENTS. 7
consider the passage as declaring the manner in
which God deals with his penitent and contrite
people, when once the Church, or any individual in
it, is so wrought upon by temporal calamities or
spiritual convictions, as to say, " I will go and
return unto my first, my rightful husband." God
says, as in my text, " I will allure her, and bring her
into the wilderness, and speak comfortably to her ;
and I will give her her vineyards from thence, and
the valley of Achor for a door of hope." In declaring
from hence how God will deal with his returning
people, we may observe, that he will encourage
them,
I. With present comforts
[The readiness of God to receive sinners is not discovered
in any thing more than in his mode of dealing with them in
their return to him: if there be only " some good in them," he
is sure to notice it with some testimony of his approbation : in
proportion as they advance towards him, he makes greater
advances towards a reconciliation with them: and when he sees
that they begin in earnest to seek his face, he will cause them
to abound in consolations. " He will allure them :" we must
not suppose that God will really deceive any one ; but yet
there is a sense wherein he may be said to " allure" men : he
will conceal from the view of penitents such things as might
alarm and terrify them : he will feed them, while they are yet
babes, with milk ; and will withhold the stronger meat, which
they are not yet able to digest. There are many things which
he will say to them at a future period ; but from which he
diverts their attention at present, as from things which they
cannot receive : and thus he leads them gently, as their
strength will bear. He now also in a peculiar manner reveals
himself to the soul, and fills it with heavenly delight. The
sinner coining first to a sense of God s favour, is borne up, as
it were, on eagles wings : he seems to be breathing a purer
air ; I had almost said, to be living in a new world. His sen
sations are so entirely changed, that one may, almost without
an hyperbole, call him " a new creature :" from being dead as
to all spiritual things, he begins to enjoy a spiritual life : from
being in total darkness, he is " brought forth into marvellous
light:" from dreading God s displeasure, he feels "his love
shed abroad in his heart." Now therefore he supposes he
never can lose the savour of these things : " Am I a dog,"
thinks he, that I should ever more offend this gracious Being,
who has thus freely forgiven all my trespasses? Alas! little
8 HOSE A, II. 14, 15. [1143.
knowing what depravity and deceitfulness there is in the
human heart, he concludes that he shall now bear down all
before him : the corruptions of his own heart seem to be so
mortified, as to be almost extinct : the world now is as nothing
in his eyes : and Satan himself, formidable as he is, now
appears to be "bruised under his feet." Perhaps he has
learned, as it were by wrote, to acknowledge himself weak,
frail, and inwardly depraved ; but the frame of his mind is like
David s, when he said, " My mountain is so strong, I shall
never be moved." Thus does God allure penitents: nor is
this any more than what is necessary at the first ; for their
habits of sin are deeply rooted ; their attachment to the things
of time and sense is very strong ; and the opposition they will
afterwards meet with from the world, the flesh, and the devil,
is so powerful, that they need all possible encouragement ;
they need time to get strength ; they need to taste the sweet
ness of religion now, in order that when they come to endure
the cross, they may be able to testify, from their own expe
rience, that religion, with all its difficulties, is an incomparably
better portion than the world. This was remarkably exem
plified at the first publication of the Gospel : the three thou
sand converts " continued daily with one accord in the temple,
and ate their bread with gladness and singleness of heart,
praising God, and having favour with all the people" The
favour of man they had very little reason to expect : but God
saw fit to keep his infant Church for a little time from per
secution, in order that their happiness might have no alloy,
and that they might grow in strength, and be able to endure
it afterwards, when it should come upon them : and thus he
allured them, as it were, to a steady and resolute adherence to
his cause.
Further, God says, " I will bring her into the wilderness."
Many able and judicious Commentators translate these words
somewhat differently, " I will allure her after I have brought
her into the wilderness :" and this I should suppose to be the
more proper rendering of the words, because the sense is then
clear ; viz. " After having afflicted her for her sins, I will
comfort her on her return to me." But, if we retain the pre
sent version, we must understand the wilderness to mean,
not a state of affliction, but a state of solitude and retirement:
and this makes very good sense, and exactly agrees with the
experience of young Christians. When God allures them in
the manner we have before represented, they immediately for
sake the company of the world, and seek their God in retire
ment: they now love solitude; they now never feel themselves
less alone than when alone : nor would they forego their secret
intercourse with God for all the world. There are many sea
sons when they would account the presence of their very
1143.] GOD S DEALINGS WITH PENITENTS. 9
dearest friend to be a grievous interruption. But, however
true the words are in this sense, I apprehend the other to be
the better version of them ; and therefore passing by this, we
observe further, That God will speak comfortably to those
whom he thus allures. He makes his word now to be exceed
ing precious to their souls : he opens their understandings to
understand it ; and they begin to hear God speaking in and by
it : and O ! how delightful are the promises ! With what
eagerness do they embrace the promises ! With what unspeak
able pleasure do they now apply them to themselves ! Under
a sense of guilt, they now see that they may have pardon for
sins of the deepest dye : under a consciousness of their own
insufficiency for any thing that is good, they see here in the
sacred records an inexhaustible treasure of grace and strength.
In every situation and circumstance of life they find, that
there is a word suited to their condition : they hear the voice
of God in the promises ; and by these he speaks indeed most
comfortably to them. There is somewhat peculiar in the
original words ; literally translated, they mean, " I will speak
to her heart:" and this is very properly rendered, "1 will
speak comfortably to her;" for God speaks to the outward
ears of thousands to very little purpose : he invites, but they
are not entreated ; he promises, but they are not comforted :
but, when once he speaks to the heart, then comfort flows in
apace, and " they rejoice with joy unspeakable and glorified."]
Thus we see how God, alluring the sinner, and
speaking comfortably to him, leads him on by pre
sent comforts. We proceed to shew, how he en
courages him,
II. \Vithfittiireprospects
[He that is born of God, is indeed born to a great in
heritance : nor is he in danger of expecting too much at the
hands of God ; for, as he has said in general, " Open thy
mouth wide and I will fill it," so he says in the passage before
us, " I will give her vineyards from hence, and the valley of
Achor, for a door of hope." You will call to mind what was
observed in the beginning of this discourse, that this passage
was never literally fulfilled, and that St. Paul has explained it
in a spiritual and mystical sense : and this we now repeat,
lest our construction, or rather our application of it should
appear fanciful or forced. Vineyards were a very important
part of the produce of the land of Canaan ; insomuch, that
when the spies went to search out the land, they brought
back a cluster of grapes upon the shoulders of two men, as the
best proof of the fertility of the soil. When the Lord there
fore promises to give his people " vineyards from thence," he
10 IIOSKA, 11. 11, 15. [1143.
means by it a supply of every temporal blessing, which he will
bestow upon them from the very instant that they thus return
unto him. If therefore \ve apply this spiritually, we may
understand by it a supply of all spiritual blessings, which God
will vouchsafe to his people from the time that they come to
him with real penitence and contrition. .Fust as when our Lord
says, " If any man thirst, let him come unto me and drink; and
out of his belly shall Mow rivers of living water :" (by which he
meant all the gifts and graces of the Holy Spirit:) so, 1 appre
hend, when God says in my text, " 1 will give her vineyards,"
he means every kind of temporal and spiritual blessing. It is
added further, " 1 will give her the valley of Achor for a door
of hope." Achor was a very rich valley, so called from the
circumstance of Achan being stoned there. It was the first
portion of the promised land that came into the possession of
the Israelites : and this was to them a door of hope ; it was a
ground of assurance, that they should in due time possess the
whole land : it was, as it were, an earnest, whereby they were
taught to expect the fulfilment of all the promises. Hei e then
we see the meaning of the passage before us, according to the
spiritual interpretation of it: God promises to his people the
richest spiritual blessings; and teaches them to consider all
which they hero possess, as an earnest only of what they shall
hereafter inherit. Now it is by this prospect of receiving all
spiritual and eternal blessings, that the young Christian is
encouraged to proceed.
First, Jle /tan a prospect of all spiritual blessings. The
believer soon finds, that, if he will be faithful to his God, he
must forego some worldly advantages ; and sacrifice every
interest that stands in competition with his duty. Now this
to our earthly hearts is no little trial : those who are insincere
cannot stand this test : like the young man in the Gospel, they
may wish for an interest in Christ ; but, if they must sell all
in order to obtain it. they will rather part with Christ and his
benefits : yea, if for a season they make a profession of godli
ness, they will at last, like Demas, prove by their conduct that
they are " lovers of this present evil world." But, as an anti
dote against this poison, God promises that he will give better
riches, even " durable riches and righteousness ;" and, that the
blessings which he will bestow, shall far more than counter
balance any thing which can be lost for him : and thus he
inclines the soul to sutler temporal loss, in expectation of
greater spiritual advantage ; and (^as did the saints of old,) to
"take joyfully the spoiling of their goods, knowing that they
have in heaven a better and an enduring substance." The
Christian also, after a little time, begins to find that he has
many sore conflicts to maintain; that he has enemies on every
side ; that he has temptations without number : and that he has
1143.] GOD S DEALINGS WITH PENITENTS. 11
in himself no strength, either to withstand one temptation, or to
overcome one enemy. Under such circumstances, he would
soon faint and be weary, but that God has engaged to support
him in every trial, and make him conqueror over every enemy.
Hut when he knows, that " his strength shall be according to
his day ;" that there shall be " no temptation without a way
to escape ;" and that every conflict shall produce an abundant
increase of grace and peace ; he is willing to engage his
enemies, under a full assurance, that, while God is for him, he
need not regard any that are against him. lie has already
found the blessedness of serving God : he knows, by his own
experience, that God " never is a wilderness unto his people;"
that he is a gracious master, who richly repays them for what
ever they may do or suffer in his cause. Having therefore
experienced this, he looks forward with confidence : having
obtained grace in past trials, he expects assuredly, that it shall
be given him in future difficulties: having tasted how gracious
the Lord is, he expects to receive yet richer communications
of peace and joy : he looks upon every thing he receives as an
earnest of something future.
In addition to spiritual blessings which he hopes to receive
in this life, he has si prosper! of denial hlesshiys hi tin- life to
conic ; his increasing conformity to the Divine image is a door
< hope, that he shall one day be " holy as God is holy :" his
increasing happiness gives him a lively assurance, that, he shall
ere long be free from every care, and be happy as the angels
that are around the throne : so also the sweet communion
which he enjoys with God in secret, those discoveries of his
glory, and those communications of his love, are as earnests,
that he shall one day see God face to lace, and "drink of the
rivers of pleasure which are at his right hand, for evermore."
Now this contains somewhat of the Christian s experience,
when first, he comes to God through Christ : he is led on at.
first by present comforts ; and, as he proceeds, his prospects
open ; so that in an assured expectation of grace sufficient for
him, and of a crown of glory at the end, he " goes on, con
quering and to conquer."]
Wo will now conclude with an .\nnur.ss
1. To those who may now he enjoying their first
love
[The prophet observes, that the time of espousals is a time
of love": and in the letter to the Church of Kphesus, mention
is made- of a first love; by which is meant, that peculiar
earnestness and delight in Divine things which are often to be
observed in young converts. Now it may be, that some of you
a Jer. ii. 2.
12 HOSEA, II. 14, 15. [1143.
who are here present have just begun to taste the joys of
religion : you have peace with God in your consciences ; and
can scarcely think of any thing but the goodness of God to
your souls. I would to God this might always remain; or
rather, that it might increase more and more ; and that you
might so learn divine lessons in prosperity, as not to need to
learn them in a more humiliating way ! But this is very
rarely the case : the deep things of God are scarcely ever
learned in this way: in general, God, after a season, leaves
the soul to discern its own depravity, and to feel its utter
helplessness : and, in order to humble it in the dust, he suffers
the latent corruptions of the heart to spring up, and thus to
harass and defile the soul. Not that God acts thus from any
pleasure which he takes in mortifying the soul : I am per
suaded he would rather overcome us by love, because " he
delights in the prosperity of his people:" but this is the way
in which he punishes our past sins, and our present neglects ;
he suffers those very sins, which most dishonoured and pro
voked him in our unregenerate state, most to grieve and
perplex us after our conversion : and every secret backsliding
he punishes, by withdrawing in a measure his restraining
grace; so that, as the prophet says, " Our own wickedness
corrects us, and our backslidings reprove us." You must not
wonder, therefore, if this should be your own experience : and
this I say, not to damp your joy, so much as to keep you
from abusing it. Strange as it may appear, our hearts will
sometimes take occasion, even from religious joys, to puff us
up with pride, or to lull us into security: and wherever pride
or security is, no doubt there will ere long be a fall. Re
member then, that these comforts which God vouchsafes you,
are to be an occasion of gratitude, but not of pride; " a door
of hope," but not of presumption. When once you begin to
presume upon your attainments, and to think that less dili
gence, less watchfulness, and less fervour will suffice, be
assured, that the blessings you so abuse will be withdrawn :
you will find, that your gifts, your graces, and your comforts,
mil decline. Be on your guard then against " leaving your
first love :" be sober, and watch unto prayer: and, if you find
but the first beginnings of decay, O! flee to the Saviour; flee
to him as for your lives : if you feel yourselves sinking, cry to
him, " Save, Lord, or I perish!" and endeavour, " as ye have
received the Lord Jesus Christ, so to walk in him, rooted and
built up in him, and established in the faith as ye have been
taught, abounding therein with thanksgiving."]
2. Those who have " left their first love "
[Perhaps you will ask, " Who are they? and how shall
I know whether I be of the number?" Beloved, this is no
1143. J GOD S DEALINGS WITH PENITENTS. 13
hard thing to know. It is true, there may have been some
abatement with respect to rapturous or ecstatic feelings, while
yet your love remains as firm as ever : but yet all who are
really walking nigh to God, find the text realized in their own
experience. God allures them by the consolations of his Spirit;
he seals his promises on their hearts : he enriches them with
gifts and graces ; and he opens glorious prospects to their view.
If therefore, instead of being thus allured, your spirit is
become dull ; if, instead of finding the promises precious to
your soul, they scarcely ever dwell upon your mind, or admi
nister any solid comfort; if your gifts or graces, instead of
increasing, decline ; and if, instead of looking for, and longing
after, and hasting to, your heavenly inheritance, you are be
coming more forgetful of it, and ready, as it were, to take up
your rest in earthly things, Thou art the man : whoever thou
art, " I have somewhat against thee;" " Thou hast left thy
first love." O! " turn and repent, and do thy first works."
See what has caused this declension in thy soul : see what
there is that troubles the camp : and O! put away the accursed
thing: if thou hast given way to a worldly spirit, watch and
pray against it : if pride have defiled thy soul, humble thyself
for it before God, and beg for grace, that thou mayest " be
clothed with humility : " if passion be thy besetting sin, pray
that thou mayest " put on meekness as the elect of God," and
be adorned with that " meek and quiet spirit which is in the
sight of God of great price." If sloth be the enemy that hath
cut thy locks, and shorn thy strength, up, up, and be doing :
in short, whatever it be that has caused thy declension, sacri
fice it, though it be " precious as a right eye, and necessary as
a right hand." " Cease to do evil, and learn to do well : put
away the evil of your doings." I know indeed, that you
cannot put it away of yourselves ; but I know at the same
time, that, till after it be put away, God will not shed abroad
his love in your heart, nor can you look up with comfort and
confidence to him. " Turn ye then unto your God, from
whom you have deeply revolted ; " and know, that he is a
God ready to pardon: " he will heal your backslidings, and
love you freely:" he will give you the earnest of his Spirit
in your hearts, and fill you with joy in expectation of the full
inheritance. O beloved! say with the Church of old, " I
will go and return unto my first Husband; for then it was
better with me than now : " and you will find, that, as " he
hateth putting away," so " he will cast out none that come
unto him."]
14 HOSEA, II. 19,20. [1144.
MCXLIV.
GOD BETROTHING US TO HIMSELF.
Hos. ii. 19. 20. I will betroth thee unto me for ever; yea, I
ivill betroth thee unto me in righteousness, and in judgment,
and in loving-kindness, and in mercies. I will even betrotli
thee unto me in faithfulness : and thou shalt knoiv the Lord.
THERE are various figures used in Scripture to
represent the care which God will take of his people:
but that which is the most endearing, the most
honourable, and, perhaps I might add, the most
frequent, of any, is a marriage covenant. The Old
Testament abounds with expressions to this effect.
Jeremiah has whole chapters addressed to the Church
as an adulterous wife, and inviting her to be recon
ciled to her divine Husband. Hosea not only delivers
messages in similar terms, but was actually com
manded to take an adulteress (I. e. either one who
had been so, and was now penitent, or one who,
though chaste at the time of his union with her,
afterwards proved abandoned) to be his wife, in
order that he might be a visible sign unto the Jewish
nation. By this, Jehovah, having for a season put
away his people for their unfaithfulness, here makes
known to them his purpose to restore them yet again
to his favour. Let us notice,
I. How God contemplates the restoration of his
ancient people-
He considers himself as standing in the relation of
a husband to them
[He had chosen them, and set them apart for that end a
- He acknowledges himself as still bearing that relation
to them b . And complains of their unfaithfulness to him in
terms peculiar to that relation And urges their return
to him by the consideration of their duty to him under that
relation 11 .
Amongst men, such a restoration of the offending party
would be inexpedient 6 : but God both can and will do it in
a Ezek. xvi. 8. b Isai. liv. 5. ver. 2 5.
tl Jer. iii. 14. e Jer. iii. 1.
1144.] GOD BETROTHING US TO HIMSELF. 15
perfect consistency with his own honour. He tells us, He
will do it " in righteousness," having accepted the sacrifice of
his only dear Son in their behalf f . He will do it "in judg
ment," having from all eternity determined so to act towards
them B . He will do it " in loving-kindness," having " loved
them with an everlasting love 1 . He will do it " in mercies,"
having freely forgiven them all their trespasses . He will doit
" in faithfulness," seeing that " his gifts and calling are without
repentance k . And, that he is determined to do it, he makes
clear by a threefold repetition of his purpose, " I will betroth
thee, I will, I will : " and, because it seems a stretch of mercy
beyond all reasonable hope, he says," I will even betroth thee
in faithfulness."]
He further declares that in this his renewed con
nexion with them he will far exceed all his former
mercies
[His former espousal of them issued in their being repu
diated : but this shall be " for ever 1 ." And, whereas their
former knowledge of his character was very imperfect, they
shall now have such discoveries of him as they had no concep
tion of before ; they shall behold all his perfections as harmo
nizing in this stupendous act of mercy" 1 , and all " his glory as
shining in the face of Jesus Christ"."]
But " is God the God of the Jews only ? Is lie
not also of the Gentiles? Yes,, of the Gentiles also:"
and to them also does my text refer : so that, to
enter fully into it, we must further notice,
II. What glad tidings are here announced to the
Gentile Church-
To the Christian Church does St. Paul expressly
apply this prophecy, saying, " God saith in Osee, I
will call them my people, which were not my people;
and her beloved, which was not beloved. And it
shall come to pass, that in the place where it was
said unto them, Ye are not my people ; there shall
they be called the children of the living God ."
Now, in fact, Christ stands in the same relation to
us as Jehovah did to the Jews
f Rom. iii. 21, 22. e Eph. i. 8 11. h Jer. xxxi. 3.
Rom. xi. 27. k Rom. xi. 29. J Jer. xxxi. 31 3.3.
m Isai. xlv. 21. "2 Cor. iv. 0. Rom. ix. 24 20.
16 HOSEA, II. 19, 20. [1144.
He is the Bridegroom of his Church P; and every true Chris
tian, as well as the whole body of his Church, is presented to
him under the character of his spouse q . True, we have de
parted grievously from him, and may justly be put away by
him for ever. But he authorizes his ministers to bring us
back to him, and engages not to cast off so much as one who
shall return to him in penitence and faith r . His language to
us is " Turn ye, turn ye ; why will you die 8 ?" And so has
he prepared the way for our return, that the perfections of
God shall not only not be dishonoured, but shall be greatly
glorified, in that event. St. Paul takes great pains to shew,
that the righteousness of God will be displayed in it no less
than his mercy*: so that in it "shall mercy and truth meet
together, and righteousness and peace kiss each other u ."
By entering into this relation to Christ, our happi
ness will be immeasurably and eternally enhanced
[Other unions are but for a time: but this shall be for ever.
" He will not cast off his people, when once he has been pleased
to make us his people x ." And he wishes us to know this for
our joy. The covenant he makes with us is different from that
which he made with the Jews. His covenant with them was
to depend on their stability ; and therefore it was dissolved :
but that which he makes with us, provides for our stability
itself, and therefore shall never be dissolved to all eternity y .
And who can conceive what discoveries of his glory shall be
vouchsafed to us through eternal ages? We cannot really
know God now, unless we are united to him in Christ Jesus :
but, when that union takes place, we, like Moses in the cleft of
the rock, have all his perfections proclaimed to us, and all his
goodness made to pass, as it were, before our eyes 2 . Increasing
experience of his love will give us increasing discoveries of his
love. Yet to the last we shall only behold, as it were, his
back parts, and see him as in a glass darkly : but when once
the soul is liberated from the body, " we shall see him as we
are seen, and know him as we are known 3 ."]
ADDRESS
1. Be like-minded with God in reference to the
Jews
[You see with what delight he views their restoration to
him: and will you be indifferent about that great event? Far
be it from you. The whole creation will take a deep interest
P Matt. ix. 15. q 2 Cor. xi. 2. r John vi. 37.
8 Rzek. xxxiii. 11. t R om . iii. 25, 26. u Ps. Ixxxv. 10.
* 1 Sam. xii. 22. v Heb. vi. 17, 18.
z Exotl. xxxiii. 19, 23. a ] Cor. xiii. 12.
1145.] THE RESTORATION OF THE JEWS. 17
in it, and express, every thing according to its ability, its
desire to contribute to their happiness b Do ye also
look forward to the event with ardent desire, and exert your
selves in every possible way to promote its speedy consum
mation.]
2. Accept with gratitude the overtures now made
in reference to yourselves
[In the name of Jehovah I would now espouse you to the
Lord Jesus Christ : and for your encouragement I would say,
that there is not one perfection of the Deity, not even justice
itself, that will not be glorified in your acceptance of his prof
fered mercy d . O, think what it will be to stand in that near
relation to the Deity, and what blessedness you will obtain
both in time and in eternity by means of it ! Methinks all
heaven will rejoice when the time shall have arrived for the
marriage of the Lamb to be consummated . May all of you
now daily have your meetness for that blessed event increased,
and in due season have your joy perfected in the full fruition
of your Saviour and your God.]
b vcr. 212:5. 1 Cor. xi. 2.
(1 1 John i. 0. Rev. xix. 7.
MCXLV.
THE RESTORATION OF THE JEWS.
Hos. iii. 5. Afterward sliall tJie children of Israel return, and
seek the Lord their God, and David their king ; and shall
fear the Lord and his goodness in the latter days.
KNOWN unto God are all his works from the
beginning of the world ; and whatever he has pre
determined in his eternal counsels shall surely be
fulfilled. Often indeed is the execution of his pur
poses delayed till unbelievers begin to think that his
word has failed of its accomplishment : but " in the
evening time it shall be light :" and when the ob
stacles to his will seem almost insurmountable, be
will glorify himself in fulfilling it beyond all human
expectation. Thus be acted, when, according to bis
promise, he brought the Israelites out of Egypt. He
suffered them to be detained till the very last day
that they could be detained consistently with the truth
VOL. x. c
18 HOSEA, III. 5. [1145.
of his promise ; and then, when the Israelites them
selves were almost reduced to despair, he brought
them out with a mighty hand and a stretched-out
arm. Thus also will he act yet once more towards
that chosen people. They are now dispersed almost
beyond the hope of conversion to God. But there
is a period when they shall as universally, and perhaps
too as suddenly, commit themselves to the govern
ment of Christ, as ever they did to the direction of
Moses ; nor is it improbable that they will yet again
inhabit that very land, from which they have been
driven for their iniquities.
To elucidate this subject we shall consider,
I. The event foretold in this prophecy
The whole of the Gospel dispensation is often called
" the latter days :" but here the expression refers to
what is called by many, the Millennium, or the time
when all the kingdoms of the world shall be converted
to Christ. In that day,
The Jews shall universally return to God through
Christ-
[When the ten tribes revolted from the house of David
under Jeroboam, they established idolatry in opposition to the
worship of the true God, and set up kings of their own in
opposition to those who sat on the throne of David. But in
about two hundred and fifty years they were carried captive to
Assyria ; and from that time to the present hour they have had
no king or governor of their own ; and have been deprived of
all opportunities of worshipping God, either according to the
Mosaic ritual, or according to their own idolatrous super
stitions 3 . However they are not wholly and finally abandoned
of their God : for, when his Spirit shall be poured out upon
all flesh, they shall take the lead in turning unto God b , and
shall voluntarily appoint the Lord Jesus Christ as their head c .
This blessed truth is abundantly confirmed in Scripture* 1 : and
the accomplishment of it will display in a most stupendous
manner the unsearchable riches of God s wisdom and goodness 6 .]
a ver. 4. The " Teraphim" seem to have been images to which
they resorted for the purposes of divination.
b Zech. viii. 23. e Hos. i. 11.
d Ezek. xxxiv. 23, 24. and xxxvii. 21, 22, 24.
e Rom. xi. 33.
1145.1 TI1E RESTORATION OF THE JEWS. U)
In turning to God, they shall be peculiarly in
fluenced by the Divine goodness
[The sanctions of the Jewish law wore principally of a
penal nature, and calculated to beget a servile spirit. Even
Moses himself at the giving of the law exceedingly trembled
and quaked f . But, as formerly they feared the Lord and his
judgments, so in the latter day they will " fear the Lord and
his goodness 5 : they will marvel at his kindness in choosing
their nation in the days of old ; and at his patience in bearing
with them during their long departure from him ; and, above
all, at his mercy and faithfulness in bringing them back into
his Church, and manifesting to them again the tokens of his
love. With these considerations they will be overwhelmed ;
and, constrained by his love, will become patterns of all
righteousness 1 .]
While we contemplate this stupendous event, let
us improve it by considering,
II. The instruction to be derived from it-
Very appropriate instruction may be gathered
from it,
1. By the unbelieving world
[There are infidels who deny the inspiration of Scripture :
and, even amongst those who profess to believe the Scriptures,
there are not a few, who look upon the future restoration of
the Jews to God as a cunningly-devised fable. But let both
the one and the other of these persons look at this prophecy,
and see how unreasonable their doubts are. Who that was
not inspired of God, would have ventured to predict such
events as are here referred to, namely, The continuance of the
Jews as a distinct people all over the world, yet without any
king or governor of their own, and without any priest or sacri
fice, or opportunity to worship the true God according to their
law, and equally without practising the idolatrous superstitions
to which in every period of their history they were prune ?
Who, I say, would have ventured to predict such a state of
things as this, if he was not inspired of God so to do ? And
who would go on to foretell their future restoration to God,
and their entire consecration to him as his willing and obedient
servants ? Yet has the former part of this prediction been
unquestionably fulfilled. We see them preserved a distinct
people to this hour ; the ten tribes, from the time of their
captivity in Assyria, and the other two tribes, from the time
of their dispersion by the Romans. Every where are thev
f Hob. xii. 21. (* Rom. xi. 1. > Jor. xxxiii. y.
C2
20 HOSEA, III. 5. [1145.
distinguished by these two great peculiarities, an incapacity to
worship their own God according to his appointment, and an
aversion to idolatry, to which their whole nation were so long
and so obstinately addicted. This then is to the whole world
an evidence, that the Scriptures are divinely inspired, and a
pledge, that the event predicted shall in due time be fulfilled.]
2. By those who are inquiring after God
[Every awakened soul desires to know how it may find
acceptance with God. And here the way of access to God,
and of acceptance with him, is plainly declared. The Jews in
due season will return to God through Christ, and will devote
themselves to his service with filial gratitude and love. And
it is in this way that every sinner must return to God. There
is no other Mediator through whom any sinner in the universe
can come to God : nor will any man be accepted of him, unless
he surrender up himself to God in a way of holy obedience.
On the other hand, no one who approaches God under a grate
ful sense of redeeming love, and with a desire to fulfil his will,
shall ever be cast out. In fact, it is for this very end, even to
produce this change in the hearts and lives of men, that God s
perfections are manifested 1 , or his promises revealed k , or
his blessings given 1 . Let every one of you then return to
God in this way : for there is not one who has not departed
from him, even as the Jews themselves, or who does not need
the same penitence and faith as they : and I can venture to
assure every penitent and believing soul, that whosoever
cherishes this holy fear, shall have the light of God s recon
ciled countenance lifted up upon him, and experience to his
joy the same blessed liberty and the same divine enlargement,
as they.]
3. By those who are giving way to desponding
fears
[Many, when first seeking after God, are ready to ask,
Can it be that one so vile as I should ever obtain favour with
God, or one so obdurate be ever penetrated with the feelings
of penitence and love ? Now I say, Look at the Jews ; their
wickedness, even from their first coming out of Egypt to their
final expulsion from their own land, was most atrocious, even
beyond that of the nations whom they were sent to extirpate.
And now for the space of eighteen hundred years they have
been as impenitent and obdurate as men could be. Yet behold,
God has still designs of love towards them, and will ere long
restore the whole nation to his favour. To all their other sins
See the blessed effect on Moses, Exod. xxxiv. G, 8.
k 1 Cor. vii. 1. i Heb. xii. 28. m i sa i. v j_ r }>
1146.] IGNORANCE DESTRUCTIVE. 21
they added that of crucifying the Lord of glory : and yet are
they not utterly and eternally cast off. Nay, when once the
Spirit of God shall be poured out upon them, they shall, con
trary to the course of nature, be like a majestic river " flowing
up to the mountain of. the Lord s house, itself established on
the top of other mountains ;" so wonderful shall be the opera
tion of divine grace upon them". Who then should despair?
Who should limit the exercise either of the power, or of the
grace, of God? Dear brethren, let none despair either of
themselves or others ; for God s mercy is open to all, and shall
be effectual for all who seek it in his appointed way. I say
not but that a man s day of grace may be passed even whilst
he is alive in this world : but I do say, that no man who desires
mercy, can be in that deplorable condition, because he would
have been already given up by God to utter insensibility and
obduracy. Only let a man come to God through Christ, and
he shall find that with God there is mercy, yea, and plenteous
redemption. Let any man whatever be moved by a sense of
God s unbounded goodness to him, and be led by that good
ness to fear and serve the Lord, and he shall never perish; but
shall be made a monument of that very grace, which shall be
so wonderfully displayed in the latter days, in the restoration
of (iod s ancient people, and the consequent salvation of the
heathen world.]
" Isai. ii. 2.
MCXLVI.
I ( . N ( > K A N C E L> KST \\ UCTI V E.
Hos. iv. (>. My people are destroyed for lack of knowledge.
IGNORANCE, as it respects the things of this
world, is attended with many evils. It disqualifies
a man for those situations in life that require the
exercise of wisdom and discretion ; it degrades him
in society below the rank of those who would other
wise be deemed his equals or inferiors : and it not
unfrequently leads to idleness, dissipation, and vice.
But ignorance of religion is of infinitely worse conse
quence ; because it ensures the everlasting destruc
tion of the soul. To this effect God speaks in the
words before us ; from which we shall be led to
shew,
I. The ignorance of the Christian world
22 HOSEA, IV. 6. [1146.
The Jews, as well those of the ten tribes as those
who worshipped at Jerusalem, were called " the
people of God," because they had received the seal
of his covenant in their infancy, and professed to
acknowledge him as their God. In like manner zee,
having in our infancy been baptized into the faith of
Christ, may, in a lax and general sense, be called
his followers, and his people. But among nominal
Christians there is an awful lack of knowledge ; an
ignorance,
1. Of themselves
[How little do they know of their blindness ! They sup
pose themselves as competent to judge of spiritual as they are
of carnal things ; though God tells them, that they cannot
comprehend the things of the Spirit for want of a spiritual dis
cernment 3 .
How little do they know of their guilt ! Do they really feel
themselves deserving of God s eternal wrath and indignation?
They cannot cordially acquiesce in that idea, notwithstanding
they are expressly said to be under the curse and condemnation
of the law b .
How little do they know of their depravity ! They will
acknowledge, that they have this or that particular infirmity :
but they have no just conception of the total depravity of their
hearts ; or of the truth of God s testimony respecting them,
that " every imagination of the thoughts of their hearts is evil,
only evil, continually ."
How little do they know of their utter helplessness ! They
imagine that they can exercise repentance and faith just when
they please, though they are declared by God himself to be
incapable of themselves to do any thing d , even so much as to
think a good thought 6 .]
2. OfGod-
[They may have some general notions of his power and
goodness: but what know they of his holiness? Do they
suppose that sin is so hateful in his eves as he represents it
to be f ?
What know they of bis justice? Are they persuaded that, as
the Moral Governor of the universe, he must enforce the sanc
tions of his own law ; and that, however merciful he may be,
he neither will nor can clear the guilty g ?
* 1 Cor. ii. 11, 14. b Gal. iii. 10.
c Ps. xiv. 2, ;3. Gen. vi. 5. <i John xv. .5.
e -2 Cor. iii. 5. f Ilab. i. 13. s Exod. xxxiv. 7.
1146.] IGNORANCE DESTRUCTIVE. 23
What know they of his truth ? They read many threaten-
ings in his word ; but they do not believe that he will execute
them*.]
3. OfChrist-
[They confess perhaps his Godhead, and acknowledge him
as a Saviour. But what know they of him as he is in himself?
Do they discern his beauty, his excellency, his glory ? Is He
in their eyes " chiefest among ten thousand, and altogether
lovely ? "
What know they of him as he is to us? Do they comprehend
any thing of the breadth and length, the depth and height
of his unsearchable love k ? Have they any adequate idea of
his tender sympathy and compassion ? Have they been
filled with an admiration of his fulness, his suitableness, his
sufficiency m ?
If more were necessary to confirm this melancholy truth, we
would appeal to God s own assertion respecting us, that our
stupidity and ignorance are more than brutish 11 .]
Lest such ignorance should be thought venial, we
proceed to notice,
II. The fatal consequences of it-
Doubtless the degrees of criminality attached to
ignorance must vary according to the opportunities
which men have enjoyed of obtaining knowledge.
But in all men who have the light of the Gospel set
before them, a lack of spiritual knowledge,
1. Tends to their destruction
[Every sin is destructive, but more especially impenitence
and unbelief. And what is the occasion of these ? Must they
not be traced to ignorance as their true and proper source ?
If men knew what ignorant, guilty, depraved, and helpless
creatures they are, could they refrain from sorrow and contri
tion? - If they knew what a holy, just, and immutable
God they have to do with, could they do otherwise than trem
ble before him ? - If they knew what a merciful, loving,
and adorable Saviour there is, whose bowels are yearning over
them, who is ever following them with invitations and en
treaties, and who longs for nothing so much as to save their
souls, could they turn their backs upon him ? Could they
help crying to him for mercy, and desiring an interest in his
h Lukexvi. 17. Cant. v. 10, 16. k Kph. iii. 18, 19.
1 Heb. ii. 18. and iv. 15. 1 Cor. i. 30.
n Isai. i. 2, 3.
24 HOSEA, IV. 6. [1146.
salvation? If a man, feeling himself in imminent danger
of perishing in the sea, cannot but avail himself of the assist
ance offered him for the preservation of his life, so neither can
a man who feels his danger of everlasting destruction neglect
and despise the salvation offered him in the Gospel.]
2. Will issue in their destruction
[God himself best knows what he has ordained and de
creed : and as the fates of men will be determined by him at
last, to him, and to his word, we make our appeal.
We want to ascertain the states of those who are ignorant
of the Gospel : God tells us plainly, " They are lost ."
We want to be informed whether their ignorance will not
be considered as a sufficient plea for their rejection of the
Gospel ? God assures us, that instead of operating in that
view, and to that extent, it shall itself be the ground of their
condemnation p .
We would fain hope that the Lord Jesus Christ would in
terpose for them at the last day, to avert or mitigate their
sentence. But we are told, on the contrary, that he himself
will come to judgment, for the express purpose of taking ven
geance on them q .
Here we leave the matter. If ye will not believe such plain
and positive declarations of God, we shall in vain hope to
make any impression on your minds by any feeble arguments
of our own.]
INFER
1. How carefully should we improve the means of
grace !
[The ordinances are appointed of God for our instruction
in spiritual knowledge. Should we then absent ourselves from
them on slight occasions? or should we be content with a
formal attendance on them, while yet we derive no solid
benefit to our souls ? O let us remember that our all is at
stake : and whether we hear, or read, or pray, let us do it as
for eternity.]
2. How earnestly should we pray for the teachings
of God s Spirit !
[Whether we be learned or unlearned, we can know
nothing but as we are taught of God. In respect of spiritual
knowledge, the rich have no advantage above the poor : yea,
the poor have rather the advantage of the rich, inasmuch as
they have more docility of mind ; and God has promised to
reveal to babes the things which are hid from the wise and
2 Cor. iv. 3. v Isai. xxvii. 11. i 2 Thess. i. 7, 8.
1147.] EVIL AND DANGER OF BACKSLIDING. 25
prudent r . Let us then beg that our eyes may be opened, and
that through the influences of the Spirit we may know the
things which are freely given to us of God 8 .]
3. How thankful should we be for any measure of
divine knowledge !
[To be wise unto salvation is to be wise indeed. All other
knowledge is as nothing in comparison of this. Blessed then
are they who can say, " This I know, that, whereas I was
blind, I now see 1 ." Yes, Believers, " blessed are your eyes,
which now see :" for if ignorance is destructive to the soul,
knowledge, on the other hand, provided it be spiritual and
practical, will surely save it".]
1 Jam. ii. ">. Matt. xi. 25. s 1 Cor. ii. 11. Eph. i. 18.
f John ix. 25. Matt. xiii. 10.
u Isai. liii. 11. John xvii. 3. with 1 John ii. . $, 1.
MCXLVII.
THE EVIL AND DANGER OF BACKSLIDING.
Hos. iv. 1(). Israel slidelh back as a backsliding heifer.
SUCH is the influence of bad example, that it is
extremely difficult to withstand its attractions, even
at the time that we behold its fatal effects. Israel, or
the ten tribes, from their first apostasy under Jero
boam, were irreclaimably addicted to idolatry. The
prophet, finding his efforts vain with respect to them,
turns to Judah, and entreats that they would not
tread in the steps of Israel a , who, like an untamed and
refractory bullock, had entirely cast off the yoke, and
refused all subjection to Jehovah.
Humiliating as this account of Israel is, it is but
too just a representation of the Christian world,
whose conduct is utterly unworthy of the name they
bear, and from whose ways we cannot stand at too
great a distance.
To impress this awful truth upon your minds, we
propose to shew,
a vcr. 15. At Ciilgal and at Bethel, where God had formerly been
worshipped, idols were now set up. The prophet, exhorting Judah
not to go to those places, calls Beth-el (the house of God) Beth aven
(the house of vanity).
20 HOSE A, IV. 16. [1147.
I. When we may be said to resemble a backsliding
heifer
We owe submission to our heavenly Master ; but
give too much reason for the comparison in the text.
This resemblance may be seen in us,
1. When we will not draw in God s yoke at all
[Unconverted men in every age and place are rebels
against God b : and, though all are not equally profligate in
their manners, all are equally averse to spiritual employments :
the law of God is considered as imposing on them an intolerable
yoke, to which they will not, they cannot submit . They are
indeed subjected to it against their will ; but neither chastise
ments nor encouragements can prevail upon them to draw in
it : on the contrary, like a ferocious bullock, they are insensible
of favours, and they fret at rebukes d .]
2. When we draw in it only by fits and starts
[Many appear willing to obey God in a time of sickness 6 ,
or after some signal deliverance f , or under an impressive ser
mon B , or during a season of peace and tranquillity 11 : but, as
soon as ever the particular occasion that called forth their pious
resolutions has ceased, or they find that they must suffer for
Christ s sake, they forget the vows that are upon them, and
return to their former state of carelessness and indifference 1 .
They renew their resolutions perhaps at certain seasons ; but
" their goodness is as the morning dew, or as the early cloud
that passeth away." Thus, like a heifer that will draw for one
moment and will not the next, they are, in the strongest sense
of the words, unprofitable servants.]
3. When we grow weary of the yoke
[It is not uncommon for persons to go on well for a season,
and yet draw back at last. They grow weary of performing
(heir duties, of exercising their graces, of mortifying their lusts,
If they maintain an observance of public duties, they become
remiss in those of the family and the closet : their delight in
the Scriptures languishes ; their meditations are cold ; their
devotions formal. Their faith, their hope, their love operate
with less vital energy : and their besetting sins, whatever they
were, regain their strength, and resume their ascendancy.
These are like a horse or bullock, which, after having yielded
b Exod. v. 2. Ps. xii. 4. Jcr. ii.31. and vii. 24. c Rom. viii. 7.
d Jer. xxxi. 18. * Isai. xxvi. 16.
f Ps. cvi. 12, 13. s Exod. xxiv. 3, 7. Jam. . 24.
h Matt. xiii. 21. * Ps. Ixxviii. 3437.
1147.] EVIL AND DANGER OF BACKSLIDING. 27
to the yoke for a season, becomes restive and ungovernable, and
disappoints thereby the expectations of its owner.]
Lest the frequency of these characters should
tempt us to think favourably of them, we proceed to
shew,
1 1. The evil and danger of such a state
We shall notice,
1. The evil of it-
[A backslidden state, in whomsoever it is found, is exceed
ing sinful : but in those who have made some profession of reli
gion, it is attended with peculiar aggravations.
It is a contemning of God ; of his Majesty, which demands
our subjection, and of his mercy, which would accept and re
ward our poor services. And it is in this light that God him
self frequently complains of it k .
It is a justifying of the wicked ; for it says to them, in fact,
" I was once as you are, and thought I should become happier
by serving God : but I find bv experience that there is no
profit in serving him ; and therefore 1 am returning to your
state, which is, on the whole, the happier and more desirable."
It is a discouraging of the weak. Little do false professors
think how much evil they do in this way 1 . Many are induced
to follow their example in some things, under the idea that they
are innocent; and are thus drawn from one sin to another, till
they make shipwreck of a good conscience, and utterly turn
away from the faith.
And need we multiply words any further to shew the evil of
backsliding from God ? Well does God himself call it " a won
derful and horrible thing" 1 ."]
2. The danger of it
[This is an iniquity u hich God marks with peculiar indig
nation" ; and never fails to visit it, sooner or later, with some
awful token of his displeasure.
The, first symptoms of declension lead, if not speedily
mourned over and resisted, to utter apostasy". The disposition
to backslide will soon increase, till it become inveterate, and,
unless by a marvellous interposition of God himself, incurable.
The misery that will be incurred by means of it will far
c.i- -ecd all that would hare been endured, if no profession of
re //(/ion had ever been made. " If any man draw back," says
God, " my soul shall have no pleasure in him :" he " draws back
k Xumb. xi. 20. 1 Sam. ii. 30. and 2 Sam. xii. 10. I s. x. I. 1 }.
1 Mai. ii. 8. " Jer. v. ;}(). " Jcr. ii. 1<>, 21, 22.
Prov. xiv. 1 1.
28 HOSEA, IV. 16. [1147.
to certain and everlasting perdition*:" and " it would have been
better for him never to have known the way of righteousness,
than, after having known it, to turn back from it 1 ."
Let these consequences be duly weighed, and nothing need
be added to shew us the importance of " holding fast our pro
fession without wavering."]
To IMPROVE this subject, we shall,
1. Assist you in ascertaining your state before
God
[Since all are " bent to backslide" more or less, it is of
great importance to inquire of what kind our backslidings are,
and to see whether they are merely the infirmities of an up
right soul, or the revolt of an apostate. It is indeed difficult
to determine this with precision ; yet something may be said
to aid you in this inquiry.
Examine diligently the cause, the duration, and the effects
of your backslidings. Those of the sincere arise from the weak
ness of their flesh, while yet their spirit is as willing as ever:
but those of the hypocrite proceed from a radical disaffection
to the ways of God. Those of the sincere continue but a little
time, and are an occasion of greater diligence : those of the
hypocrite remain, and become the habit of his soul. Those
of the sincere humble him in the dust : those of the hypocrite
produce a blindness of mind, a searedness of conscience, and a
hardness of heart.
But though we thus discriminate for the information of your
judgment, we recommend all to stand fast in the Lord, and to
guard against the first risings of spiritual decay 1 .]
2. Give a word of counsel to those in different
states
[Are you altogether backslidden from God? O return to
him, and take upon you his " light and easy yoke ! " He
invites you with all the tenderness of a father 8 ; he declares
himself exceedingly averse to punish you according to your
desert 4 ; and he promises to "heal your backslidings, and love
you freely u ."
Are you drawing in his yoke? Bless and adore your God
who has inclined and enabled you to do so. It is his power
and his power alone, that has kept you hitherto* ; and there-
lore he must have all the praise. And in order to your con
ed steadfastness, reflect often on the evil and danger of
ling; I may add too, on the comfort and benefit of
> Heb. x. 38, 39. , Matt. xii. 45. 2 Pet. ii. 21.
s Jer. iii. 12, 14,22.
Hog. xi. 7, 8. u Hos> xiv< 4>
x 1 Pet. i. ).
1148.1 DANGER OF SPIRITUAL IDOLATRY. ^9
serving God. Surely He is a good Master. Let but your
hearts be right with him, and " none of his commandments
will appear grievous to you y :" on the contrary, you will find
that " in keeping his commandments there is great reward 2 ,"
and that your labour shall not be in vain with respect to the
eternal world. " Be ye faithful unto death, and he will give
you a crown of life 3 ."]
y 1 John v. 3. z Ps. xix. 11. a Rev. ii. 10.
MCXLVIII.
THE DANGER OF SPIRITUAL IDOLATRY.
IIos. iv. 17. Ephraim is joined to idols, let him alone.
THERE is a day of grace, wherein God strives with
men by his Spirit : this past, he abandons them to
impenitence and obduracy*. The precise period of
its termination is, in mercy, concealed from us ; but
we are all concerned to deprecate the judgment de
nounced against Ephraim in the text :
I. The sin of Ephraim
Ephraim, to which Jeroboam belonged, compre
hends all the ten tribes. These were devoted to the
worship of the idols that were in Dan and Bethel.
Nor could they be drawn from it by any of the means
which God used
Though we do not imitate them in this, we are not
free from spiritual idolatry
[Idolatry is described to be a loving and serving of the
creature more than the Creator 1 . Hence covetousness and
sensuality are spoken of under that term . Now who has not
yielded that love, fear, and confidence to the creature, which
are due to God alone ? " Who can say, I am pure from this
sin ? "
We have, in truth, been "joined" to idols
[Many are the means which God has used to bring us to
himself. Yet we have not been wrought upon effectually by
any of them. Neither mercies vouchsafed, nor judgments
threatened, have been able to prevail. We rather have
a Luke xix. 42. b Rom. i. 25.
c Col. iii. 5. Phil. iii. 19.
30 HOSEA, IV. 17. [1148.
" held fast deceit, and refused to return to the Lord our
God d " -]
But this sin must of necessity provoke God to
anger.
II. Their punishment
The text may be understood as an advice to Judah,
not to hold intercourse with the idolatrous Israelites.
Our Lord gives a similar direction to his followers 6
But it rather imports a judicial sentence of final
dereliction
[This is a just punishment for turning away from God.
Nor can there be a more awful punishment inflicted even by
God himself. It is worse than the severest afflictions which
can come upon us in this life. For they may lead to the sal
vation of the soul f ; whereas this must terminate in our con
demnation. It is worse than even immediate death and
immediate damnation. For the greater our load of sin, the
greater will be our treasure of wrath g .]
And there is reason to fear that God may inflict
this punishment upon us
[In this way he punished the Gentiles who sinned against
their light h . In this way he visited also his once-favoured
people the Jews 1 . Why then should we hope for an exemp
tion, if we imitate their conduct? God has repeatedly warned
us that impenitent sinners shall have this doom k .]
INFER
1. What reason have we to admire the patience
and forbearance of God !
[He has seen us cleaving to idols from the earliest period
of our lives 1 ; and though we have changed them, we have never
turned unto him. In the mean time we have been deaf to all
his expostulations and entreaties. What a mercy is it that
he has never yet said, " Let him alone ! " Yea, he has even
restrained us from perpetrating all that was in our hearts" 1 .
How gracious is he in yet striving with us by his Spirit!
Let then his goodness, patience and forbearance, lead us to
d Jer. viii. 5. and xliv. 16, 17. e Matt. xv. 14.
f 1 Cor. xi. 32. and v. 5. e Rom. ii. 5.
11 Thrice mentioned, Rom. i. 24, 26, 28.
* Ps. Ixxxi. 12. Matt, xxiii. 32 35.
k Prov. i. 30, 31. and v. 22. 2 Thess. ii. 10 12.
1 Ezek. xiv. 3. m Gen. xx. G. and xxxi. 29. 1 Sam. xxv. 34.
1149.] CAUSES OF MEN S SUTINENESS. 31
repentance"; and let us say, like Ephraim, in his repenting
state ]
2. How evidently is salvation entirely of grace !
[If left to ourselves we never should renounce our idols p .
We should act rather like that obstinate and rebellious people q .
The case of Judas may shew us what we may do, when once
abandoned by God. God must give us a will, as well as an
ability, to turn to him r . Let us then entreat him never to
leave us to ourselves. Let us be thankful if, in any way, he
rend our idols from us. If we have never yet resembled the
Thessalonian converts 5 , let us now cry unto him 1 . If we have,
let us bear in mind that affectionate exhortation 11 .]
n Rom. ii. 4. Hos. xiv. 8. P Jer. xiii. 23.
i Zech. vii. 11, 12. r Phil. ii. 1;}. 1 Thcss. i. 9.
1 Jer. xxxi. 18. Hos. xiv. 2, 3. u 1 John v. 21.
MCXLIX.
THE EXTENT AND CAUSES OF MEN S SUPINENESS.
Hos. v. 1. The]) u ill not frame their doings to turn inito their
(lod : for the spirit of whoredoms is in the mid si of them,
and they have not known the Lord.
WHEN we exhort men to duty, they plead their
inability to perform it ; but their inability is, in fact,
a want of inclination to serve God. Many things
there are which they do not, though confessedly
within their power. Of this the prophet complains in
the words of our text, and traces it up to its true and
proper source.
His words lead us to consider,
I. The extent of men s supineness
Little need be said to shew that the generality
do not " turn to God." They are scarcely sensible
of their apostasy from him. They regard serious
and vital religion as over-righteous preciseness. They
do not so much as " frame their doings to turn unto
him"-
They do not consider their ways
[This seems a reasonable duty, and within the reach of
any man : every prudent man does it with respect to his tem
poral affairs ; nor can there be any excuse for neglecting it in
32 HOSEA, V. 4. [1149.
more important concerns. Indeed it is not possible to turn
unto God aright, unless we have first discovered wherein we
have turned from him. But men do not choose to search the
records of their own conscience ; they find it more pleasant to
rest in the presumption that all is well. To this effect God
himself testifies respecting them 3 .]
They do not abstain from open violations of God s
law
[This is undoubtedly a step, which, every one that turns
to God will take ; nor, though this is more difficult, is it
beyond the power of an unregenerate man : though he cannot
refrain from the love of sin, he may from the commission of it.
Many actually do deny their appetites, from prudential motives ;
yet few, if any, will impose the same restraints from a regard
to God, or manifest the disposition recommended to them by
Elihu b .]
They do not avoid the means and occasions of
sin
[They have found the company of ungodly men to be a
snare to their souls c , yet will they not withdraw themselves
from their society. From many other things have they ex
perienced a most baneful influence, yet will they gratify them
selves in all their wonted indulgences. In temporal matters
they see the wisdom of fleeing from temptation d , yet they
account it needless to shun the means of spiritual defilement ;
but if they desired really to turn to God, could they evade the
force of that question e ?]
They do not use the means of obtaining true con
version
[They cannot but know the necessity of meditation and
prayer : they are well assured that an attention to God s word
and ordinances is a principal mean of spiritual advancement,
yet any book is more pleasing to them than the Bible, and any
employment than prayer : in seeking worldly advancement
they will use the means with diligence, but all labour is
deemed superfluous in the concerns of the soul.]
They not only do not thus frame their doings, but
they will not
[Not all the promises of God can allure, or threatenings
alarm them : they are deaf to the voice of conscience, and the
a Jer. ii. 36. h Job xxxiv. 32.
c Exod. xxxiv. 12. Prov. xxii. 25.
d From the course, or the gaming table. e Prov. vi. 27.
1149.J CAUSES OF MEN S SUPINENESS. 33
dictates of God s Spirit. The language of their hearts is like
that of the Jews of old f .]
They, on the contrary frame their doings to turn
as far as possible from God
[Would consideration help them ? They banish it, with
all books or conversation that might lead them to it. Would
the turning from known sin ? They indulge in it. Would the
avoiding of the means of sin ? They will rush into temptation.
Would the using of the means of grace ? They account them
a servile drudgery. If they wished to injure their spiritual
interests as much as, possible, consistently with a good name
among men, they could not adopt a surer method : the whole
of their conduct unequivocally declares the language of their
hearts 5 .]
To account for this supineness, let us trace it
up to,
II. The causes of it-
Persons, when convicted of evil doings, will yet
affirm their hearts to be good. But can a tree be
good whose fruits are uniformly bad?
The causes of this evil are justly described by the
prophet :
1. They love sin
[" Whoredom" is frequently (and by Hosea in particular)
used for sin in general. A " spirit of whoredom" imports an
attachment to sin, and delight in it h . Now this justly cha
racterizes the state of fallen man. It accords with other
descriptions given of him in Scripture 1 ; and is the funda
mental cause of the supineness visible in the world. In
following evil ways we glide easily down the stream : but in
renouncing them we stem the tide of our corrupt nature.
Hence even the first steps of turning to God are irksome and
difficult ; and we lay the rein on the neck of our appetites for
want of resolution to restrain them. In this very manner
does God himself trace up our transgressions to a deceived
heart k .]
2. They are ignorant of God
[Never accustomed to reflect on God, they know nothing
of him: the ideas they do form of him are grossly erroneous 1 .
f Jer. xliv. 16, 17. * Job xxi. 14, 15.
h In a similar sense a spirit of slumber is used, Rom. xi. 8.
1 Eph. iv. 22. and Rom. viii. 7. k Isai. xliv. 20.
1 Ps. xcvii. 7.
VOL. X. I)
34 HOSEA, V. 1. [1149.
In their hearts they " imagine him to be even such an one as
themselves." This is another, and a very fruitful source of
their supineness. To this St. Paul ascribes the evil of their
hearts and lives 1 ". If they knew his power and majesty, could
they dare thus to provoke him ? If they beheld his holiness,
could they account sin so venial an evil ? If they were apprised
of his justice, would they indulge hopes of impunity? If they
believed his veracity, would they so disregard his threaten-
ings? Above all, if they knew his mercy to us in Christ
Jesus, could they so trample on the blood that was shed for
them? It would not be possible for them to withstand such
views of his perfections. Such a discovery would produce on
them the effect experienced by St. Paul" .]
INFER
1. They who shall perish at the last day must
ascribe their condemnation to themselves
[It is certainly true that man is not able of himself to do
all that is required of him. But it is no less true that he is
able to do many things which he neglects. Nor can it be
doubted but that, if he cried to God for help, he might obtain
it. If he use not therefore the power that he has, and the
appointed means of obtaining more, he can blame none but
himself. In this view our Lord expressly declares that the
fault is in our own perverse will . And God expostulates
with us on the folly of our conduct p . Is the husbandman
justified in omitting to plough and sow his ground because he
cannot ensure a crop? How much less then shall we be, in
neglecting the means to which God has promised success?
Let us not then deceive ourselves by offering vain excuses;
but turn unto our God, and plead the mercy which he has
promised to us* 1 .]
2. If we would fully turn unto our God, we must
have our hearts renewed, and our minds enlightened
with the knowledge of Christ
[Would we heal the streams ? we must cast the salt into
the fountain head r . Instead of being actuated by the spirit of
whoredoms, we must pray to be " led by the Spirit of God."
Instead of " abiding in darkness," we must seek to have
" Christ revealed in us." Thus shall " old things pass away,
and all things become new." We shall sweetly yield our
selves to the constraining influence of Christ s love ; and not
only turn, but " cleave, unto him with full purpose of heart."]
m Eph. iv. 18. Acts ix. 0. John v. 40.
P Ezck. xxxiii. 11. n Jer. iii. 12. r 2 Kings ii. 21, 22.
1150.] THE DANGER OF PRIDE. 35
MCL.
THE DANGER OF PRIDE.
Hos. v. 5. The pride of Israel doth testify to his face : there
fore shall Israel and Ephraim fall in their iniquity ; Judah
also shall fall with them.
ALL profess to hate pride ; yet all are more or
less infected with it. The very best of men are not
wholly free from its influence. But, in the unre-
generate, it is the governing principle of all their
actions. It was one of the most distinguishing fea
tures in the character of Sodom a . The professing
people of God also were led captive by it. And
were brought thereby under his just and heavy dis
pleasure. We shall make some observations upon,
I. The prevalence of this sin
The state of Israel was not peculiar to that nation.
Human nature is in all ages the same. Nor does
pride manifest itself more strongly any where than
amongst ourselves,
1. Nationally
[There is no nation that boasts more of its privileges, or
that acknowledges less the hand of God in them, than Britain.
If judgments come, we impute them to the misconduct of our
government ; and if success be vouchsafed to us, we ascribe it to
our own skill in arts, or prowess in arms. And though con
fessedly our sins are manifold, no one thinks of national humi
liation : so truly may it be said of us, as it was of Israel, " Our
pride testifies to our face ; and we do not return to the Lord
our God, nor seek him for all this 1 ."]
2. Personally
[Behold the careless sinner. What determined opposition
is there in the hearts of many to the authority of God ! They
will not submit to his light and easy yoke. If required to
obey, they object to the command itself as severe and imprac
ticable. If warned of the consequences of their disobedience,
they make light of all God s threatenings. If urged to receive
the Gospel salvation, they deride it as foolishness . The lan
guage of their heart is, Who is Lord over us ? We know not
a Ezek. xvi. 49. b Hos. vii. 10. < 1 Cor. ii. 11.
36 HOSE A, V. 5. [1150.
the Lord ; neither will we obey his voice d . That this proceeds
from pride, there can be no doubt. God himself traces such
conduct to this, as its proper source and principle 6 . And doth
not this " testify to the face " of many amongst us ? Is not this
the conduct which almost universally obtains ? Yea, are not
we sensible that it too justly describes, if not our present, yet
certainly our former, state?
Behold also the self-righteous formalist. Persons of this
description have kept themselves free from gross enormities,
or perhaps have reformed their conduct after having given the
rein to all their appetites ; but their pride rises in proportion
to their fancied attainments. They look with contempt on
others who are openly immoral f , and bless themselves that they
are not as other men 8 : meanwhile " they feel not the plague
of their own heart." They deny the representation which the
Scripture gives of their fallen state 11 . They cannot endure to
think themselves deserving of God s wrath, nor will they sub
mit to be saved by the righteousness of God 1 : and whence does
all this originate? Surely pride and self-exaltation are pro
perly pointed out as the spring from whence it flows k : yet
doth not this disposition also lamentably prevail ? Doth it not
" testify to the face " of some whom we are now addressing ?
Are there not some amongst ourselves who trust in their own
wisdom, strength, and righteousness, instead of fleeing to Christ
as blind, helpless, hopeless creatures ? some also, who are too
proud to accept salvation on the footing of publicans and
harlots? yea, and some too, who will rather perish in their sins,
than seek to have them purged away in the Redeemer s blood?
I am grieved to add, Behold also many religious profes
sors. None are more puffed up with pride than some who
would be thought followers of the lowly Jesus. They are
conceited of their knowledge, and will bear with none who
do not pronounce their shibboleth. They profess indeed to
believe that their hearts are deceitful and desperately wicked ;
yet they will never listen to instruction or reproof: nor can
they be persuaded to deny their own will in any thing for the
good of others. None are more ready than these to set
up themselves in opposition to all constituted authorities.
St. Jude speaks of them as " murmurers and complainers," as
" despising dominion and speaking evil of dignities 1 ." Nor are
there any people under heaven to whom Solomon s description
of the proud man may be more fitly applied" 1 . Alas ! does
not this spirit also " testify to the face " of many ? Perhaps
there scarce ever was a period or a nation where such spurious
d Ps. xii. 4. Exod. v. 2. e Ps. x. 4, 5. f Isai. Ixv. 5.
Luke xviii. 9, 11. ii Rev. iii. 17. * Horn. x. 3.
k Luke xviii. 14. 1 Jude, ver. 8, 1C. m Prov.xxx. 12, 13.
1150.] THE DANGER OF IMIIDE. , 37
religion prevailed in so great a degree. Surely it may well be
numbered among the most heinous sins of this favoured land.]
Having followed the sin of Israel, what can we
expect but to participate in,
II. The judgment denounced against it
To " fall " must certainly import some heavy judg
ment. This threatening was not fully accomplished
but in the utter destruction of the Jewish nation.
Nor can we hope to escape the displeasure of God
while we harbour in our hearts an evil that is so
offensive to him
This must be said of us as a nation
[We see at this moment the judgments executing upon
other nations (France, Belgium, Poland, Russia) and can we
hope that the cup shall not be put into our hands? Who can
tell what a storm is gathering over us, or what ruin may ensue
from the acts of our Government this very week"? Yet how
few are crying to God as the occasion requires !]
But whatever occurs to us as a nation, the proud
individually shall surely be dealt with according to
their deserts
[They will most generally fall in this world. In their
own conceit their mountain stands so strong as to bid defiance
to every assault. They think that they shall never be moved".
But how irresistibly have the haughtiest monarchs been hurled
from their throne 1 ! How speedily have even the most power
ful empires been brought to desolation 1 ! How instantaneously
have God s judgments often marked the heinousness of this
sin r ! If they be exalted for a time they are almost invariably
brought low at last s .
At all events they are absolutely certain to fall in the eternal
world. If indeed they repented of their sin, they would find
mercy with God. A broken and contrite heart he will never
despise 1 . Though he will resist the proud, yet he will give
grace unto the humble. He will look on him with pleasure
and complacency 11 : but nothing can ever reconcile him to " a
man that walketh in pride." He will surely abase the proud".
He has irreversibly decreed their utter destruction > . Nor
11 Juno 19, 1831. Ps. xxx. 6, 7. P Dan. v. 20, 23.
( i Ezek. xxviii. 2, G, 8. Isai. xiv. 12 15.
1 2 Chron. xxxii. 25. Acts xii. 23.
8 Ps. Ixxiii. (i, 9, 18, 20. l Ps. li. 17.
u Isai. Ivii. 15. x Dan. iv. 37. > Mai. iv. I.
38 HOSEA, V. 5. [1150.
shall the whole universe combined prevent the execution of
his vengeance on one single individual amongst them 2 .]
The observance of ceremonial duties will never
compensate for the want of true humility
[Juclah retained the forms of religion which Israel and
Ephraim had cast away. Yet because Judah resembled Israel
in their sin, they were to be involved in Israel s calamity 3 .
Thus must all, however zealous and exemplary in other re
spects, be brought down and confounded before God b . Even
a preacher of righteousness, if lifted up with pride, shall fall
into the condemnation of the devil c . The rule laid down by
God himself shall surely be observed to all eternity d .]
INFER
1. How excellent is the Gospel of Christ !
[Nothing but the Gospel ever did, or ever can, humble
the soul. The law may terrify ; but it is the Gospel alone
that melts us into contrition. That no sooner reaches the
heart, than it brings down our high looks. It turned, in an
instant, thousands of blood-thirsty murderers, into meek, loving,
and obedient followers of the Lamb 6 . And thus does it still
operate on all who receive it in sincerity f . Let us then listen
to it with delight. Let us pray, that a sight of the crucified
Saviour may produce its due effect upon us g . And let us
lothe ourselves the more in proportion as we are persuaded
that God is pacified towards us h .]
2. What need have we all to watch and pray !
[There are none who are out of the reach of this malig
nant principle. St. Paul, after having been caught up to the
third heavens, was in danger of being overwhelmed by it 1 .
And who amongst us does not find that it is ready to puff us
upon every occasion ? Let us remember that this ruined the
very angels in heaven. And that it must be mortified in us,
if ever we would obtain mercy in the last day. Let us guard
against the first risings of it in the heart ; and, whenever it
" testifies to our face," let us implore mercy of the Lord, that
the thought of our hearts may be forgiven us k . In this way
we shall ^be preserved, though in the midst of danger ; and be
exalted in due time to glory, and honour, and immortality.]
z Prov. xvi. 5. a The text. ^ Isai. ii. 11, 12.
c 1 Tim. iii. 6. d Luke xviii. 14. e Acts ii. 37, 41, 42.
r Acts ix. 6. and xvi. 29, 33. e Zech. xii. 10.
h Ezek. xvi. 03. s 2 Cor. xii. 7. k Acts viii. 22.
1151.] THE FOLLY OF CREATURE-CONFIDENCE. 39
MCLI.
THE FOLLY OF CREATURE-CONFIDENCE.
Hos. v. 13. When Ephraim saw his sickness, and Judah saw
his wound, then went Ephraim to (he Assyrian, and sent to
king Jareb : yet could he not heal you, nor cure you of your
ivound.
MEN continually provoke God to chastise them,
but rarely make a due improvement of his chastise
ments. Instead of turning to God, they dishonour
him still more by applying to the creature under their
distress rather than to him. The ten tribes, when
punished for their \villing compliance with Jeroboam s
edicts a , sought repeatedly to the Assyrians for help,
instead of humbling themselves before God : but they
found, as "Judah" also did on similar occasions, that
their confidence in the creature served only to involve
them in shame and disappointment.
Taking the text simply as an historical fact, we
deduce from it two observations, which deserve our
consideration.
I. Men, in times of trouble, are prone to look to the
creature for help, rather than to God
This was one of the most common and heinous
sins of the Jewish nation b : and it is universal also
amongst ourselves,
1. In troubles of a temporal nature
[In sickness of bod//, we lean, like Asa , on the physician.
In distress of mind, we complain and murmur; but forget to
pray 11 . In straitened circumstances, \ve expect relief from
a ver. 1 1, 12. God consumed them as the moth consumes a garment,
or as rottenness the bones, secretly, slowly, gradually, effectually.
b Sometimes they relied on Egypt, Isai. xxx. 1 3. and xxxi. 1.
Sometimes on Assyria (as Man ahem did on Pul, 2 Kings xv. 10.
and Ahaz did on Tiglath-pileser, 2 Kings xvi. 7.) and sometimes on
themselves, Isai. xxii. 8 11. "Jareb" here certainly means the
king of Assyria : but whether it was his proper name, or a name
given him by the prophet, is uncertain. It means Defender, and
might be applied to him in a taunting manner. In this view it would
be a very severe sarcasm. See 2 Chron. xxviii. 20.
c 2 Chron. xvi. 12. d (Jen. iv. 13, 11.
10 HOSEA, V. 13. [1151.
friends, or our own exertions. God is invariably our la&t
refuge.]
2. In spiritual troubles
[Under conviction of sin, we betake ourselves to the ob
servance of duties, and make resolutions to amend our lives,
instead of fleeing to Christ as the refuge of lost sinners . In
seasons also of temptation, or desertion, we adopt a thousand
expedients to remove our burthens, but will not cast them on
the Lord f . Though foiled ten thousand times, we cannot
bring ourselves to lie as clay in the potter s hands ; but will
rest in the means, instead of looking simply to God in the use
of means.]
But the longer we persist in it the more we shall
find, that,
II. The creature cannot afford us any effectual suc
cour
There are circumstances indeed wherein friends
may be instrumental to our relief : but they can do,
1. Nothing effectual
[The consolations which are administered by man, or by
the vanities of this world, are poor, empty, transient 8 . Not
the whole universe combined can ever bring a man to " glory
in tribulations 1 ," and to say with Paul, " I take pleasure in
them for the sake of Christ :" as soon might they enable him
to stop the sun in its course, as to reduce to experience the
paradoxes of that holy apostle k .]
2. Nothing of themselves
[It is not a little humiliating to see how weak are man s
endeavours to heal either the disorders of the body, or the
troubles of the soul, when God is pleased to withhold his
blessing. The best prescriptions, or the wisest counsels, are
even lighter than vanity itself. Reasonings, however just and
scriptural, have no weight : advice, however sweetened with
love and sympathy, is rejected : the very grounds of consola
tion are turned into occasions of despair 1 . When God says,
" Let there be light," there is light: but till then, the soul is
shut up in impenetrable darkness" 1 .]
ADDRESS
1. Let us guard against this sinful propensity, both
in our national and personal concerns
c Isai. Iv. :>. f 1 Sum. xvi. 14 16. e Jer. ii. 13.
11 Rom. \. Z. * 2 Cor. xii. 10. k 2 Cor. vi. 10.
1 1 s. Ixxvii. "2, ,}. m J i) xxx i v> 29.
1152.J SPIRITUAL DESERTION. 41
[We cannot but see how prone we are, as a nation, to rest
on human alliances, and human efforts. Would to God we
could correct this fatal error, and trust more entirely in the
great disposer of all events !
As individuals at least, we may, and must, correct it. If we
would have the blessing of God, and not his curse, we must
renounce all creature-confidence, and trust in him alone". If
we would do this, our happiness would be complete ]
2. Let us especially rely on Christ as the healer of
our souls
[He is " the healer of the nations p ," " Jehovah, who
liealcth us q :" there is no physician besides him; nor any balm,
but his blood. We may use whatever means we will, either to
pacify the conscience, or to purify the heart ; but we shall find
that they can " not heal us, nor cure us of our wound." But
Christ is all-sufficient : he can in one moment purge us by his
blood, and renovate us by his Spirit. To him then let us look
with humble, uniform, unshaken affiance.]
n Jer. xvii. 5 8. See David s example, Ps. Ix. 11. and cxxi. 1, 2.
Ps. xci. 1 7, 9, 10. P Rev. xxii. 2. n Exod. xv. 2G.
MCLII.
SPIRITUAL DESERTION.
Hos. v. 15. / icill go and return to my place, till the?/ acknow
ledge their offence, and seek my face: in their affliction they
tci/l seek me early.
MEN,, when they become Christians, do not lose
any of their natural feelings, but they experience
many sensations both of pleasure and pain, which are
altogether new, and peculiar to themselves : when
God lifts up the light of his countenance upon them,
they possess the sublimest happiness of which our
nature is capable, " a joy with which the stranger
intermeddleth not :" so also, when God withdraws
the light of his countenance from them, they are
made to feel the most exquisite sorrow, with which
no temporal affliction, no bodily anguish, can be com
pared. This is the sorest chastisement which can
be inflicted on a godly and ingenuous soul : yet sore
as it is, the wickedness of our hearts too often makes
42 HOSEA, V. 15. [1152.
it necessary for us ; for this will often avail to humble
the soul, when every thing else has been tried in
vain. Hence it is generally God s last resource : he
uses various other methods first, to make his people
holy, and to keep them vigilant : but when they are
still remiss and negligent, he departs from them, and
says, " I will hide my face from them ; I will see
what their end shall be ; for they are a very froward
generation, children in whom is no faith " or depend
ence. Thus he dealt with his people of old : he had
told them, in verse 12, that he would be to them as
a moth, or as rottenness, to consume them : then,
because they went to the Assyrian rather than to him
for help, he told them, in the verse before my text,
that " he would tear them, as a young lion teareth
his prey :" and then he adds, as the sorest calamity
of all, and as the only one which would produce the
desired effect, that he would forsake them ; " I will
go and return to my place, till they acknowledge their
offence, and seek my face : in their affliction they
will seek me early."
From these words we will endeavour to shew you,
I. The nature of spiritual desertion
[They who view God s dealings with the Jews merely as
a history, will lose the most important benefits which the
relation of them is intended to convey. There is a striking
similarity and agreement between the dispensations of Provi
dence and the dispensations of grace ; so that there can be no
doubt but that the former were intended typically to represent
the latter. And, in order to understand the Scriptures aright,
we must interpret them according to this canon. The most
sober and candid expositors have agreed in this. The deser
tion spoken of in my text literally refers to the abandoning of
the Jews to the power of the Assyrians and Chaldeans, till they
should be brought to repent of their sins : and the return which
is there foretold as the effect of this desertion, had its accom
plishment in part under Ezra and Nehcmiah ; partly also 011
the day of Pentecost ; but principally, we expect it to be ful
filled at a future period, when the whole nation shall " look on
Him whom they pierced, and mourn." But we may with the
utmost propriety take occasion from it to speak of spiritual
desertion, which all the Israel of God in a greater or less
degree experience. In my text, God says, " I will go and
1152.] SPIRITUAL DESERTION. 43
return unto my place :" this is a good description of that
which we call spiritual desertion. God, properly speaking, is
in every place ; " he filleth all in all :" but yet, as to the mani
festation of his presence, he is more particularly in heaven :
" He is the High and Lofty One who inhabiteth eternity,
whose name is Holy ; and he dwells in the high and holy
place." " Heaven is his throne ; and he humbleth himself
when he beholdeth the things that are on earth." It is "the
habitation of his holiness ;" so that if, either for purposes of
judgment or of mercy, he vouchsafe to visit the earth, he leaves,
as it were, his proper place, and comes down to us. When he
noticed the iniquity of Sodom and Gomorrah, he said, " I will
go down now and see whether they have done according to the
cry which is come up unto me :" and, when he was about to
punish the Jews, the prophet said, " Behold, the Lord cometh
out of his place, to punish the inhabitants of the land 3 ." So
when the Church prayed to him for the manifestations of his
power, they said, " O that thou wouldest rend the heavens,
and come down b !" Thus, in the New Testament, he is fre
quently said to come and dwell in his people. Thus, when he
visits us, he comes out of his place ; and, when he withdraws
those visits, he " goes, and returns to his place." Not that he
is really capable of moving from one place to another, because
he is alike in every place ; but, with respect to the manifesta
tions of his presence, the communications of his grace, the
supports of his arm, and the consolations of his Spirit, he may
be truly said to move : for neither the presence nor removal of
any thing can be more perceptible to the body, than the loss
or acquisition of these things is to the soul. The way in which
God withdraws himself from the soul, may be very fitly illus
trated by the manner in which he forsook the Jews of old. The
Shechinah, or bright cloud, was the symbol of the Divine
presence ; and that rested upon the ark between the cherubims.
But when God was incensed against his people for their abomi
nations, he gave them various warnings of his determination to
forsake them, unless they should repent : he made his prophet
therefore to see in a vision, what indeed all Israel, in the time
of Moses, had seen with their bodily eyes, his gradual depar
ture. We have the account in the 9th, 10th, and llth chapters
of Ezekiel, to some verses of which we will refer you. In
ix. 3, God is represented as taking his first step towards
his departure ; "And the glory of the God of Israel was gone
up from the cherub whereupon he was, to the threshold of
the house:" in x. 18, he removed still farther; "Then the
glory of the Lord departed from off the threshold of the
house, and stood over the cherubims," which were at that time,
a Isai. xxvi. 21. b Isai. Ixiv. 1.
44 HOSEA, V. 15. [1152.
as we are told in ver. 3, and 4, standing in the court : in ver.
19, he went yet farther ; "And the cherubims lifted up their
wings and mounted up from the earth, in my sight ; and every
one stood at the door of the east gate of the Lord s house, and
the glory of the God of Israel was over them above." In xi. 23,
God goes to a yet greater distance ; "And the glory of the
Lord went up from the midst of the city, and stood upon the
mountain, which is the east side of the city." See here, how
many different removes there were, before God would utterly
forsake them ; first from the ark to the threshold ; then to the
court ; then to the gate ; and then to the mountain ; and even
there he stood, if that by any means they might humble them
selves, and prevent his final departure. Now thus it is in his
departure from the soul : when he sits enthroned, as it were,
in the soul, all is well: the person thus highly honoured, is happy
beyond description : his views of divine truth are clear, his
apprehensions of it lively, and his enjoyment of it is unspeak
ably sweet and precious : having the light of God s countenance,
and a sense of his favour, he has all that man can desire in this
mortal state. But, when he becomes proud, or negligent, or
worldly, when by any misconduct he begins to grieve the Holy
Spirit, he soon perceives symptoms of the Divine displeasure :
the effusions of Divine love in his soul are less abundant ; his
discoveries of the Deity are less glorious ; his views and appre
hensions are darker ; his communion with God is less frequent,
and less ardent ; and his holy intimacy with the Deity is sen
sibly diminished. If he do not instantly take the alarm, and
humble himself before God, and implore his pardon, he finds
gradually a veil drawn between his God and him : he cannot
have that access to God that he was wont to enjoy : he loses that
enlargement of heart which he used to experience ; his joys
are in a great measure withdrawn : instead of abounding in
praises, he finds it hard even to pray : it is comparatively
seldom that he can break forth into songs of praise and adora
tion ; and, if now and then he feel some elevation of soul, he
cannot adore God for what he is in himself, but only for what
he has done for us. Thus, ere he is aware, his God has with
drawn himself; and, if now he do not call him back by earnest
supplication, and by renewed faith in Christ as his Mediator
and Advocate, he will find every thing decay : the beauty of
the summer will fade away, the autumnal gloom will soon
succeed, and every thing will quickly wear a wintry aspect : all
the graces of the soul will languish, and the corruptions of the
heart regain their former ascendancy. The departing sun does
not more surely change the face of nature, than the departure
of God from the soul will leave it destitute and forlorn : so
truly is it said, "Woe unto them, when I depart from them!"
But these are, as it were, the steps by which God departs from
1152.] SPIRITUAL DESERTION. 45
the soul ; and by these marks we may judge of his increasing
nearness or removal.]
We see, then, what is meant by spiritual deser
tion-
Let us now consider,
II. The end and intent of it
[God intends our good in all his dispensations, unless in
deed we have provoked him utterly to abandon us ; and then
he may justly cause such events as shall open a way for the
exercise of our corruptions, and for the consequent hardening
of our hearts : but, till he has thus given us up, he designs all
his dispensations for our good. Especially, in withdrawing
from the souls of his people, he has a regard to their best
interests: two principal ends which he would accomplish, are,
to humble, and to quicken them. First, to humble them ; " 1
will go and return to my place, till they acknowledge their
offence." The confession of our sins is indispensably neces
sary, as well for our good, as for God s glory: however God
may desire to pardon, he cannot do it, unless we be first dis
posed to confess: it would be unworthy of his majesty, and
dirctly contrary to his word. He has said, that " he who
covereth his sins shall not prosper;" and that he only " who
confesseth and forsaketh them shall find mercy:" and his own
honour is so interwoven with the abasement of the sinner, that,
when Joshua exhorted Achan to confess his sin, he could use
no terms more proper than these; " My son, give, I pray thee,
glorv to the Lord God of Israel, and make confession unto
him." Indeed the good of man is no less concerned in the
humiliation of his soul before God ; for, till he be brought to
a sense of his iniquities, he has no disposition to accept of
mercy : he disdains to become a suppliant for it : he denies
that he stands in need of it: he thinks himself affronted by the
offer of it, because the offer necessarily implies, what he is
utterly averse to acknowledge, namely, that he deserves
punishment. This same pride remains, in a measure, in God s
people after their conversion ; and though they hate it and
lothe themselves for it, yet, upon every fresh sin which they
commit, they are but too apt to indulge it: they still feel an
unaccountable backwardness to confess their sins, even though
they know that God is privy to all, and needs not any in
formation from them. When therefore God sees his people
harbouring this pride in any degree, he withdraws himself
from them : the more they indulge this vile principle, the
more he testifies his displeasure, to shew them, that he will
> HOSEA, V. 15. [1152.
over " resist the proud, and give grace only to the humble."
He is determined " to abase those who walk in pride;" and
therefore he never vouchsafes the former tokens of his love,
till he has brought the soul to an open and ingenuous con
fession. We have a remarkable instance of this in David: he
had grievously offended God in the matter of Uriah ; but his
proud heart would not humble itself before God. What was
the consequence? God forsook him; and instead of speaking
pardon and peace to him, he left his soul to be incessantly
harassed with fruitless remorse and anguish; nor ever restored
peace to his conscience, till he had humbled himself for his
iniquity: thus David says, in Psalm xxxii. o, 4. "When 1
kept silence, my bones waxed old, through my roaring all the
day long ; for day and night thy hand was heavy upon me : my
moisture was turned into the drought of summer." This was
his state while he persisted in impenitence : but as soon as he
made confession, behold the change! " I acknowledged my
sin unto thee, and mine iniquity have I not hid : I said, I will
confess my transgression to the Lord, and so t/iou forgarest the
iniquity of my sin:" and he who began the psalm with such a
deplorable account of his experience, concludes it with saying,
" Be glad in the Lord, and rejoice, ye righteous; and shout
for joy, all ye that are upright in heart."
A further end which God has in view is, to stir up the sotiL
His people are but too apt to grow remiss; and sometimes,
when they profess to be seeking God with their whole hearts,
they are secretly inclining to some earthly vanity. This, if
suffered to prevail, would effectually alienate them from the
life of God ; they would soon be entangled again in the cor
ruptions of the world; and " their last end would become
worse than their beginning : " and therefore God in mercy
withdraws himself from them; and hides his face, till they
seek after him again with their wonted ardour. In this he
acts, if you will permit rue for once to use a very familiar
illustration, as earthly parents do : the little child perhaps is
loitering behind, and amusing himself with some trifling
vanity : the parent calls and commands in vain : at last the
parent, wearied with fruitless calls, conceals himself; and then
the child is filled with anxiety, seeks his parent with tears,
and is more solicitous to keep close to him in future. This
is an humble illustration, I readily acknowledge : but it is a
natural one ; and our Lord himself did not disdain the use of
such, for the confirmation of his doctrine : if it convey to you
the idea more clearly than a plain statement would, my end is
answered : let it shew you, what we are at present concerned
to declare, the real end for which God hides his face from his
children. We may however confirm this statement from the
1152.J SPIRITUAL DESERTION.
express testimony of God himself: " Ye shall seek me, and
find me, when ye shall search for me with all your heart; and
I will be found of you c ."]
We come now to shew,
III. The effect it will produce
[Would to God that the effect were the same on all! but.
alas! there are many who are hardened by it more and more,
till God " swears in his wrath, that they shall never enter into
his rest:" nevertheless, where the proper effect is produced
upon the soul, it is that which is mentioned in my text : " In
their affliction they will seek me early." This part of our
subject is in a measure anticipated by what has gone before :
nevertheless, it is of such importance as to deserve further
and more distinct consideration. Prosperity does but ill suit
with our fallen nature. Not only temporal ease, but in some
sense even spiritual pleasure, becomes a source of evil : not that
it is so in itself; " the joy of the Lord is our strength : ~ but our
corruption takes occasion from it to unfold itself. Sometimes
a long season of spiritual delight, and peculiar manifestations
of God s love, shall foster pride. Even Paul himself, from the
abundance of revelations which were made to him, was in
danger of " being exalted above measure," and needed " a
thorn in his flesh" to keep him humble. So peculiar sensa
tions of joy are sometimes the means of begetting security.
We see daily that professors of religion are apt to look back
upon former experiences, and to conclude that all is well,
because it once appeared to be well: therefore God counter
acts this propensity, and consults the good of his people, in
withdrawing his sensible presence from them : he stirs them
up to a holy vigilance against their spiritual enemies, and to A
diligence and circumspection in his ways. See what %sas the
effect produced upon the Spouse in the 5th chapter of t he-
Song of Solomon : in the 2d verse, Christ, the Husband of
the Church, is calling to her for admission : saying, " Open to
me, my sister, my love, my dove, my undefiled ; for my head
is filled with dew, my locks with the drops of the night."
She, not being disposed for heavenly communion with him,
makes frivolous excuses : " I have put off my coat ; how shall I
put it on? I have washed my feet; how shall I defile them?"
Thus she provoked him to depart. Presently, however, she rose
to let him in; but behold, he was gone: in ver. 5, G. " T rose
up to open to my Beloved : I opened to my Beloved, but my
Beloved had withdrawn himself, and was gone." And now
observe the effect of this desertion ; " My soul failed when he
spake : I sought him, but I could not find him ; I called him,
c Jer. xxix. 13, 14.
48 HOSE A, V. 15. [1152.
but he gave me no answer." She then went about the city,
and inquired of all the watchmen respecting him : and failing
of success here, she says, in verse 8, " I charge you, O
daughters of Jerusalem, if ye find my Beloved, tell ye him
that I am sick of love." This is a striking comment on the
last words of my text, " In their affliction they will seek me
early : " and it exactly agrees with the experience of God s
people in all ages : when they, who have been favoured with
the light of God s countenance, are for a season deprived of it,
they put away their foolish and vain excuses ; they see that
they must at all events get nigh to their Beloved ; they will
spare no pains ; they will rather rise at midnight, than not
seek him at all : they will attend the ordinances with redoubled
diligence : they will inquire of the ministers, the watchmen,
how they may find him : they request the intercession of the
saints : in short, they will never rest, till they have regained
the sensible enjoyment of the Divine presence.]
Let us now come to a short APPLICATION of the
subject.
1. To the careless world
[My Brethren, many of you must be sensible that you
never seek after God : if you pray at any time, you rest
satisfied with having performed a duty, and are not at all
solicitous to obtain any manifestations of the Divine presence :
yea, because you have never experienced any peculiar sensa
tions of God s favour, you are ready to think, that all hopes
of such experience are groundless, and that all must be either
hypocrites or enthusiasts who pretend to such things. But
surely, your own want of experience in these matters is no
more a ground for denying the truth of what others feel, than
your ignorance of the concerns of others is a ground for denying
what others know. Would to God that you would seek the Lord
for yourselves ! you should soon find that it is not in vain to
call upon him. If you would humble yourselves, confessing
your sins, and crying for mercy through the blood of Jesus,
you should soon find that God is " gracious, and full of com
passion, and rich in mercy unto all that call upon him :" he
would be " a Father unto you ; he would come unto you, and
dwell with you;" he would " manifest himself unto you as he
does not unto the world ;" he would " shed abroad his love in
your hearts ;" and he would " make you glad with the light
of his countenance." O, then, " seek the Lord, seek his face
evermore !" Remember, it will be an awful matter to be
banished for ever from his presence ; to hear him say, " Depart,
accursed " how dreadful! On the contrary, how delightful to
hear him say, " Come, ye blessed!" O " seek ye the Lord whilst
he may be found ; call ye upon him whilst he is near."]
1153.] CHARACTERISTIC MARKS OF PENITENCE. 4!)
2. To the professors of religion
[How apt are you to draw back from God, instead of
pressing forward as you ought to do ! How do you compel him
to hide his face, when he would gladly be comforting you with
his presence ! Ah, Brethren, know where the fault is : " He
delighteth in the prosperity of his people :" it is wholly owing
to yourselves, if ye do not " rejoice in the Lord all the day
long." Do not then oblige him to withdraw himself; do not
bring on yourselves so heavy an affliction : search, and see,
what there is that has displeased him : see if the world has
drawn you aside ; see if pride has grieved his Spirit ; see if
negligence in secret duties has caused him to hide his face :
and, whatever it be, confess it to the Lord ; mourn over it ;
renew your application to the blood of Jesus; and press for
ward with greater diligence : so shall you " walk in the light,
as He is in the light ;" you shall have abiding and increasing
fellowship both with the Father and the Son ; and soon you
shall be admitted into his immediate presence, where you shall
never have one cloud to intercept your view of him to all
eternity.]
MCLIII.
THE CHARACTERISTIC MARKS OF TRUE PENITENCE.
Hos. vi. 1. Come, and let ns return unto the Lord : for lie
hath torn, and he will heal us ; he hath smitten, and lie ici/l
bifid its up.
THE spiritual dereliction which the people of God
have at times experienced, has ever been considered
as the most afflictive of all chastisements : but it has
also been the most salutary, and most effectual.
The benefits arising from it were strongly exempli
fied in the Israelites, who after having long withstood
the united efforts of all the prophets, were on a
sudden constrained by it to turn to God with un
feigned contrition.
The words before us are the expressions of that
repentance which was excited in the Israelites by
God s departure from them, and by his grace that
accompanied the affliction 3 : and they suggest to us a
proper occasion to consider,
a Hos. v. 15.
VOL. X. E
50 HOSEA, VI. 1. [1153.
I. The characteristic marks of true penitence
It will always be attended with,
1 . A sense of our departure from God
[Unregenerate men live " without God in the world ;"
and yet the thought of their being at a distance from God
never enters into their minds. But as soon as the grace of
repentance is given to them, they see that they " have been
like sheep going astray, every one to his own way," and that
they can never find happiness but in " returning to the shep
herd and bishop of their souls."]
2. An acknowledgment of affliction as a just chas
tisement for sin
[The impenitent heart murmurs and rebels under the
Divine chastisements : the penitent " hears the rod and him
that appointed it." He blesses God for the troubles that have
brought him to reflection 15 ; and while he smarts under the
wounds that have been inflicted on him, he regards them as
the merciful tokens of parental love c .]
3. A determination to return to God
[When a man is once thoroughly awakened to a sense of
his lost condition, he can no longer be contented with a formal
round of duties. He reads, hears, prays in a very different
way from that in which he was wont to do. " What shall I
do to be saved ? " is the one thought that occupies his mind ;
and he is resolved through grace to sacrifice every thing that
would obstruct the salvation of his soul. To hear of Christ,
to seek him, to believe on him, and to receive out of his ful
ness, these are from henceforth his chief desire, his supreme
delight d .]
4. A desire that others should return to him also
[As all the other marks, so this especially was manifested
by the repenting Israelites. This is peculiarly insisted on as
characteristic of the great work that shall be accomplished in
the latter day 6 . This has distinguished the Church of God in
all ages f . The penitent knows how awful the state of all
around him is, and how much he has contributed by his in
fluence and example to destroy them ; and therefore, though
he expects nothing but " hatred for his good-will," he feels it
incumbent on him to labour for their salvation ; and, if it were
possible, he would instruct, convert, and save the whole world g .]
b Ps. xvi. 7. and cxix. 67. c Ps. cxix. 75.
d Cant. v. 6, 8. i sa j. y. 3.
f Cant. i. 4. Draw me, and we, &c.
fc Zech. viii. 21. John i. 41, 45.
115f3.] CHARACTERISTIC MARKS OF PENITENCE. 51
To promote an increase of such repentance amongst
us, we shall proceed to state,
II. The grounds on which a penitent may take en
couragement to return to God-
Whatever grounds of despondency we may feel
within ourselves, we may take encouragement,
1. From a general view of God s readiness to heal
us
[God has not left himself without witness even among the
heathen world ; but has shewn, by his goodness to the evil and
unthankful, that he is ever ready to exercise mercy. But to
us who have his revealed will, he has left no possibility of
doubt : for " if he spared not his own Son, but delivered him
up for us all, how shall he not with him also freely give us all
things?" The invitations and promises with which his word
is filled, are a further evidence to us, that he is willing to
receive every returning prodigal, and that he will in no wise
cast out any who come unto him. On this ground the whole
world may adopt the words of the text, and say, " Come, let
us return unto the Lord."]
2. From that particular discovery of it which we
have in the wounds he has inflicted on us
[The Israelites seemed to lay a peculiar stress on this, and
to infer, from the very strokes of his rod, his willingness to
" heal and bind them up." They even felt an assurance that
his return to them would be both speedy and effectual 11 . Thus
as soon as any person is brought to acknowledge the hand of
God in his afflictions, he will improve them in this very way.
Whether his troubles be of a temporal or spiritual nature, he
will adore God for not leaving him in a secure and thoughtless
state, and for awakening him by any means to a sense of his
guilt and danger. He will begin immediately to argue as
Manoah s wife; " Would the Lord have shewn me this mercy,
if he had intended to destroy me ?" Does a father correct his
child because he has no love to him ? Are not the very ex
pressions of his anger to be viewed as tokens of his love k , and
as an earnest of his returning favour to me as soon as I shall
have implored his forgiveness?
Let those then who feel the burthen of their sins, remember,
that it is God who has given them to see their iniquities ; and
that the heavier their burthen is, the more abundant encou
ragement they have to cast it on the Lord 1 .]
h The text, with ver. 2. < Judg. xiii. 23.
k Hc-b. xii. 6. Matt. xi. 28.
E 2
52 HOSEA, VI. 1. [1153.
APPLICATION
1. To those who have deserted God
[Let us only reflect on the months and years that we have
past without any affectionate remembrance of God, or any
earnest application to Christ as our Mediator and Advocate ;
and we shall not need many words to convince us, that we are
included in this number. But let us consider whom " we
have forsaken; even God, the fountain of living waters ;" and,
with all our labour in pursuit of happiness, we have only
" hewed out for ourselves cisterns, broken cisterns that can
hold no water m ." Let our past experience suffice to shew us
the vanity and folly of our ways : and let us " return unto him
from whom we have deeply revolted." But let us beware lest
we " heal our wounds slightly." Christ is the brazen Serpent
to which all must look : He is the good Samaritan who alone
can help us, and who has submitted to be himself " wounded
for our transgressions," that he might " heal us by his stripes."]
2. To those who are deserted by God
[God does find it necessary sometimes to withdraw the
light of his countenance from his people. But, whatever he
may have done on some particular occasions, we are sure that
in general he does not forsake us till after we have forsaken
him. Hence, when the Israelites were deserted by him, they
did not say, Let us pray that he will return to us ; but, Let us
return unto him : for they were well assured that, as the
alienation had begun on their part, so it would be terminated
as soon as ever they should humble themselves in a becoming
manner. Let those then who are under the hidings of God s
face, inquire, what has occasioned his departure from them :
and let them put away " the accursed thing," and turn to him
with their whole hearts. Let them rest assured, that " there
is balm in Gilead ; " and that, if they come to God in the name
of Christ, their " backslidings shall be healed," and " their
happiness restored 11 ." ]
m Jer. ii. 13.
n Hos. xiv. 4. Lam. iii. 31, 32. Ps. xcvii. 11. and cxlvii. 3.
If this were the subject of a Fast Sermon, the APPLICATION might
be comprised in the following observations : 1 . The calamities of the
nation are manifest tokens of God s displeasure, and calls to repent
ance. 2. All the efforts of our rulers to heal our wounds will be in
vain, if we do not repent. 3. A general turning unto God would
bring us speedy and effectual relief.
1154.J EFFECTS OF DILIGENCE IN RELIGION. 53
MCLIV.
THE EFFECTS OF DILIGENCE IN RELIGION.
Hos. vi. 3. Then shall we know, if we follow on to know the
Lord : his going forth is prepared as the morning ; and he
shall come unto us as the rain, as the latter and former rain
unto the earth.
THEY, who are strongly attached to human sys
tems, are apt to set divine truths at variance with
each other, and to wrest some from their plain and
obvious meaning, in order to reconcile them with
others more agreeable to their sentiments. But they,
who receive the word of God as little children, will
find a harmony in passages, which at first sight appear
contradictory, and will derive equal benefit from the
contemplation of them all. Some imagine, that, if our
salvation depend wholly on the free and sovereign
grace of God, there can be no need for exertion on
our part. Others, on the contrary, argue, that if our
salvation be to be effected by means of our own en
deavours, it cannot be dependent on Divine grace.
But these apparently opposite assertions are not made
only in different and detached passages, but often
times in the very same passage. Our Lord, for
instance, exhorts us to labour for the meat that en-
dureth unto eternal life, at the same time that he
says, the Son of man will give it us. And St. Paul
bids us work out our salvation with fear and trem
bling, and yet assures us in the very same sentence,
that it is God who worketh in us both to will and
to do. Thus the prophet represents those who are
returning to God, as encouraging themselves with
the thought, that though they could no more accom
plish their end by their own exertions than they could
command the sun to shine, or the clouds to pour
down their waters, yet, if they persevered in the
use of God s appointed means, they could not but
succeed.
The effects of diligence in religion are here,
I. Plainly stated
54 HOSEA, VI. 3. [1154.
The great object of our attention should be, to gain
the knowledge of Christ
[Many see no occasion at all for diligence in the pursuit
of heavenly things. Others, who confess the need of constant
exertion on our part, yet propose to themselves a wrong end
in their labours; having no higher view than to establish a
righteousness of their own. But to know Christ and him
crucified, is the one mean of eternal life, in comparison of
which every thing else is as dung and dross a . It is not how
ever a mere speculative knowledge of him that is thus excellent,
(for we may possess that, and have the heart as unsanctified as
ever) but an experimental knowledge of him, that brings the
soul into a close union and abiding fellowship with him, and a
transforming knowledge, that changes us into his blessed image
in righteousness and true holiness 13 .]
This should be sought with unremitting diligence
[It cannot be attained without frequent and serious medi
tation. It does not indeed, like other studies, require intense-
ness of application, scope of thought, and strength of intellect :
it requires only that we enter into our own bosom, that we
consult the records of conscience, that we apply to our souls
the threatenings and promises of the Scripture, and that we
live in the daily exercise of faith and prayer. This is easily
compatible with any lawful pursuit ; and so far from distracting
the mind, and incapacitating it for action, it will give direction
and energy to all our faculties. We must not however ima
gine that it is the work of a day, a month, or a year ; it is the
work of our whole lives. If at any time we think we have
attained, and are already perfect, we may be well assured that
we have hitherto studied to little purpose. St. Paul, after
preaching the Gospel above twenty years, still desired to know
Christ more fully : and so infinitely does that of which we are
ignorant, exceed that which any man can know in this life,
that he says, " If any man think that he knoweth any thing, he
knoweth nothing yet as he ought to know d ." We must there
fore "follow on" in the use of God s appointed means, nor
ever relax our diligence, till we see him as we are seen, and
know him as we are known.]
Nor shall such means be used in vain
[It will be invariably found, that, while " the idle soul
suffers hunger, the diligent soul shall be made fat." No person
shall be disappointed for want of talents; for men shall make
a proficiency, not in proportion to their abilities, but in
a Compare John xvii. 3. 1 Cor. ii. 2. Phil. iii. 8.
b -2 Cur. iii. 18. c Phil. iii. 10, 12. d 1 Cor. viii. 2.
1154.] EFFECTS OF DILIGENCE IN RELIGION. 55
proportion to their willingness to learn of God, and to practise
what they already know 6 . God, who alone can instruct us in
this knowledge, will " reveal even to babes and sucklings
the things that are hid from the wise and prudent." " The
meek he will guide in judgment, the meek he will teach his
way." " If only we cry after knowledge, and lift up our voice
for understanding, if we seek it as silver, and search for it as
for hid treasures," we need not fear on account of any imagined
incapacity ; for God has said, " Then shalt thou understand
the fear of the Lord, and find the knowledge of God ; for the
Lord giveth wisdom ; out of his mouth cometh knowledge and
understanding f ."]
This encouraging truth is yet further,
II. Beautifully illustrated
There is a beauty peculiar to the Hebrew poetry,
and very frequently occurring in the prophetic
writings, that important truths are amplified with
figurative illustrations, and that sublime metaphors
are explained by simple declarations. In the passage
before us, that which is first proposed in plain lan
guage, is afterwards confirmed in two most instructive
similes, each of them affording a more precise view
of the manner in which the promise itself shall be
fulfilled.
The simile taken from the return of day, intimates,
that our success shall be certain and gradual
[Nothing but the utter dissolution of the universe shall
ever stop the succession of day and night ; so that the stated
returns of light may be considered as a fit emblem of certainty.
Indeed, God himself sets forth the immutability of his cove
nant by this very figure ; " If ye can break my covenant of
the day, and my covenant of the night, and that there should
not be day and night in their season, then may also my cove
nant be broken with David my servant g ." Thus certainly shall
light arise upon our benighted souls, provided we really desire
to behold it 1 . In a time of darkness we may cry, " The Lord
hath forsaken me, and my God hath forgotten me ;" but, as
the sun, even at midnight, is hastening towards us, though
unseen, so are " the goings forth of our God prepared"
decreed, and ready to appear. Let us but " wait, as those
who watch for the morning ;" and our gloom shall soon be
* Phil. iii. 13, 14. f Prov. ii. 0.
B Jer. xxxiii. 20, 21. Isai. Iviii. K, 10.
5G HOSEA, VI. 3. [1154.
dispelled ; and " the Sun of righteousness shall arise upon us
with healing in his wings."
Nevertheless we must not expect that we should discern
every thing at once : our progress will be gradual. The sun
does not arise in an instant : there is first a little glimmering
dawn; then the gilded clouds begin to wear a brighter aspect;
and at last they are dissipated by the rising sun : the sun itself
also rises higher, and shines brighter in the heavens, till it
arrives at its meridian. Thus it is with the knowledge of
Christ in the soul : the first views which the inquiring soul
obtains are faint and confused ; yea, perhaps, as in the early
dawn, things may assume a monstrous and distorted shape :
we may " behold men, as trees, walking." But gradually the
mists shall be dispelled from our eyes ; our organs of vision
shall be purged from their film; and the glorious object, whom
we desire to behold, shall be revealed to our view. But, while
we are here below, we shall " see him only, as in a mirror,
darkly :" we must wait till we arrive above, before we can
fully " see him as he is,"]
The simile taken from the return of showers after
drought, intimates that our knowledge shall be re
freshing and fructifying
[What can be more refreshing than rain to the parched
ground ? How does the face of nature soon testify its gladness
by an universal smile ! Yet is this but a very faint resem
blance of that joy and gladness, which the soul experiences
through seasonable communications of Divine knowledge.
Let us figure to ourselves a prodigal reduced to the lowest
ebb of misery, and doubting whether so vile a wretch shall
ever find acceptance with his offended Father ; and, while
trembling with a dread of his displeasure, surprised with the
tenderest expressions of his love : will not this be a season of
refreshing to his soul? Will he not instantly "put off his
sackcloth, and gird him with gladness ? " Will it not be to
him " as rivers of water in a dry place, and as the shadow of
a great rock in a weary land ?" Thus shall it be with all who
follow on to know the Lord ; they shall have " beauty for
ashes, the oil of joy for mourning, and the garment of praise
for the spirit of heaviness."
Nor shall the knowledge acquired be unproductive of solid
fruits. As " the former rain" prepared the ground for the
seed, and caused the seed that was cast in, to vegetate ; and
" the latter rain" ripened and matured the grain, and made it
fit for the sickle (both being essentially necessary, and abun
dantly productive ;) so shall the knowledge of Christ be to the
soul ; it shall come " like rain upon the mown grass, and as
1151.]] EFFECTS OF DILIGENCE IN RELIGION. 57
showers that water the earth ." After long drought, the clouds
may, almost without a metaphor, be said to " drop fatness ;"
and the knowledge of Christ, long and eagerly desired, shall
make " the desert to blossom as the rose ;" yea, " it shall
make the wilderness like Eden, and the desert as the garden
of the Lord." " Instead of the brier shall grow up the fir-tree,
and instead of the thorny bush shall grow up the myrtle-tree k ;"
and the once-barren soul shall be " fruitful in all the fruits of
righteousness to God s praise and glory."]
We may SEE from hence,
1. Whence it is that mankind in general are so
ignorant of Christ
[The record of God concerning Christ is this ; " lie that
hath the Son, hath life ; and he that hath not the Son of
God, hath not life." This is plain, express, and immutable.
Yet, alas ! the generality, instead of labouring above all things
to attain the knowledge of Christ, will bestow no pains what
ever upon it. There is no other knowledge that they profess
to have without study: but this they think they possess almost
by intuition. Hence, notwithstanding it is infinitely more
important than any other, they continue wholly ignorant of it:
they are satisfied with giving a general assent to Christianity
as true, while they discern nothing of its beauty, and taste
nothing of its excellence. If this knowledge were unattain
able, then men would have some excuse, seeing that they
would labour in vain, and spend their strength for nought.
But God has promised success to persevering diligence ;
" Then shall ye know, if ye follow on to know the Lord."
Let us not then give way to pride or indolence : but let us
search the Scriptures with an humble, teachable spirit, and
beg of God to enlighten the eyes of our understanding: so
shall we be " guided into all truth," and be made " wise unto
salvation through faith that is in Christ Jesus."]
2. Whence it is that they, who have attained some
knowledge of Christ, are not made more holy, and
more happy by it
[To maintain a steady uniform course is no easy matter.
To follow on, forgetting what is behind, and reaching forth
unto that which is before, requires more humility and zeal
than the greater part even of real Christians possess. Hence
their attainments in joy and holiness are small, in comparison
of what they might possess. Instead of minding uniformly the
one thing needful, they suffer themselves to be distracted with
j Ps. Ixxii. C. k Isai. Iv. 1014.
58 HOSEA, VI. 4. [1155.
worldly cares and pleasures. Instead of resisting their adver
sary, they yield to him; and give way to desponding thoughts,
when they should renew their exertions with more abundant
diligence. If they followed on as they ought, not only would
their success be certain and gradual, but it would be accom
panied with a proportionate increase of joy and holiness. Let
us not then turn aside to earthly vanities, or waste our time
in fruitless lamentations and complaints ; but let us " be
followers of them who through faith and patience inherit the
promises ;" that so our " path may be as the shining light,
which shineth more and more unto the perfect day."]
MCLV.
MAN S INSTABILITY AND GOD S FORBEARANCE.
Hos. vi. 4. Ephraim, what shall I do unto thee ? Judah,
what shall I do unto thee ? for your goodness is as a morning
cloud, and as the early dew it goeth away.
WHEREVER the Gospel is faithfully preached,
some are savingly converted by it. But of those who
" run well for a season, many are hindered " in their
course, and many turn back again to the world. Such
were they to whom God spake in the words before
us a . The word had produced some good effect among
them ; but their penitence was of very short duration.
God therefore took up this pathetic lamentation over
them ; which leads us to notice,
I. The instability of man-
Man in his best estate is a weak and frail creature.
But " Ephraim," (who had cast off the worship of
God) and " Judah" (who retained the form but with
out the power of godliness) may properly be con
sidered as characterizing two different descriptions of
persons, namely, mere nominal Christians, and those
a We may indeed interpret the three first verses of this chapter as
descriptive of what shall take place in the latter day ; and so consider
the words of the text as a continuation of the complaints uttered
against the Jews in the preceding chapter. But we know that there
were some partial reformations, as under Hezekiah and Josiah ; and
therefore we may well explain the passage as belonging to the people
of that generation.
1155.] MAN S INSTABILITY AND GOD S FORBEARANCE. 59
who make some profession of religion. We shall
therefore notice the instability,
1. Of merely nominal Christians
[However men may have shaken off all regard for God,
there have been times when they entertained some good de
sires, and some purposes of amendment. They did not always
sin with the same ease that they now do. We may appeal to
all, whether there has not been some period of their life when
their mind was comparatively tender, and when they felt, in
some little measure, the importance of preparing for death and
judgment?
But these seasons have passed away without any permanent
effect ; and the appearances of good have altogether vanished.
Fitly therefore are they compared to a morning cloud, and to
the early dew : for, as in a season of drought the morning
clouds, which seemed to portend rain, are soon scattered ; and
the dew, which seemed a welcome substitute for rain, is ex
haled, before it has penetrated to the roots, and thereby the
expectations of the husbandman are disappointed ; so it is with
them ; their vows are forgotten, their consciences are become
callous, and all prospect of their conversion is annihilated b .]
2. Of many who make a profession of religion
[Many, like those addressed in the text, have at some time
appeared penitent, and have excited, both in themselves and
others, a hope, that they would one day be faithful followers of
the Lamb. But they have " left off to behave themselves
wisely." " The cares of this world, or the deceitfulness of
riches, or the lust of other things," have turned them aside ;
so that they are as barren and unfruitful as if they had never
professed themselves the Lord s people.
How many have there been in every age who have thus
" made shipwreck of their faith !" And how many amongst
ourselves, perhaps, have declined from the ways of God, and
given reason to fear that " their last end will be worse than
their beginning !"
These are yet more strictly conformed to the images in the
text, inasmuch as the hopes and prospects they afforded were
more nattering, and the state in which they are left, is more
desperate and afflictive .]
b See this exemplified in Pharaoh, Exod. x. 10, 28; in the
Israelite s, Exod. xxxiii. 4. with Ps. Ixxviii. 34 37 ; in Felix,
Acts xxiv. 25, 27.
c See instances of this also in Demas. Compare Philcm. ver. 24.
with 2 Tim. iv. 10. See also 1 Tim. i. 19. and iii. G. and v. 12, 15.
and 2 Tim. ii. 18. and iv. 4.
60 HOSEA, VI. 4. [1155.
No subject whatever reflects more light than this
upon,
II. The forbearance of God
We must not suppose that God is really at a loss
what to do, since both his wisdom and power are in
finite. But the expressions of the text import,
1. That he is extremely averse to punish us as we
deserve
[Our provocations against him have been such as nothing
but infinite patience could have endured. He complains of us,
that " we have wearied him," and that " he is pressed under
us as a cart is pressed that is full of sheaves d ." He appeals to
us that he has omitted nothing on his part that could tend to
our good 6 : and expostulates with us respecting our obstinacy
in destroying ourselves f . When there seems scarcely any hope
left, he declares that he cannot endure the thought of giving us
up g : and, in the words before us, intimates the perplexity of his
mind halting between his duty as a lawgiver, and his inclina
tions as a parent. Well may it be said of him, that "judgment
is his strange work h ;" for his whole conduct towards us shews,
that he is " slow to anger and rich in mercy 1 ."]
2. That there is nothing he can do consistently
with his own honour which he is not ready to do for
our salvation
[He cannot save us in an impenitent state : that would be
a violation of his justice, his holiness, and his truth. But if we
would repent, he would forgive us for his dear Son s sake
If we would pray to him for his Holy Spirit, he would renew
us, sanctify us, establish us. Whatever his wisdom could devise
for our good, or his power execute, he would be ready to
effect, if only we would " cleave to him with full purpose of
heart."
How strongly is this intimated in the tender manner of his
address, " O Ephraim, O Judah," as though he spoke to every
one of us severally by name ; and by the repetition of that
question, "What shall I do unto thee?" Let a reciprocal ten
derness be excited in our hearts towards him ; and both the
grounds of his anger, yea, and the consequences of it also,
shall soon be removed.]
ADDRESS
1 . Those whose goodness has altogether vanished
d Mai. ii. 17. Amos ii. 13. e Mic. vi. 3. Jer. ii. 5. Isai. v. 4.
f Ezek. xxxiii. 11. e Hos. xi. 7, 8.
h Isai. xxviii. 21. Neh. ix. 17.
1156.] MERCY BEFORE SACRIFICE. 61
[How many have reason to look back with shame, and to
say, " O that it were with me as in months past k ! " Once
you felt some concern about your soul ; but now you are
regardless of your eternal interests : once you had some pros
pect of heaven ; but now you have none at all. Consider what
a melancholy state this is ; and that, if you continue in it till
you go to the bar of judgment, your condition will be most
desperate for ever. Be assured that God will be at no loss
how to deal with you then : there will be no longer any con
flict in his mind between wrath and pity: abused patience will
demand your punishment ; and that punishment shall cor
respond with your iniquity*. O that you were wise, and would
consider your latter end !]
2. Those who are yet in a hopeful way
[Some there are, we trust, over whom the clouds are yet
suspended, and the dew is yet lying with prolific virtue. O
beg of God, that no wind of temptation may dispel the one,
no sun of persecution exhale the other. " Remember Lot s
wife : " and watch against every thing that may impede your
progress, or shake your constancy. Be much in prayer, that
God would " carry on his good work within you, and perform
it to the day of Christ." Guard as much against self-depend
ence as against the grossest of sins : for " God is a jealous
God," and will leave you to learn by bitter experience what is
in your heart, if you trust in an arm of flesh 1 ". "Trust in him
only, and with your whole heart ; " and he will " perfect that
which concerneth you," and " preserve you unto his heavenly
kingdom."]
k Job xxix. 2. N. B. Compare Hos. xiii. 3. with the text.
ra 2 Chron. xxxii. 31.
MCLVI.
MERCY BEFORE SACRIFICE.
ITos. vi. G. I desired mercy and not sacrifice ; and the knoivlcdgc
of God more than burnt offerings.
THERE is a disposition in every man to substitute
external observances for the devotion of the heart ;
and to rest satisfied with rendering to God some
easy services, while they are utterly averse to those
duties which are more difficult and self-denying. But
God cannot be deceived, nor will he be mocked.
He will look at the heart, and not at the outward
G2 HOSEA, VI. G. [1156.
appearance only ; and will mark with indignation the
partial obedience of the hypocrite, no less than the
open disobedience of the profane. It was thus that
he dealt with his people of old, " hewing them by his
prophets, and slaying them by the words of his mouth,"
because they rested in their sacrifices and burnt-offer
ings, when he desired the more acceptable services of
faith and love.
In this view the prophet intimates in the text,
I. The use of instituted ordinances
The words of the text are not to be considered as
importing that God did not require sacrifices at all,
but as declaring his decided preference for spiritual
obedience ; just as our Lord s injunction, " not to
labour for the meat that perisheth, but for that meat
which endureth unto eternal life a ," was not intended
to prohibit the pursuit of earthly things, but only to
enjoin a superior regard for the concerns of eternity.
God approves and loves the observance of his ap
pointed ordinances
[God appointed a great variety of ordinances to be ob
served : but the most important among them were " sacrifices
and burnt-offerings." These he honoured with many signal
tokens of his approbation. It is not improbable, that his
acceptance of Abel s offering was marked by the descent of fire
from heaven to consume it b . Certain it is, that on many other
occasions God vouchsafed to men this testimony of his regard :
and in unnumbered instances he imparted grace and peace to
the souls of his people, while they presented their sacrifices
before him.
Under the Gospel dispensation he has enjoined the public
administration of his word and sacraments ; and has crowned
the observance of these ordinances with the brightest displays
of his glory, and the richest communications of his love. He
has promised his presence in them to the end of the world d ;
and that too in a manner and degree that we are not generally
to expect it on other occasions.
Thus, both under the law and under the Gospel, God has
a John vi. 27. b Gen. iv. 4.
c To Moses ; Lev. ix. 24. Manoah, Judg. xiii. 19, 20. Solomon;
2 Chron. vii. 1. and Elijah, 1 Kings xviii. 38.
d Matt, xxviii. 20.
115(5.1 MERCY BEFORE SACRIFICE. 63
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 e ; and is as true under the
Gospel as under the Law f .
To this all the Scriptures bear witness. Balaam s answer to
Balak p , and Samuel s to Saul h , 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. He was vindicating on one occasion the
conduct of his disciples, for plucking some ears 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 textV]
Such religion as is here described is far more ex
cellent 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
Isai. i. 1114. and Ixvi. 3. f Ps. li. lf>, 17. Matt. xv. 8, 9.
n Mic. vi. 68. h 1 Sam. xv. 22.
1 Mark xii. 33.
k Matt. xii. 1 7. See also Matt. ix. 10 13. where our Lord
adduced the same passage, in vindication of his own conduct in asso
ciating with sinners.
G4 HOSE A, VI. 6. [1156.
[A " knowledge of God," and a delight in the exercise of
" mercy" to the bodies and the souls of men, renders us con
formable 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 pro
duction 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 covet-
ousness, 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 Je
hovah ? or can any thing reflect more dishonour upon him in
the world 1 ?
Let vital godliness be thus contrasted with outward ob
servances, and the text will be seen in its full import.]
ADDRESS
1. Those who are regardless of even the forms of
religion-
fit is grievous to see how the Sabbaths are profaned,
and the ordinances of the Gospel neglected. But consider,
1 Ps. 1. 13, 14.
1156.] MERCY BEFORE SACRIFICE. 05
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 regard
less 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 m ; 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 irre
verent 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.]
m 2 Tim. iii. 1 >.
06 HOSEA, VI. 7. [1157.
MCLVII.
OUR TRANSGRESSIONS OF THE COVENANT.
Hos. vi. 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 pro
visions 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 af
fections 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 a ;" and in the
other, that sense is evidently most agreeable to the
context". Thus in the text also it were far better
to render the words, " They, like Adam, have trans
gressed 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
a Job xxxi. 33.
b Ps. Ixxxii. 7. " Ye shall die like Adam, whose honours were
once so great, hut were quickly mined."
1157.] OUR TRANSGRESSIONS OF THE COVENANT. 67
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 burn
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 re
quires 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 trans
gressed 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 ottered 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 can
not 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.]
c Gal. iii. 10.
F 2
f.8 HOSEA, VI. 7. [1157.
3. The special covenants which we ourselves have
individually made with God-
fin 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 pro
fessions? 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 trans
gressors 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 obliga
tions 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 salva
tion of all his posterity, involved in his obedience. According
1157.] OUR TRANSGRESSIONS 01- TMK COVENANT. ()J)
to the covenant made with him, all his seed, to the very end
of 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 cir
cumstances, and to withstand such motives as these?]
3. Under the slightest possible temptations to dis
obedience
[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 tempta
tion 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 our
selves 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
trilling 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 return
ing 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
70 HOSE A, VII. 2. [1158.
can we adduce one single instance of a real saint whom he has
finally, and for ever, forsaken ? No : he may have left hypo
crites, 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 crea
tures !]
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. vii. 2. They consider not in their hearts that I remember
all their wickedness.
IT is certain that many who have the Gospel dis
pensed to them continue ignorant of its very first
principles, and " perish at last for lack of knowledge."
FOLLY OF INCONSIDliRATlON. 71
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 com
mitted 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 ways b : and
the reason of this is assigned by God himself in the
words of our text : it is justly traced to their inconsi
deration ; the prevalence and fo/ly of which we pro
pose 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?
J 1 we would ascertain the point from matter of fact, we may
notice the injunction given to Israel to extirpate the Amalek-
ites, 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 d .
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 f . 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* 1 ? Further, because he would have this truth
3 Hos. vi. 7, 9, 10. b ver. 1. c ] Sam. xv. 2.
rt 2 Sam. xxi. 1 9. II os. viii. 13. and ix. 9.
f " They are before my face."
6 Deut. xxxii. 34, 3>. with Job xiv. 17.
72 HOSEA, VII. 2. [1158.
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 11 ."]
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 1 :" 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 busi
ness, 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 tran
quillity 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 itl
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.]
h Amos viii. 7. Ps. xciv. 7.
1158.] FOLLY OF INCONSIDEKATION. 73
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 con
siderable 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 com
posed. 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 eyesV 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 ineffi-
cacy 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 incon
sideration 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
k Ps. 1. 21.
74 HOSEA, VII. 2. [1158.
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 7 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 reflec
tion
[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 1 . 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 111 ?" Remember the sins committed;
remember the warnings neglected ; remember the mercies
abused ; remember the opportunities lost. O sad remem
brance ! 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 be ten thousand times more pain
ful, and altogether unavailing?]
ADVICE
1. Call your past ways to remembrance
[However long since any sins 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
1 Jer. xxiii. 20. m Luke xvi. 25.
1158.] FOLLY OF INCONSIDERATION. 75
you could suppose them all to have been crowded into the
space of one day, and yesterday to have been the day in which
they were all committed, what a monster would you appear in
your own eyes ! Yet, admitting the enormity of each sin to
have been precisely such as it was at the moment of its com
mission, and such as it exists at present, such is the light in
which you are viewed by God. Turn not away your eyes
from this painful sight: you must behold it sooner or later:
if you delay to look at it, the black catalogue of crimes will
still increase, and the sight of them be yet more terrible. In
the name of God then, I entreat you all, " CONSIDER YOUR
WAYS"."]
2. Seek to have your sins blotted out from the
book of God s remembrance-
fit 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 :
liis word to you is, " 1, 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 sea 1 ," from whence they shall never be brought against
you: yea, he " covenants" to eilace them, as it were from his
own memory ; and says, " I will forgive their iniquity, and I
will remember their sin no more 1 ." And will you not seek this
mercy ? Is it too soon yet awhile for you to enjoy it ? Will
you not be happier in the possession of it, than in the con
tinuance of your sins? Think how such a proposal would be
received by those who are now reflecting upon their ways in
hell : would they need to be urged a second time to ask lor
mercy ? O seek it instantly ; seek it with all importunity ;
seek it in the adorable name of Jesus ; seek it after the ex
ample of the saints of old r : and then, " though your sins have
been as scarlet, they shall be white as snow ; though they have
been red like crimson, they shall be white as wool."]
3. Endeavour to walk as in the presence of God
[A sense of the Divine presence will be an excellent pre
servative from sin. We know how careful we are of our conduct
in the presence of any one whose good opinion we value : let
us " set the Lord always before us ," m order that our circum
spection may be increased, and that we may be kept as much
from secret as from open sin, from sin in the heart as well as
sin in the life. Let us " commune much with our own hearts
" Hagg. i. .">, 7. " Isai. xliii. 25. v Mic. vii. 19.
( i Jer. xxxi. 34. r Ps. xxv. 7. and Ixxix. 8.
" Ps. xvi. 8, 9. and li. 1, "2, 7.
76 HOSEA, VII. 8, 9. [1159.
in our chamber, and be still V Let us strive to keep a con
science void of offence, and to approve ourselves in all things
to " Him, who searcheth the heart, and trieth the reins." Let
it be our ambition, that on every day more and more acts of
piety may be recorded in the book of God s remembrance ;
that so he may " remember us for good u " while we are here on
earth, and welcome us as "good and faithful servants" when
we enter into the eternal world.]
1 Ps. iv. 4. u See Neh. xiii. 14, 22, 31. and Ps. cvi. 4, 5.
MCLIX.
CAUSES AND SYMPTOMS OF SPIRITUAL DECAY.
Hos. vii. 8, 9. Ephraim, he hath mixed himself among the peo
ple : 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 pro
phet is representing the declining, and almost deso
late, condition of the ten tribes : and, in the words
before us, he marks the particular sins which had
provoked God to forsake them ; and the fearful con
sequences of their transgressions. The Israelites had,
in direct opposition to God s command, united them
selves with the heathen, and incorporated many of
their idolatrous rites with the worship of the true
God. They were even " mad upon their idols,"
while they were very cold and indifferent in what
related to Jehovah. In consequence of this, God
gave them up into the hands of their enemies. Pul,
king of Assyria, exhausted their treasures by the
tribute he imposed a : and the king of Syria reduced
their armies to a mere shadow, " making them even
as the dust by threshing V Proofs and evidences of
decay were visible in every department of the state,
and such as indicated approaching dissolution : yet
a 2 Kings xv. 19. *> 2 Kings xiii. 7.
1159.1 CAUSES OF SPIRITUAL DECAY. 77
such was the infatuation of the people, that they were
as unconcerned and secure as if they had been in the
most safe and flourishing condition.
It is not however our intention to enter any fur
ther into the history of the ten tribes. We shall
rather draw your attention to our own personal con
cerns, of which theirs was a type and shadow: and we
shall proceed to point out the causes and symptoms
of spiritual decay.
I. The causes
The two things mentioned in the text will be found
among the most fruitful sources of declension in the
divine life :
1. An undue connexion with the world
[A certain decree of intercourse with mankind is neces
sary, in order to a due discharge of our civil and social duties.
But if we mix with the world by choice, we shall go contrary
to the commands of God, and suifer loss in our souls. We are
enjoined to " come out from among them, and be separate ."
God even appeals to us respecting the impossibility of main
taining with propriety any intimate communion with them d :
and our Lord characterizes his followers as being no more of
the world than he himself was 6 . But some professors of reli
gion 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 con
duct ? Must it not expose us to many temptations? Are we
not, when so circumstanced, likely to drink into the spirit of the
world, and to be drawn into a conformity to their ways ?
Surely the falls and apostasies of many must be traced to this
source : and it will be well if this evil do not become fatal to
some of us.~\
2. A partial regard to God
[A " cake " baked upon the coals and " not turned,"
would be burned up on one side, while it was altogether doughy
on the other. This fitly represents the state of those who are
cold and indifferent in things relating to religion, but exces
sively ardent in their pursuit of other objects. Yet what is
more common than such a state? Some professors are so
c Rom. xii. 2. Ps. xlv. 10, 11. d 2 Cor. vi. 1417.
e John xvii. 11.
78 HOSEA, VII. 8,9. [1159.
intent on their worldly business, and have their hearts so
engaged in it, as scarcely to have any zeal left for better things.
Some are occupied with this or that favourite study, in com
parison of which the Bible, and prayer, and communion with
God, have no charms for them. Some are inflamed by politics,
and are never happy but \vhen 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 f . 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 dieC ]
f Hos. vii. 16. e Rev. iii. 2.
1159.] CAUSES OF SPIRITUAL DECAY. 79
2. Outward proofs of that weakness
[" Grey hairs" are indications of declining strength. They
are first thinly interspersed ; and afterwards diffused over the
whole head. Thus are the symptoms of decline small at first,
and scarcely visible, except upon close inspection. They will
however appear, when the inward weakness has commenced.
There will be a visible alteration in the temper: a proud im
perious spirit will be more ready to shew itself: fretfulness
and impatience will more easily arise. A change will be found
in our dealings with the world. We shall be less open, less
generous, less scrupulous about adhering to truth, or prac
tising the tricks of trade. In our families also will a deterior
ation of our state be manifest. There will be less attention
paid to their spiritual interests. The word of God will not be
read to them with such practical and interesting remarks :
nor will the devotions be conducted with life ; but will dege
nerate into a mere form. /;/ 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 1 . 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 arc
reduced. Others see their grey hairs, but they see them not :
they have ceased to look into the glass of God s law, or to
examine themselves : they have quieted their minds by some
carnal expedient of business, or company, or by comparing
themselves with others. Deplorable indeed is their condition !
and if they be not soon roused from their lethargy, they will
have reason to wish they had never been born, or never seen
the light of Gospel truth .]
ADDRESS
1. Those who are resting in a formal religion
[Religion is a state of holy active exertion in the things
pertaining to God. God says to us, " My son, give me thy
h 1 John ii. 11. Heb. iii. 13. 1 Tim. iv. 2. 2 Pi-t. ii. 20, 21.
80 HOSEA, VII. 13. [11GO.
heart k ." 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 1 ." You must " take
the kingdom of heaven by violence 111 ." Beg then that you may
be " renewed by the Spirit in your inward man," and be en
abled, so to fight as to conquer, so to run as to win the prize n .]
2. Those who profess to experience " the power
of godliness"
[Astonishing is the deceitfulness of the human heart. We
all see in others defects, of which they themselves are not con
scious. And can we suppose that we ourselves also are not
blind to our own defects? Yes: and perhaps the very locks
which we think our greatest ornaments, are full of grey hairs.
Our graces perhaps are rather the resemblance, than the 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 ourselves p ;
and beg of God also to search and try us q . 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 r ."]
k Prov. xxiii. 26. l Luke xiii. 24. m Matt. xi. 12.
n 1 Cor. ix. 24, 26. 2 Cor. xi. 2. P Lam. iii. 40.
1 Ps. cxxxix. 23. r Ps. Ixxxiv. 7.
MCLX.
GUILT AND DANGER OF AN UNCONVERTED STATE.
Hos. vii. 13. Woe unto them ! for they have fled from me: de
struction unto them! because they have transgressed against
me : though I have redeemed them, yet they have spoken lies
against me.
SUCH is the infatuation of unregenerate men,
that they always promise themselves 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
1160.] DANGER OF AN UNCONVERTED STATE. 81
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 a : The word
of Jehovah is gone forth, nor can it ever be reversed :
it says, " Woe unto the wicked, it shall go ill with
him ;" and, " when he saith, Peace and safety, then
shall sudden destruction come upon him as travail
upon a woman with child, and he shall not escape."
To this purpose God speaks to the Israelites in the
passage before us : he says, " Ephraim is like a silly
dove, without heart : they call to Egypt, they go to
Assyria: but when they go, I will spread my net
upon them ; I will bring them down as the fowls of
the heaven." Having thus represented their danger
in figurative expressions, he declares it plainly in the
most awful terms : " Woe unto them, for they have
fled from me ! destruction unto them, because they
have transgressed against me ! though I have re
deemed them, yet they have spoken lies against me."
From these words, we will endeavour to set before
you,
I. The state of men in general
[To those who can see nothing but the outward conduct,
there may appear to be a very considerable difference between
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 esti
mates every thing by the respect it has to him, sees that all
men are very nearly, if not altogether, upon a level; all men
appear to him as " sepulchres, full of all uncleanness :" some
indeed appear whited and outwardly adorned, while others
are open, and discover all their deformity. Still, however,
inwardly they are all the same.
In the first place, all " J/ee 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 hi*
descendants have felt the same aversion to intercourse with
u Prov. vii. 23.
VOL. X. G
82 HOSEA, VII. 13. [1160.
the Deity : they love not the ordinances where God reveals
himself to men : when God calls them, " they all begin with
one consent to make excuse:" some plead their social en
gagements ; others the pressure of worldly business ; all have
some plea to make; all say, in effect, I 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 right
eousness of the Lord Jesus. When God calls, they turn a
deaf ear to his invitations. When he follows them, as it were,
by the convictions of his Spirit, they actually (l flee from him:"
they shake off the thoughts that trouble them ; they endea
vour 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
waysV
But the aversion to God which carnal men feel, is carried
much further: they not only flee from him, as finding no
pleasure, no satisfaction in his presence, but they also " trans
gress against him" The law is yet in a measure written on
their hearts, but they will not comply with its dictates : they
see clearly, in many things, that such or such a course of
action must be displeasing to God, and " that they who do
such things are worthy of death; yet they both do these
things themselves, and have pleasure in those that do them ; "
choosing them for their companions, and countenancing them
in their actions: nor is this occasionally only, and through
temptation or inadvertence : no ; it is the settled course and
tenour of their lives. The commands or prohibitions of God
have no weight with them : whatever is reputable in the world,
or agreeable to themselves, that they do; whenever their
sensual inclinations or worldly interests strongly bias them to
any line of conduct, it soon appears that they have cast off the
yoke of God, and that they feel no restraint whatever, except
that which arises from temporal considerations.
Nor is this all: they " speak lies against God:" they de
clare, in the face of the whole world, that the service of sin
and Satan is to be preferred before the service of God. In
every transgression they commit, they virtually speak to this
effect ; This is happiness : as for obedience to God, that
would be an insupportable restraint: true happiness consists
in renouncing all allegiance to God, and in following our own
will. Moreover they say, like those of old, " The Lord will
not do good, neither will he do evil c ;" i. e. if we serve him,
we shall have no profit; nor shall we sustain any loss if we
b Job xxi. 11. c Zeph. i. 12.
1160.] DANGER OF AN UNCONVERTED STATF.
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 d ." 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 uf mankind ?
Let us look into our own bosoms, and see whether it do not
exactly represent ourselves? It may be, that we have not
been so openly immoral as others : but yet, if we will examine
our own hearts, we shall see that we have been as far from
any real delight in secret communion with God as the most
profligate man on earth. We have been as far from sacri
ficing all our own interests and inclinations to the will and law
OL 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 ap
pear beyond measure sinful : but the sinfulness of it is greatly
aggravated by the consideration in my text ; " Though I have
redeemed them, yet have they spoken lies against me."
If we call to mind the mercies which had been vouchsafed to
the Israelites, we shall perceive that the malignity of their sins
was exceedingly enhanced by the obligations which had been
conferred upon them : they had been delivered from their
bondage in Egypt, and brought to a land flowing with milk
and honey. Such an interposition as this never had been
known from the beginning of the world : that God should go
and take an oppressed nation out of the midst of another na
tion ; that he should reign over them as their king ; that he
* Mai. iii. 18.
81 HOSE A, VII. 13. [1160.
should destroy seven nations greater and mightier than the}-,
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 aim to pay down the
price of our redemption ; and has appointed him to bring forth
every one of his redeemed ; to support and guide them through
this dreary wilderness, and to conduct them, with a mighty
hand and an out-stretched arm, to the full possession of their
inheritance. O, what a Redemption is this! What obliga
tions does this lay upon us to be faithful and obedient ! And
what a fearful aggravation must this be of all our disobedience !
Yet, behold, we are the persons whose transgressions are so
multiplied: we are they whom Christ came from heaven to
seek and save : and yet we flee from his presence : we are they,
for whose sakes " he gave liimself, that he might redeem us
from all iniquity, and purify unto himself a peculiar people,
zealous of good works ; " and yet we are continually trans
gressing against him : we are they towards whom he has shewn
such astonishing love and mercy ; and yet we are saying, that
he regards us not, and that it will be in vain to serve him.
Ah, Brethren, is there no guilt in such a state ? and shall not
God be avenged of such a people as this ? Do not look at
your sins merely as they affect society ; that is no just crite
rion ; that is no proper test. Estimating your conduct merely
in that view, you will be read}" to applaud yourselves as right
eous, if you should happen to have escaped the grosser pollu
tions of the world : but view your sins as contrasted with the
love of Christ ; see him dying to bring you nigh to God, and
yet yourselves " fleeing from God ; " see him shedding his blood
to cleanse you from sin, and yet yourselves continuing to " trans-
1160.1 DANGER OF AN UNCONVERTED STATE. 85
gress;" see him faithfully executing every thing he had under
taken for you, and yet yourselves " lying against him." This is
the light wherein to view your conduct. Draw nigh, then, and
see it; ponder it in your hearts; consider it well. What
offence can a servant commit against his master, or a child
against his parent, or a man against his benefactor, that can
bear any proportion to the smallest offence that you have com
mitted against Christ? and yet you have offended times without
number, and that too without any remorse ; as though men
were bound to requite your kindnesses, but you were at liberty
to trample upon the most sacred obligations that God is able
to confer upon you. Ah, Beloved! know every one of you,
that " God seeth not as man seeth;" he considers things not
according to man s estimation, but as they really are : and when
he shall call you to an account, you will see every sin aggra
vated bv 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 rind it far moiv
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. Weiv
I to be unfaithful to you in this respect, I should but betray
your souls to ruin; and "your blood would be required at my
hands." Attend therefore to the solemn denunciations of God s
wrath against you : hear, I say, and tremble : hear, and lift up
your hearts to God for mercy and deliverance : " Woe unto
them, for they have fled from me ! Destruction unto them,
because they have transgressed against me ! " Woe and des
truction comprehend both present and eternal misery. There
is much woe, even in this life, as the consequence of sin. \\ ho
can tell the alarms which haunt the wicked in their secret
retirements ? Who can tell the apprehensions they feel at the
approach of death? I know that they may "sear their con
sciences," so far as to become " past feeling :" and they may-
delude themselves with ungrounded hopes, so far as even to
attain a confidence of their safety : but notwithstanding this,
it is certain that " there is no peace to the wicked :" wherever
they go, and whatever they do, they have no solid peace : they
are either harassed with tumultuous passions, or terrified with
misgiving fears. God has said repeatedly, that " there is no
peace to the wicked." But let us suppose that they pass through
8G HOSE A, VII. 13. [1160.
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 6 ." The whole sacred volume attests and con
firms this awful truth : every part of it speaks to the same
effect as David, " The wicked shall be turned into hell, and
all the people that forget God f ."
Now, my Brethren, deceive not your own souls. To what
purpose will it be, to be speaking peace to yourselves, when
God is denouncing " woe and destruction" unto you ? If you
say that you are not the worst of sinners, what will that avail
you? If you say that you are honest, and just, and sober, what
is all that to the purpose? This, and more than this, the
Pharisee could say for himself; yet was he not hereby jus
tified. The only question is, Do you answer to the character
drawn in my text? Have you not "fled from God?" have you
not " transgressed against him ? " have you not " spoken lies
against him?" If you are disposed to deny any of these
charges, consider with yourselves, Have you sought your hap
piness in communion with God ? and, when he has said, "Seek
ye my face," has your heart always answered," Thy face, Lord,
will I seek ? " Are you not also transgressors against his law ?
Have you not been just now acknowledging upon your knees,
that " you have done those things which you ought not to
have done, and left undone those things which you ought to
have done ? " And can you affirm that the constant course and
tenour of your life has proclaimed to all around you, that
e 2 Thess. i. 8, 9. f Ps. ix. 17.
1160.] DANGER OF AN UNCONVERTED STATE. 87
" to fear God and keep his commandments was the whole end
and happiness of man ? " No ; " every mouth must be shut ;
and not you only, but the whole world, must become guilty
before God." Know then that you, and that every man, while
in an unregenerate state, is exposed to the wrath of God ; and
that that wrath will come upon you to the uttermost, if you
" flee not for refuge to the Hope set before you."]
We will now CONCLUDE, with two inferences from the
whole :
1. What suitable provision is made for us in the
Gospel !
[You have seen the awful state of unregenerate men, and
will be ready to doubt whether there can be any help or hope
for persons so circumstanced. But thanks be to our God and
Father, that he has not left us to perish in our sins ! on the
contrary, he has pitied us, and sent us his only dear Son to
deliver us from our lost estate. Numberless as our iniquities
have been, they were all laid upon the head of Jesus, our great
Sacrifice : all were expiated by his blood; so that God can be
"just, and yet the justiiier of those who repent and believe"
the Gospel. O Brethren, be thankful for this provision: be
thankful that you are not only permitted, but commanded, to
come to Christ for a free and full remission of all your sins.
Have you "fled from" your God and Father? Behold! Jesus,
his beloved Son, is come to seek and save you. Have you
" transgressed against" him times without number ? The
blood of Jesus is shed to cleanse you from all sin. Have you
in the whole course of your life " spoken nothing but lies "
against your adorable Redeemer? That very Redeemer will
make you to experience his inviolable truth, in receiving you to
mercy, and in rejecting none that come unto him. Surely, if
bread be suited to the hungry, or water to the thirsty, then is
the provision set before us in the Gospel exactly suited to the
wants and necessities of all who feel their need of mercy.]
2. How happy are they who have cordially em
braced the Gospel !
[In two respects have they experienced a most blessed
change ; namely, in their character and condition. You have
heard that the natural and unconverted man flees from God,
transgresses against him, and speaks lies against him. Not so
the man that is converted : he flees to God ; he seeks the
Divine presence ; he desires the favour of God more than life,
and esteems " his loving-kindness better than life itself." If
any ask him, " Who will shew us any good?" his answer is,
like David s, " Lord, lift thou up the light of thy countenance
88 HOSE A, VII. 14. [1161.
upon us." He now also desires to serve and obey God : it is
his grief and burthen that he cannot get rid of sin ; he longs
for holiness ; he desires to be changed into the Divine image ;
he wishes to be in heaven, not merely because he shall there
be free from trouble, but because he ;hall 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 re
ward :" his whole life proclaims to those around him, that God
is a mighty God, and greatly to be feared ; yet that he is also
a loving, merciful, and faithful God, and therefore worthy to
be loved and trusted with the whole heart. You have heard
also that woe and destruction are denounced against the un
converted ; but there is no woe, no destruction, to the con
verted soul : no ; " his sins are put away from him, as far as
the east is from the west :" while the iniquities of the ungodly
are (as we are told) " sealed up in a bag," to be brought forth
against them in the day of judgment, the iniquities that have
been committed by a converted soul, are, from the first mo
ment of his conversion, " cast into the depths of the sea g ;"
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."]
s Mic. vii. 19.
MCLXI.
THE PRAYERS OF UNREGENERATE MEN CONSIDERED.
Hos. vii. 14. They have not cried unto me with their heart,
when they hoivled upon their beds.
IT is not without reason that prayer has been called
by some,, the pulse of the soul : for by that more
than by any thing else may be discerned the increase
or declension of our spiritual health. Somewhat
like prayer may be offered by the most ungodly in
1161.] PRAYERS OF UNREGENERATE MEN CONSIDERED. 89
seasons of deep distress : but their supplications differ
widely from those which proceed from a penitent and
contrite heart. The ten tribes, who, in despite of all
the warnings given them, w r ould go to Egypt and
Assyria, rather than to God, for help, found them
selves taken in the net which God had spread for
them. Then they began to call upon God for help :
but, the heart-searching God testifies respecting them,
that they cried not unto him with their heart when
they howled upon their beds.
To shew how common and awful this state is, we
shall,
I. Consider the prayers of unregenerate men-
It is confessed such persons often " howl upon
their beds "-
[In these words two things are to be noticed, namely, the
time, and the manner of their prayers. With respect to the
time, it is too generally found, that they who are not in earnest
about their salvation, defer their prayers till bed-time: instead
of transacting their business with God whilst their faculties
are alive, they stay till exhausted nature is become incapable
of any energetic exertion ; and then hurry over some form of
prayer, as a school-boy does his task, without feeling one word
they utter. Even this is too favourable a representation of
the prayers of many ; who stay till they have lain down " upon
their bed," and then fall asleep in the midst of their devotions.
As for praying in the morning, they have no time for that: the
concerns of the past, or of the present day have pre-occupied
their minds ; and if they offer two or three cold petitions while
they are dressing, it is quite as much as their necessities re
quire, or as God deserves. As to the manner, we may inter
pret the prophet s expression as importing in general, that
their prayers are altogether irrational, and 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 " howling" of a dog
would be. But the expression may be taken more strictly and
literally : for these persons will not pray with any degree of
fervour, except in seasons of great affliction. Perhaps they
have suffered some heavy loss, or are in embarrassed circum
stances, or have some peculiar guilt upon their conscience, that
greatly disturbs them; but even then they have no disposition
to spread their case before God ; and so they lie down upon
90 HOSEA, VII. 14. [1161.
their beds as miserable as they can be, " howling" and whining
like dogs, and perhaps wishing that they were dogs, or any
thing, rather than rational and accountable beings*.]
But, whatever their prayers be, " they cry not
unto God with their heart "-
[View them in their public devotions ; they will confess
themselves " miserable sinners," and implore mercy for Christ s
sake at the hands of God, and desire grace from him " that
they may hereafter live a godly, righteous, and sober life, to
the glory of his holy name :" but if they were afterwards told
by their minister, that they were miserable and hell-deserving
sinners ; that nothing but an application of the blood of Christ
to their souls could ever save them ; and that, to evince the
sincerity of their repentance, they must devote themselves
unreservedly to God ; they would shew by their answers, that
they neither believed, nor desired, any one of the things, which
they had uttered before God.
Inquire, further, into their private prayers, and it will be
found that they are not sincere in any petition that they offer.
If, for instance, they were to pray that they might become
true and faithful disciples of the Lord Jesus ; and Jesus were
to tell them, as he did the Rich Youth in the Gospel, that they
must first give up all that they possess in this world, before
they can be brought to love him supremely and to serve him
acceptably; would they reply to him, "Thy will be done?"
Would they not rather plead for this or that possession, " O,
spare it ; is it not a little one ? " and, when they found that
the terms could not be lowered, would they not pray back
again their prayers with ten-fold more earnestness than they at
first uttered them ; yea, and forego all their hope in Christ,
rather than sacrifice their worldly interests ?
Such are the prayers of the unregenerate, if they pray at
all : but the greater part of them, except on very particular
occasions, do not so much as preserve even an appearance of
devotion b .]
We shall have a little clearer view of the worth-
lessness of such prayers, if we,
II. Contrast them with those of the regenerate
In every thing that is essential to prayer, the dif
ference may be seen. Particularly they differ in
respect of,
a See this exemplified in David, Ps. xxxii. 3, 4.
b Mark x. 21, 22. This shews with what lamentable propriety
they speak of " saying their prayers."
1 161.] PRAYERS OF UNREGENERATE MEN CONSIDERED. 91
1. Voluntariness
[The wicked will pray only under some heavy calamity,
or in the near prospect of death and judgment : all their peti
tions are extorted by anguish or by terror. The regenerate,
on the contrary, go to God willingly and cheerfully as to their
father and their friend. We do not mean to say, that the godly
never feel backwardness to this duty (for, alas ! they too often
do) but they do not indulge it ; they do not rest satisfied in
such a state ; they condemn themselves for it as much as an
unregenerate person would condemn himself for the grossest
sins : and when they are enabled, in any measure, to realize
their principles, they account it their sweetest privilege to
draw nigh to God, and to pour out their souls before him :
they even pant for God as the hart after the water brooks,
and " go to him as to their exceeding joy d ."]
2. Constancy
[When the distresses or terrors, that instigated the un
godly to prayer, are removed, there is an end of the impor
tunity which was occasioned by them 1 - . The persons who for
a while seemed melted in the furnace, are no sooner taken
out of it, than they return to their wonted coldness and obdu
racy. But a regenerate person can say, " My heart is fixed,
O Lord, my heart is fixed :" " at evening, and at morning,
and at noon-day will I pray, and that instantly f ." 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 ex
pressions, but in a tenderness of spirit mixed with self-lothing
and self-abhorrence K . Of this, an unregenerate man has no
conception : yet it is this that constitutes the chief excellence
of prayer ; and without it our prayers can find no more accept
ance with God, than the howling of a dog h . In this view,
c Jer. ii. 27. Ps. Ixxviii. 34. Isai. xxvi. 16.
d Ps. xlii. 1, 2. and xliii. 4. e Job xxvii. 10.
f Ps. Ivii. 7. and Iv. 17. * Job xlii. 6. Ezek. xx. 43.
h Matt. xv. 8, 9.
92 HOSEA, VIII. 2, 3. [1162.
God himself calls the services of the temple a hateful
"noise 1 ;" 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 neckV]
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
howling of a dog. Repentance, like every Christian grace,
must be judged of by its fruits : and if we would have in our
selves, or leave in the mind of surviving friends, an unques
tionable evidence of our sincerity, let us repent without delay,
and " bring forth fruits meet for repentance."]
2. What encouragement have all real penitents to
call upon God !
[As God can distinguish hypocrites in the midst of their
most specious services, so can he discern the upright in the
midst of all their infirmities. The sigh, the groan, the tear,
the broken accents of contrition, are more pleasing to him
than the most fluent petitions that are destitute of a divine
unction 1 . 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 1 "," and
" will do for them abundantly above all that they can ask or
think"."]
i Amos v. 21 23. k Isai. Ixvi. 3.
1 Ps. vi. 8. and xxxviii. 9. and Ixxix. 11. and especially Lam.
iii. 56.
m Isai. Ixv. 24. n Eph. iii. 20.
MCLXII.
THE DANGER OF FALSE CONFIDENCE.
Hos. viii. 2, 3. Israel shall cry unto me, My God, we knotv
thee. Israel hath ca.it off the thing that is good: the enemy
shall pursue him.
1 1C2.J T H E DANGER OF FALSE CONFIDENCE. 93
THERE is not a more intimate connexion between
any two things than between sin and misery. How
ever specious an appearance any hypocrite may make
in the world, God, who sees his heart, will sooner or
later expose and punish his hypocrisy. The Israelites
on different occasions professed to repent, and to
return to God : but they were " as a deceitful bow,"
that effected not the purpose for which it seemed
to be bent : on which account God commanded the
prophet to " set the trumpet to his mouth," and to
proclaim their speech/ destruction. The prophet s
testimony is then confirmed by God himself in the
words before us : in which we may see,
I. The vain confidence of the ungodly-
All men have, to a certain extent, the very con
fidence expressed in my text. As amongst the Jews,
so amongst ourselves, the grounds of that confidence
are diverse, whilst the confidence itself is the same.
[Sonic found it on tJieir bearing of the Christian name.
They have been born of Christian parents, and educated in
a Christian country, and therefore they account themselves
children of the Most High; exactly as the Jews claimed to be
the children of God, because they were descended from the
stock of Abraham, and had been admitted into covenant with
God by circumcision. Hence we find them confidently assert
ing that " God was their Father "-."
Others found it on their belonging to a peculiar Clutrcli. As
the Jews said of themselves, " The temple of the Lord, the
temple of the Lord, the temple of the Lord are these b ," so
persons belonging to the Church of England esteem themselves
especially favoured of the Lord on that account, whilst all the
various classes of dissenters arrogate to themselves the same
high privilege, as arising out of their separation from the
Established Church, and the imagined superiority of their re
spective advantages for spiritual instruction.
Others found their confidence on their moral conduct, and
their regular observance of all the external duties of religion.
Hut like the Pharisees of old, whilst their regular deportment
makes them objects of admiration to those around them, they
shew by their whole conduct that they have only " the form
of godliness without any of its power." Yet do they value
themselves as standing high in the favour of God, and would
a John viii. 33, 39, 40, 41. b Jer. vii. 4.
94 HOSEA, VIII. 2, 3. [1162.
be filled with indignation if their acceptance with him were
questioned, or their state before him made even for a moment
a subject of doubt.
Others again found their confidence on their having embraced
the principles of the Gospel, and professed themselves 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 1 :" and many of
the most confident among them will meet with that repulse
in the last day, " Depart from me; I never knew you, ye
workers of iniquity 6 ."]
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 com
mandments f ." And this is the very state of us Christians.
What a covenant has God made with us in Christ Jesus, " a
covenant ordered in all things and sure," and comprehending
our every want, both in time and eternity! In this covenant
we have the remission of all our sins accorded to us freely for
Christ s sake, and all needful supplies of the Holy Spirit, for
the sanctification of our souls, yea, and eternal glory also
vouchsafed to us as the purchase of the Redeemer s blood.
But how little have we regarded this covenant, or sought an
interest in it ! In fact, " we have rather trodden under foot
c Ps. Ixxviii. 3437. d Matt. vii. 2123.
e See Isai. Iviii. 2. f ver. 1.
1162.] THE DANGER OF FALSE CONFIDENCE. 95
the Son of God by our continuance in sin, and counted the
blood of the covenant wherewith he was sanctified an unholy
thing, and have done despite to the Spirit of his grace g ."
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 1 ,"
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
(? Heb. x. 29.
h Of France and Belgium more particularly, May 1831.
96 HOSE A, VIII. 2, 3. [1162.
prove at last unsound, he shall sink the deeper into irremedi
able shame and misery 1 ]
APPLICATION
1. Let us examine well the grounds of our con
fidence
[I would by no means be understood to condemn all con
fidence, but only to recommend a careful examination of the
grounds on which our confidence is built. We may, if we will
attentively discriminate between things which differ, find a
very broad distinction between the confidence which is delusive,
and that which is truly scriptural. As a general observation,
we may say, that that alone is scriptural which is attended with
holy fear and jealousy : for even St. Paul himself laboured
incessantly to " bring all his bodily appetites into subjection,
lest, after having preached to others, he himself should be
come a cast-away." That which stands on a presumptuous
conceit about God s decrees, and is sanctioned only by an
appeal to past, experience, may well be questioned : but that
which is founded rather on the general promises of the
Gospel, and is borne out and warranted by an appeal to
the present experience of the soul, may safely be treasured
up as an invaluable blessing. And if this latter appeal-
more fluctuating than the other, let not that render it less
estimable in your minds : for it is far the more scriptural
and safe. In fact, Satan exerts himself to the uttermost
to strengthen the confidence which is erroneous, that so
his vassals may not suspect the delusion under which they
labour ; whilst, on the other hand, he infuses doubts into the
minds of the upright, that they may not reap the full benefit
of their confidence in God. Only let your confidence be hum
ble, and its habitual effect be practical, and then you may say
boldly, "O God, thou art my God!" and may hold fast your
confidence, and the rejoicing of your hope firm unto the end.]
2. Let us endeavour to maintain a close walk with
God-
[Whilst this, as I have already shewn, is the proper test
of our confidence, it is also the means whereby our confidence
is to be made more and more assured. " If we abide with
God, he will abide with us : but if we forsake him, he also
will forsake us k ." 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 pre
vail against us. You all know how the Apostle sets all his
enemies at defiance 1 - - And thus may we also do : for,
1 Job xx. 47. k 2 Chron. xv. 2. Rom. viii. 3339.
1163.] NATURE OF CHRISTIAN INNOCENCE. 97
" if God be with us, who can be against us?" Our oflice is,
to serve the Lord. His office, if I may so speak, is to save us.
Only then let us attend to our part, and we may with safety
leave to our heavenly Father the execution of his.]
MCLXIII.
THE NATURE AND EXTENT OF CHRISTIAN INNOCENCE.
Hos. viii. 5. How long ivill it be ere they attain to innocency ?
IT is impossible to read the history of God s an
cient people, or to survey the world around us, with
out being filled with wonder at the patience and
forbearance of God. In vain were all his mercies to
the Jews in delivering them from their bondage in
Egypt, and in giving them possession of the promised
land : no manifestations of his power and grace were
sufficient to convince them of his exclusive right to
their service, or to knit them to him as their only
Lord and Saviour. They would make to themselves
idols of wood and stone, and transfer to them the
allegiance which they owed to God alone. Yet, in
stead of breaking forth against them in wrathful
indignation to destroy them, he bore with them, and,
with tender anxiety for their welfare, said, " How long
will it be ere they attain to innocency?" Precisely
thus does he wait for us also, who, notwithstanding
all that he has done for the redemption of our souls,
are ever prone to depart from him, and to fix on the
creature that regard which is due to him only. Yet
he is waiting to be gracious to us also, and longing
for the return of our souls to him as their proper
rest.
In illustration of this pathetic complaint, I shall
consider,
I. What is the attainment here specified
Perfect innocency is utterly unattainable in this
life-
[Once we possessed it in our first parents: but since the
Fall, we all have inherited a corrupt nature ; since " it was im
possible to briny a clean thing out of an unclean." Nor can
VOL. x. ii
98 HOSE A, VIII. 5. [1163.
we by any means wash away so much as one sin that we have
ever committed. Rivers of tears would be insufficient for that.
Sinners therefore we must be even to the end.]
Yet is there in a scriptural sense an innocency to
be attained
[Our Lord said of his disciples, " Now ye are clean
through the word that I have spoken unto you 3 ." And we too
may be clean, yea so clean as to be " without spot or blemish,"
if only we use the means which God himself has appointed 1 *.
There is " a fountain opened for sin and for uncleanness c ; " even
the Redeemer s blood, which is able to " cleanse us from all sin d "
-The Holy Spirit also will renew our souls, and make
us " partakers of a divine nature 6 ," and " sanctify us through
out in body, soul, and spirit f ,"- and enable us, in the
whole of our life and conversation, to approve ourselves " Is
raelites indeed in whom there is no guile"
This is scriptural innocency : and this every sinner in the
universe may attain. It is freely offered to all g and
has actually been vouchsafed to the most abandoned of man
kind 11 Nor shall it be withheld from any one that will
seek it at the hands of God 1 God himself pants, if I
may so say, to give it us : " Wilt thou not be made clean ?
When shall it once be k ?" Those to whom it was offered in my
text were wicked idolaters 1 : 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, ex
hortations, and entreaties, even to the present hour ? ]
And how much longer must he bear with us ?
[Have we not already provoked him long enough?
Or do we hope ever to enjoy his favour if we attain not to
innocency ? O ! delay not to seek this inestimable gift.
Is it so small a matter to possess the forgiveness of your sins
through Jesu s blood, and the renovation of your souls by the
influence of the Holy Spirit, and the entire conformity of your
lives to the mind and will of God, that you will not set your
selves to seek them in the exercise of faith and prayer?
a John xv. 3. b Eph. v. 26, 27. c Zech. xii. 1.
d 1 John i. 7. e 2 Pet. i. 4. f 1 Thess. v. 23.
f Isai. Iv. 1. h 1 Cor. vi. 11. > John vi. 37.
k Jer. xiii. 27. 1 ver. 4.
1163.J NATURE OF CHRISTIAN INNOCENCE. 99
How long shall it be ere you begin to seek these blessed
attainments ? Will you wait till old age, and give to God only
the dregs of your life ? Or will you put off this necessary work
to a dying hour ? Believe me, that is by no means a fit season
for so important a work as this : and who can tell whether time
for it shall be allowed you then, or grace be given you for the
execution of it ? The attainment is difficult in proportion as
it is delayed : and what bitter regret will you feel to all eter
nity, if the season afforded you for the attainment of this
blessing pass away unimproved, and you be called with all
your sins upon you into the eternal world ! I would address
you all in the very spirit of my text, and say to every one
among you, " Seek the Lord whilst he may be found : call upon
him whilst he is near. Let the wicked forsake his way, and
the unrighteous man his thoughts, and let him return unto the
Lord, and he will have mercy upon him, and unto our God,
for he will abundantly pardon 1 "."]
ADDRESS
1. Those who think this hlessing unattainable
[Were this innocency really unattainable, God would
never have so pathetically expressed his concern respecting it.
But perhaps you think that the infirmities which of necessity
cleave to our fallen nature are inconsistent with it. This
however is by no means the case. If the heart be upright
before God, then shall we be accepted of him in Christ Jesus,
and " be presented before him faultless with exceeding joy."]
2. Those who desire to attain it
[Be sure you seek it in the appointed way. Seek not
forgiveness only, nor renovation only, nor holiness only; but
seek them all in their proper order, and in harmonious opera
tion. First, your sins must be blotted out through faith in the
Redeemer s blood : next, must your soul be renewed after the
Divine image by the power of the Holy Ghost: and lastly,
must these blessings manifest themselves in holiness of heart
and life. No one of these can be spared. And though we have
placed them in the order in which they must be sought, yet
will they all be vouchsafed to every one, who believes in Christ :
His sins will all be cast into the depths of the sea, and the
moral change also be begun, which shall issue in everlasting
happiness and glory.]
3. Those who through mercy have attained it
[Is it true that any one in this life is authorized to con
ceive of himself as " innocent" before God? Yes surely; else
our Saviour would never have declared his own Apostles
m Isai. Iv. 6, 7.
100 HOSEA, VIII. 7. [1164.
" clean." Not that any attainment, however great, will super
sede the necessity of continued watchfulness : for St. Paul
himself felt the need of " keeping under his body, and bringing
it into subjection, lest, after having preached to others, he him
self should become a cast-away : " and the proper use of all the
promises is, " to cleanse yourselves by means of them from all
filthiness of the flesh and spirit, and to perfect holiness in the
fear of God."]
MCLXIV.
THE CONSEQUENCES OF SIN.
Hos. viii. 7. They have sown the wind, and they shall reap the
whirlwind.
MISERY is attached to sin as its inevitable con
sequence. This connexion does not always appear
to a superficial observer. On the contrary, trans
gression often seems productive of happiness ; and
obedience, to be a source of much affliction and
trouble : but, whatever conclusions we may be led to
draw from present appearances, we are sure that the
wicked are not happy ; nor have they any reasonable
expectation of happiness in the eternal world. The
Israelites had forsaken the true God for idols, and
God warned them of the judgments which would ere
long come upon them : but the declaration in the
text may be understood as a general position. We
shall take occasion from it to shew,
I. Who may be said to sow the wind-
To " sow the wind " is a proverbial expression for
labouring in vain. It is applied to idolaters, because
the silver and gold lavished on idols was unprofitably
spent, and it may well be applied to all who seek
happiness in a way of sin :
1 . To sensualists
[They expect to find much comfort in the indulgence of
their lusts. Hence they yield themselves up to all the gratifica
tions of sense. But they find that such pursuits can afford them
no real happiness. While they forsake the Fountain of living
waters, they hew out to themselves only broken cisterns that
1164.] THE CONSEQUENCES OF SIN. 101
can hold no water 8 . Solomon, with the amplest means of
enjoyment, confessed this b . And we may address that appeal
to all the votaries of pleasure c .]
2. To worldlings
[The lovers of this present world seem to follow some
thing substantial. They hope to obtain, not a momentary
gratification, but solid and lasting benefits. They promise to
themselves the acquisition of ease, and affluence, and respect.
But riches are justly, and on many accounts, termed " uncer
tain 1 ." No dependence can be placed on their continuance
with us e . 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 f ? What advantage-
has he now, who once took such delight in his stores *? or he,
who placed his happiness in sumptuous fare, and magnificent
apparel 1 ? Surely all such persons will find ere long, that
they " sowed the wind."]
. 3. To formalists
[The performance of religious duties serins more cal
culated to make us happy. It is certain that no one can be
happv who disregards them. But a mere round of services
can never satisfy the conscience. " The form of godliness
without the power" will avail little. It will leave the soul in
a poor, empty, destitute condition. Some indeed delude them
selves with an idea that it will secure the Divine favour; and,
under that delusion, they may IK- filled with self-complacency .
Hut if God send a ray of light into the mind, these comforts
vanish. A sight of sin will speedily dissipate these self-right
eous hopes k . Xor will any thing satisfy an enlightened con
science but that which satisfies God. There was but one
remedv for the wounded Israelites in the wilderness 1 . Nnr
can a wounded spirit ever be healed but by a sight of Christ.]
1. To false professors
[Many wish to be thought religious, when they are des
titute of spiritual life. They perhaps arc zealous for the doc
trines 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
a Jer. ii. l;j. b Eccl. ii. 1, 10, 11. c Rom. vi. 21.
(1 1 Tim. vi. 17. e Prov. xxiii. .">. f Prov. xi. 1.
B Luke xii. 19. h Luke xvi. 19, 23, 21.
Luke xviii. 11, 12. k Rom. vii. 9. John iii. 1-1, l.">.
102 HOSEA, VIII. 7. [1164.
world to come. Alas ! what disappointment will they one day
experience! What will it avail them to "have had a name
to live, while they were really dead?" or to have " cried,
Lord, Lord ! while they departed not from iniquity ? " The
pains they have taken to keep up a profession will all be lost.
Nothing will remain to them but shame and confusion of face.]
From the seed which they sow, we may easily per
ceive,
II. What they may expect to reap
" A whirlwind " is a figure used to represent extra
ordinary calamities." And such is the harvest which
they will reap in due season. Their calamities will
be,
1. Sudden
[The corn ripens gradually for the sickle, and its fate is
foreseen ; but the destruction of the ungodly cometh suddenly
and at ah 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. p Thus also it will be with all who reject the
Gospel salvation. Solomon has expressly declared it in refer
ence to those who sow discord q . And St. Paul has asserted
it respecting all that live in a neglect of God r .]
2. Irresistible
[Sinners of every description can withstand the word
spoken by their fellow-creatures 8 ; 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 u ; and call in vain to the rocks to fall
upon them, or the hills to cover them x .]
3. Tremendous
[Nothing can be conceived more dreadful than the de
solation made by whirlwinds. Yet this suggests a very
m Matt. xxv. 11, 12. n Prov. i. 27. 2 Pet. iii. 4.
P Matt. xxiv. 38, 39. q Prov. vi. 14, 15. r 1 Thess. v. 2, 3.
8 Ezek. xx. 49. Prov. xi. 21. " Ps. i. 4, 5.
x Rev. vi. 15 17.
1105.J MEN S DISREGARD OF THE GOSPEL. 103
inadequate idea of the ruin that will come on the ungodly. The
raining of fire and brimstone on Sodom and Gomorrha must
have been exceedingly terrible. But even that was light,
when compared with the vials of God s wrath which will be
poured out upon the ungodly world. Who can comprehend
the full import of that threatening in the Psalms *? Who can
form a just idea of the judgment denounced by Isaiah* ? May
we never experience such dreadful calamities ! May we trem
ble at the apprehension of them, and seek shelter in Christ 3 !]
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 b . Every moment increases our " treasure
of wrath," or our " weight of glory." How should we be
affected with this consideration ! Let us lay it to heart, and
" walk, not as fools, but as wise men c ." And let that just
expostulation shame us to a sense of duty d .]
2. How blessed are they who are living to God !
[There is not a work which they perform fur him that will
not be rewarded. God would esteem himself unjust, if he
made them no recompence e . However small and insignificant
the service be, it shall not be forgotten f . Some perhaps may
complain, that they cannot do any thing for God, and, that
they can only weep for their unprofitableness. But the sighs
and tears of the contrite are " precious seed." They will
spring up to a glorious and abundant harvest 8 . Let the hum
ble then go on "sowing in tears till they reap in joy." Let
them persist in their labour, assured that it shall not be in
vain 11 .]
v Ps. xi. 6.
z Isai. v. 24.
a Isai. xxxii. 2.
b Gal. vi. 7, 8.
c Eph. v. 15, 16.
<i Isai. Iv. 2.
e Heb. vi. 10.
f Matt. x. 42.
B Ps. cxxvi. (i.
11 1 Cor. xv. )8.
MCLXV.
MEN S DISREGARD OF THE GOSPEL.
Hos. viii. 12. I have written to him the great thinys of my Laic,
but they were counted as a strange tinny.
GOD, in estimating the sins of men, takes into his
consideration all the aggravations with which they
104 HOSEA, VIII. 12. [1165.
are committed. For instance ; the warnings which
have been given us against sin, the judgments with
which \ve have been visited on account of it, the
mercies that have been vouchsafed to us in the midst
of it, are all regarded by him as enhancing our guilt
in the commission of it. Hence, in criminating his
people, whom now he was about to punish, he par
ticularly charges home upon them their contempt of
his word, which he had sent to guide them in the
paths of righteousness, and to encourage them in a
faithful discharge of their duty towards him. In this
view our sins are peculiarly aggravated, inasmuch as
we have been favoured with a more perfect revela
tion of God s mind and will. And to evince this, I
will shew,
I. What great things God has written to us in his
law
By God s " law," we are to understand his word
in general ; and by " the great things of it," are
meant its fundamental truths.
Let us take a view of them, as recorded in God s
blessed word
[Our fall in Adam, our recovery by Christ, and our re
storation to the Divine image by the Holy Spirit, these are
plainly written in every part of the inspired volume. They
were made known in the Old Testament, so far as was neces
sary for the instruction of men under that dark and temporary
dispensation. The rite of circumcision marked, that we
brought into the world a corrupt nature ; and the appointment
of sacrifices, 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 be offered for the sins of
men. The various lustrations also that were enjoined, gave a
striking intimation of what should in due season be effected on
the souls of men, through the operation of the Spirit of God.
In the writings of David and the prophets, a further light is
thrown upon these things : man is declared to be shapen in
iniquity, and conceived in sin a : and his guilt is said to be re
moved only through the vicarious sufferings of the Son of God,
" on whom the iniquities of all mankind are laidV 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 c .
a Ps. li. 5. b Isai. liii. 5, (>. c Ezek. xxxvi. 2o 27.
1165.1 MEN S DISREGARD OF THE GOSPEL. 105
In the New Testament, these points are more fully opened :
and every thing relating to them is developed with all the clear
ness and certainty that the most scrupulous mind can desire.
Who can doubt the corruption of our nature, when we are
told that " we are by nature children of wrath d ?" What
stronger proof can we have of the necessity of believing in
Christ, than the assurance that there is salvation in no other,
and " no other name given under heaven whereby we can be
saved 6 ?" 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 mijsteriousness 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 sav,
" Great is the mystery of godliness f !" 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 acquaint
ance with them, and a suitable operation of them upon his
soul. Under a sense of our fallen condition, we must lie low
before God, in dust and ashes : under a conviction that there
is no salvation for us but in Christ Jesus, we must cleave unto
him with full purpose of heart : and, under a consciousness of
our incapacity to do any thing for ourselves, we must commit
ourselves altogether to the care of God s Holy Spirit, that he
may " work all our works in us." and " perfect that which
concerned) 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 ohserve,
II. How they are regarded by an ungodly world
d Eph. ii. 3. * Acts iv. 12.
1 1 Tim. iii. Hi. * Rom. xi. 33.
106 HOSEA, VIII. 12. [1165.
" They are counted as a strange thing :"
1. They are neglected as unimportant
[One would imagine that the book which reveals these
great truths should be universally sought after with insatiable
avidity ; and be studied day and night, in order to the obtain
ing of a perfect knowledge of its contents. But how is this
book treated? It is thought a proper book for children, that
they may be made acquainted with its truths so far as their
slender capacities can 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 atten
tion. Angels in heaven are searching into its unfathomable
mysteries with an anxiety worthy of the occasion ; but men,
who are far more deeply interested in them, suffer them to
remain without any serious inquiry. In fact, there is no other
book so generally slighted as the inspired volume ; not a novel
or a newspaper but is preferred before it ; so little is the ex
cellence of its mysteries contemplated, and so little the import
ance of its truths considered.]
2. They are ridiculed as absurd
[Universally is the corruption of our fallen nature regarded
as a subject calculated only to inspire gloom, and therefore
injurious to the happiness of man. The salvation which Christ
has wrought out for us, and freely offers to the believing soul,
is reprobated as a licentious doctrine, subversive of morality.
The sanctifying influences of the Spirit, also, are held in con
tempt, as the dreams of a heated imagination, or the pretences
of a hypocritical profession. Sin itself, unless in its most
hideous forms, is not so universally despised and hated as are
the truths of our most holy religion. They were so when pro
claimed by prophets, and Apostles, and by our blessed Lord
himself. "Ah, Lord God, doth he not speak parables 11 ?" is
the slightest expression of contempt that any preacher of them
can expect. In truth, no man can preach them with success,
without being accused as " deceiving the people," and " turning
the world upside down."]
APPLICATION
1 . How great is the blindness of the natural man !
[The depths of philosophy may be successfully explored
by men of studious habits and of intellectual attainments. But
who, by any powers of his own, can comprehend the great
things of God s law? Verily, they are " to the Jews a stumbling-
block, and to the Greeks foolishness ; " and the most learned
man on earth, no less than the most illiterate, must say,
h Ezek. xx. 49.
1166.] MISERY OF A DESERTED PEOPLE. 107
" Open thou mine eyes, that I may behold wondrous things
out of thy law 1 ."]
2. How inestimable are the privileges of God s
people !
[" They have been brought out of darkness into marvel
lous light;" and the " things which God has hid from the wise
and prudent, he has revealed unto them"- Still, how
ever, there remains a veil upon their hearts, which yet they
need to have removed. " They still see only as in a glass
darkly ; " and must wait for a full vision, till they come to the
regions of the blest above.]
Ps. cxix. 18.
MCLXVI.
MISERY OF A DESERTED PEOPLE.
llos. ix. 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 a .
In the words before us, God, having denounced
this judgment against his rebellious people, gives an
awful intimation of the greatness of the calamity ;
" Woe unto them, when I depart from them!"
We propose to shew,
I. How great a calamity is the withdrawment of
God s presence
As God is pleased to distinguish both individuals
and collective bodies with his favour, so under great
provocations he departs from them : and this is a
very dreadful calamity, by whomsoever it may be
experienced : it is so,
1. To nations
[These, as we see in the Jewish history, prosper beyond
the common course of events, when God takes them under his
a Jer. xxiii. 33.
108 HOSEA, IX. 12. [1166.
special protection. On the other hand, they are destroyed with
equal rapidity when he sets his face against them. War, famine,
and pestilence are his ministers : the stars in their courses fight
against his enemies : the elements enlist themselves under his
banners. Universal nature rises up to avenge the quarrel of
his covenant. Wretched indeed is that nation which he has
abandoned to ruin ! The destruction of the Jewish nation is
an awful specimen and pledge of the vengeance which he will
execute on those who have 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 con
sequence 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 b .]
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 1 . But lamentable is the state of him who provokes God
to leave him : for as soon as ever God deserts him, an evil
spirit will enter into him 6 ; 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 f . Hardness of heart, searedness of
conscience, and probably an abandonment of all religious pro
fession, with painful apprehensions of death and judgment, will
be the bitter fruits of such a dereliction, which at last will
issue in an aggravated and eternal condemnation.]
Let us then attentively consider,
II. How we may avert it from ourselves
h Compare Micah iii. 6, 7. Isai. vi. 9, 10. Amos viii. 11 13.
c 1 Sam. xii. 22. d 1 John ii. 19.
* 1 Sam. xvi. 11. f Luke xi. 2426.
1 166.] MISERY OF A DF.SF.RTED PEOPLE. 109
We cannot pretend to specify all the means which
are to be used ; but we will notice some of the most
important :
1. Let us abstain from that which will drive God
from us
[Sin is "that abominable thing which his soul hates;" and,
if we wilfully indulge it, he will shew his abhorrence of it, by
hiding his face from us, and withdrawing from us his blessing.
He has said, that his "Spirit shall not alway strive with man."
And it is certain, that we may "grieve his Spirit," till we
altogether "quench" his sacred motions. Let us then turn,
not only from open, but from secret sin. Let us "purge out
that leaven, that we may be a new lump." For though God
will "not be extreme to mark the unallowed infirmities" of
our nature, he will shew his indignation against hypocrisy,
however refined it may be in its nature, or specious in its
appearance B .]
2. Let us notice the very first intimations of his
displeasure
[God does not utterly forsake the soul at once : he
testifies his displeasure in a variety of ways, before he finally
forsakes us. As, in withdrawing from his temple of old, he
descended from the mercy-seat to the threshold; and then went
from the threshold to the court ; then from the court to the
door of the east gate ; and, lastly, from the gate to the moun
tain 1 : so, in his departures from Churches or individuals, he
gives notice of his intention, that we may repent us of our evil
ways. He erases 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 1 ," and leaves us to till
up the measure of our iniquities. Let us " turn then at his
first reproof," that, instead of " taking his Holy Spirit from us,"
he may " pour it out upon us" in richer abundance k .]
3. Let us guard against secret departures from
him
[It is rarely, if ever, that God leaves us, unless we first
leave him. He has laid down this as the rule of his conduct ;
" I am with you, while ye be with me : if ye be with me, I will
be with you; but if ye forsake me, I will forsake you 1 ." If we
trace all our darkness and distresses to their proper source, we
shall find that they originate in our own unfaithfulness. Let
t- Job xx. 47. h Ezek. ix. ;}. and x. 18, 19. and xi. 23.
j Ps. Ixxxi. 11, 12. k Prov. i. 2:J. > 2 Chron. xv. 2.
110 HOSEA, X. 1. [1167.
us then watch against a neglect of secret duties, or deadness in
them. Let us "give ourselves to the word of God and prayer."
Let us "stir up ourselves, to lay hold on God m ;" and, with a
holy boldness, say, like Jacob, " I will not let thee go n ." 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 ."]
m Isai, Ixiv. 7. n Gen. xxxii. 26. Isai. liv. 8.
MCLXVII.
BRINGING FORTH FRUIT TO OURSELVES.
Hos. x. 1. Israelis an empty vine ; he bring eth forth fruit unto
himself.
IN order to judge aright of our actions, we must
examine the principles from whence they proceed.
Ignorant as we are of men s real motives, we invari
ably endeavour to discover them even in courts of
judicature ; and pass sentence, not so much upon
their actions, as on their intentions. Nor does any
one disapprove of this method of estimating men s
conduct, provided only there be sufficient ground for
discovering the real sentiments and wishes of their
hearts. Now, if this be a proper mode of judging
with respect to each other, we should certainly try
our own actions by the same rule ; since they will
most assuredly be estimated according to this rule in
the day when we shall stand before the tribunal of
God.
In the words before us, God passes sentence, as it
were, on the Israelites, not so much for the form and
matter of their services, as for the dispositions they
exercised in the performance of them. And, as he
does the same with respect to us, it is of importance
to ascertain,
I. When we may be said to bring forth fruit to our
selves
By the law of our creation we should regard nothing
but the glory and authority of God. But, through
the corruption of our nature, we have cast off God,
1107.1 BRINGING FORTH FRUIT TO OURSELVES. Ill
and exalted self into his throne. We manifest that
we do this,
1 . When self is the principle of our actions-
fit 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 a ?]
2. When self is the measure of our actions
[Many are willing to be almost Christians ; but few wish
to be altogether so. Herod would part with many tilings ;
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 b . Thus, if the
attending at the house and table of the Lord, if the abstaining
from gross sins, and the exercising of benevolence to the poor
will suffice, many will be content to pay the price : but, the
renouncing of all sin, and the walking in the narrow path of
holiness and self-denial, are too irksome a task: and if they
cannot maintain an interest in Christ on lower terms, they
determine to part with him. Now what is this, but to make
their own ease the measure of their obedience, when they
ought to have no other measure than the word of God?
whereas the true Christian wishes to " stand perfect and com
plete in all the will of God."]
3. When self is the end of our actions
[God s command is, that " whatever we do, we should do
all to the glory of God c ." But what if we be studying how-
to advance our own reputation or interest in the world ? What
if, like Jehu, we be actuated by pride, when we profess to be
doing the Lord s work d ? What if, even in religious duties
also, we be seeking to establish our own righteousness, or to
gratify only some selfish principle ? In all these cases we
a Col. ii. 23. b Matt. xix. 21, 22. c 1 Cor. x. 31.
(1 Compare 2 Kings x. 30. with Hos. i. 4. c Zech. vii. 5, 6.
112 HOSEA, X. 1. [1167.
are justly involved in that censure, " All men seek their own,
and not the things that are Jesus Christ s f ."]
To shew the evil of such conduct we shall proceed
to point out,
II. In what respects, they who do so resemble an
empty vine
The similes of Scripture, if strained and perverted,
are made disgusting ; but, if soberly and judiciously
illustrated, they are replete with useful instruction.
Now, without fear of straining this simile, we may
observe, that they, who bring forth fruit to them
selves, resemble an empty vine,
1. In its nature
[A vine is a proper emblem of fruitfulriess ; but an empty
vine, in a country so famous for its vineyards as Palestine,
gives one a very strong idea of barrenness. Hence, when God
was complaining of his people s unfruitfulness, he compared
them to a vineyard, which, after the greatest pains and cost
bestowed on its culture, brought forth nothing but wild
grapes g . In this view, an empty vine marks the depraved
nature of those, who, notwithstanding all the labour with
which they have been cultivated, remain " barren and unfruit
ful in the knowledge of the Lord : " who, instead of being
" filled with the fruits of righteousness to God s praise and
glory," can rise no higher than self, nor do one single act that
is pleasing and acceptable to God.]
2. In its use
[A barren vine is the most worthless of all things : other
trees may be made useful in some way; but neither root nor
branch, nor even the trunk, of a barren vine is good for any
thing h . Such worthless creatures are they who bring forth
no fruit to God. They may indeed be good members of the
community; but, as to all the great ends of their creation,
they are of no use whatever: they bring no glory to God;
they advance not the spiritual welfare of those around them ;
they attain not to any measure of the Divine image. There is
not any thing in the whole creation that does not answer the
ends of its formation better than they. Well does our Lord
compare them to " salt, which, when it has lost its savour, is
unfit even for the dunghill ."]
3. In its end
f Phil. ii. 21. f Isai. v. 4.
11 Ezek. xv. 2 5. Luke xiv. 35.
1168.] THE DUTY OF SEEKING GOD. 113
[Our Lord has told us what will be the end of a barren
vinc k . And shall not such also be the end of those who live
to themselves rather than to God? Let our Lord determine
this point also 1 : 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" 1 .]
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
viues
[Occasional mixtures of self are no just ground to ques
tion our state before God : for there is much remaining weak
ness in the best. Nevertheless you must watch and pray
against that base principle, and judge of your attainments by
the degree in which self is mortified, and God exalted in your
hearts.]
k John xv. G. Matt. xxv. 30.
m 1 Cor. xiii. 1. " Rom. vii. 4. John xv. 4.
MCLXVIII.
THE DUTY OF SEEKING GOD.
Hos. x. 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
VOL. x. i
114 HOSE A, X. 12. [1168.
prophet himself as collectively importing, that we
should " seek the Lord :" but, separately taken, they
point out the particular manner in which we should
seek him :
1. In the performance of his will
[Though no man ever hopes to reap wheat, where he has
sowed only tares, almost all expect to obtain heaven, notwith
standing they have never made it the one object of their pur
suit. B ut the Apostle guards us against this fatal error, and
assures us, that we shall reap according to what we have
sowed 3 . 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 b : our best deeds are mixed with
sin : and therefore we must be contented to accept heaven as
the unmerited gift of God through Jesus Christ .]
3. In a due preparation of heart to receive his
blessings
[It would be in vain for a man to sow his seed on fallow
ground. The very rains, which God might send down upon
it, would be of no service, if the ground were not purged of
its weeds, and the seed buried in the bosom of the earth.
Thus neither can the soul make a just improvement of spiritual
blessings, unless it be broken up, as it were, by the divine law.
Till this be done, the true way of salvation will appear foolish
ness. To be diligent in working righteousness, and, after all,
to depend on mere mercy, will be thought paradoxical and
absurd. But, when once the law is brought home to the
conscience in its spirituality and extent, the soul is made wil
ling to submit to the righteousness of God ; and yet is induced
to purify itself even as God is pure. It was by this means
that St. Paul was brought to a right mind d ; nor is there any
a Gal. vi. 7, 8. b isaj. i x i v . g.
c Rom. vi. 23. Phil. iii. 9. d Rom. vii. 9.
1168.1 THE DUTY OF SEEKING GOD. 115
other way of combining diligence in exertion with an humble
dependence on the Divine favour 6 .]
For the impressing of this duty on our minds, let
us consider,
II. The arguments with which it is enforced
Confining ourselves to the hints suggested in the
text, we shall pass by many obvious and important
arguments, and fix our attention upon,
1. The urgency of this duty
[At the proper seasons the husbandman goes forth to
plough or sow his ground, knowing that, if his work be neg
lected till the time for performing it be past, he shall have
reason to repent of his neglect in the day of harvest. Let it
be remembered then, that this is the " time to seek the Lord."
Are we advanced in years ? Surely we have no time to lose.
Are we in the early part of life ? What time so fit as that of
youth, before our habits be fixed, or our consciences seared, or
our minds distracted by worldly cares ? As for aged persons,
their lives must be drawing to a speedy close ; or, if protracted
for a while, a want of mental energy will unfit their souls for
spiritual exertions. And, with respect to those who are in
the midst of youth, for aught they know, there may be " but
a step between them and death." If any feel a disposition to
serve the Lord, this is in a peculiar manner the time for them
to seek his face. The very desire they feel, is an evidence that
God himself is working in them 1 , and ready to reveal himself
to them : whereas, if they stifle the motions of his Spirit, they
know not that the grace they so despise shall be ever offered
them again ^ . Let us then " redeem the time" that is so pre
cious 1 , and improve the season which God has afforded us for
this important work.]
2. The certainty of success in it
[The husbandman knows, that if his seed be not watered
by seasonable rains, his labour will be wholly lost : yet, not
withstanding he cannot command the showers, he performs
his labour, in hope that God will graciously send the former
and the latter rain. But we have an absolute promise, that
God will prosper our endeavours, and that, " to him who
soweth righteousness shall be a sure reward ." Do we want a
righteousness to justify us before God ? He will clothe us in
the unspotted robe of the Redeemer s righteousness k . Do we
want an inward righteousness to qualify us for the enjoyment
Gal. ii. 19. Rom. vii. 4. f Phil. ii. 13. R Gen. vi. 3.
h Eph. v. 16. Prov. xi. 18. * Isai. Ixi. 10.
i 2
116 HOSEA, XI. 1. [1169.
of his presence ? He will work it in us by his good Spirit, and
transform us into his own blessed image 1 . Yea, he will " rain
down righteousness upon us," giving us " abundance of grace
and of the gift of righteousness m ." Let this then encourage
us ; for " none ever sought his face in vain"."]
APPLICATION
[Let us begin the first great work, the ploughing up of
our fallow ground. We need not be told either the necessity
or the reasonableness of this work in husbandry : and a very
small acquaintance with the corruption and obduracy of an
unrenewed heart, will supersede any attempts to evince the
same in the cultivation of the soul. Only let it be remembered,
that nothing but the law, opened in all its spirituality, and
applied in its awful sanctions, can ever effect this work. Let
us study it more and more. Let us try ourselves by it. Let
us bring our actions, words, and thoughts to it as to a touch
stone. Let us use it for the rooting out of all false principles,
and base affections. Thus shall our seed be sown to more
advantage ; and a glorious harvest await us in the day of the
Lord Jesus p .]
1 Ezek. xxxvi. 26. m Rom. v. 17. n Isai. xlv. 19.
Jer. iv. 3. P Jam. iv. 9, 10.
MCLXIX.
CHRIST CALLED OUT OF EGYPT.
Hos. xi. 1 . When Israel tvas a child, then I loved him ; and
called my Son out of Egypt.
WITHOUT supposing a primary and secondary
sense of Scripture, it is impossible to interpret the
prophetic writings, so as to make them accord with
the construction put upon them in the New Testa
ment. Indeed, on many occasions, we are necessi
tated to apply them also in a spiritual or mystical
sense, so as to bring out from them that full instruc
tion which they are intended to convey. Not that
we are at liberty to indulge our own conceits in ex
plaining God s blessed word, or to put upon it any
sense which a fanciful imagination may suggest ; but
if we follow the inspired writers of the New Testament,
we are safe. The passage before us has doubtless
an historical import, in relation to the ten tribes of
1169.] CHRIST CALLED OUT OF EGYPT. 1 17
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 3 . If they looked for the true cause of this, they would
find it in God, and in God alone ; who had chosen them of his
own sovereign will and pleasure, and " had loved them purely
and solely because he would love them 1 ." Nothing could ex
ceed their weakness or unworthiness, at the instant when God
brought them into covenant with himself : and therefore they
were bound to bear this in remembrance, and to requite this
love with a total surrender of themselves to God.]
He had brought them out of Egypt with a mighty
hand
[God had set them apart as a peculiar people for himself.
And, in demanding their liberation from Pharaoh, he honoured
them with the name of "his son, his iirst-born (1 ." And vain
was Pharaoh s opposition to his will. By ten successive-
plagues, God subdued that proud monarch; and on the very
day that had been foretold four hundred and thirty years be
fore, brought them forth with a mighty hand and a stretched-
out arm : not so much as one was left behind : and this has
been referred to, by all the inspired writers, as the most won
derful display of power and grace that ever was vouchsafed to
any creatures since the foundation of the world.]
But let us view,
II. Its prophetical import, as relating to our blessed
Lord
a Mai. i. 2, 3. Deut. vii. 7, 8.
c Ezek. xvi. (5. Kxod. iv. -22, 23.
118 HOSEA, XL 1. [1169.
It had been ordained of God, that every possible
evidence should concur to establish beyond a doubt
the Messiahship of Jesus
[Nothing could be conceived more unlikely than that Jesus
the Messiah should be brought forth out of Egypt. He was
to be born at Bethlehem 6 , and to be educated at Nazareth f .
How, then, should it be possible for him to be brought out of
Egypt? Behold, the rage and envy of Herod shall stimulate
him to seek his utter destruction ; and to secure it, by the de
struction of all the infants from two years old and under, in all
the vicinity of the place where Jesus was born. But, to defeat
this murderous plot, an angel shall instruct Joseph to take the
infant and its mother by night into Egypt ; and there shall they
be preserved in safety, till Herod himself is dead : and thus,
without any design on the part of man, yea, through the mur
derous rage alone of this jealous prince, is the prophecy ful
filled ; and the most convincing evidence is given, that Jesus is
the Messiah, the Saviour of the world.
In this view, as confirming the faith of all Believers to the
very end of the world, is this prophecy pre-eminently import
ant; since it was beyond the power of man ever to imagine
such an incident ; and since it took place only through the
cruelty of him who sought to destroy Christ as soon as he was
come into the world.]
Let us further consider,
III. Its mystical import, as applicable to the Israel
of God in all ages-
It is well known that the whole deliverance of
Israel from Egypt was a type of the deliverance of
God s Israel from sin and Satan, death and hell.
Taking, then, the passage in that view, we see in it,
1. The sovereignty of his grace
[There is not a child of God, at whatever period he was
converted to the faith of Christ, but was loved of God before
the foundation of the world. Of every one of them it may be
said, " God hath loved us with an everlasting love, therefore
with loving-kindness hath he drawn us g ." To this all the
Scriptures bear witness 11 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 1 ."]
2. The work which he has ordained to accomplish
in all his people
e Matt. ii. 5, 6. f Matt. ii. 22, 23. e Jer. xxxi. 3.
h Eph. i. 1, 5. 2 Tim. i. 9. * John xv. 16.
1169.] CHRIST CALLED OUT OF EGYPT. 119
[Every one of them does he bring out of Egypt. How
ever long we may have been in bondage there, he looses our
bonds, and " brings us into the glorious liberty of his children."
See what he did for his people of old, and then you will see
what he will do for us : did he cause them to go from their
bondage, and to commit themselves altogether to the guidance
and protection of their God ? That is what he will do for us :
neither sin nor Satan shall detain us any longer under their
dominion ; but we shall devote ourselves altogether to the
Lord, to be to him a holy and a peculiar people ]
3. The efficacy of his grace in their behalf
[Not one was left behind : " not one feeble person was
found," at that juncture, amidst all the tribes of Israel. And
shall there be one amongst all his people, whom he has re
deemed, unable to withstand his spiritual enemies? No, not
one : " It is not the will of our Father that one of his little
ones should perish." There may be a diversity in the mode of
their preservation, as at the shipwreck of St. Paul : but not
one shall be lost ; nor shall a hair fall from the head of any
one amongst them k .]
ADDRESS
1. Have any of you been called to God as from
early childhood ?
[O, " bless God for this unspeakable gift." How much
have you avoided, which might have ensnared and destroyed
your souls ! Verily, to be called to the knowledge of the truth
in early life, is a far richer blessing than to have been called to
the possession of crowns and kingdoms.]
2. Are any of you brought into a state of deep
affliction ?
[This is no proof that God does not " love you," or deal
with you as " his children." Israel of old were scarcely
escaped from Egypt, before they were menaced with destruc
tion at the Red Sea. And our blessed Lord was scarcely
born into the 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 1 :" our blessed Lord must be " forty days
tempted of the devil in the wilderness," before he shall enter
on the office to which he had been baptized" 1 : St. Paul shall
be three days and three nights without sight ; and even then
k Acts xxvii. 34, 44. Luke i. 80.
m Matt. iv. 1. Mark i. 913.
120 HOSEA, XL 4. [1170.
shall go into Arabia before he enters fully on his apostolic
office". Thus does God generally cause his people s faith to
be tried ; and " allures them into the wilderness, before he
speaks comfortably to them P." If, then, your faith be tried,
know that it is needful for your best interests 1 , and that it is
by your tribulations that he will further in you the work of
" patience and experience and hope 1 ."]
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 8 ;" 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 1 ." They who are the Lord s people indeed, " are
not of the world, even as he was not of the world"." I call you,
therefore, to shew " whose you are, and whom you serve:" as
for " serving God and Mammon too, it is impossible 31 ;" and
to attempt it, is an act of treason against God y . 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 z ."]
n Acts ix. 9. and Gal. i. 17. Heb. xii. 8. P Hos.ii. 14, 15.
i 1 Pet. i. 6, 7. r Rom. v. 3 5. 8 1 John v. 4.
1 Gal. vi. 14. u John xvii. 14, 16.
x Matt. vi. 24. y Jam. iv. 4. the Greek.
* 2 Cor. vi. 17, 18.
MCLXX.
THE MANNER IN WHICH GOD DRAWS HIS PEOPLE.
Hos. xi. 4. / drew them with cords 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
1170.] MANNER IN WHICH GOD DRAWS HIS PEOPLE. liil
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 a :" 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 tlu-e
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. Hy
him he displayed his almighty power; and in ten successive
plagues inflicted upon Egypt, (from all of which they were
exempt,) he shewed them, that, under the guidance of Moses,
they might safely go forth from Egypt, and cast off the yoke
of their oppressors. Thus he drew them by such consider
ations as are proper to influence a rational being : for it is
impossible for a man under the pressure of grievous affliction
not to desire relief, and gladly to avail himself of such aid as
promises to be effectual : He drew them, I say, " with cords
of a man."
Further, God put himself at the head of them, and under
took to be their guide : and, when their danger became so
imminent, that they were reduced to utter despair, he opened
the sea before them, and led them through on dry ground, and
overwhelmed all their enemies in the waves, which had just
before been a wall for the protection of his chosen people.
Here " he drew them with the bands of love," as he did after
wards in all their journeys, supplying by miracle their every
want, and manifesting his glory to them, and giving them a
a Compare ver. 1. with the text.
122 HOSE A, XI. 4. [1170.
written revelation of his will, and taking them for his own
peculiar people above all the people upon the face of the whole
earth. To them also he held forth the prospect of an inhe
ritance, even of a land flowing with milk and honey, where
they should enjoy such peace, and plenty, and happiness, as
were unknown to the whole world besides.
Now these distinguishing favours were well calculated to
bind them to him in such love and gratitude, that nothing
should ever be able to draw them from him, or to damp their
ardour in his service.
True indeed these means did not produce their full effect
upon that generation, all of whom perished in the wilderness,
excepting two. What addresses itself to our senses only, is
but transient in its operation on the mind ; whereas the things
which are seen by faith are always present, and abidingly
influential and uniformly effectual. In this respect, therefore,
the parallel between God s dealings with the Jews and with us
will not hold good. But still the manner in which God drew
them serves as " a shadow of good things to come," and affords
to us a striking illustration of the way in which he will draw
his people to himself under the better dispensation which we
are privileged to enjoy.]
To elucidate this, I will shew,
II. How he will draw us at this day
We need his influences as much as ever his ancient
people did
[No man ever comes to God by any power of his own.
Our blessed Lord expressly says, " No man cometh unto me,
except the Father who hath sent me draw himV In fact, we
have not in ourselves a power to do a good act c , or speak a
good word d , or think a good thought 6 . " 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 f . 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 e ." 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 ?
b John vi. 44. c John xv. 5. d Matt. xii. 34.
e 2 Cor. iii. 5. f Phil. ii. 13. f 1 Cor. xv. 10.
1 170.] MANNER IN WHICH GOD DRAWS HIS PEOPLE. l&j
[He will draw us, even as he did them, by rational con
siderations, and by gracious influences, or, as my text expresses
it, " by the cords of a man, and by the bands of love "
When first God begins a work of grace upon the soul, he
shews to a man his fallen state, and his utter incapacity to
save himself. Then He makes known to him the Lord Jesus,
who has died for the redemption of a ruined world, and shews
to him, that through that adorable Saviour he may obtain a
deliverance from all guilt and misery, and be made a partaker
of everlasting happiness and glory. Now the question neces
sarily arises in his mind, Shall I persist in my wickedness ?
Shall I pour contempt upon these offers of mercy ? Shall I
plunge my soul into 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 h ," and thus
makes " Christ more precious to him" than ten thousand
worlds . In time he enables the soul to "comprehend the
height, and depth, and length, and breadth of that love of
Christ which passe th knowledge k ;" and by witnessing with the
soul that it is an object of God s love, he enables it with bold
ness and with confidence to address him by the endearing
name of Father 1 , and to assure itself of an everlasting parti
cipation of his kingdom and glory. With such bands cast
around him, the Believer is drawn to God in a way of holy
obedience, and can "defy all the hosts of hell itself ever to
separate him from his love" 1 ." The abiding feeling of his heart
from henceforth is, " The love of Christ constraineth me, be
cause I thus judge ; that, if one died for all, then we re 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 1 go to him ? But I ask, Have not the cords of a
man been spread around you, yea, and the bands of redeeming
h John xvi. 14. 1 Pet. ii. 7. K Eph. iii. 18.
1 Rom. viii. 15, 1(5. " Rom. viii. 35 30. n L Cor. v. 14, 15
124 HOSEA, XL 79. [1171.
love also, and you have burst all these bands asunder, and
cast all these cords from you ? Do you not know that heaven
and hell are before you? and are you acting the part of rational
beings, whilst you take no care to flee from the wrath to come,
and to lay hold on eternal 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 God p ." Give
him then the glory due unto his name and look to
him for a continuance of his grace, that his work may be car
ried on and perfected in your souls. Beg of him to fasten his
bands yet more firmly about you, that nothing either within or
without may break them. And endeavour at all times to
yield to his attractive influences, and to comply with the first
intimations of his will. And, if you be treated with contempt
for this by an ungodly world, comfort yourselves with the
reflection, that you are acting the part of 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.]
John vi. 44. P 2 Cor. v. 5.
MCLXXI.
GOD S COMPASSION.
Hos. xi. 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] hoiv shall I give thee up, Ephraim ?
how shall I deliver thee, Israel ? how shall I make thee as
Admah ? hozv 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.
1171. J GOD S COMPASSION. 125
THE riches of divine grace are manifest in all the
promises ; but they are more eminently displayed in
the manner in which the promises are given. God
often introduces them after an enumeration of his
people s sins. The passage before us well exemplifies
this remark 3 . God has been contrasting his kindness
to Israel, and their ingratitude towards him ; in the
text he sets forth their wickedness with all its aggra
vations : yet all this is preparatory, not to a heavy
denunciation of his wrath, but to the tenderest ex
pressions of paternal love
I. The conduct of men towards God
The ten tribes, since their separation from Judali,
had become idolaters : yet God calls them his people
he-cause 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 b ; 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 man
kind
[There are a few indeed who desire and delight to serve
God ; they wish him to be the sole Lord and Governor of their
hearts ; it is their study to exalt him both in their words and
actions : but these are few in every age and place ; so few,
that, in comparison of the rebellious, they may be said to be
"none at all."]
* See similar instances, Isai. xliii. 22 25. and Ivii. 17, 18.
b Exod. v. 2.
126 HOSEA, XL 79. [1171.
What might such persons expect at the hand of
God?
II. God s conduct towards them
How different are God s ways from the ways of
man ! Instead of executing vengeance in a moment,
He deliberates
[Admah and Zeboim were cities destroyed with Sodom
and Gomorrah ; and such monuments of wrath do the unre-
generate 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 c ; he hesitates, like a parent that is about to dis
inherit his son ; thus is he distracted between his affection for
them, and his regard for his own honour 11 .]
He relents
[To accommodate himself to our weak apprehensions, he
speaks of himself after the manner of men : he cannot endure
the thought of making men the objects of his everlasting
displeasure. Thus did Jesus weep over the murderous Jeru
salem 6 ; and thus do the bowels of our Father yearn over us f .]
He resolves
[Often has " the fierce anger" of the Lord been kindled
against us ; yet many times has he turned away from his wrath
ful indignation 8 : often, when his bow was bent, has he forborne
to strike h : he waits, if peradventure we may yet return to him.
His language to his rebellious creatures is the same as ever * .]
INFER
1. How precious in the sight of God are the souls
of men !
[When it was necessary for man s salvation, God gave his
Son: nor did he then deliberate, "how shall I do this k ?"
neither did he relent, when he laid our iniquities on him 1 ; yea,
he was even pleased in bruising his own Son for us m . But
when a sinner seems irreclaimable, every tender emotion is
excited ; God sustains a conflict in his mind, and cannot give
him up. O that men would duly estimate the worth of their
own souls !]
- The repetition of their names, " thee, Ephraim, and thee, Israel,"
seems to import tenderness and aifection towards them.
d Thus also in Hos. vi. 4. e Luke xix. 41. f Jer. xxxi. 20.
Ps. Ixxviii. 38. > Ps. vii. 11, 12. * Jer.iii.12, 13.
k Rom. viii. 32. > Mark xiv. 35, 36.
m This is the proper sense of Isai. liii. 10.
1172.J JACOB WRESTLING WITH THE ANGEL. 127
2. How just will be the condemnation of the im
penitent !
[This compassion of God greatly aggravates their back-
slidings; and at last it will give way to wrath and indignation".
Soon God will not deliberate, but decide ; not relent, but laugh
at their calamity ; not resolve to pardon, but swear they shall
not enter into his rest. Then how just will their condemnation
appear ! May this goodness of God now lead us to repentance !]
3. How certainly shall the returning sinner find
mercy !
[If God feel thus for the rebellious, how much more for
the penitent ! Let all then seek him with humble confidence in
his mercy. Let them offer their supplications like those of
old" ; so shall that song of praise succeed their present dis
quietude 11 ]
n Gen. vi. 3. Isai. Ixiii. 15. P Isai. xii. 1.
MCLXXII.
JACOB WRESTLING WITH THE ANGEL.
Hos. xii. 3,4,0. By his strength he had power with God: yea,
he had power orer the angel, and prevailed : he wept and
made supplication unto him .... Therefore turn thou to thy
God : keep mercy and judgment, and ivait on thy God con
tinually.
THE historical parts of Scripture, if duly improved,
will be found no less useful than any other. The
Apostles often refer to them, and declare, that the
things which had occurred to their ancestors, had
" happened to them for ensamples," and that they
were recorded "for our admonition." The Prophet
Hosea was reproving both Ephraim (or the ten
tribes) and Judah (the two remaining tribes) for their
respective sins. But having called the latter by the
name of "Jacob," he thought it proper to guard them
against the delusion of imagining themselves accepted
of God because of their descent from Jacob, when
their conduct was in direct opposition to that which
he maintained. He then brings to their remembrance
a very striking instance of Jacob s communion with
128 HOSEA, XII. 3, 4,6. [1172.
God ; and takes occasion from it to urge them to an
imitation of his example.
We sh ill consider,
I. Jacob s victory-
In a season of great distress he betook himself to
prayer
[Jacob was greatly alarmed at the tidings that his brother
Esau was coming against him with four hundred men to destroy
him. He therefore used all the most prudential means to pacify
his brother, or at least to prevent the total destruction of him
self and his family. But he did not trust in the means he had
devised. He determined to seek protection from God, well
knowing that no means whatever could succeed without him,
and that his favour would be a sure defence.
When Jacob staid behind in order to call upon his God, God
instantly came forth to meet him. The person who is said to
have wrestled with him is sometimes called a man, sometimes
an angel, and sometimes God a . It was none other than the
Son of God, " the Angel of the Covenant," who assumed on
this occasion, as he did on many other occasions, a human
shape : and by his condescending to come to Jacob in this
manner, he shewed, both to him and us, that none should ever
seek his face in vain.
As for Jacob s wrestling with the angel, the prophet explains
the import of that phrase, by saying, that Jacob " wept and
made supplication unto him." He " stirred up himself, as it
were, to lay hold on God ; " and pleaded his cause before him
with boldness and confidence. Assured of a successful issue,
he persevered in the conflict till break of day ; and when soli
cited by his apparent adversary to terminate his exertions, he
replied, " I will not let thee go until thou bless me." Yet we
are particularly informed, that with this boldness there was a
mixture of the deepest humility ; for he urged his petitions as
our Lord himself did in his incarnate state b , with strong crying
and tears.
Thus did Jacob shew us to whom we should go in an hour
of trouble, and in what manner we should endeavour to interest
him in our behalf.]
By this means he obtained the desired relief
[We are told twice in the text, that " he had power, and
prevailed." He prevailed with God ; and by God s assistance
prevailed over man. The great object of his suit was to defeat
the malice, and assuage the wrath, of his brother Esau. But
a Compare Gen. xxxii. 24, 28, 30. with ver. 4, 5.
Heb. v. 7.
1172.1 JACOB WRESTLING WITH THE ANGEL. 129
how should he effect this ? Conciliating as his measures and
his conduct were, he could not ensure success : and therefore
he went to God, who has all hearts in his hand, and turncth
them whithersoever he will. He well knew, that, if once he
could get God on his side, he was safe ; for that " none could
be against him, if God were for him." To God therefore he
presented his supplication; and behold the instantaneous effect !
The enraged persecutor meets him with fraternal affection, and
the only strife between them was, who should manifest the
greatest love.]
In the exhortation grounded on this fact, we see,
II. The improvement we should make of it
The intermediate words, omitted in the text, are
merely a repetition of the same idea, that the person
who had met with Jacob in Bethel, was " the Lord
God of Hosts ;" and that, in thus conversing with
Jacob, he had, in fact, conversed with the Jewish
nation, and had evinced his readiness to hear the
supplications of all that call upon him. Then follows
the prophet s exhortation, which it will be proper to
enforce ;
1. "Turn thou unto thy God"-
[He that was Jacob s God will also be ours : he is ours
by external profession, and will be ours by the special com
munication of his grace, if we seek him with our whole heart.
To those who are in trouble, God is the only refuge c . We
may go to the creature, and obtain no benefit : but, if we make
our application to him, he will hear and help us. In him we
shall be as in an impregnable fortress ; and if the whole human
race were combined for our destruction, not a hair of our head
should perish. Let every one of us then turn unto God; and
we shall find him a very present help in trouble.]
2. " Keep mercy and judgment "-
[We may be ready to think, that as Jacob, notwithstanding
his perfidious conduct, found acceptance with God, we may also
live in the violation of our duty, and transgress the plainest
principles of love and equity, and yet have God for our pro
tector and friend. But Jacob s treachery was a source of in
numerable troubles to him through life, and especially of those
very fears that harassed him on this occasion. And we shall
find, that, sooner or later, deceit will bring its own punishment
c Nahum i. 7.
VOL. X. K
130 HOSEA, XIII. 4. [H73.
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 re
member, that he is our God in Christ Jesus, and that, through
the aid of our incarnate God, we shall be more than conquerors
over every enemy d .]
d If this were the subject of a Fast Sermon, it might be IMPROVED,
1. in reference to the subject; 2. in reference to the occasion. The
former of these heads might be treated as above ; and under the
latter it might be shewn from a variety of instances (e. g. 2 Sam.
xv. 31. anrl xvii. 14. 2 Chron. xx. 5, 23. Isai. xxxvii. 15, 36.),
that humble and importunate prayer is tbe most effectual method of
defeating the rage or devices of our enemies.
MCLXXIII.
JEHOVAH ALONE DESERVING OF OUR FEAR OR CONFIDENCE.
Hos. xiii. 4. Thou shalt knoiv 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 cir
cumstanced : "towards some, compassion is exercised"
1173.] G D ALONE DESERVING OF CONFIDENCE. 131
in all its gentlest forms ; whilst others are " saved
with fear, and snatched out of the fire" with a kind of
compulsive violence. But it not unfrequently hap
pens, that where the obstinacy of men is such as
almost to preclude a hope of prevailing with them,
both the kinds of argument are combined, in order,
if possible, by either, or by both, to overcome the
obdurate soul. Thus, in the passage before us, the
prophet, having represented the ten tribes as increas
ingly shameless in their idolatries, declares from God,
that they shall pass away like the morning cloud, or
early dew, and that, like chaff from a threshing-floor,
or smoke from a chimney, they shall be scattered as
with a whirlwind over the face of the whole earth a .
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 tliou 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 b :"
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
a ver. 2, . 3. b Rom. i. 2,").
K 2
132 HOSE A, XIII. 4. [1173.
[In a subordinate way we may love the creature, but not
so as to put it in competition with God. There is nothing in
the whole universe which we should desire, or seek, in com
parison of Him ; nor any thing which we should not willingly
part with, rather than offend him - The state of our
minds towards God should be like that of David, " Whom
have I in heaven but thee ? and there is none upon earth that
I desire besides thee c ." To make pleasure, or riches, or
honour, or any thing but God, our chief good, is idolatry d .]
2. Our fear
[Scarcely do any begin to fear God, but their acknow
ledgment of him is retarded by the fear of man. Those who
were never ashamed of sin, and who were wont to commit all
manner of iniquity with greediness, are filled with appre
hensions lest their change of sentiment should be discovered,
and they should be called to suffer reproach or persecution for
the Lord s sake. But all such fear argues a forgetfulness of
God e , who alone is worthy to be feared f If we re
gard 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 g ? "]
3. Our confidence
[When trials of any kind arise, we almost universally turn
our eyes to the creature, rather than to God : either we look
to our own wisdom and energy to deliver us, or to the favour
and exertion of our fellow-creatures : we can scarcely ever
realize the thought of a superintending Providence, who is
able and willing to interpose for us : we are apt rather to
imagine, that it would be an insult to the Most High to sup
pose that he will trouble himself about such trifling concerns
as ours. In like manner, if our trials be of a spiritual nature,
we look to our own wisdom to guide us, our own righteousness
to justify us, and our own strength to obtain for us the victory
over all our spiritual enemies. But in all this, we greatly dis
honour God, in whom should be all our trust for body and for
soul, for time and for eternity 11 In all such creature-
confidence we manifest an entire departure of heart from God,
and subject ourselves to his just and heavy displeasure 1 .]
The equity of this command is strongly marked in,
c Ps. Ixxiii. 25.
d Phil. iii. 19. " Whose god is their belly." Col. iii. 5. " Covet-
ousness, which is idolatry."
e Isai. li. 12, 13. f Luke xii. 4, 5. Isai. viii. 12, 13.
8 Ps. xxvii. 1. h Ps. xi. 1, 4. Jer. xvii. 5, 6.
1173. J GOD ALONE DESERVING OF CONFIDENCE. 133
II. The reason with which it is enforced
Though God might well require obedience on the
sole ground of his own authority, yet he is graciously
pleased to assign a reason for this command; a reason,
which, whilst it evinces the equity of the command,
shews how deeply we are interested in obeying it.
There is nothing besides God that can save us,
1. In this world
[Suppose that all the wealth and honour that ever were
possessed by man were centred in one person, would they
ward off the incursions of disease, or repel the assaults of
death ? Would they even secure their own continuance, so
that they should not speedily give way to poverty and disgrace?
In the event of any great reverse of circumstance s, will those
perishing vanities assuage the anguish of a broken bone, or
calm the tempest of a troubled spirit? Will a guilty con
science be quieted by them, or death be divested of its sting?
Disease and death have no respect of persons; nor will peace
of mind be procured by high-sounding titles, or great posses
sions. It is God alone that can avert trouble, or sanctify it to
our good, lie can keep us unhurt, when thousands are Jailing
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 lias numbered it among the treasures of his
people, whom he enables to long for it, that they may be with
Christ, in complete and everlasting felicity - - If then we
look only to our happiness in this present life, who can bear a
comparison with Jehovah, as the source of it to those who
trust in him ?]
2. In the world to come
[If the vanities of time and sense can do nothing for us in
this present life, how much less can they in the life to come!
There they cannot so much as purchase for us a drop of water
to cool our tongue. But O! what a Saviour will Jehovah be! yea,
what crowns and kingdoms will he bestow on his believing and
obedient people! - Behold the Rich Man stripped of all
his transient joys, and plunged into that abyss of misery which
once- he despised ! Behold, on the other hand, the once des
titute and neglected Lazarus in the bosom of his God! Which
of the two had chosen the better part; he who had walked in
the ways of this world, and made Mammon his god ; or he who
had sought Jehovah as his God and portion? Truly, one glance
of the celestial world is quite sufficient to evince the reason
ableness of the injunction given us in our text
134 HOSEA, XIII. 9. [1174.
This subject may be IMPROVED,
1. For our conviction-
fit is an awful truth, that instead of preferring God before
every thing, we have preferred every thing before him. Only
let us compare the anxiety we have felt about created objects,
with that which we have felt in reference to God, and we shall
need no further evidence of our being idolaters in the sight of
God. What then have we reason to expect at his hands, in
the day when he shall judge the world ? Let us not judge of
ourselves by some of the grosser sins which are injurious to
society, but by those which strike at the honour and authority
of God. Then we shall see, that, instead of being a Saviour
to us, we have reason to fear lest he arise and plead his own
cause, and become an avenger of his own insulted Majesty.]
2. For our consolation
[If we take Jehovah for our God, there is not any good
thing which we may not expect at his hands. The declaration
that there is no Saviour beside him, is, in fact, an assurance,
that he will be a Saviour to us, and do for us more than the
whole universe can do. We may view salvation in all its
bearings, and in its utmost extent ; and then say "All this will
my God be to me ; all this he will do for me." We cannot
possibly raise our expectations too high ; for " he will do ex
ceeding abundantly for us above all that we can ask or think:"
nor need it be any grief to us that there is no Saviour besides
him ; for we shall want no other : He is almighty, and will be
all-sufficient
MCLXXIV.
HELP IN CHRIST FOR SELF-DESTROYED SINNERS.
Hos. xiii. 9. 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 remem
brance of them, in order that they may be more
abidingly influenced by the consideration of them.
In the words of our text, all mistakes on these points
are clearly rectified ; and we are told on the authority
of God himself, that,
1174.] HELP IN CHRIST FOR SINNERS. 1,35
I. Man s destruction is of himself
Whatever we may imagine to the contrary, there
are multitudes of the human race eternally destroyed 8 .
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 1 ". 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 sanctity them. Hut men
will not seek to be washed in the Redeemer s blood : thev will
not pray for the influences of the Holy Spirit : they will not
cordially accept the salvation offered them. They are so in
tent on their worldly business or pleasure, that they will not
afford time for spiritual employments. Is it not then utterly
their own fault if they perish ? A man, who having taken a
poisonous draught, whether intentionally or not, would be justly
considered as the author of his own death, if he obstinately
refused an antidote that was tendered to him : and so must
they be considered as destroying themselves who neglect the
means which God has provided for their escape.]
3. They make use of every thing ultimately to
ensure their own destruction
[Whether they look upwards to God, or around them to
the world, or within them to their mm experience, they turn
every thing into an occasion of fostering their own delusions,
and of lulling themselves asleep in a fatal security - ]
Matt. vii. 13, 14. 1 Cor. vi. 9, 10. Luke xiii. 3.
c This truth will be seen in the most striking point of view, by
the following concise statement. Men take tin s occasion,
1. From God himself
From his perfections
From his sovereignty ; " If he will not give me his grace, how can
I help myself?"
From his mercy ; " God is too merciful to condemn any man."
136 HOSE A, XIII. 9. [1174.
But though man s destruction is of himself, we must
not suppose that his salvation also is of himself: no ;
II. His salvation is of God alone
If we inquire who it is, that thus arrogates to him
self the exclusive power of saving sinners, we shall
find that it is the Lord Jesus Christ, who alone is
"King" in Sion d , "besides whom there is no Saviour 6 ,"
and who invariably claims this as his unalienable
prerogative f .
1. There is help for us in no other
[Who besides him could possibly make atonement for our
sins ? Man himself could never satisfy Divine Justice
Nor could all the angels in heaven offer unto God a sufficient
sacrifice for the sins of men ? None but He who was
" Jehovah s Fellow" was equal to the task of expiating
From his providence
If it be indulgent ; " These blessings are proofs of his love."
If it be afflictive ; " I have my sufferings in this life."
From his grace
" He gave his Son to die for me; therefore I have nothing to fear."
2. From the world around them
From the godly
If they are consistent ; " They are unreasonably precise."
If they are inconsistent ; " They are hypocrites ; they are all
alike ; I am as good as they ; only I make less talk about religion."
From the ungodly
" I can never think that so many are wrong, and so few right."
3. From their own experience
If they have been corrupt ; "Why did God give me these passions?
If they have been moral ; " I thank thee that I am not as other
men are."
If they are learned ; " Cannot I understand my Bible without
Divine illumination ? "
If they are unlearned ; " My ignorance is excusable ; I am no
scholar."
If they have been neglectful of religious duties ; " I have done no
one any harm."
If they have been observant of religious duties ; they put their
formal services in the place of Christ, and consider them as decisive
evidences of their conversion.
Thus instead of arguing from these topics so as to stimulate their
exertions, they derive encouragement from them all to continue in
their sins.
d ver. 10. with Matt. xxi. 5. and Acts v. 31. e ver. 4.
f Isai. xlv. 22. with Matt. xi. 28. and John vii. 37.
1174.]] HELP IN CHRIST FOR SINNERS. 137
transgression, and effecting a reconciliation between God and
man 8
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 h
Who besides him can teach us the way of salvation ? or in
cline us to seek after it*? or render our endeavours effectual* ?
We may truly say then, that as there is no other foundation
on which to build our hopes" 1 , so neither is there any other
name or power whereby we can be saved"? " Christ is ALL,
AND IN ALL ."]
2. In him there is help sufficient
[There is nothing wanting in sinful man, which is not
abundantly supplied in Jesus Christ. In him there is wisdom
to direct the most ignorant 1 , merit to justify the most
guilty q , grace to sanctify the most polluted 1 ", and strength
to render even the weakest of the human race a conqueror,
yea, " more than conqueror," over all his enemies \ lie is
furnished of God for this verv end , and appointed of him to
this very of lice 11 , and is in every respect " able to save to the
uttermost all that come unto (jod by him*."]
ADDRESS
1. Those who are ignorant of their real state
[Too many, alas! are altogether ignorant of their undone
state, and still more so of the guilt attaching to them as the
authors of their own misery. But whether we know these
things or not, it is an indisputable fact that we have destroyed
ourselves, and that there is no possibility of recovery tor 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 5 ." And let us not for one moment look
for acceptance in any other way than through the Lord Jesus
Christ, as though we were not self-destroyed, or there re
mained in us any sufficiency to help ourselves. For so destitute
are we of all help in ourselves, that, if a good thought would
cancel all our past iniquities, and open the kingdom of heaven
to us, we could not supply it z . If ever we would partake of the
R Ps. Ixxxix. 19. with I Icb. x. 4 10. Luke xi. til, 22.
1 Matt. xi. "21. k Phil. ii. 1.3. John xv. ">.
111 1 Cor. iii. 11. " Acts iv. Iti. " Col. iii. 11.
i Matt. xi. 29. i Actsxiii. 39. T 1 Cor. vi. 11.
s 2 Cor. xii. 9. Phil. iv. 13. Isai. Ixi. 1.
" 1 Cor. i. 30. " Heb. vii. 2,5. > llos. iv. G.
2 Cor. iii. 5.
138 HOSEA, XIV. 13. [1175.
felicity of heaven, we must renounce all self-dependence, and
look for our help in Christ alone a .]
2. Those who are desponding on account of it
[When men begin to see their perishing condition, and
to feel a consciousness that they have been the authors of
their own ruin, they often distress themselves with apprehen
sions that their state is irremediable. Now the text affords a
complete antidote to all desponding fears : in it God addresses
himself immediately to the self-ruined sinner, and says to him,
" I am THY help." Whatever guilt therefore any one may
have contracted, and whatever cause he may have to reproach
himself, let him only consider who it is that says to him, " In
ME is thy help," and he may instantly dismiss his fears. Let
him " be strong in faith, giving glory to God ; " and he shall
find that, " before Zerubbabel the mountains will become
a plain V]
a Rom. ix. 3033. b Isai. xl. 2731. Zech. iv. 7.
MCLXXV.
DIRECTIONS FOR AN ACCEPTABLE APPROACH TO GOD.
Hos. xiv. 1 3. O Israel, return unto the Lord thy God ; for
thou hast fallen by thine iniquity. Take with you words, and
turn to the Lord : say unto him, Take away all iniquity t and
receive us graciously : so will we render the calves of our
lips. Asshur shall not save us : we will not ride upon horses;
neither will we say any more to the work of our hands, Ye
are our Gods: for in Thee the fatherless findeth mercy.
FOR the encouragement of all who feel the bur
then of their sins, God has declared, yea has sworn,
that " he has no pleasure in the death of a sinner,
but rather that he should turn from his wickedness
and live :" and the whole Scriptures bear testimony
to that blessed truth. But, lest any should be dis
couraged by the idea that they know not how to
approach him acceptably, it has pleased God to pre
scribe the very " words " whereby he would have
them address him. And assuredly, if he had con
sulted all the weary and heavy-laden sinners in the
universe, and had permitted them, or any individual
among them, to dictate to him what expressions he
should prescribe, the whole world could never have
1175.] AN ACCEPTABLE APPROACH TO GOD. 139
suggested any that were more suited to the neces
sities of men, or more satisfactory to their minds, than
those recorded in our text.
In the words before us, we see, not merely our
general warrant for returning to the Lord, but more
particularly,
I. What petitions to offer
[What would any one who felt the burthen of sin, and a
restoration to the Divine favour, desire ? What but a full
remission of all his sins, and a free communication of all spi
ritual and eternal blessings ? He would wish for pardon to be
complete ; because if so much as one sin were left upon his
soul, it would inevitably plunge him into everlasting perdition
He would also wish for his reception to be perfectly
gratuitous, because he can never do any thing to merit it at
the hands of God - Behold then, it is precisely in this
way that we are directed to pray; " Take away a/I 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" mav 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 icay.~\
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 lie expects us
to offer, namely, " the calves of our lips," or the sacrifices of
140 HOSEA, XIV. 13. [1175.
praise and thanksgiving a . And these are the offerings which
all who are looking to him for mercy desire to offer. In fact,
the more any persons are bowed down with a sense of sin, the
more they are ready to say, How shall I praise God, if ever I
should obtain mercy at his hands ! If ever God should admit
me to a participation of his kingdom and glory, there will not
be one in heaven that will shout the praises of redeeming love
so loud as /. This tribute therefore the pardoned sinner will
delight to pay
2. A devoted life
[To turn from sin, and especially from our besetting sins,
is indispensably required of all who seek for mercy at God s
hands b -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 re
nounce them was required of all who desired the remission of
their former sins. Thus, in approaching the Most High God,
and supplicating mercy from him, we should determine, with
God s help, never 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 con
siderations that we can propose : but for the stirring up of our
own souls it is proper and necessary that we should enforce
our petitions with becoming pleas. But where shall we find
any consideration fit to be presented to the Deity? Nowhere,
but in his own perfections, or in his gracious promises. Here
however we are at no loss : the compassions of our God are
infinite ; and may well be pleaded by those who feel their need
of mercy. " In him the fatherless findeth mercy :" in him, too,
the guilty, as well as the destitute, find mercy. Search the
records of his word ; and this truth will be seen written as with
a sun-beam. Mark that stupendous effort of mercy, the gift
of his only dear Son to the accursed death of the cross ! Mark
a Ps. 1. 13, 14, 23. > Heb. xii. 1.
1176.] BLESSINGS THAT PENITENTS MAY EXPECT. 141
the invitations, the promises, the expostulations, the com
plaints ; " Wilt thou not be made clean ? O ! when shall it
once he?" Mark these, I say; and they form such a plea, as
must satisfy the most doubting mind, and turn to transports of
joy the apprehensions of every desponding soul
ADDRESS
1. To those who refuse to turn to God
[Alas ! how many turn a deaf ear to the solicitations of
heaven ! " How often would the Saviour gather us under his
wings, and we will not?" But, if you will not turn at God s
reproof, what will ye answer him in the day when he shall
judge the world? Low as " ye are fallen," he now is willing
to raise you up: but all possibility of recovery will then be
past; and you will sink yet lower still, even into the bottom
less abyss of misery. " () 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
merelv a deliverance from wrath, but a restoration to the state
from whence ye are fallen. Look back on man in bis primeval
state, and see how Adam walked with God in Paradise : thai
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 bow 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 coining to him, you shall
never be cast out; but shall surely be received to a participa
tion of his favour, and to a possession of his glory.]
MCLXXVI.
THE BLESSINGS THAT PENITENTS MAY EXPECT.
ITos. xiv. 1. / n ill heal their backsliding; I u-ill lore them
free/I/ : fur mini 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
142 HOSEA, XIV. 4. [1176.
deprive the Deity of all justice, holiness, and truth.
On the other hand, when they are awakened to a due
sight and sense of sin, they suppose that God can
never forgive such vile and guilty creatures as them
selves : they are now as prone to limit his mercy, as
before they were to extend it beyond all bounds of
truth and soberness. Nor is this disposition found
only in one or two instances : hard thoughts of God,
and desponding thoughts of their own state, are very
common amongst those who begin to repent; and
therefore God is particularly solicitous to impress us
with a confidence in his mercy. When he proclaimed
his name to Moses, there were a great many expres
sions declarative of his mercy, while there was only
one that described his justice. So we shall find, that
there is scarcely one threatening in all the book of
God, which is not followed by some free and gracious
promise. In the passage before us, he has been ex
horting the ten tribes to return unto him : he has
put words into their mouths, and taught them how
to approach him acceptably : and for their further
encouragement, he promises to vouchsafe them the
richest of all mercies ; " I will heal their backsliding ;
I will love them freely : for mine anger is turned
away from him."
From these words we shall take occasion to shew,
I. What blessings penitents may expect
[We cannot easily conceive any description of sinners to
be worse than those to whom the prophet was writing : this
whole prophecy is filled with the most grievous accusations
against them : yet God encourages them to repent ; and, on
the first appearance of penitence and contrition, he sends them
this heart-reviving message, " I will heal their backsliding ; I
will love them freely."
The first blessing then that every penitent may expect is,
that God will heal his backslidings. Sin of every kind, but
more especially backsliding, makes a grievous wound in the
soul. What pain and anguish did Peter feel, when he went
out and wept bitterly ! How deeply was David stricken, when
he " roared for the disquietness of his heart ! " He compares
his misery to that occasioned by broken bones ; and prays, that
God would " make the bones which He had broken to rejoice."
1170.J BLESSINGS THAT PENITENTS MAY EXPECT. 14-3
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 poicer
and pollution, by the influences of his Spirit.
He wili 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 lighi 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:"
144 HOSEA, XIV. 4. [11 76.
I will fix my eyes upon him for good ; I will look upon him
with complacency ; though burning seraphs surround my
throne, and myriads of angels brighter than the sun encompass
me around, I will look through all their shining ranks, nor
shall all of them together divert my attention from the contrite
sinner : "To this man will I look ." from whomsoever I hide
my eyes, I will be sure to look on him with pleasure and com
placency : " I will rejoice over him with joy ; I will rest in my
love ; I will joy over him with singing." What an unspeakable
blessing is this ! To have God himself delighting in us, and
shedding abroad his love in our hearts, this is inestimable
indeed! He adds moreover, "I will love them freely;" i.e.
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 mani
fest his mercy to all that call upon him in truth. When our
iniquities compel him to give us up, then he is all backward
ness and reluctance ; " How shall I give thee up ? my bowels
are troubled for thee." But when we desire to return to him,
he never deliberates ; he never says, " How shall I receive
such a sinner as thou art ? " We may see in the parable of the
Prodigal Son what is his conduct towards every repenting sin
ner : instead of hesitating whether he should receive the Pro
digal, he ran to meet him; instead of upbraiding him, he
interrupts him in his confession, and seals up his lips with
kisses ; instead of granting his request and making him the
lowest of his servants, he treats him as his best-beloved son,
clothes him in the richest garments, and kills the fatted calf
for him. Thus does God towards every penitent ; and were
every soul as much disposed to receive mercy as God is to
shew mercy, there would never so much as one perish, even to
the end of the world.
These blessings then may every penitent expect : God has
here, as also in many other passages, expressly bound himself
by his own voluntary promise ; so that every penitent may
expect these blessings upon the ground of God s truth and
faithfulness.]
1176.] BLESSINGS THAT PENITENTS MAY EXPECT. M/)
But there is another ground mentioned in our text:
we proceed therefore to notice,
II. On what ground they may expect them
[This part of our subject will require peculiar care and
attention, lest we be misunderstood.
Observe the manner in which the last words of our text are
introduced : God says, " I will heal their backsliding ; I will
love them freely : for mine anger is turned away from him :"
he is here endeavouring to encourage penitents ; and therefore
he tells them that he will do great things for them, because
his anger is already turned away from them.- After much and
careful examination of the words, we are persuaded that this
is the true sense and meaning of them ; and that they are in
tended to convey one of the most encouraging truths that can
be found in all the book of God, namely, that our repentance
is a proof of God s anger being turned away from us, and that
the removal of his anger from us is a pledge of greater bless
ings; or, in other words, that our hariny the (/race of repent
ance 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 nor then be
understood as though we would lead any man to trust in liis
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 sonic sense
a ground of hope: and this, we doubt not, is the meaning of
the prophet, in our text. The latter part of our text is a
reason for the former part of it: God says in the former part,
" I will do so and so ;" and then, in the latter, he tells them why
they may expect him to do so and so, namely, " because mine
anger is turned away from them:" he does not say, "shall be
turned away," but is already turned away. Their being peni
tent was a proof that they had grace ; their having grace was
a proof that God s anger was turned away from them ; and the
removal of his anger from them was a ground whereon they
might expect further blessings from him. To make this matter
more clear, let us substantiate two things : First, Repentance
VOL. x. L
UG HOSEA, XIV. t. [1176.
is an evidence of grace: no one can doubt that, unless he sup
poses, that he can repent without the grace of God : but a man
must be ignorant indeed to frame any such conception as that:
if we 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 repen
tance, as well as " every other good and perfect gift, to be from
above, even from the Father of lights, with whom is no vari
ableness nor shadow of turning." It being therefore past a
doubt that repentance is an evidence of grace, let us prove
next, that Grace given, 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 a ; where you will see, that he
draws the very same conclusion from the very same premises ;
and that too in such a way as evidently supposes his argument
to be incontrovertible: "Thou hast delivered my soul from
death: wilt thou not deliver my feet from falling, that I may
walk before the Lord in the land of the living?"]
Let us now conclude, with an INFERENCE or two from
what has been said :
1. What astonishing consolation is here for all that
desire to turn unto God!
[A person may, from a discovery of his sins, be led to say,
"There is no hope:" more especially those who have once
" tasted the good word of God and the powers of the world to
come," if they have lost their good impressions, and turned
back to the world, are tempted to despair : Satan would suggest
to them, that, because they have sinned against light and know
ledge, they have committed the sin against the Holy Ghost.
But observe what care God takes to dispel our fears, and to
a Ps. Ivi. 13.
1176.] BLESSINGS THAT PENITENTS MAY EXPECT. 147
encourage our return : he does not merely say, " I will heal
their sins, but I will heal their backsliding ;" thereby obviating
at once all their objections. He knows how Satan will take
advantage of them ; that he will suggest desponding thoughts,
and make them believe their sins are too great to be forgiven ;
and therefore God specifies the greatest of all sins, " I will heal
their backsliding" their sins committed against all their own
vows and resolutions, their sins committed after the greatest
mercies had been vouchsafed to them ; yes, even those, says
God, will I heal : I will wash them away in the blood of my
dear Son, and blot them out as a thick cloud : I will cast them
behind my back, and remember them no more ; I will pour the
balm of Gilead into your wounded spirits, and speak peace to
your afflicted consciences. Still Satan suggests, " But you will
fall again, and then your last end shall be worse than the
beginning." No says God, it shall not be so ; only come
to me, and I will keep you from falling; trust in me, and
"you shall never fall; but an entrance shall be ministered
unto you abundantly into the kingdom of your Lord and
Saviour:" I will heal you, not only by my pardoning, but also by
my renewing, grace: and so effectually will I heal your wounds,
that I will even renew you after mine own image, in righteous
ness and true holiness. Perhaps Satan will still urge, Hut
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 free/// ; without the smallest regard to any
thing in them : I will love them for mine own name sake, and
" have mercy merely because I will have mercy." But yet
Satan suggests, This is not for you : God is your enemy,
and you have nothing to do with these promises : but to this
also God has given you a certain answer ; Are you truly
desirous to have your backslidings healed, and to live in the
enjoyment of God s free love and favour? Then, says God,
" mine anger is turned away from you :" it not only shall be,
but is ; that very desire is a fruit of my love ; that little re
pentance which you exercise, is the gift of my grace ; and you
are to take it as a pledge and earnest of richer blessings ; you
are to take encouragement from what I have given, to expect
from me all that I can give : only follow the direction I have
given you, " Take with you words, and say unto me, Take
away all iniquity, and receive me graciously," and 1 will answer
the very desires of your heart ; for " I will heal your back
slidings, which are the greatest of all sins, and will love you
freely; and, lest you should doubt this, I tell you, that, if such
be the desires of your heart, mine anger is turned away from
See now, my Brethren, what rich consolation here is for
every drooping and desponding soul ! O cease to listen to the
L 2
148 HOSEA, XTV. 4. [1176.
suggestions of Satan ; cease to entertain hard thoughts of God !
Only come to Jesus, and see what a gracious Saviour he is ;
how freely he will love, how effectually he will heal. Bring
all your unworthiness along with you ; bring all your sins, and
all your backslidings ; and if only ye desire to have them all
healed, surely ye shall soon feel the cleansing efficacy of his
blood, and the renewing influence of his Spirit : and when he
thus loveth you, he will " love you to the end" ]
2. What cause of fear is here to those who are
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 deliver
ance : what then can you expect, but to perish by the wounds
which your backslidings have made? Still, however, there is
mercy in store for you : God desires not your death, but rather
that you turn from your wickedness and live. O then, " turn,
and live ye!" Be importunate at the throne of grace; plead
with Him that died for sinners : remember, He is the Sun of
Righteousness, whose beams are healing ; and " the tree of
life, whose leaves are for the healing of the nations." He is
called, in Exodus xv. 26, " The Lord who healeth thee ;" and
he says to every convinced sinner, " If thou wilt return, return
unto me, O Israel!" " Whosoever cometh unto me, I will in
no wise cast out" ]
1177.] THE FRUITS OF GOD S FAVOUR. 14!)
MCLXXVII.
THE FRUITS OF GOD s FAVOUR.
Hos. xiv. 5 7. / will be as the deiv unto Israel : he shall grow
as the lily, and cast forth his roots as Lebanon. His branches
shall spread, and his beauty shall be as the olive-tree, and
his smell as Lebanon. They that dwell under his shadow shall
return; they shall revive as the corn, and grow as the vine;
the scent thereof shall be as the tvine of Lebanon.
THERE are instances of beautiful imagery in the
Scriptures equal to any that can be found in the works
of the most renowned authors ; they are enhanced
too by the importance of the subjects they contain.
In both respects the passage before us deserves pecu
liar attention. Imagination cannot conceive a richer
display of divine blessings than God here vouchsafes
to his church and people.
I. The favour which God will shew his people
The metaphor of " dew ? is at once simple and
sublime
[The benefits of the dew are but little known in this cli
mate ; but in Judai a the metaphor would appear very signifi
cant 3 . For some time after the creation, dew supplied the
place of rain 1 ; and, after rain was given, it still remained of
great use. The Scriptures speak of it as an important bless
ing 1 : they represent the withholding of it as a calamity and
a curse d .]
The communications of God to his people are fitly
compared to it
[It distils silently and almost imperceptibly on the ground ;
yet it insinuates itself into the plants on which it falls, and thus
maintains their vegetative powers. In the same manner (Jiod s
visits to his people are secret 1 ; but he gains access to their in
most souls f . He cheers and revives their fainting spirits, and
thus he fulfils to them his own most gracious promise^ .]
a Where the rains are periodical, and the climate hot, the dews are
more abundant.
b Gen. ii. 6. See Gen. xxvii. 28, 39. and Dent, xxxiii. l;>.
i 2 Sam. i. 21.
c He comes not in the wind, the earthquake, or the lire, but in the
small still voice. 1 Kings xix. 11, 12.
1 2 Cor. vi. 10. s Isai. Iviii. 11.
150 HOSEA, XIV. 57. [1177.
Were his communications refreshing only, and not
influential on the conduct, we might be afraid of en
thusiasm ; but his favour invariably discovers itself
by-
II. Its fruits and effects
The effects of the dew are seen by the progress of
vegetation : the descent of God s Spirit on the soul
also produces growth, beauty, fragrancy, fertility.
1. Growth
[The " lily" springs up speedily, but is of short duration.
The cedars of " Lebanon cast forth their roots" to a great ex
tent. Thus the soul that is refreshed with divine communi
cations. The quickness of its growth often excites admiration.
Its stability defies the assaults of earth and hell, while it
" spreads its branches," and displays its vigour in every good
word and work.]
2. Beauty
[There is peculiar grace and "beauty in the olive-tree," and
such is there in the soul that communes much with God. What
a lustre was there on the face of Moses, when he came down
from the mount 11 ! And how is the lively Christian " beautified
with salvation ! " His outward conduct is rendered amiable in
every part. His inward dispositions of humility and love are
ornaments which even God himself admires*. He is trans
formed into the very image of his God k ; nor shall his beauty
be ever suffered to decay 1 .]
3. Fragrancy m
[Lebanon was no less famous for its odoriferous vines than
for its lofty cedars : and does not the Christian diffuse a savour
all around him"? How animated his discourse when God is
with him ! How refreshing and delightful to those who enjoy
his conversation ! How pleasing is it also to his God and
h Exod. xxxiv. 30. > 1 Pet. iii. 4. k Eph. iv. 23, 24.
1 The olive, as an evergreen, retains its beauty ; and in this re
spect also is a fit emblem of the true Christian. Ps. i. 3.
m This is twice mentioned in the text, and therefore deserves pe
culiar notice.
n 2 Cor. ii. 14.
See him before the sun has exhaled the dew, or the world abated
the fervour of his affections ; and how does he verify that saying !
Prov. xvi. 24.
1178.] GOD S NOTICE OF PENITENTS. 1.51
Saviour P ! In proportion as he lives near to God, he fulfils
that dutyi .]
4. Fertility-
[The " corn and the vine" are just emblems of a Chris
tian s fruitfulness. They often wear the most unpromising ap
pearance; yet are they " revived" by the genial influences of the
sun and rain. Thus the Christian may be reduced to a droop
ing or desponding state ; but the renewed influences of God s
Spirit will revive him. They make him " fruitful in all the
fruits of righteousness." They too, who " dwell under his
shadow," and are most nearly connected with him, will parti
cipate his blessings .]
INFER
1. How honourable and blessed is the Christian s
state !
[Often is he favoured with visits from above 8 , and glorious
are the effects produced by God upon him. The whole crea
tion scarcely affords images whereby his blessedness may be
adequately represented. Who then is so honourable ? who so
happy ? Let all endeavour to maintain a sense of their high
privileges, and to " walk worthy of the calling wherewith they
are called."]
2. How hopeful is the state of those who wait on
God!
[The promises in the text were given as an answer to
prayer 1 : and they are made to all, who, "like Israel," plead
with God. If the dew be withheld from others, it shall de
scend on them". Its descent shall accomplish the utmost
wishes of their souls. They shall soon experience the fulfil
ment of that word x .]
P Mai. iii. 1C. Cant. iv. 10. 1 Col. iv. G.
r If he be a master, a parent, and especially a minister, the
fit of his revivals will extend to many.
s John. xiv. 23. ver. 2. " u Judg. vi. , 37, 3S.
x Isai. xl. 31.
MCLXXVIII.
GOD S NOTICE OF PENITENTS.
IIos. xiv. 8. Ep/iraim shall say, What hare I to do any more
ici/h idols? I hare heard him, and observed him : I am like a
greener-tree: from me is thy fruit found.
THE conversion of a sinner is a work of infinik
difficulty ; no efforts of the creature can accomplish
152 HOSEA, XIV. 8. [1178.
it : none but He who spake the universe into exist
ence, can renew the soul : but when his time is come,
the work is done both easily and effectually. As a
ship, forsaken by the ebbing tide, can never be
dragged along, but is easily put in motion when
borne up by the returning waters, so the sinner is
immoveable in his iniquities, till the Spirit of God
flows in upon him : and then " old things quickly
pass away, and, behold, all things become new."
This observation is verified continually before our
eyes : persons who have been warned and entreated
for many years, and have not only withstood all the
most awful and endearing considerations, but have
been more and more hardened by the means used to
convert them, have at last been turned to God through
a secret and invisible influence upon their souls, and
have become burning and shining lights in their day
and generation. Such were the effects produced on
the day of Pentecost, when thousands to whom our
blessed Lord had preached in vain, and on whom the
most stupendous miracles had wrought no change,
were constrained to renounce all their former habits
and opinions, and to embrace a new, a spiritual, a
despised, and persecuted religion. A similar instance
we have in the passage before us. If we look to the
account given us of Ephraim in chap. iv. 17, we shall
find, that he was "joined to idols," yea, so glued to
them, that neither warnings from man, nor judgments
from God, could separate him from them ; and there
fore God said respecting him, " Ephraim is joined to
idols, let him alone ;" it is to no purpose to use any
further means for his recovery ; he is incorrigible,
and irreclaimable. But, behold the change, when
once God is pleased to put forth his power ! When
once HE says, " I will heal their backsliding, I will be
as the dew to Israel," " I will manifest my grace and
mercy to his soul," the obdurate heart relents ; the
abandoned sinner turns from his iniquities, and even
with indignation and abhorrence renounces his most
beloved lusts ; " Ephraim saith, What have I to do
any more with idols ?" If God therefore have such
1178.] GODS NOTICE OF PENITENTS. 153
pity on an impenitent transgressor, we shall not won
der at the gracious declaration which he makes for
the comfort of this penitent and returning sinner; " I
have heard him, and observed him : I am like a green
fir-tree : from me is thy fruit found."
In discoursing on these words, we shall be natu
rally led to shew you,
I. The disposition of the true penitent
[The unconverted man, though he may never have bowed
down to stocks and stones, is an idolater ^ he " loves and
serves the creature more than the Creator." All indeed do
not worship the same idol : one gives his heart to riches,
another to honour, another to pleasure ; and though all these
find a higher place in our affections than we allow to God, yet
each person has his favourite idol, to which lie is in a more
especial manner devoted : but when grace has renewed the
heart, then the penitent says with Ephraim of old, " What
have I to do any more with idols?" His disposition is, To
renounce all sins in general, his besetting sin in particular ;
and this too with indignation and abhorrence.
He renounces all sins in yeneral. A person who is not
truly penitent may exchange one sin for another ; he may
exchange lewdness and intemperance for the love of honour
and ambition: he may turn from prodigality to avarice; or
from indifference and profaneness to Pharisaism and hypocrisy.
But he never remits one sin without taking some other in its
stead ; yea, he frequently puts more into the scale of pride
and conceit, than ever he took out of that of sensuality or pro
faneness. But it is not thus with the true penitent: he lias
commenced a war against sin in general ; he endeavours to at
tack it in all quarters; he knows that sin is idolatry, in that it
is a preference given to the creature above God himself; and
therefore, without making any reserves, he determines to extir
pate sin, root and branch, if possible, and says, " What have 1
to do any more with idols?"
But he more particularly devotes to destruction his besetting
sin. The besetting sin of the ten tribes was idolatry : and
therefore when Ephraim is brought to repentance, he is repre
sented as fixing his eyes more particularly on that sin. Indeed
this was remarkably exemplified in the Jews, alter their return
from the Babylonish captivity : for though, before their capti-
vitv, they could never be kept long together from idolatry,
they could not after their return be drawn to it ; insomuch,
that when it was proposed to set up a statue of Augustus in
the Temple, the Jews determined to perish rather than submit
to it. Now every man has some sin which more easily besets
154 HOSEA, XIV. 8. [1178.
him : and it is oftentimes a very difficult matter to find it out,
by reason of the various shapes which it assumes, and the deep
recesses in which it lurks. But it is a distinguishing mark of
the true penitent, that, whatever he imagines to be his beset
ting sin, he will be more particularly solicitous to mortify and
subue it. The hypocrite and self-deceiver will plead for his
darling lust ; he will make excuses for it ; he will cast the
blame on his constitution, or his situation in life ; he will pal
liate his guilt, and not endure to be admonished respecting it:
but the truly upright soul will be exceeding glad to discover
his secret enemy, and will by prayer and all other means
labour to bring it into subjection.
Nor is this all : he will prosecute his lurking foe with vigi
lance, and cast him out with indignation and abhorrence. This
is strongly intimated in the text : Ephraim does not merely
resolve that he will not have any more to do with idols ; but
with an holy indignation against them, and an everlasting
abhorrence of them, he says, " What have I to do any more
with idols?" He determines never to join himself to them
again : the folly and wickedness of such conduct appear to him
now in such glaring colours, that he cannot endure the thought
of ever relapsing into it any more. Thus it is with the true
penitent : O ! how does he lothe the sins that have led him
captive, and the secret sins that have so defiled his conscience !
How does he determine, if possible, to withstand the baneful
influence of his in-dwelling corruption, and to watch and pray
against it ! How does he aggravate the guilt of his besetting
lust, till he sees it in all its vileness and deformity ! How un
reasonable does it appear to him to harbour such an enemy in
his bosom ! How does he mourn because he cannot get rid of
it ! How desirable does the furnace itself appear, if it may but
purify and refine his soul !
Say, Believer, are not these the thoughts of thy heart ? Say,
thou that weepest, like Mary, at thy Saviour s feet, dost thou
not hate thy sins, and thyself on account of them ? Couldst
thou but bring forth the lurking foe, and slay him utterly,
wouldst thou not rejoice ? Is it not thy grief that thou canst
not get more complete victory over him ? Is it not thy shame
that thou art at any time deceived by him ? Does it not make
thee lothe thyself, to think how ready thou art to favour this
enemy, and to be enticed by him before thou art aware ? Art
thou not often filled with indignation against thyself, to think
that thou shouldst ever offend thy God through the solicitations
of some base lust or evil principle within thee ? Yea, I go fur
ther, and ask, Dost thou not hate thyself because thou canst not
hate thyself more ? I know thy heart vibrates ; I know it is in
unison ; I know there is no discordant string ; I know that
these must be thy feelings, if thou be upright before God.]
1178.] GOD S NOTICE OF PENITENTS. 155
It is with pleasure therefore that I proceed to set
before you,
II. The notice which God takes of this disposition-
fit is impossible that there should be the smallest good in
our hearts, and God not observe it : there was but " some good
thing toward the Lord God of Israel" in the heart of young
Abijah, and the Lord noticed it, and remembered him on ac
count of it. The Prophet Jeremiah sets this in a striking
point of view: he represents Ephraim 3 as mourning over his
sins in secret, and God as listening to him, and at last as break
ing out into this soliloquy ; " I have surely heard Ephraim
bemoaning himself thus:" then, after repeating the substance
of Ephraim s complaint, he adds, " Is not Ephraim my dear
son ? is he not a pleasant child? for since I spake against him,
I do earnestly remember him still ; yea, my bowels are troubled
for him, I will surely have mercy on him b ." Exactly thus, in
my text, God hears Ephraim saying, " What have I to do any
more with idols?" and he adds immediately, " I have heard
and observed him ;" I have had my eye fixed upon him, though
he did not know it ; I have attended to everv word he lias been
saying; he has not uttered a sigh, but it has entered my ears;
he has not poured forth a groan, but it has pierced my heart ;
he has not shed a tear, but I have treasured it up in my vial:
he thinks I will not regard him, but I have heard and observed
him all the while : there is not a thought of his heart that has
escaped my notice ; and what is more, I now say respecting him,
and respecting all that shall resemble him even to the end of
the world, " I am, and will be, to him as a green fir-tree ; and
of me shall his fruit be found."
I must here just observe, that the words of my text which
are printed in different characters are not in the original, but
are supplied by the translators ; and that therefore the verse
may be read, and I think should be read, thus ; " Ephraim
saith, What have I to do any more with idols? 1 have heard
him and observed him : I will be like a green fir-tree: of me
shall thy fruit be found." The sense is the same indeed either
way ; only in the latter it is more clear : and according to it we
have two blessed promises of God to the penitent and contrite
soul, namely, that he will afford him protection, and engage for
his perseverance.
First, he promises protection to the repenting sinner, " I will
be as a green fir-tree." The fir-tree affords a remarkably thick
shade, which cannot be penetrated cither by sun or rain ; so that
it allbrded a safe retreat, either from the rays of the meridian
sun, or from the violence of the impending tempest. Conceive
a Chap. xxxi. 18. > Chap. xxxi. 20.
156 HOSEA, XIV. 8. [1178.
then a burthened sinner travelling towards Zion : see him
either trembling from an apprehension of Divine judgments,
even of that " fire and brimstone, storm and tempest, which
God will rain upon the ungodly ;" or fainting through the heat
of temptation and persecution, What a reviving cordial to his
soul is here ! Let him come to me, says God ; " I will be as a
green fir-tree to him ;" I will shelter him from the curses of my
broken law ; I will guard him from the fiery darts of Satan ; I
will hide him from the assaults of all his enemies ; none shall
hurt him : I will hide him in the secret of my tabernacle, even
in my pavilion, where he shall have not only safety, but all
manner of refreshing viands : " he shall sit under my shadow
with great delight." Hear this, ye who desire to renounce
your idols ; ye who long to be delivered from the attacks of
your great adversary, and to find a place of rest unto your souls :
to you God says, " Surely I will deliver thee from the snare of
the fowler, and from the noisome pestilence : I will cover thee
with my feathers, and under my wings shalt thou trust : my
truth shall be thy shield and buckler ." You know how our
blessed Saviour complains of the Jews, that when he would often
have gathered them, even as a hen gathereth her chickens un
der her wings, they would not. O ! let him not utter the same
complaint against you. They indeed would not flee to him, be
cause they would not believe their danger ; but you are in
danger of keeping from him through a doubt of his ability or
willingness to protect you. But, O ! flee to him : he is a sure
Refuge : only rest under his shadow, and you need not fear :
none can ever hurt you, if you be found under the shadow of
his wings : he promises that he will be as a green fir-tree to
you ; and he will fulfil his word unto all that put their trust
in him.
The other promise which God here makes to the repenting
sinner is, that he himself will engage for his perseverance in
the ways of holiness; " Of me shall thy fruit be found." The
penitent no sooner determines to cast his idols to the moles
and to the bats, than fears arise in his mind, and he savs,
" But how shall I do this ? Who is sufficient for these things?"
To silence therefore all such doubts as these, God himself
undertakes the work ; " Be not afraid, sinner ;" I will take
that work upon myself; " my grace shall be sufficient for thee;"
I will furnish thee with strength according to thy day of trial ;
" Of ME shall thy fruit be found :" "I will make thee fruitful
in all the fruits of righteousness: the things thou desirest
are the fruits of my Spirit; and my Spirit shall produce
them in thee."
Can we conceive a more comforting declaration than this ?
e Ps. xci. 3, 4.
1178.] GOD S NOTICE OF PENITENTS. 157
If the drooping sinner were permitted to dictate what God
should say to him, could he devise any thing more calculated
to comfort and refresh the soul? My dear brethren, behold
your God undertaking for you, not merely to bring you to
heaven, (for that would be a small matter, if you were not made
holy,) but to deliver you from all your sins. Hear his gracious
words, as they are recorded by Ezekiel ; " From all your
filthiness, and from all your idols, will I cleanse you : a new
heart will I give you, and a new spirit will I put within you ;
and I will cause you to keep my statutes and my judgments
to do them." Hear again what he says to the same purpose
by Jeremiah ; " I will make an everlasting covenant with them,
that I will not depart from them to do them good ; but I will
put my fear in their hearts, that they shall not depart from me:
yea, I will rejoice over them to do them good, and I will plant
them in this land assuredly with my whole heart and with my
wholi- soul." Is it possible for God to express more earnest
ness in your cause, or a more full determination to preserve
you in spite of all your in-dwelling corruptions; or rather, I
should say, to deliver you from them? ()! lift up your heads,
yc- drooping penitents, for your redemption draweth nigh : only
commit yourselves into the hands of a faithful God and a loving
Saviour : there is a fulness of all that you can want treasured
up in Jesus ; and out of his fulness ye may all receive, gnuv
for grace. He is the Vine, from whom you must receive sap
and nourishment continually ; " As the branch cannot bear
fruit of itself, except it abide in the vine ; no more can ye,
except ye abide in him : separate from him ye can do nothing:
but if ye abide in him, ye shall bring forth much fruit;" yea,
ye may " do all things, through Christ strengthening you."
However inveterate therefore your corruptions be, fear not,
but look unto Christ : instead of being terrified, as though they
were invincible, let the sight of them remind you what great
things the Saviour has undertaken for you: instead of despairing
on account of your own weakness, rather learn to glory in it, as
the means of displaying your Saviour s strength. Do not mis
understand me, as though I would have you glory in sin : God
forbid ! sin is, and ought to be, your shame and aversion : but
I say again, your inability to any thing that is good ought not
to discourage you, because the Apostle says, " "When you are
weak, then are you strong :" and therefore, while you lament
your sins, you may at the same time " glory in your weakness,
that the power of Christ may rest upon you." Your extremity
shall assuredly be the season of God s interposition : " In the
mount of difficulty the Lord shall be seen;" according as it is
written in Deut. xxxii. 30. " The Lord shall judge his people,
and repent himself for his servants, when he seeth that their
power is gone, and there is none shut up or left."]
158 HOSE A, XIV. 8. [1178.
Here let us close, with one obvious REFLECTION
Do ye not see from hence how excellent repent
ance is ?
[Whether it be viewed in its nature or its consequences,
surely it is a most inestimable blessing. What can be more
desirable than to be delivered from those base lusts and idola
trous affections, which rob us of our happiness, and God of his
glory ? If we had discarded all our idols, and were determined
to have nothing more to do with them, we should have a very
heaven upon earth ; especially if we found the grace of Christ
sufficient for us ; as we certainly should do, if we sought it
humbly, and depended on it simply. God will never disappoint
our expectations which are founded on his promises. If indeed
we presume to limit him with respect to the time and manner
in which he shall deliver us, we may be disappointed ; but if
we commit ourselves to him, to carry on his work in the time
and manner that he sees fit, we shall never be disappointed :
he will assuredly cover our defenceless heads, and make fruitful
our withered branches : he will perfect that which concerns us,
and fulfil in us all the good pleasure of his goodness ; nor will
he ever leave us till he has accomplished all the good things
which he has spoken concerning us. And is this the nature,
is this the consequence, of repentance ? Shall every contrite
soul have an experience of these things ? O that God may
grant us all, " repentance unto life, even that repentance
which is not to be repented of!" May we thus experience
the power and grace of Christ, and find everlasting rest unto
our souls !
But let not those whose hearts are yet cleaving to their idols
conclude themselves penitent. What repentance has the world
ling, who is minding nothing but his earthly business ? Surely
Mammon is his God ; and, till this idol be put away, there is
no repentance, no salvation to his soul. Nor has the proud,
passionate, carnal, worldly-minded professor any pretensions to
repentance ; for what repentance has he, when he is yet har
bouring idols in his heart? No, professor, thou must be
delivered from thine idols; thy besetting sin in particular
must be lamented, lothed, and mortified : nor, till this be thine
experience, wilt thou have any defence against the impending
wrath of God : thou mayest talk of Christ, and have a clear
head-knowledge of the truth ; but knowledge will not serve
instead of repentance : thou must be divorced from thy lusts,
thine evil tempers, and every thing else to which thou hast
been glued. Christ gave himself to redeem us from all iniquity,
and to purify unto himself a peculiar people, zealous of good
works ; and therefore, if thou wouldst ever dwell under the
shadow of God in heaven, see that this fruit be found on thee
1 179.1 SPIRITUAL KNOWLEDGE OF GOI) s PEOPLE. 159
on earth. God is willing to produce it in you : look therefore
to Him ; and he will be as the dew unto you ; he will heal
your backslidings, and love you freely ]
MCLXXIX.
SPIRITUAL KNOWLEDGE PECULIAR TO GOD*S PEOPLE.
Hos. xiv. 1). Who is ivise, and he shall understand these things?
prudent, and he shall /enow them ? for the ways of the Lord
are right, and the just shall ivalk in them: but the trans
gressors shall fall therein.
TO guide mankind into the way of peace, and to
proclaim the glad tidings of salvation to their souls,
is certainly the most pleasant and honourable em
ployment in the world : but it is an employment
accompanied, for the most part, with heavy discou
ragements, and those peculiar to itself. If we labour
to convey instruction in any branch of science, we
rind our labours attended with some degree of suc
cess to all : for though all make not the same pro
ficiency, yet all reap some advantage. This however
is very far from being the case when we would impart
spiritual knowledge : some, blessed be God ! receive
benefit ; but the generality of our hearers continue
as ignorant and blind as ever. Many indeed get
somewhat of head-knowledge ; but as to any saving
experience of the things we teach (and that alone
is worthy the name of knowledge), few, very few,
attain to it. Nor is this unteachableness peculiar to
the present age : it is frequently represented in the
Scriptures as a subject of lamentation, not only to
the prophets, but even to God himself. How often
does God call his people foolish and unwise ; and,
with a mixture of tenderness and disappointment, say,
" O that they were wise, and that they understood
these things 3 !" Hence the inspired writers, as though
they had no expectation that all should profit from
their instructions, express themselves as looking for
success only among those who were endued with
heavenly wisdom. Thus the Psalmist, after expatiating
a Dent, xxxii. G, 29.
160 HOSEA, XIV. 9. [1179.
largely upon the goodness of God, both in his works
of providence and grace, concludes the psalm b with
saying, " Whoso is wise, and will observe these
things, even they shall understand the loving-kindness
of the Lord." And in nearly the same terms the Pro
phet Hosea, having preached no less than seventy
years with very little effect, and having comprised
the principal and most important parts of the Divine
messages in a book, concludes the whole with these
most affecting words ; " Who is wise, and he shall
understand these things? prudent, and he shall know
them ? for the ways of the Lord are right ; and the
just shall walk in them ; but the transgressors shall
fall therein."
From these words we shall take occasion to shew,
I. Who they are that will understand divine things
[The things which the prophet is speaking of in the
former part of our text, are the same which he afterwards
calls " the ways of the Lord." Now we might be led to sup
pose that he refers to the sins against which he had guarded
them, the duties he had inculcated, the punishments he had
denounced, and the blessings which he had promised them in
the name of God; seeing that these things are the general
scope of the whole book : but he limits his own words to one
particular sense, and teaches us to understand him as speaking,
not so much of those ways wherein God had walked towards
them, as of the ways wherein they were to walk before him :
and therefore the things which the wise only can understand,
are the things which pertain to vital experimental religion:
and indeed this best agrees with the preceding context ; for
through the whole chapter, God delineates the experience of
true penitents, and shews, that when he shall come down as
the dew upon their souls, they shall resemble the olive in
their beauty, the lily in their growth, the cedar in their sta
bility, the wines of Lebanon in their fragrancy, and the corn
itself, or vine, in their fruitfulness. These things, it must be
confessed, surpass the comprehension of the natural man ;
and therefore the prophet adds, "Who is wise, and he shall
understand these things; prudent, and he shall know them."
But here we must attentively consider whom the prophet
intends under the description of the " wise and prudent?" Is
it worldly wisdom and worldly prudence of which he speaks in
such high terms ? Are these the great requisites for the right
b Ps. cvii.
1179.] SPIRITUAL KNOWLEDGE OF ODD S PEOPLE. 1C1
understanding of spiritual matters? Surely not; this cannot
be the meaning of the prophet; for then he would directly
oppose the whole tenour of the sacred writings. Carnal wisdom
and prudence are universally represented in the Scriptures as
most adverse to divine truth, and as the greatest obstacles to
the attainment of spiritual knowledge. Hear how St. Paul
speaks of the wisdom and prudence of this world, in I Cor.
i. 18, and following verses; " The preaching of the cross is
to them that perish, foolishness; but unto us who are saved,
it is the power of God ; for it is written, 1 will destroy the
wisdom of the wise, and will bring to nothing the understand
ing of the prudent. Where is the wise? Where is the scribe?
Where is the disputer of this world ? Hath not God made
foolish the wisdom of this world ? for, after that, in the
wisdom of God, the world by wisdom knew not God, it pleased
God by the foolishness of preaching to save them that believe."
Then, in ver. 26, he appeals to their own experience and obser
vation ; " Ye see your calling, brethren, how that not many
wise men after the flesh, not many mighty, not many noble,
are called ; but God hath chosen the foolish things of the
world to confound the wise, that no flesh should glory in his
presence." If any additional testimony were needed, we might
take that of our Lord himself, who not only affirmed the same
truth, but was exhilarated and comforted by the consideration
of it, and made it the subject of his devoutest thanksgiving:
" I thank thee, O Father, Lord of heaven and earth, because
thou hast hid these things from the icise and prudent, and hast
revealed them unto babes." God indeed has been pleased in
all ages to enlighten and convert some who were reputed wise;
because he would shew to all the world, that his truths, how
ever despised, were consistent with the profoundest wisdom,
and capable of enlarging the most refined understanding :
nevertheless, the wise and prudent of this world have always
bc i ii the foremost to reject the truth of God. None cavilled
more at our Lord s discourses than the Scribes and Pharisees;
nor were any more contemptuous in their treatment of Paul
than the philosophers at Athens. We may be sure, there
fore, that such are not the persons intended by the prophet
in my text?
Who then are the wise? who are the prudent? First, they
arc those ir/iose understandings hare been enlightened by the
If ol;/ Ghost. True " wisdom is from above, and cometh down
from the Father of lights." We have not the smallest spark of
it bv nature: on the contrary, we are blind; and folly is bound
up in our hearts : nor unless He, who first commanded light
to shine out of darkness, shine into our hearts, can we ever see
one ray of that divine glory which shines in the person of
Jesus Christ. Hence they who are truly wise have learned
VOL. X. M
162 HOSEA, XIV. 9. [1179.
that most humiliating lesson, to " become fools, that they may
be wise :" they have been deeply convinced that they needed
a divine illumination, and have obtained it in answer to their
prayers: to them has been fulfilled that blessed promise, " All
thy children shall be taught of God." This therefore is the
first part of the wise man s character, that he has been taught
by the Holy Ghost. But a further mark whereby the wise
and prudent are to be distinguished is, that they view things
in their proper colours ; they no longer " call good evil, and evil
good ; they no longer put bitter for sweet, and sweet for bitter;"
but they see things in the light of God s word, and estimate
every thing, in a measure, according to the judgment of God
respecting it : the body appears to them of small value, when
set in competition with the soul; nor do the enjoyments or
sufferings of this present world appear worthy to be compared
with the glory that shall ere long be revealed in them. Sin is
now considered by them as a most tremendous evil, more to
be shunned than death itself: and a life of holiness appears to
be the perfection and happiness of man. But most of all, true
wisdom and prudence discover themselves in this, that they
unite their influence to govern our whole lives : " I Wisdom
dwell with prudence," says Solomon. They who are truly
enlightened do not rest satisfied with clear notions, but desire
to have their practice conformable to the convictions of their
minds : they therefore take the word of God as a light to their
feet and a lantern to their paths : they strive to walk in the
fear of the Lord all the day long : this, I say, is the best evi
dence of their wisdom ; for indeed it is the very beginning of
wisdom ; as Solomon has observed, " The fear of the Lord is
the beginning of wisdom ; " and as Job also says, " The fear
of the Lord, that is wisdom ; and to depart from evil, that is
understanding ."
We see then who are the wise and prudent. Not they who
boast of their intellectual powers, and abound with human
learning, but those who are taught of God to judge and act
agreeably to the sacred oracles.
Now these persons shall have a true knowledge and under
standing of divine things : the ways of the Lord shall be clear
to them from their own experience : they shall know how
delightful it is to live a life of faith on the Son of God : they
shall understand what it is to have fellowship with the Father
and his Son Jesus Christ : they shall enjoy that sweet security
which they possess, who are instructed in the Covenant of
Grace, and who know the faithfulness of a promise-keeping
God. These indeed are secrets hid from the natural man ;
but we are assured, that they are, and shall be, revealed unto
c Chap, xxviii. 28.
1170.1 SPIRITUAL KNOWLEDGE OF GOD S PEOPLK. 163
those who are spiritual: David says, (and he himself had expe
rienced the truth of it,) " The secret of the Lord is with them
that fear him, and he will shew them his covenant."]
But this knowledge is peculiar to the persons above
described ; and this leads me to shew you,
II. Why this knowledge is peculiar to them
[Two reasons the prophet assigns : one taken from the
peculiar excellence of the things known, and the other from the
tise ivhich different persons make of them.
The first reason is taken from the excellence of the things
known "Who is wise, and he shall understand these things?
prudent, and he shall know them? for the ways of the Lord are
right." There is a rectitude in a life of godliness; there is
something in it which is Jit and proper in itself ; something
which is agreeable to the mind and tcill of God ; something
which is calculated to promote the perfection and happiness of
man. The most refined reason cannot conceive any thing
more Jit and becoming, than that He, whose loveliness and
loving-kindness are infinite, should be the supreme object of
our affections; or that He who is omnipotent, immutable, and
eternal, should be honoured, trusted, and obeyed with our
whole hearts. To a carnal eye, that views only the Majesty
of God, it might appear unsuitable, that the Deity should con
descend to commune with such sinful worms: but his con
descension and grace reflect a lustre on all his other attributes,
and overwhelm us with wonder and astonishment. As for the
pleasantness and peace which are found /// the ways of religion,
or the effect of it on our hearts and lives, we have the united
testimony of all who ever devoted themselves to it, that " in
keeping of God s commandments there is great reward." In
deed it is this very excellency which helps the godly to know
and understand the things themselves ; at least it helps to
enlarge and perfect their knowledge of them. The Holy
Spirit first leads them to a life of godliness, and then discovers
to them how fit in itself, how honourable to God, and bene
ficial to man, such a life is : and then this discovery confirms
them in their ways : confirms them, I say, beyond every thing
in the world ; so that though they began to walk in the Lord s
ways from the fear of hell, and from a desire after heaven, they
now walk in his ways because they are right ; they now see,
that to " yield themselves a living sacrifice to God is the most
reasonable service " in the world : and so much is their know
ledge and understanding confirmed by this discovery of the
rectitude and excellency of God s ways, that they would wish
to walk in them, even though there were no heaven to reward
their obedience, nor any hell to punish their disobedience ;
M 2
164 IIOSEA, XIV. 9. [1179.
they can say with David, " I esteem thy commandments con
cerning all things to be RIGHT, and I hate every false way;"
that is, " My soul approves the way of duty, therefore would I
walk in it, and not for the sake of the reward : I hate sin, and
therefore would I avoid it to the uttermost, and not merely
because I am afraid of punishment: I would not be excused
from my duty, if I might ; nor would I practise sin, though I
might do it with impunity." On the other hand, this very
excellency is one reason why none but the wise and prudent
can know these things. A weak and disordered eye cannot
bear the light. This is true with respect to spiritual light, as
well as to the light of the sun. Our Lord says, that the un
godly " hate the light, neither come to the light ; they love
darkness rather than light." If we draw a picture of morality,
the amiableness of it will commend itself to them ; but if we
set before them a life of godliness, they are dazzled by it; they
are hurt with it ; its splendour, like that of the sun, over
whelms them : it is so high above them, that they cannot com
prehend it : not having a spiritual discernment, they account
it foolishness : it appears to them more like the ravings of
enthusiasm, than the words of truth and soberness: they know
not how to annex a proper meaning to our words : being low
and carnal in their apprehensions, they cannot rise above a
carnal sense of our expressions. We see therefore, that the
very excellency of these things is one reason why the true
knowledge of them is peculiar to the wise and prudent. Thus
it was in our Lord s time : he told his hearers, that the reason
they murmured at his words was, that their apprehensions
were carnal, whereas his words were spiritual : " Doth this
offend you? The words that I speak unto you, they are
spirit, and they are life." At another time he said, " Why do
ye not understand my speech ? even because ye cannot hear
my words."
The other reason assigned by the prophet is taken from the
use which different persons make of spiritual truths : " The
just," he observes, " will walk in them, but the transgressors
will fall therein."
Now the just and righteous, as far as they are acquainted
with the ways of God, will endeavour to walk in them : they
desire to reduce every truth to practice, and wish to have even
" the thoughts of their hearts brought into captivity to the
obedience of Christ :" and their knowledge is wonderfully fur
thered and advanced by this disposition : their apprehension
is quickened by the previous disposition which they feel to
embrace the truth ; and their memory is strengthened by the
love which they bear towards it, when once it is discovered.
Hence unenlightened persons, who have studied the Scriptures
critically for many years, are often not half so well acquainted
117^. SPIRITUAL KNOWLEDGE OF GOD s PEOPLE. 1GY)
with them as others of very inferior abilities, who, under the
influence of such a disposition, have studied them but a short
time: to the one, the Bible is " a sealed book ;" its contents
are dark, intricate, and unintelligible : to the other, it is clear,
perspicuous, and easy to be understood : the one meets with
nothing but difficulties and stumbling-blocks ; the other has a
clew to every truth contained in it. And whence is it that the
one knows the mysteries of the kingdom, while the other sees
nothing but dark and obscure parables? Our Lord enables us
to solve this difficulty; " If any man," says he, " will do my
will, he shall know of the doctrine, whether it be of God ;" his
disposition and desire to do my will shall operate in such a
manner as greatly to facilitate the understanding of my
word.
On the other hand, the indisposition which others feel to
wards the ways of God will prevent the introduction of Divine
knowledge into the soul: " the transgressors will fall therein."
The pillar and the cloud by which God led the Israelites, may
serve to illustrate the operation of his word, by which he leads
us : the cloud was a pillar of lire to give light to the Israelites
by night, while it was a cloud of darkness towards the Egyptians,
insomuch that they could not advance, but were obstructed in
their march by means of it. Now so it is with the word of God:
to God s people, it exhibits a bright and luminous appearance,
so that they can walk in the light of it: but to transgressors,
who do not desire above all things to be conformed to it, it is
an offence : to the former it is " a savour of life unto life ;"
but unto the latter it is " a savour of death unto death :" yea,
Christ himself, who is the sum and substance of the Bible, is
to the former " a sanctuary;" but to the latter " a snare and a
gin, and a stone of stumbling and a roek of offence," by means
of which " many are snared, and taken, and fall," to their more
aggravated condemnation. Daily experience shews us that the
strictness and purity of God s ways are an offence unto many:
they take occasion from what they hear to shew their enmity
against God, more than ever they would have done, if the light
had not been thus set before them : Christ being set forth, tin v
make him only " a sign to be spoken against ; and thus the
thoughts of their hearts are revealed." And that this vile and
wicked disposition blinds them more than ever, we are sure
from the testimony of our Lord : the Pharisees had shut their
hearts against conviction, and then were incensed against our
Lord for intimating that they were blind; " Are we blind also?"
Upon which our Lord answers them, " If ye were blind, ye
would have no sin : but now ye say, We see ; therefore your
sin remaineth." It is evident therefore, that the very opposite
uses which different persons make of the ways of God, must ne
cessarily, and of themselves, as well as by Divine appointment,
166 HOSEA, XIV. 9. [1179.
contribute greatly to enlighten the one, while the others are
confirmed in ignorance and unbelief.]
Let us now conclude with an APPLICATION of the fore
going truths ;
1. To those who are unacquainted with the truths
and ways of God
[Many, it is to be feared, there are among you, who are
wise and prudent enough with respect to the things of this
world, but yet are miserably ignorant of the nature and excel
lency of vital godliness. Your own consciences testify, that
you know not what it is to have God come down as the dew
upon your souls : you know not what is meant by that beauty,
that growth, that stability, that fragrancy, and that fruitfulness,
which characterize the true Christian. Nay, some perhaps,
instead of experiencing these things in their own souls, are hurt
and offended by the very mention of them: instead of judging
the ways of the Lord to be right, they are ready to condemn
them as enthusiastic or righteous overmuch. To all such per
sons therefore, whether they be only ignorant of these things,
or have taken offence at them, we must testify, that the ways
of the Lord are right : whatever exception may be taken
against them, they will assuredly prove right in the issue :
" Wisdom will be justified of all her children." We may
challenge all the world to shew, that there is any thing un
reasonable in a life of devotedness to God, or that such a life
is not calculated to make us happy. Let me therefore entreat
you to seek the knowledge of these things : your not having
the wisdom and learning of this world will be no obstacle to
your proficiency in divine knowledge: it is spiritual wisdom
that you want : seek wisdom therefore from Him who has
promised to " give it liberally, and without upbraiding:" seek
prudence also; for " a prudent man," says Solomon, " foreseeth
the evil, and hideth himself; but the simple pass on and are
punished." But if you will not be persuaded, remember what
God has said, " My people perish for lack of knowledge ;" and
again, " They are a people of no understanding ; therefore He
that made them will not have mercy on them, and He that
formed them will shew them no favour." Such declarations as
these fully prove how awful it is to remain in ignorance : and
therefore I entreat you all to improve your present oppor
tunities. " Wisdom is the principal thing, therefore get wis
dom ; and, with all your getting, get understanding."]
2. To those who know and walk in the ways of
God-
[What do you owe to God, my Brethren, for the divine
1179.] SPIRITUAL KNOWLEDGE OF GOD S PEOPLE. 167
wisdom and prudence which he has bestowed upon you! Surely
you were once foolish and unwise, even as others ; and perhaps
were ready to say of those who felt what you now experience,
" Thou art beside thyself: much attention to religion hath
made thee mad." Well, bless God that your eyes are opened,
and that, though ye were once blind, ye now see. Yet rest
not in what ye have attained : you know but little yet in com
parison of what remains to be known : there are heights and
depths in divine things, which will be opened more and more
to your view to all eternity ; and the promise is, that " you
shall know, if you follow on to know the Lord :" therefore
seek to " grow in knowledge and in grace: while others stumble
at the word, and make the ways of God an occasion of falling,
do you be pressing forward ; and let " your profiting appear
unto all men." Pray more and more for " a spirit of wisdom
and understanding ;" and endeavour, with truly Christian pru
dence, to act up to the convictions of your conscience : so shall
your knowledge and holiness advance each other, till you come
to that blessed place, where faith shall be turned into sight,
and hope be consummated in enjoyment.]
JOEL.
MCLXXX.
REPENTANCE URGED.
Joel ii. 12 14. Now, saith the Lord, Turn ye even to me with
all your heart, and with fasting, and with tveeping, and ivith
mourning : and rend your heart, and not your garments ; and
turn unto the Lord your God: for he is gracious and mer
ciful, slow to anger, and of great kindness, and repenteth him
of the evil. Who knoweth if he will return and repent, and
leave a blessing behind him, even a meat-offering and a drink-
offering unto the Lord your God ?
THE season of Lent has, for many centuries, been
set apart in the Church of Christ, for the purpose of
promoting in the minds of Christians a deeper humi
liation before God, and of preparing them for a more
profitable celebration of those mysteries which we
commemorate in the Passion-week. The utility of
consecrating that season to the end proposed was
felt by the fathers of our Church at the time of the
Reformation ; and they have enjoined on all the
members of our community to employ it in a more
than ordinary course of penitence and prayer. But,
unhappily, the superstitions of the Church of Rome,
from which we separated, have excited such disgust
in the minds of the generality amongst us, that we
have run to a contrary extreme, so that at this day
we put scarcely any difference between this season
and the other parts of the year. Our Church ex
presses a regret that she is not able to enforce the
rites of penance on offenders, as the custom of earlier
ages had sanctioned : and if, in the stead of penance,
we put penitence, I can most cordially unite in that
1180.] REPENTANCE UROJED. 169
sentiment. For, so entirely are the duties of this
season neglected, that it will appear to many strange
that we take such a subject as that before us, unless
indeed on that day with which the season commences,
and which is still observed amongst us as a public
fast. But, in reality, the exhortation before us is
suited to all seasons : and therefore, without apology,
I will call your attention to it, and set before you,
I. Our duty-
All acknowledge, in general terms, the duty of re
pentance : and here we are led to contemplate it,
1. In its outward expressions
[" Fasting, and weeping, and mourning," are the proper
expressions of penitence in the soul. But "lasting" is griev
ously neglected amongst us ; and all are ready to excuse
themselves from it, as unprofitable to their souls. But why
should it not be as profitable to us as it was to the saints of
old? Or why should our blessed Lord have given us direc
tions for the performance of this duty, if it were a matter of
indifference whether we performed it or not? The truth is,
that we are as far from observing those other duties, of " weep
ing and mourning," as we are that of "fasting:" and hence it
is that "fasting" is so little in request amongst us. Do but
call to mind your state before God, my Brethren ; and see how
rarely, if ever, you have wept on account of your sins; and how
rarely, if ever, you have so " looked on Him whom you have
pierced by your sins, as to mourn and be in bitterness, as one
that is in bitterness for his first-born a ?" - Yet these, so
to speak, are only the outward expressions of repentance. Let
me call your attention to it,]
2. In the inward experience of the soul
[" To rend the garments," however passionately it were
done, would be a small matter, if we did not at the same time
" rend the heart." But O ! what an idea does this convey !
We can easily conceive, and see as it were before our eyes, a
garment rent : but who can conceive of a heart torn, and rent
as it were to pieces, by distress on account of sin ? Yet this
is the experience of one who is truly penitent and contrite :
this is what God requires of us ; and any thing short of this he
will utterly despise b .
Further than this, God says to us in my text, " Turn ye
unto me with all your heart, even turn unto the Lord your
a Zcch. xii. 10. b Ps. li. 17.
170 JOEL, II. 1214. [1180.
God." And how shall I represent to you this duty ? Methinks
it would occupy a long space of time to enter particularly into
this part of my subject. But I will set it before you, so that
you may comprehend it perfectly, and in an instant. Who
amongst you has ever seen a river that is affected with the tide?
At one time you have seen the waters flowing with majestic
force towards the ocean ; and a few hours afterwards you have
seen them returning with equal copiousness towards their
fountain-head. This shews how all the powers of the soul have
been engaged in the service of the world ; and how they are to
be employed in the service of our God. It is no partial change
that will suffice ; it must be entire : and all our faculties, whe
ther of body or soul, which have been used as instruments of
sin, must become instruments of righteousness unto God c ."
Now think of this, my Brethren : dismiss from your minds
those partial views of repentance with which you have hitherto
been satisfied ; and address yourselves to this duty in its full
extent.]
And that I may prevail with you, let me proceed
to set before you,
II. Our encouragement
This arises,
1. From the general character of God
[See God in his own essential perfections : " he is merciful
and gracious," and delights altogether in the exercise of mercy
towards sinful men. See him also in his dealings with us : how
" slow has he been to anger! " Against whom amongst us might
he not have broken forth in anger a thousand times, just as
he did against Korah and his company, or against Dathan and
Abiram, or Ananias and Sapphira, whom he struck dead upon
the spot ? View him, also, when ready to execute upon us his
wrathful indignation: how often has he, in his answer to the
intercession of his dear Son, returned the sword to its scab
bard, and " repented of the evil that he thought to do unto us ! "
And are these no encouragements to repentance? Can you
willingly go on to insult so gracious a God, and to provoke him,
till his anger break forth without a remedy, and " burn to the
lowest hell?" I pray you, Brethren, "run not thus on the
thick bosses of his buckler," and defy him not thus to his face ;
but fall before him with the deepest self-abasement, and "seek
his face whilst yet he may be found 1 ."]
2. From the hope which this character inspires
[God, in the preceding context, has threatened to send an
army that should lay waste the whole land of Israel ; and so
c Rom. vi. 13. d Isai. Iv. 6.
1180.] REPENTANCE URGED. 171
destroy it, that the very worship of God should be set aside for
want of an offering to present to him. At this day, also, he often
visits sin with temporal calamities, till he has reduced us to the
greatest imaginable distress. And, in reference to these visita
tions, it is uncertain whether God will remove them from us on
our repentance, or not. David, though pardoned as to his soul,
was visited with severe trials in his family. And so may we be
visited: nor can we be certain, that, " though God forgive us
our sins," he will not "take vengeance of our inventions - ." Yet
may we hope for the removal even of these judgments: and
"who knoweth if he will return and repent, and leave a bless
ing behind him," even such a blessing as shall bring you into
a state of sweet communion with your God ?
But if the question be put in reference to the remission of
sins, and the ultimate enjoyment of heaven, I will undertake,
with reverence and humility, to say, "/ know" Yes, the whole
word of God declares that he will return in mercy to the con
trite soul ; and " blot out our iniquities as a morning cloud,"
and " remember them against us no more for ever." Even
though he had given the command for our destruction, yet
would he revoke it, even as he did in reference to Nineveh, if
he saw us, in penitence and faith, returning to him : and
though we had not an hour to live, he would hear our prayer,
and take us, like the dying thief, to be with him in Paradise.
This hope is founded on his perfections, as set forth in the
Holy Scriptures, and on the word of promise which he has
given to returning penitents. And therefore I cannot but
urge and encourage every one of you to humble yourselves
before him, and to "seek at his hands the blessings which he is
so ready to bestow."]
And now let me ASK,
1. Is not this repentance necessary?
[Yes, for every one amongst you. I readily grant, that
many of you are free from any thing that comes under the
character of gross sin: but who amongst you has not grievously
departed from God ? Who has not shamefully slighted our
blessed Saviour? Who has not resisted the motions of the
Holy Spirit ? Who has not lived for time, rather than for
eternity; and to himself, rather than unto his God? Here,
then, is reason enough for every one of you to weep and
mourn, and to rend your very souls to pieces before God. I
entreat, therefore, you who are young, and you also who are
moral, to reflect on these things, and to turn to God without
delay ; yea, to turn unto him with your whole hearts.]
e Ps. xcix. .
172 JOEL, II. 1214. [1180.
2. Are not the considerations with which the duty
is enforced sufficient encouragements to the perform
ance of it ?
[I might have enforced the duty with far different argu
ments, and " persuaded you rather by the terrors of the Lord "
to turn unto him. But I greatly prefer the views of God, as he
is exhibited in the text. It is in this light that he is revealed
to us in the Gospel; even as coming down to this earth to seek
and save us, and to reconcile us unto himself in the person of
his dear Son. And these considerations have a far greater
tendency to humble the soul ; which, if terrified for a moment
by the threatenings of the law, is ready, like fused metal, to
return in a little time to its wonted hardness. " Let, then, the
riches of his goodness and long-suffering and forbearance be
duly regarded by you ; and let the goodness of your God lead
you to repentance f ."]
3. Will not the mercies offered you amply compen
sate for all the efforts which you may make to obtain
them ?
[Truly, if there were but a "peradventure" that you
should find mercy, it were worth all the labour of ten thousand
years to obtain it. Think only what it must be, to be monu
ments of God s righteous indignation to all eternity ; and what
it must be, on the other hand, to be everlasting monuments of
his grace and love. Can you contemplate this alternative, and
duly estimate its importance ? No : you must go down to hell,
and taste the misery of the damned, and be exalted to heaven,
to enjoy the blessedness of the saints in glory, before you can
form any just idea of what is before you, either to be suffered
or enjoyed, according as your state shall be found before God.
I pray you not to trifle with your souls ; but now, while the
opportunity is afforded you, " flee from the wrath to come, and
lay hold on eternal life." Could you ask of Manasseh, or
David, or Peter, or any of the saints, whether they wept too
much ; you can easily conceive the answer that would be re
turned you by them. To every one amongst you then, I say,
" Begin, without delay, to sow in tears ; and then expect,
without a doubt, to reap in joy."]
f Rom. ii. 4.
1181.] REMOVAL OF JUDGMENTS A GROUND OF PRAISE. 17. ]
MCLXXXI.
REMOVAL OF JUDGMENTS A GROUND OF PRAISE.
Joel ii. 26. Ye shall eat in plenty, and be satisfied, and praise
the name of the Lord your God, that hath dealt wondrously
with you : and my people shall never be ashamed.
MOST encouraging is that appellation whereby
David addresses the Most High God : " O Thou that
hearest prayer!" It is this view of the Deity which
alone keeps men from despair, and prevents this sin
ful world from becoming a counterpart of hell itself.
God doth indeed hear the prayer of the poor desti
tute, and not despise their desire. Of this there is
a striking illustration in the passage before us. A
plague of locusts had been sent, like an immense
army, to destroy the whole land of Israel. The de
solation spread by them had reduced the people to
the deepest distress. But God encouraged them to
humble themselves before him, and assured them,
that, on their so doing, he would " be jealous for the
land, and pity his people." He even tells them what
answer he would give to their petitions, even such an
one as should secure to them the removal of all their
troubles, and a complete restoration to his favour :
instead of perishing by famine, they should " eat
and be satisfied ;" and instead of being put to confu
sion by him, they should " never more be ashamed "
of their confidence in him.
The words thus explained, will lead us to consider
in what light God would have us regard the removal
of his judgments : it is to be regarded by us as a call,
I. To more fervent gratitude
This it is, whether our trials have been,
1. Of a temporal nature
[Temporal judgments, when heavy and of long continuance,
are extremely afflictive 3 And the removal of them,
whether they have been public or private, social or personal, is
a Here the unprecedented distresses of the year (1816 1817)
were spoken of: and any other calamities that may hereafter occur
may be mentioned.
174 JOEL, II. 26. [1181.
a just ground for joy and thanksgiving. In such a dispensation
of mercy we may often behold " wonderful" efforts of Divine
goodness : and our acknowledgments should be devout and
fervent, in proportion to the occasion that calls them forth.
As " the very land," and " the beasts of the field," no less
than " the children of Zion b ," were here called upon to rejoice
in the mercies vouchsafed unto them, so should we call forth
" all that is within us to bless God s holy name" for the bless
ings which we now commemorate ]
2. Of a spiritual nature
[Spiritual judgments, though less generally felt, are in
finitely more grievous, than those which affect only our present
interests. Say, ye who have been bowed down under a sense
of guilt, and the fears of final dereliction, whether this be not a
burthen too heavy for you to bear ? How should you rejoice
then, and bless your God, if he has removed it from you ! Surely
God " has dealt wondrously with you." In providing such
means for your restoration to his favour ; (the death of his own
Son, and the influences of his Spirit;) and in overcoming the
reluctance of your hearts, and inclining you to embrace his
proffered mercy; say, is not this wonderful? May you not
behold wonders in every step of your way? Truly then there
should be no bounds to your gratitude and love. The frame of
your mind should be like that of the pious Hezekiah, " The
living, the living, he shall praise thee, as I do this day : the
fathers to the children shall make known thy truth. The Lord
was ready to save me : therefore we will sing my songs to the
stringed instruments, all the days of our life, in the house of
the Lord c ."]
The removal of his judgments from us is also a
call from God,
II. For more entire affiance
Whilst we are under the pressure of our afflictions,
we are ready to think that it is in vain to call upon
God. But God assures us that it is not : he tells us
that " his people," namely, " those who wait upon
him," shall never be ashamed 1 . They may assuredly
expect from him all that they stand in need of. They
shall never want,
1 . The gifts of his providence
[This is abundantly declared in the Holy Scriptures.
" They that fear the Lord shall want no manner of thing that
b ver. 21 23. c Isai. xxxviii. 19, 20.
d Compare Isai. xlix. 23. with the text.
1181.1 REMOVAL OF JUDGMENTS A GROUND OF PRAISE. 175
is good." There may be want to the lions; but there shall be
none to them 6 . " Those who seek first the kingdom of God
and his righteousness, shall have a due supply of all needful
things added unto them."
The extent to which these promises are fulfilled is little
understood by those who have much of this world s goods : but
by the godly man who subsists by his daily labour, it is known
and felt. He sees often in his small pittance such " wondrous
dealings," as fill him with utter astonishment, and constrain
him to cry out as Israel after the passage of the Red Sea,
" Who is a God like unto thee, glorious in holiness, fearful in
praises, doing wonders V]
2. The blessings of his grace
[Where shall we find one contrite sinner whom God ever
refused to hear? Never was there one, from the foundation of
the world. " Never did God say to any, Seek ye my face in
vain." Not even a Manasseh, who had filled the streets of
Jerusalem with the blood of innocents, was rejected, when
once he humbled himself before his God. And our blessed
Lord has said without any exception whatever, " Him that
cometh unto me I will in no wise cast out." " Where sin has
abounded, grace shall much more abound;" and it shall prove
sufficient for our necessities, even though our trials and diffi
culties be multiplied above the sands upon the sea-shore. The
Christian s hope is firm, and " shall never make him ashamed:"
for God has said, that " Israel shall be saved in the Lord with
an everlasting salvation: he shall not be ashamed or confounded,
world without end*- ." This is repeated with yet greater em
phasis in the verse following my text, in that it is associated
with an assurance that his people shall be made sensible of his
presence with them, and his relation to them as their God for
ever and ever. This is the heritage of all who believe in Christ 1 ,
and make him the one foundation of all their hopes .]
ADDRESS
1. Those who are under any trouble
[Whatever be your trouble, give not way to despondency ;
but betake yourselves to the remedy which God has prescribed,
even that of " turning to him with weeping and with mourn
ing and with fastingV Were it a mere peradventure that God
would hear you after a long trial of your faith and patience, it
would be quite sufficient encouragement to call upon him 1 .
But his return to you in a way of mercy is sure, if only you
e Ps. xxxiv. 9, 10. f Exod. xv. 11. e Isai. xlv. 17.
> Rom. ix. 33. and x. 11. 1 Pet. ii. G.
k ver. 12. vcr. 11.
170 JOEL, II. 2832. [1182.
seek him in a way of penitential sorrow : for he will be " the
hope of his people, and the strength of the children of Israel" 1 ."
Only pour out your complaints into his bosom, and your prayer
shall not go forth in vain. He will give you to eat of the bread
of life and be satisfied, and turn all your sorrows into joy 11 .]
2. To those who have experienced any great de
liverance
[Be not unmindful of your great Deliverer, but praise and
magnify him with your whole hearts Learn also to
confide in him. Fresh troubles may arise, even heavier than you
have ever yet experienced : but there is the same gracious God
for you to go unto ; and he will hear and answer you, as in the
days of old. Nor is it to this world only that he will confine
the tokens of his love : he will bear you, as on eagles wings,
throughout all this dreary wilderness ; and finally put you into
the full and everlasting fruition of the promised land, where
neither want nor pain shall be any more experienced to all
eternity.]
m Joel iii. 1C. n Isai. Ixi. 3. Isai. xii. 4 G.
MCLXXXII.
SIGNS OF THE MESSIAH S ADVENT.
Joel ii. 28 32. And it shall come to pass afterward, that I
will pour out my Spirit upon all flesh, and your sons and
your daughters shall prophesy, your old men shall dream
dreams, your young men shall see visions : and also upon
tlie servants and upon the handmaids in those days, will I
pour out my Spirit. And I will shew wonders in the heavens,
and in the earth, Hood and fire, and pillars of smoke. Tlie
sun shall be turned into darkness, and the moon into blood,
before the great and the terrible day of the Lord come. And
it shall come to pass, that whosoever shall call on the name
of the Lord shall be delivered.
IT is much to be regretted that the obscurities
which occur in the prophetic writings (especially those
of the lesser prophets) deter many from reading so
large a portion of the inspired volume. If there are
some parts hard to be understood, there are some
parts plain and highly instructive : and the very
figures, which from their boldness and sublimity
appear intricate, will be found easy and intelligible,
1182.] SIGNS OF THE MESSIAH S ADVENT. 177
through the light reflected on them in the New Tes
tament. The passage before us would, on a cursory
perusal, be deemed incapable of any sober con
struction, or, at least, of any proper application to
ourselves : but it plainly declares to us,
I. The signs of the Messiah s advent-
Numberless were the signs by which the world
were taught to know the true Messiah : we here no
tice only two :
1. The effusion of his Spirit for the conversion of
his elect
[The Spirit in preceding ages had been given to those of
the Jewish nation only, and to but few even of those, and in
a scanty measure ; but was " afterward," that is, in the times
of the Messiah, to be " poured out" abundantly, on Gentiles
as well as Jews, and without any distinction of aye, ,se,r, or
quality, the meanest as well as the greatest being chosen to
participate this benefit. This was literally fulfilled, as St. Peter
affirms, on the day of Pentecost a . We must not however limit
the operations of the Spirit to the imparting of miraculous
gifts: the terms used by the prophet import, that they who
should receive the Spirit should be so instructed in the mind
and will of God, as to be led to " call on" the Messiah, and
enjoy " the deliverance" which he was coming to effect. Nor
must the prophecy be confined to the apostolic age : for
St. Peter also testifies that the promise is to all that are afar
off, even as many as the Lord our God shall call b .]
2. The execution of judgments for the punishment
of his enemies
[As an Apostle has explained the former part of the text,
so has our Lord himself that which now presents itself to our
view . The immediate subject, to which these figurative ex
pressions refer, is the destruction of Jerusalem : nor, whether
we consider the prodigies that accompanied the siege 1 , or the
devastation and bloodshed occasioned by the Roman armies,
are they too strong to represent the scenes which occurred in
that devoted city. But those calamities were only shadows of
infinitely heavier judgments that shall fall on the ungodly in
the last day 6 . Then, while " the heavens pass away with a
a Acts ii. Hi 21. h Acts ii. 39.
c Matt. xxiv. 7, 29. and Luke xxi. 11, 2">.
d See Doddridgc s note on Acts ii. 19.
c Our Lord so blends the two events together in Matt. xxiv. that
VOL. X. N
178 JOEL, II. 2832. [1182.
great noise, and the elements melt with fervent heat, and the
earth and the works also that are therein are burnt up," will
all the contemners of the Messiah wail because of his wrath
and fiery indignation f . It is indeed in the former sense only
that this can be a sign to convince the world at present ;
but in the latter sense it will hereafter be a demonstration to
the whole universe, that all which had been spoken of Christ
was true.]
To encourage an earnest expectation of the Mes
siah, the prophet declares,
II. The blessedness of those that believe on him
The subjects of the Messiah s kingdom are charac
terized as " calling upon his name "-
[To call upon Christ is, to give him all that honour and
worship that are due to the Supreme Being. This was done
by the first martyr, Stephen, and by all the Christian Church g .
It was that which rendered them so odious to the Jews h ,
and so distinguished among the Gentiles 1 . And, at this hour,
it justly describes all those who are endued with the Spirit.
All, without exception, regard Christ as the only source of life
and salvation, and depend on him for daily supplies of grace
and strength : " the life which they now live in the flesh, is
altogether by faith in the Son of God."]
Nor shall any of that description ever experience
the calamities that were foretold as coming on the
ungodly world
[The "deliverance" mentioned in the prophecy before
us, doubtless referred primarily to the escape of the Christians
from Jerusalem, while the Jews, hemmed in on every side,
were reduced to the greatest miseries. But we must extend
our views to a more important deliverance, even from sin
and Satan, death and hell: it is from these that the sincere
follower of Christ will be saved, while all who reject him will
perish under the displeasure of an incensed God. In this view
St. Paul quotes the very words before us, expressly applying
them to Christ as the object of our worship, and confining the
it is not always easy to determine to which of the two his expressions
are to be referred.
f 2 Pet. iii. 10. with Rev. i. 7.
e Acts vii. 59. and 1 Cor. i. 2. h Acts ix. 14, 21.
1 Pliny, in his letter to the Emperor Trajan, stating for his infor
mation the conduct of Christians, says, " they met on certain days
before it was light to sing a hymn to Christ as God."
1182.] SIGNS OF THE MESSIAH S ADVENT. 179
blessings of salvation to those who call upon him k . At the
same time we must observe that none who comply with this
direction are excluded ; " Whosoever shall call upon the name
of the Lord," whatever he may have been, or whatever he
may have done in times past, provided lie call in sincerity and
truth, shall find the Lord rich in mercy towards him.]
This subject will be found of USE,
1. To confirm our faith against the cavils of
infidels
[There have been in every age some, who have rejected
Christianity as a cunningly devised fable. But we would ask,
Was the effusion of the Spirit predicted ? or could the accom
plishment of that prediction be counterfeited ? Was the de
struction of Jerusalem foretold ? Did Jesus apply the very
words of our text to that event, and declare that they should
be accomplished before that generation should pass away ?
And did this also happen within the time specified, attended
with such prodigies as strictly corresponded with the terms of
this prophecy ? Then Christianity must be of divine original ;
Jesus must be the true Messiah ; and salvation must be, as he
has declared, through faith in him. Let us then " never be
moved away from the hope of the Gospel," but "hold fast the
profession of our faith without wavering."]
2. To vindicate our experience against the calum
nies of scoffers
[St. Peter adduces this passage in vindication of those
who had received the miraculous influences of the Spirit ; and
asserts that, what was profanely imputed to intoxication, was
indeed a fulfilment of the words of Joel. Thus scoffers of the
present day deride all pretensions to the enlightening and
sanctifying influences of the Spirit, and, without any candid
examination, impute them to folly or hypocrisy. Our profes
sions of faith in Christ, our simple dependence on him, and
assured hope of salvation by him, are also deemed enthusiasm.
But if we can say, " This is that which was spoken by the
Prophet Joel," or by Peter, or by any other inspired writer,
we need not regard their calumnies. If it was said to the
apostles, Ye are drunk, we may be content to have it said
of us, Ye are fools. Let us then seek more and more earnestly
the operations of the Spirit, and be daily calling on the Loru
Jesus for grace and mercy: so shall our experience accord with
the sacred oracles, and our deliverance be completed, when the
sufferings of infidels and scoffers shall commence.]
k Rom. x. 12, 13.
N 2
180 JOEL, III. 13. [1183.
MCLXXXIII.
THE FINAL JUDGMENT REPRESENTED BY THE HARVEST.
Joel iii. 13. Put ye in the sickle, for the harvest is ripe.
THIS is a remarkable prophecy of the destruction
of God s enemies. The prophet summons the exe
cutioners of vengeance to come up against them 3 .
They are represented as a field of corn ; the command
is given to cut them down ; and the prophet instantly
sees them fall ; " multitudes," &c. Our Lord delivers
a parable resembling this in reference to the whole
world. In a similar manner we shall improve the
passage before us, by inquiring,
I. What it is that ripens men for the great harvest
There is a ripeness to which every one must attain.
The wicked have a measure of sin which they must
fill up b ; the righteous have degrees of holiness for
which they are reserved : there are growing in the
great field of the world both tares and wheat ; and
both are ripening for their proper end.
Sin is ripening some for vengeance
[It unfits the soul for the enjoyment of God. It renders
a person meet for destr action d . It creates many horrors, which
are foretastes of hell itself.]
Holiness, on the other hand, is ripening others for
glory
a The valley of Jehoshaphat, or of decision, to which they are
summoned, ver. 12, 14. seems to be not any particular place : It may
rather be considered as an allusion to the utter destruction which his
enemies (the Syrians, Assyrians, Babylonians, Persians, Grecians, and
Romans) should successively bring on each other. And it may have
a further reference to the destruction of Antichrist, and of the wicked
at the last day.
b Gen. xv. 16.
c Eph. iv. 7, 13. Not that there is any general standard either of
sin or holiness to which all persons must attain : There is no degree
of sin to which any shall be impelled against their will ; nor of holi
ness, which any shall be prevented from surpassing. But some are
kept from more sin, and others are excited to more holiness, by the
preventing or assisting grace of God ; for sinners would commit more
sin unless prevented, and saints attain less holiness unless excited.
d As dry wood for the fire. See Luke xxiii. 31,
1183.] FINAL JUDGMENT REPRESENTED. 181
[It unfits the soul for the society of the wicked. It in
duces a " meetness for the heavenly inheritance." It is a source
of joys which shall be consummated in glory.]
The Holy Scriptures enable us to discern,
II. What are the marks of our being ripe-
Nothing can be more awful than the thought that
a sinner is ripe for everlasting misery. Yet it may
be justly apprehended that he is so,
1. When he is given over to a total insensibility
[Custom in sinning will harden the heart and sear the
conscience. When a person is arrived at such a state, he is
fitted for destruction. This is both figuratively and plainly 1
declared in the Scriptures.]
2. When he continues wilfully in sin against con
viction
[There are some who determine to hold fast their sins.
These have reason to think that God s Spirit will be taken
from them e . They may expect to be utterly given up to their
own lusts 1 .]
Saints, on the other hand, may be judged ripe for
glory,
1. When they simply rely on the Lord Jesus
[We fix upon the lowest marks of true grace. Faith in
Christ is exercised by the weakest saint : yet to that is eternal
happiness annexed 1 . Of consequence, he who possesses it must
be fit for glory.]
2. When they unfeignedly desire to be conformed
to his image
[There is a great difference in the attainments of different
Christians, and much allowance must be made for a difference
in their respective advantages ; but all desire to be " holy as
God is holy." " Vessels thus sanctified are meet for their
Master s use k .]
While space is yet allowed us, it becomes us to
consider,
III. What shall be done when we are ripe
e Heb. vi. 8. f Prov. xxix. 1. K Gen. vi. 3.
11 Rom. i. 28. Ezek. xxiv. 13, 14. John iii. 36.
k 2 Tim. ii. 21.
182 JOEL, III. 13. [1183.
When the corn has attained maturity, the sickle is
put to it ; thus, when our measure of sin or holiness
is complete, we shall be reaped down
[Our existence in the world is entirely dependent upon
God 1 ." None can shorten or protract it beyond its appointed
bounds" 1 .]
The saints will be "gathered into the garner of
their Lord"-
[Saints, at their departure, ascend immediately to God" ;
but in the day of judgment their bodies also will rise. They
shall then be carried to their eternal home.]
The wicked will be " bound in bundles, and cast
into the fire "
[They, who die in sin, immediately sustain their just pu
nishment ; but at the last day their bodies also shall be restored
to life. Then shall they too be collected by the ministry of
angels, and receive their final doom in fire unquenchable.]
ADDRESS
1. Those who are ripening for destruction
[You may easily discern your real state, but who can ex
press the misery of it ? You ripen, however involuntarily, every
day. Notwithstanding your security, you will quickly fall.
The great husbandman will easily distinguish you from the
saints; and he will most assuredly, yea, eternally, separate you
from them. But, through the mercy of God, you may yet be
changed. Though you be tares at present, God can make you
wheat p . Seek then this divine change ere it be too late.]
2. Those who are ripening for glory
[What thanks do you owe to God for his distinguishing
grace ! And how well may you be reconciled to the afflictions
of life ! There is no event which does not promote your matu
rity. Look forward then for the blessed period of the harvest.
Reflect on the happiness of the state for which you are pre
paring q . Still seek the showers of the Spirit, and the influences
of the Sun of Righteousness. Thus shall you, in due season,
be transmitted to the mansions of eternal bliss.]
1 Ps. xxxi. 15. m Job xiv. 5. n Luke xxiii. 43.
Luke xvi. 23. i> 2 Cor. v. 17.
1 No wintry blasts, no scorching suns, no worm at the root, &c.
1184.] THE MILLENNIUM. 183
MCLXXXIV.
THE MILLENNIUM.
Joel iii. 18. It shall come to pass in that day, that the moun
tains shall drop down new wine, and the hills shall Jlow with
milk, and all the rivers of Judah shall Jlow with waters, and
a fountain shall come forth of the House of the Lord, and
shall water the valley of Shittim.
THE return of the Jews to their own land at some
future period seems to be predicted so plainly and so
frequently, that no reasonable doubt can be enter
tained respecting it. As for their future conversion
to the faith of Christ, that is absolutely certain. But
previous to their final settlement in their own land,
there will be a violent contest with them in Palestine :
but their enemies will be defeated with great slaugh
ter : and after that will the long-wished-for period
arrive, when all, both Jews and Gentiles, shall turn
unto the Lord, and all " become one fold, under one
Shepherd."
Had the metaphorical expressions " of the moun
tains dropping with new wine, and the hills flowing
with milk " been used alone, we might have supposed
that the prediction related only to temporal pro
sperity, and the restoration of Canaan to that measure
of fertility which it possessed in the days of old : but
" the fountain coming forth from the House of the
Lord " must have a spiritual import ; and conse
quently the whole passage must be understood as
designating and describing the Millennial period.
From this sublime passage we shall take occasion
to consider,
I. The blessings of that day
The terms under which these blessings are set
forth, will lead us to notice,
1. Their richness and variety
[There are no terms whatever that can give us a sublimer
idea of the Gospel than these: its blessings are here represented
as most reviving and comforting, most salubrious and nutritious,
suited to every age, and every condition of the human race.
184 JOEL, III. 18. [1184.
Let us contemplate them a moment. Reconciliation with
God through the blood of the cross, is the first that obtrudes
itself upon our notice : and O ! who can tell how refreshing
this is to a weary heavy-laden soul ? With this, peace is intro
duced into the conscience, even that " peace of God which
passeth all understanding." Friendship being thus cemented
between God and man, the person who was till lately an enemy
to his God, and an object of his everlasting indignation, is now
adopted into his family, and enabled to look up with a spirit of
adoption, crying Abba, Father! To the Lord Jesus Christ he now
looks as his friend and his beloved ; and to the Father he draws
nigh with confidence, saying "O God, thou art my God!" Now
he has access to God at all times, with a liberty to pour out his
heart before him, and an assurance that " whatever he shall
ask shall be done unto him." Now also he enjoys an union
tuith the Lord Jesus Christ, even such an union as a branch
has with the vine, or a member with the head : and, by means
of that union, he receives constant communications from the
fulness that has been treasured up for him in that living
Fountain of all good. The Holy Spirit is now poured out
upon him as a Comforter, and is imparted in all his sanctifying
operations, to mortify all his corruptions, and to transform
him into the Divine image. Assured prospects of glory are now
opened to him, so that he has both the earnest and foretaste of
his heavenly inheritance. But where shall we end, if we attempt
to enumerate one hundredth part of the blessings which the
Gospel makes over to us, and which are here characterized as
" hills flowing with milk, and mountains dropping down new
wine?" Suffice it to say, that all the blessings of the ever
lasting covenant, all that Christ has purchased by his blood,
and all that are made over to us in "-the exceeding great and
precious promises, all are ours, if we are Christ s a But
to declare fully their richness and variety exceeds the powers
of any finite intelligence.]
2. Their universality and abundance
[These blessings will not be so limited as they now are,
either in the measure of their communication, or the objects
on whom they are bestowed : they will " flow " in all the
abundance of the most majestic "rivers," and that even " to the
valley of Shittim ; " which being situated on the borders of
Moab, and the shores of the Dead Sea, may well be considered
as characterizing the most distant and barren places of
the earth. There shall not be a human being to whom its
a The blessings here enumerated should not be treated distinctly
and separately, but collectively ; and at the close of them, a few obser
vations should be made on their richness and variety.
1184.] THE MILLENNIUM. 185
blessings do not extend: for "all flesh shall see the salvation
of God." The high and the low, the rich and the poor, shall
equally be partakers of them ; for " all shall know the Lord,
from the least to the greatest." " Kings will be the nursing-
fathers of the Church, and queens her nursing-mothers:" and
with "the lofty firs and pines shall be united the humble box,
to glorify the house of God s glory, and to make the place of
his feet gloriousV So universal shall be the reign of Christ
on earth, that " holiness to the Lord shall be written upon the
bells of the horses" which the peasants use in agriculture: the
smallest vessel in the sanctuary shall be as highly sanctified as
the largest; and " there shall no more be the Canaanite in
the house of the Lord of Hosts ." "All in that day will be
righteous ;" and so righteous as to need no addition to their
happiness from any creature-comforts: " The sun shall be no
more their light by day, neither for brightness shall the moon
give light unto them; but the Lord shall be unto them an
everlasting light, and their God their glory d ." It is not in re
spect of universality only that " the knowledge of the glory of
the Lord shall cover the earth as the waters cover the sea," but
of depth also ; for " the light of the moon shall be as the light
of the sun, and the light of the sun seven-fold, as the light of
seven days, in the day that the Lord bindeth up the breach of
his people, and healeth the stroke of their wound l> ."
O glorious period! " May the Lord hasten it, in His time !"]
Whilst we behold such a period predicted, it be
comes us to consider,
II. Our duty in the prospect of it
This is doubtless,
1. To help it forward by all possible means
[God works by means : and, however fixed the times and
the seasons may be in the Divine mind, it is by the use of
means that he will accomplish these most glorious events.
The first advent of Christ was proclaimed by his Forerunner,
John the Baptist, who by his ministrations " made ready a
people prepared for the Lord." And we in like manner are to
act as heralds and harbingers of the Messiah s second advent.
As pioneers, we are to prepare his way. By us must his path
be levelled, to facilitate his march : we must go before him, to
" prepare his way, to make strait in the desert a highway for
our God." Through the instrumentality of men " shall every
valley be exalted, and every mountain and hill be made low;
and the crooked be made straight, and the rough places plain ;
b Isai. Ix. 13. c Zccli. xiv. 20, 21.
d Isai. Ix. 1922. < Isai. xxx. 20.
186 JOEL, III. 18. [1184.
and the glory of the Lord be revealed, and all flesh see it to
gether :" yes, " by a voice crying in the wilderness shall all this
be done: for the mouth of the Lord hath spoken it f ."
Is it asked then, What shall we do to advance this glorious
work ? I answer, God has already gone out before us, and
shewn us what to do. The Societies which, by his gracious
providence, have already been established, shew in what line
we may direct our efforts to the best advantage. The Bible
is now translating into the different languages of men, and
circulating to the ends of the earth: that is obviously the
first and most important method of diffusing the knowledge of
of salvation through the world. Mission Societies also are in
full activity, sending forth pious men to preach the everlasting
Gospel, and to explain to the benighted nations of the earth
the glorious mysteries which are there revealed. At last, too,
attention begins to be paid to that " people, wonderful from
their beginning hitherto," the lost sheep of the House of Israel.
They are the people spoken of more especially by the pro
phet, in the preceding context ; and they are the people whom
God will make use of for the bringing in the period described
in our text : " the fulness of the Jews will be the riches of the
world;" and " the receiving of the Jews will be to the whole
world as life from the dead g ." To aid these Societies, there
fore, and to unite our efforts with them, and especially by
prayer to bring down the Divine blessing upon them, is the
most effectual way we can take to accelerate the arrival of that
glorious day. And, if we should not live to see the temple
raised ourselves, we shall at least have the satisfaction of having
provided materials for it, and contributed towards it to the
utmost of our power.]
2. To seek the foretaste of it in our own souls
[All these blessings are to be enjoyed now, as well as at
the period before referred to. They are all promised to us
under the very same images : " Ho ! every one that thirsteth,
come to the waters, and he that hath no money ; come ye, buy
and eat ; yea, come, buy wine and milk, without money, and
without price 1 !" This invitation is given to all without ex
ception : " Whosoever will, let him come, and take of the
water of life freely i ." Nor is it in small measure only that
these blessings may be now possessed : for our Divine Master
says, " If any man thirst, let him come unto me and drink ; and
out of his belly shall flow rivers of living water k ." Let those
who desire these blessings be in as unfavourable a state as
" the vale of Shittim," they have no need to be discouraged on
f Isai. xl. 3 5. with Ixii. 10 12. s Rom. xi. 12, 15.
h Isai. Iv. 1. Rev. xxii. 17. k John vii. 37, 38.
1184.] THE MILLENNIUM. 187
that account : for " God will open for them rivers in high
places, and fountains in the midst of the valleys : he will make
the wilderness a pool of water, and dry land springs of water 1 ."
What hinders then, but that we should partake of all those
mercies ourselves ? If we really believe, as all profess to do,
that the enjoyment of them will exalt man so highly in the
latter ages of the world, and bring down, as it were, a heaven
upon earth, surely we should now aspire after a foretaste of
that heavenly feast; and " not give rest unto our God m ," till he
" bring us to his banqueting-house, and till his banner over us
be love"." To entertain an idea of the Millennium being a
state of inconceivable felicity, and not to seek those graces and
consolations which constitute its happiness, is a grievous incon
sistency. Let all then be consistent : and now take their por
tion at that glorious feast which is spread for them in the
Gospel, even " the feast of fat things, of fat things full of mar
row, of wines on the lees well refined ]
ADDRESS
1. To those who think of religion as a source of
melancholy
[Does it wear that aspect in the passage before us? or can
language be found to depict it in more lovely colours ? Verily,
if the transformation of a wilderness into the garden of the
Lord be a joyful change, then is religion a source of unmingled
joy and blessedness. But it may be said, that repentance and
mortification of sin are painful works. True ; but whence do
they proceed ? not from religion, but from sin, which must be
repented of, and must be mortified. We are diseased, and
must be cured, before we can enjoy health in our souls. If
we were diseased in body, and needed a painful course of medi
cine, or the amputation of a limb, would any one ascribe our
pains to health ? Health would supersede the necessity of such
a process : and when the soul is brought to the enjoyment of
God s presence, and the possession of his image, it shall " have
beauty for ashes, the oil of joy for mourning, and the garment
of praise for the spirit of heaviness" - - Let this erroneous
notion then be put away; and let religion be regarded in its
true light, as an anticipation and foretaste of the heavenly bliss.]
2. To those who profess to regard religion as a
source of joy
[You are correct in your sentiments on this momentous
subject; but you must remember, that religion is a source of
1 Isai. xli. 17, 18. m Isai. Ixii. 1, 7. " Cant. ii. 4.
Isai. xxv. G. The particulars of pardon, peace, &c. may be here
again touched upon.
188 JOEL, III. 18. [1184,
joy to those only who live nigh to God, and devote themselves
unreservedly to his service. To those who give to God only a
divided heart, it can administer no solid comfort. Indeed they
are less happy than the ignorant ungodly world; for, whilst
their profession keeps them from enjoying the vanities of the
world, their distance from God prevents them from having any
delight in him : so that there is nothing but an aching void, or
a corroding anguish, in their hearts. O ye professors of godli
ness, either follow not the Lord at all, or " follow him fully."
Live nigh to him, and walk with him, as Enoch did, and you
shall never be disappointed of your hope : you shall never find
that " he is a wilderness to you ;" but you shall have the light
of his countenance lifted up upon you, and " your mouth shall
be satisfied as with marrow and fatness, whilst you are praising
him with joyful lips."
But we trust that many do really experience all the blessed
ness of true piety : and they will need no exhortation to diffuse
the blessings which they themselves enjoy. The wine and milk
which they find so nutritious and comforting to their own souls,
they will gladly impart to others. Combine then, brethren,
your energies for that purpose. The whole world, except a
small inclosure, is at this hour a wilderness. The Jewish
people, with all their advantages, have reduced themselves
almost to a level with the Gentile world : for whilst the Gen
tiles are " without God," the Jews are " without Christ, and
therefore without hope" of ultimate acceptance before God.
They believe not that Jesus is their Messiah ; and therefore, as
Jesus has said, " they die in their sins." O! rise ye as one man,
and hold out to them the cup of salvation ; and labour by all
possible means to lead them to the " living Fountain of waters,"
that they may drink thereof, and live for ever.]
AMOS.
MCLXXXV.
GOD S COMPLAINT AGAINST US.
Amos ii. 13. Behold, I am pressed under you, as a cart is
pressed that is fall of shear ex.
THE effect of long-continued provocations is to
weary out our patience. Some few occasional offences
we can easily forgive : but when they are repeated
from time to time, they gall the mind,, and produce
considerable irritation, and stir us up, either by word
or deed, to avenge ourselves. Something of this
kind is represented as passing in the mind of God.
We must not indeed conceive of him as if he had the
same passions with ourselves ; but yet he will so
suit his dispensations to our conduct, that they shall
bear the stamp of retributive justice, and accord, in a
measure, with what is produced in the world by hu
man passions. Hence he speaks of himself after the
manner of men, in order to accommodate himself to
our weak and carnal apprehensions: and, having told
his people how greatly their transgressions had been
multiplied against him, he declares, as one whose
patience was quite exhausted, that he was " pressed
under them, as a cart is pressed that is full of
sheaves."
Let us consider,
1. What reason God has for this complaint against
us
We need not enter minutely into the particular
accusations brought against the Israelites of old : in
190 AMOS, II. 13. [1185.
a general view, they may be reduced to three ; which
may with equal justice be laid to our charge :
1. Our disregard of his laws
[God had given his people laws, which they violated with
out remorse 3 . And has he not prescribed the moral law as the
rule of our conduct ? and is it not in all respects " holy, and
just, and good?" Yet how have we obeyed it? Have we stu
died it with a view to find out the will of God ? Have we been
restrained and regulated by it as far as we knew it ? Have we
not, on the contrary, transgressed it in ten thousand instances?
Have we not been swayed by the considerations of our worldly
honour and interest, more than by a regard to God s authority?
Where our own will has stood in competition with God s, have
we not been ready to say, like Pharaoh, " Who is the Lord,
that I should obey his voice ? "
Do we then suppose, that the Governor of the universe is
indifferent about the observance of his laws? Or, if he be
not, must he not be "fretted 1 ," "grieved ," and "vexed d ,"
with our rebellions, and even " broken with our whorish
heart 6 ?" Lot vexed his righteous soul from day to day, on
account of what he saw and heard in Sodom f : and must not
He who is infinitely holy, and who sees all the iniquity in the
world at one view, be overwhelmed, as it were, with grief and
vexation at our iniquities? Surely the comparison in the text
rather falls short of, than exceeds, the truth: for we have
" drawn out iniquity as a cart rope g ," continually adding fresh
materials, and protracting it, without intermission, to an un
known length; and therefore well may God complain, that
" we have wearied him with our iniquities 11 ," and that he is
" pressed under us as an overloaded cart."]
2. Our mindfulness of his mercies
[God particularly specifies the mercies he had vouchsafed
to Israel, which had only served to aggravate their guilt 1 .
And what innumerable mercies has he conferred on us ! How
has he formed us in the womb, and made us perfect in all our
members ; when we might have been hideous monsters, that
could not endure the light of day ! How has he furnished us
with rational faculties, when many of our fellow-creatures are
idiots, yea, less rational than the beasts ! Above all, how has
a Compare ver. 6 8. with 2 Chron. xix. 6, 7. 1 Kings xxi. 3, 4.
Lev. xviii. 8, 15. Exod. xxii. 26.
b Ezek. xvi. 43. c Ps. Ixxviii. 40. d Isai. Ixiii. 10.
e Ezek. vi. 9. f 2 Pet. ii. 8.
s Isai. v. 18. with Bishop Lowth s note upon it.
11 Isai. xliii. 24. ver. 9 11.
GOD S COMPLAINT AGAINST US. 191
he endued us with an immortal soul, capable of knowing, serv
ing, and enjoying. God to all eternity ! How has he kept us
through the helpless years of infancy, and brought us in safety
to the present hour; while thousands have never lived to
receive instruction, or been cut off in the midst of their ini
quities ! Yet in what manner have we requited him for all his
mercies ? Have we blessed and adored and magnified him for
all his love ? Have we endeavoured to improve our time and
faculties in his service ? Have not rather the multitude and
continuance of his gifts been the occasion of our entirely for
getting the Donor?
Make this your own case. If you had a servant whom you
were daily loading with benefits, and yet could never prevail
upon him to testify the smallest sense of his obligations to
you, would you not be wearied at last, and think it right to
discard such a worthless person from your service ? And do
you imagine that your heavenly Benefactor is not grieved at
your ingratitude? Hear how he complains of it; and judge
for yourselves : " I have nourished and brought up children,
and they have rebelled against me : the ox knoweth his
owner, and the ass his master s crib ; but Israel doth not
know; my people do not consider k ." "What could have
been done more for my vineyard, that I have not done in it ?
Wherefore, when I looked that it should bring forth grapes,
brought it forth wild grapes ?" Do these complaints argue no
weariness on the par* of God ? Do they not manifest that he is
" pressed under us beyond measure," and scarcely able to sus
tain any farther load ? May we not soon expect him to say,
" I am grieved with that generation ; and swear in my wrath,
that they shall never enter into my rest 111 ?"]
3. Our contempt of his blessed Gospel
[The summit of Israel s wickedness was, that " they said
to the prophets, Prophesy not". Now God has sent his pro
phets to us, to proclaim the glad tidings of salvation through a
crucified Redeemer, and to declare that all who believed in
that Saviour should receive the Holy Spirit, as their Teacher,
their Sanctifier, their Comforter". But how have we received
their message ? Have we cordially embraced the Saviour ?
Are we seeking yet daily and hourly the influences of the
Holy Spirit ? Are not many of us rather ready to despise
the Gospel, and to dispute against its truths as over-righteous
fancies and enthusiastic dreams? Do not even those who pro
fess to embrace the Gospel, shew by their lives how little they
regard it in their hearts ? And do not the very services which
k Isai. i. 2, 3. l Isai. v. 4. m Ps. xcv. 10, 11.
n ver. 12. o Acts ii. 38, 39.
192 AMOS, II. 13. [1185.
they present to God, provoke him to say, " Your new moons
and your appointed feasts my soul hateth ; they are a trouble
unto me; I am weary to bear them p ?" Is not such a con
tempt of his Gospel most painful to him, and most destructive
to usi?
See then the grounds of complaint which God has against
us ; and say whether the assiduity of harvestmen in loading
their carts with the sheaves does not too much resemble us,
who are thus incessantly loading God with our iniquities, till
he can bear no more ? Yea, we help and encourage each other
in the work, as if we were afraid that we could not otherwise
heap up upon him a sufficient load.]
The manner in which this complaint is made, calls
us especially to consider,
II. What reason we have to be deeply concerned
about our state-
Wherever we see in Scripture the word, " Behold,"
we may be sure that there is something worthy of
our most solemn attention. And well may that word
be prefixed to the declaration in the text, since an
accumulating of such a load of guilt is a " treasuring
up of a proportionable weight of wrath r ." Let three
things then be considered by all who are thus offend
ing God :
1. God is able to vindicate the honour of his in
jured majesty
[Survey the universe, and ask, Whether he who formed it
out of nothing, be not able to avenge himself on such worms
as we are? If that be not sufficient, cast an eye into the
bottomless abyss of hell, and ask, Who formed it ? and, On
what occasion ? and, Who are the inhabitants of those dreary
mansions ? Or, if you choose rather to see what notices of his
power and wrath you can find on earth, ask of the antedilu
vians, and they shall tell thee ; or of the cities of the plain,
and they shall warn thee ; or of the Jews, who are scattered
over the face of the whole earth, as living monuments of his
indignation. As God said to his people of old, " Go to my
place, which was in Shiloh, and see what I did to it, for the
wickedness of my people Israel s ;" so would I refer you to all
these instances, that you may know what a God " you have to
i Isai. i. 14.
i Matt. xxi. 37 41. Hcb. ii. 3. and x. 28, 20
r Rom. ii. 5. s Jer. vii. 12.
1185.] GOD S COMPLAINT AGAINST US. 193
do with ;" and that " him who walketh in pride he is able to
abase 1 ." If any doubt yet remain upon your mind, go and
provide an answer to that question which Job put to his
contentious friends ; " God is wise in heart, and mighty in
strength; who hath hardened himself against him, and pro
spered "."]
2. As he is able, so is he determined, to avenge
himself
[God has warned us plainly, that " the wicked shall be
turned into hell, and all the people that forget God x ." But
this is not all. He is like a man bearing with indignities for
a time, under a pleasing expectation, that the vengeance which
he shall shortly execute upon his enemy shall be signal and
complete. See with what firm determination he prepares
himself for his vindictive work, " whetting his sword, bending
his bow, and making ready the instruments of death y ;" and
swearing most solemn/// by his own life and perfections, that
" as soon as he has whet his sword, he will render vengeance
to his enemies, making his arrows drunk with their blood, and
causing his sword to devour their flesh -." See with what
pleasure he looks forward to that period, when, like a man who
has thoroughly avenged himself, his wrath shall be pacilied by
the entire destruction of his foe! " 1 have set the point of my
sword against them, that their heart may faint, and their ruins
be multiplied: Ah! it is made bright, it is ivrapt tip for ihc
slaughter*" " Mine anger shall soon be accomplished on them,
and I will cause my fury to rest upon them, and 1 will be com
forted 1 :" " So will I make my fury towards them to rest, and
my jealousy shall depart from them, and I will be quiet, and
be no more angry c ." Farther, see what delight he expresses
when the time for vengeance is arrived! " Ah! 1 will ease
me of mine adversaries, and avenge me of mine enemies 1 :"
" I will see what their end shall be ; for they are a very froward
generation, children in whom is no faith 1 ."
Should not such declarations as these appal us ? Should
they not convince us what " a fearful thing it is to fall into the
hands of the living God ?"]
3. The time for retribution is fast approaching
[When the cart is already overladen with corn, the heap
ing of sheaves upon it must quickly cease. And when our God
is already " pressed under us," so that he can scarcely sustain
1 Dan. iv. 37. u Job ix. 4. * Ps. ix. 17.
y Ps. vii. 11 13. z Deut.xxxii. !()-- -42. a Exek.xxi. 15 1 7.
b Ezck. v. 13. c Ezek. xvi. 12. d Isai. i. 24.
e Deut. xxxii. 20.
VOL. x. o
194 AMOS, II. 13. [1185.
any further weight, we may be sure that " the measure of our
iniquities is nearly full," and that the hour of vengeance draws
nigh. Methinks, God is at this moment saying, in reference
to us, " My Spirit shall not strive with them any more f ."
" To me belongeth vengeance and recompence : their foot shall
slide in due time ; for the day of their calamity is at hand, and
the things that shall come upon them make haste g ." What a
mercy is it that there is yet an hour s respite allowed us ! How
should we redeem the time ! How should we avail ourselves
of the present moment, to flee from the wrath to come ! How
should we tremble, lest the order should be already given, not
to take us to the granary of heaven, but to cast us into the
flames of hell !
" Behold" then, brethren! " behold," what a God you are
offending, and in what danger you stand! One more sheaf
perhaps may complete the load : and will you proceed to lay
it on ? O cease from your fatal work, and cry to your long-
suffering God for mercy ere it be too late !]
INFER
1. What a burthen ought sin to be to us !
[You have heard what a burthen it is to God ; that he
even groans under it, and is weary to bear it. And ought it
not to be a burthen to us who have committed it? Ought not
we to be " weary and heavy-laden" with a sense of it h ? Ought
we not to feel it as an insupportable burthen ; " to be troubled
for it ; to be bowed down greatly, and to roar for the disquiet-
ness of our hearts ?" Turn then to God, ye people; " be
afflicted, and mourn, and weep ; let your laughter be turned to
mourning, and your joy into heaviness : humble yourselves
under the mighty hand of God k ;" " and put your mouths in
the dust, if so be there may be hope 1 ."]
2. What obligations do we owe to Jesus Christ !
[Jesus has borne the burthen of our sins, not only as our
Creator and Governor, but as our Redeemer. Even in the
former view, he has been " grieved at the hardness of our
hearts" 1 ," and has groaned over us n , and found his burthen
almost insupportable . But, in the latter view, O what has he
sustained ? the guilt of all the human race ! the wrath of an
avenging God! Go, listen to his cries and agonies in the
garden of Gethsemane! See the blood issuing from every
pore of his body ! Trace him to Golgotha, and behold him ex
piring on the cross : Ask, What \vas the cause ? and you will
f Gen. vi. 3. e Deut. xxxii. 35. h Matt. xi. 28.
1 Ps. xxxviii. 4 8. k j am . j v . 9, 10. i Lam. iii. 29.
m Mark iii. 5. 1 John xi. 38. Mark ix. 19.
1186.] REQUISITES FOR FRIENDSHIP WITH GOD. 19.">
find that he was sinking under the weight of your iniquities,
and if He was thus overwhelmed with the load, what must
become of us, if we, after all, should have to bear the curse
due to our sins? Let every eye be fixed on him with humble,
grateful adoration. Let every one look to his vicarious sacri
fice for pardon and peace. And, as he has thus graciously
" borne our sins in his own body on the tree," let us trust in
him. Let us " go to him weary and heavy-laden, and we shall
find eternal rest to our souls."]
MCLXXXVI.
REQUISITES FOR FRIENDSHIP WITH GOD.
Amos. iii. 3. Can two inalk together, except they be agreed?
IT is not always safe to judge of God, and the
things which relate to Him, by the things which take
place in our intercourse with men : for the distance
between God and man is such as precludes all pa
rallel between them. Yet, in a way of illustration,
it is often of great advantage to consider what occurs
in common life ; because, from observations of that
kind, we are enabled to attain a correct judgment
with more facility than we could by any laboured
process of rational investigation. Hence this mode
of illustration is frequently adopted by the inspired
writers. In the passage before us, the Prophet Amos
had delivered this message from God to all the chil
dren of Israel : " You only have I known of all the
families of the earth : therefore will I punish you for
all your iniquities 3 ." Then the prophet, anticipating
an objection to this, proceed* to obviate it*. He sup
poses an objector to say, Your alarm is groundless :
for it never can be, that God should so act towards
those whom he has chosen for his peculiar people.
To this he replies, There is good reason for you to
be alarmed : for I appeal to you, Can there be any
a ver. 1, 2.
b The text, and following context, to ver. 8, are the prophet s oicn
words, and not a continuation of his message. The not attending to
this has perplexed many, and thrown an obscurity over what is very
plain.
196 AMOS, III. 3. [1186.
real friendship between persons (whether they be of
the same family or not), if in their general views and
habits there be no agreement ? You may call your
selves the Lord s people, if you will ; but, " if you
walk contrary to him, he will walk contrary to you :"
and this he has both authorized and commanded me
to declare. There is, therefore, abundant reason for
you to fear and tremble. You well know, " that if a
lion roar, or a young lion cry," there is a reason for
it. If " a bird fall in a snare, or a snare be taken up
by the owner," it is not without a reason : and " if
the trumpet be blown in the city to sound an alarm,"
there is a reason for it. So then is there reason for
you to fear and tremble : for God, who reveals his
secrets to his prophets, has revealed to me his de
termination to punish you : and, as sure as effects,
whether amongst the rational or irrational creation,
result from causes, and may be traced to them ; so
surely shall your punishment follow from the indigna
tion which you have excited in the bosom of your God :
The lion hath roared : who will not fear ? the Lord
God hath spoken : who can but prophesy ?"
The prophet s appeal is indeed very convincing :
for as a congeniality of mind is necessary to the ex
istence of friendship among men, so is a conformity
of mind to God s revealed will necessary to the main
tenance of friendship with him ;
I. In this world
Without a correspondence of taste and sentiment,
there can be no friendship amongst men
[We may occasionally associate with persons, however
widely they may differ from us : they may even be numbered
amongst our most intimate acquaintance. But we cannot take
them to our bosoms as endeared friends. In order to such
communion as that, there must be some resemblance in our
general habits, both of sentiment and pursuit ; something
whereon we can meet, as on common ground ; something suf
ficiently important to us both, to form a bond of union betwixt
us. Our favourite employment, whatever it be, will ope
rate as an attraction to others similarly employed : but from
c Lev. xx vi. 23, 24.
118().J REQUISITES FOR FK1ENDSHIP WITH GOD. 197
persons who have no taste for these occupations we shall feel,
comparatively, but little attraction. Those who are immersed
in the study of arts and sciences will not very much affect the
society of those who have no taste but for trilling amusements ;
nor will the votaries of pleasure desire an habitual intercourse
with them. Still less will those in whom there is a great
moral disparity affect the society of each other ; the honour
able with the base ; the pious with the ungodly and profane.
Each will form his connexions rather amongst those who are
of a kindred spirit with himself, and walk most intimately with
those who love to be found in his paths.]
Nor can friendship with God exist, where there is
no conformity to his image
[Enoch and Noah " walked with God:" and "Abraham
was called the friend of God." But in them there was a love
to his revealed will, and a desire to be conformed to it. The
most difficult commands from God did not excite rebellion or
murmuring in their hearts. They loved holiness ; and were
therefore prepared to move in sweet accord with him. But,
had their minds been averse to his holy ways, they would
rather have fled from him, like Cain, than have walked habi
tually as in his presence, and sought all their happiness in him.
God has informed us how hateful sin is in his sight ; and what
is that way in which alone he will receive returning sinners ;
and what is that heavenly conversation which he expects from
all who come to him by Christ. But, suppose a person to
think lightly of sin, and to doubt whether it have really sub
jected him to God s everlasting displeasure : suppose him to
disapprove of salvation by faith alone, and to prefer establish
ing, either in whole or in part, a righteousness by the law :
suppose him, further, to complain of God s requirements as too
strict, and to plead for indulgences which he forbids ; can we
suppose that God will come to him, and find pleasure in him ;
or that he can really delight himself in God? The point is
clear : the diversity of their mind and will forms an insur
mountable barrier to their union, and must of necessity produce
an alienation of heart from each other ; as God has said by the
prophet, " My soul lothed them ; and their soul abhorred me 1 ."
To the same effect he speaks also by the Apostle Paul: " What
fellowship hath righteousness with unrighteousness? and what
communion hath light with darkness? and what concord hath
Christ with Belial? or what part hath he that believeth with
an infidel ? and what agreement hath the temple of God
with idols - ?"
J Zcch. xi. 8. " 2 Cor. vi. 11 1C.
198 AMOS, III. 3. [1186.
Here, then, the point is clear. The services of God and
Mammon are incompatible with each other f . Whichever we
most affect in our minds, his servants we are g : and friendship
with either precludes a possibility of union with the other.]
Nor is a resemblance to God less necessary for an
enjoyment of him,
II. In the world to come
There cannot, even in heaven, be any union be
tween God and an ungodly man
[" There is no repentance in the grave." What a man, in
his decided character, is at the time of his death, that he will
remain to all eternity: "As the tree falls, so it will lie h :" "He
that is unjust, will be unjust still ; and he that is filthy, will be
filthy still ." Suppose a man to have had no love for holiness
here, but rather to have felt an alienation of mind from holy
men and holy exercises ; how can he, all at once, feel delight
in a holy God, and in the employment of the heavenly hosts ?
How can he, who has never for one single hour been filled with
love and gratitude in this world for all the wonders of redeeming
love, how can he, I say, join in the songs of the redeemed to
all eternity ? If there were nothing more than a consciousness
of his own state to affect him, he would be glad to recede
from a place where there was not a being like-minded with
himself, or an occupation suited to his taste. He had a dislike
to the exercises of devotion here ; and he would dislike them
there : he fled from God s presence here ; and he would flee
from it there. Like our first parents after their fall, they
would endeavour to hide themselves from him, instead of going
forth to meet him ; and Paradise itself would be to them a
place of torment.]
The manner in which the prophet declares this
truth greatly augments its weight
[He does not utter it in a way of simple affirmation;
but he makes it the subject-matter of an appeal : " How can
two walk together, except they be agreed?" He constitutes
every man a judge in his own cause. We need not any of us
be told, that to the existence of real friendship there must be
a similarity of taste : those who are perfectly opposed to each
other in the things that are most agreeable to themselves, can
no more become united with each other, in the bonds of
endeared friendship, than light and darkness can coalesce.
Observation and experience prove this beyond a doubt ; nor
can any one be so ignorant as not to know it.]
f Matt. vi. 24. e Rom. vi. 16.
h Eccl. xi. 3. * Rev. xxii. 11.
1186.] REQUISITES FOR FRIENDSHIP WITH GOD. 199
Well then, may this TEACH us,
1. The necessity of true conversion
[" The carnal mind," says the Apostle, that is, the mind
of every man by nature, " is enmity against God : for it is
not subject to the law of God, neither indeed can be V " A
new heart, therefore, must be given us, and a new spirit must
be put within us 1 ." We must become altogether " new crea
tures; old things passing away, and all things being made
new m ." This, as our Lord tells us, is so necessary, that
" except it take place we can never enter into the kingdom,
no, nor ever see it"." To speak of this as necessarily attendant
on baptism, is contrary to fact ; for there are thousands who
are baptized, as there were thousands circumcised amongst the
Jews, who have never experienced this change. But this change
must be wrought in us, if ever we would behold the face of
God in peace. " That which is born of the flesh, is flesh ; and
that which is born of the Spirit, is spirit ." The former being
altogether carnal, is incapable of enjoying a spiritual kingdom :
it is the latter which alone can fit us for the exercises and en
joyments of the heavenly world. You well know, that if a man
had no taste for music, he could not, for any length of time,
feel pleasure in the melodies which, to a lover of music, alibrd
the highest gratification. So neither can we, without a taste
for the employments of heaven, or, in other words, without " a
meetness for heaven," ever hope to participate in the blessed
ness of the just.]
2. The importance of separation from the world
[The world wonder at the saints, for standing aloof from
them ; and often impute it to pride : as though the Lord s
people said to them, "Stand off; I am holier than thou 1 ."
But the godly, in associating with the world, do not meet on
equal terms. All the sacrifice must be on their part. The
world will propose to them to join in every vanity : but if, in
return, they were asked to join in reading the word of God
and prayer, for the sake of spiritual edification and comfort,
they would regard the proposal almost as a symptom of insa
nity. And, if you were to wait till such a proposal were made,
or even approved, by them, you would wait till the sun had
ceased to run its course. It is not for nought that the Apostle
says, " Come out from among them, and be ye separate ."
There is abundant occasion for it : for friendship with them is
constructively nothing less than enmity itself against God r ."
k Rom. viii. 7. Ezck. xxxvi. 2G. m 2 Cor. v. 17.
11 John iii. 3, >. John iii. G. Isai. Ixv. 5.
i 2 Cor. vi. 17. r Jam. iv. 4.
200 AMOS, III. 6. [1187.
We must " not be conformed to this world, but be trans
formed in the renewing of our minds, if ever we would prove,
to the satisfaction of our God, what is his good and acceptable
and perfect will 8 ."]
3. The happiness of real piety
[Where the soul is really in accordance with the revealed
will of God, there will God delight to " dwell, as in a temple 1 ."
To such persons " he will manifest himself as he does not unto
the world u ;" " He will come unto them, and make his abode
with them x ;" and " they shall walk in the light of his coun
tenance 1 ." O! who shall adequately declare the blessedness
of friendship with God ? And if in this world the saints
have such great advantage, what shall they have in the eternal
world ? Who shall declare their felicity, when they shall stand
in his immediate presence, and behold the full brightness of his
glory in the person of his dear Son? If it be so sweet now to
have " the love of God shed abroad in our hearts by the Holy
Ghost z ," what shall it be to behold the Saviour "face to face 3 ?"
If a taste of the waters of life, though taken from polluted cis
terns, be so sweet, what shall it be to drink of them at the
fountain-head ? Let those who walk with God in this world
know, that they shall, ere long, " walk with him in white,"
where distance and parting shall be no moreV]
8 Rom. xii. 2. l 2 Cor. vi. 16. u John xiv. 22.
x John xiv. 23. y Ps. Ixxxix. 15. z Rom. v. 5.
a 1 Cor. xiii. 12. 1 John iii. 2. b Rev. iii. 4, 12.
MCLXXXVII.
GOD THE SOURCE AND CAUSE OF ALL THINGS.
Amos iii. 6. Shall there be evil in a city, and the Lord hath
not done it ?
IT is a generally acknowledged truth, that every
thing proceeds from God ; and we have the authority
of God himself for affirming it : " I form the light,
and create darkness : I make peace, and create evil :
I the Lord do all these things 3 ." The same truth was
put in a way of appeal even to the enemies of God ;
and that, too, at a time when he was denouncing
against them the heaviest judgments. As surely as
the roaring of a lion betokens that he has seized his
a Isai. xiv. 7.
1 187.1 GOD THE SOURCE AND CAUSE OF ALL THINC5S. 201
prey ; or the capture of a bird that the snare had
been set for him ; or the blowing of a trumpet the
approach of danger ; so surely should the evils com
ing on his disobedient people mark the indignation of
God against them : " Shall there be evil in the city,
and the Lord hath not done it ?"
But as, on the incursion of evil, we are apt to trace
it almost exclusively to second causes, and to over
look the hand of God in it, I propose,
I. To confirm the truth which is here intimated
There is a great variety of evil in the world : but
God is the author of it all. From him proceeds all
evil;
1. Moral-
[Of course, we are not to imagine that moral evil pro
ceeds from him in a way of actual efficiency: for " God cannot
be tempted with evil, neither tcmpteth he any man. But
every man is tempted when he is drawn away of his own lust,
and enticed b ." But, as no man would be in a capacity to
perpetrate evil, if God did not invest him with the power,
and allow him the opportunity to commit it, the Scripture
uniformly represents God as concurring in it, even where the
agency of men or devils is most manifest in the production of
it. For instance ;
In the selling of Joseph into Egypt, the envy of his brethren
was manifestly the first moving cause : yet, what did Joseph
say concerning it ? " Be not grieved, nor angry with your
selves, that ye sold me hither ; for God did send me before
you to preserve life. God sent me before you, to preserve you
a posterity in the earth, and to save your lives by a great
deliverance. So now it was not you that sent me hither, but
God c ." " Ye indeed thought evil against me ; but God meant
it unto good*."
In the hardening of Pharaoh s heart, we must look further
than to the innate depravity of that impious monarch ; for
God had raised him up to the possession of royal power, that
so he might have full scope for the display of all that was in
his heart : yes, and he gave him up, too, to the unrestrained
exercise of all his evil dispositions ; as he had before declared
to Moses that he would do. And thus God himself is said, in
a qualified sense, to have " hardened Pharaoh s heart," yea,
b Jam. i. 13, 14. c Acts vii. 9. with Gen. xlv. 5 8.
<1 Gen. 1. 20.
202 AMOS, III. G. [1187.
and to harden in like manner the hearts of all whom he is
pleased thus to give up to the unrestrained indulgence of their
own lusts 6 .
Above all, in the crucifixion of our blessed Lord, where shall
we find human depravity so active and so combined as in that
tremendous scene ? And can we trace any part of that to
Almighty God? Yes, the whole of it: for St. Peter says, that
" Jesus was delivered up to his murderers by the determinate
counsel and foreknowledge of God f ; and that " Herod and
Pilate, with the Gentiles, and the people of Israel that were
gathered together against him," in all that they perpetrated,
" did only what God s hand and God s counsel had determined
before to be done g ."
What, then, must not be traced to God, if we are taught to
refer to him such transactions as these ?]
2. Political
ly political evil, I mean such as arises, whether to na
tions or individuals, in the common course of human events.
The defection of the ten tribes from Rehoboam may well be
considered as originating in the tyranny of that weak monarch,
and in his following the infatuated counsels of the young men,
rather than the judicious counsels of the old. But God him
self declares, that it was altogether ordained of him, for the
accomplishment of his own designs: "The cause, it is said, was
of God, that the Lord might perform the word which he had
spoken 11 ." And when Rehoboam had raised an army of
180,000 men to reduce the ten tribes to subjection, one single
word spoken by Shemaiah, a man of God, to Rehoboam and
his army, saying, " Ye shall not go up, nor fight against your
brethren : return every man to his house : for this thing is
done of me, saith the Lord," was sufficient for the satisfying
and disbanding of the whole army: so universally was God s
agency in human affairs acknowledged by them at that day 1 .
The captivity of Israel by the Assyrians might well be traced
to the pride and ambition of the Assyrian monarch ; as the
captivity of Judah by the Chaldeans might also to the resent
ment and cupidity of the Babylonish monarch: but both the one
and the other are traced to God himself, as stirring up the ene
mies of his people to execute upon them his sovereign will.
Respecting the former, it is said, " The God of Israel stirred
up the spirit of Pul king of Assyria, and the spirit of Tiglath-
pileser king of Assyria, to carry them away k ." And respect
ing the latter, it is said, " The Lord sent against Jehoiakim
e Exod. iv. 21. and vii. 13. ancHx. 16. with Rom. ix. 17, 18.
f Acts ii. 23. g Acts iv. 27, 28. h 2 Chron. x. 15.
1 2 Chron. xi. 3, 4. k 1 Chron. v. 26.
1187 1 GOD THE SOURCE AND CAUSE OF ALL TH1NGS - 203
bands of the Chaldeans, and bands of the Syrians, and bands
of the Moabites, and bands of the children of Ammon, and
sent them against Judah to destroy it. Surely at the command
ment of the Lord came this upon Judah, to remove them out ot
his si^ht 1 :" so entirely are men, even when following most
freelythe dictates of their own minds, unconscious agents of
the Deity, to execute his will ; "the sword in his hand, and
the staff of his indignation 111 ."]
3. Penal-
rSometimes God is pleased to send trials in a way of pa
ternal chastisement, as when he stirred up enemies to disturb
the peace and quietness of Solomon s reign". And he has told
us, that he will deal thus with his children in every age, " visit
ing their transgression with the rod, and their iniquity will
stripes, even when it is not his intention utterly to take away
his loving-kindness from them ." But sometimes he executes
his judgments upon men in a u-aij of righteous retribution. (
to SodSm; and behold the cities of the plain; and tell me,
whose hand was there? See Korah, Dathan, and Abiram
with all their families, swallowed up in the earth at the word
of Moses; and say by whom was that judgment wrought .
Or tell me by whose hand Ananias and Sapplnra fell, lor lying
to the Holy Ghost? Was there any one of these evils whicl
the Lord did not inflict and execute ?]
Methinks, I have spoken enough for the confirma
tion of this truth ; and may proceed,
II. To shew how it is carried into effect-
God is pleased to work in a great variety of ways :
for instance,
1. By a visible display of his own Almighty power-
Fit was thus that he caused the sea to divide its waves,
and to leave a dry path for the children of Israel; and pre
sently afterwards to close again, and overwhelm every indivi
dual of the hostile army that pursued them. By a similar
display of his power, he opened a passage also for his people
through the river Jordan, at a time when it had overflowed
its banks. Afterwards, in like manner, he caused the walls
of Jericho to fall down, at the sound of rams horns. In such
instances as these, no means were used that had the slightest
tendency to effect the end ; that so his own interposition might
be the more manifest, and that he might have all the glory.]
2. By the instrumentality of second causes-
i 2 Kings xxiv. 2, 3. m Isai. x. 57.
1 KinSs xi. 14, 23. - Ps- Uxxix. 30 -33. Hcb. xn. 0.
204 AMOS, III. 6. [1187.
[David was informed, that, notwithstanding his heinous
sin was forgiven, it should yet be visited in this world with
evils in his own family, which should embitter all his remaining
days. In the conduct of Amnon and of Absalom, we see how
God marked David s sin in its punishment. These sons only
followed the dictates of their own corrupt hearts : but God
wrought by them, and made them his instruments to punish
their parent s crimes p . So, by the instrumentality of Jehu, he
destroyed the whole house of Ahab, when Jehu himself desired
nothing but to advance his own glory q .]
3. By the most trivial, and, as we call them, acci
dental, occurrences
[Who can read the Book of Esther, and not stand amazed
at the trifling circumstances by which the destruction of Hainan,
and the consequent deliverance of all the Jewish people, were
brought to pass ? The Persian king cannot sleep he calls for
the records of the nation to be brought, in order to amuse
him a record of a conspiracy, that had long since been de
feated, was read to him he inquires whether the person who
had discovered the conspiracy had been suitably rewarded this,
with a multitude of other unlooked-for circumstances, brought
Hainan to the gallows which he had erected for Mordecai, and
were the means of delivering the whole Jewish people from
the ruin that had been prepared for them 1 . No one can con
ceive how minute are the links in the chain of Providence, the
failure of any one of which would have defeated the counsels
of the Most High. But " his counsel shall stand ; and he
will do all his will 5 :" and it will be found, at last, that "no
one thing has ever failed, of all that he, in his eternal counsels,
has ordained 1 ."]
4. In direct opposition to all the means that are
used to obstruct his will
[He will confound all the Jews by the resurrection of his
dear Son. They, on the contrary, are determined to prove
Jesus a deceiver. For this end, having put him to death, they
roll a stone to the door of his sepulchre, and seal it with Pilate s
signet, and set a watch to guard the place ; that so it may be
impossible, as they think, for Jesus to be taken away, or for
the expectations of his followers to be realized. Had they
succeeded in this effort, they had proved to demonstration,
that Jesus was an impostor. But Jehovah " laughed them to
scorn ;" and, at the predicted time, restored the Lord Jesus to
P 2 Sam. xii. 10 14. and xiii. 14. and xvi. 22.
i 1 Kings xxi. 19 24. with 2 Kings x. 10, 1).
r Esth. vi. 1 3. and vii. 10. s Isai. xlvi. 10.
1 Josh. xxi. 15.
1187.1 GOD THE SOURCE AND CAUSE OF ALL THINGS. 205
life, and " proved him to be indeed the Son of God with power,
by his resurrection from the dead"." This was in strict accord
ance with what David had foretold : " The kings of the earth
set themselves, and the rulers take counsel together, against
the Lord, and against his Anointed ; saying, Let us break their
bands asunder, and cast away their cords from us. But He that
sitteth in heaven laughed ; the Lord had them in derision x ."
In a word, " He doeth according to his will, in the armies of
heaven and among the inhabitants of the earth ; nor can any
stay his hand, or say unto him, What doest thou y ?"]
Has any kind of evil then occurred to us ? Let us
LEARN,
1. Submission to God s will
[God says to us, " Be still ; and know that I am God z ."
And if once we learn to see the hand of God in every tiling,
what peace will it bring into the soul, even in the midst of the
heaviest trials 3 ! You will not find anywhere a greater suf
ferer than Job : men, devils, elements, all conspired against
him. But in all his trials he saw the hand of a gracious God;
and that composed his mind : " The Lord gave, and the Lord
hath taken away: blessed be the name of the Lord ! Shall we
receive good at the Lord s hands, and shall we not receive
evil h ?" Let us then, in all our trials, the smaller which occur
in social or domestic life, as well as in those of a more over
whelming nature, habituate ourselves to see the Lord s hand:
and to say, " It is the Lord ; let him do what secmeth him
good ." This would greatly tranquillize our minds; and take
out the sting from ten thousand little occurrences, which wound
our feelings, and often pain us far more than heavier alllic-
tions. Let us reply to the revilings of a malignant enemy,
" The Lord hath bidden him curse me d ;" and there will be
an end of all the anguish that his hostility has for a moment
occasioned us.]
2. Inquiry into the design of God in the trial sent
us
[" Trouble springs not out of the dust c :" " nor does God
afflict us without a cause f ." " Every rod," which he sends,
has a voice, which we ought most attentively to " hear* 5 ."
Peradventure there is some sin which God designs to correct;
some corruption to mortify; some grace to improve; or, at all
events, some important lesson which he intends to teach us
11 Rom. i. 4. * Ps. ii. 2 4. x Dan. iv. 35.
z Ps. xlvi. 10. a Ps. xxix. 8. h Job. i. 21. and ii. 10.
c 1 Sam. iii. 18. d 2 Sam. xvi. 10, 11. c Job v. 6.
f Lam. iii. 33. 8 Mic. vi. 9.
206 AMOS, III. 8. [1188
more perfectly. We should, therefore, go to God under our
trials and ask him wherefore he contended! with usV
in the day of adversity we should consider 1 ;" and be more
anxious to derive benefit from the affliction, than to obtain a
premature deliverance from its pressure. If we may but be
.
as n n u r ? ^ C me Ut f the f^nace purified
as gold, it should be deemed an ample compensation for all our
pains; and should make us thankfully to acknowledge, that
God m love and faithfulness has afflicted usV ]
3. Amendment of life
[This should be our object, under all the diversified cir-
cums ances of our lives Nothing should be of any importance
to us m comparison of this: nor should any pain be deprecated,
-^ tO " P " rge m * ou r iniquity , and which
inav r - ,
holfness- 1?TMf mann f " Pikers of God s
If our tribulation may but work patience, and
experience, and a hope that shall not make us ashamed
hearts, we should even rejoict and glorjin ^""is^
merely the mortification of any besetting sin that we should
aim at, but an entire conformity of mind and will to God. We
should desire to be made perfect through our sufferings,"
ihnl^rTvT S 9 hrist himself was": and, whether our
bulation be more or less painful in this world, we should
e contented to pass through it as our appointed way to
jeavenP; and be well pleased to suffer ^Christ, S we
may hereafter dwell with him, and be glorified together ."]
Job x. 2. i Eccl. vii. 14. k Ps cxix 75
Isai. xxvi,. 9. m He b. xii. 10. n R om v 3 -5
Heb. ii. 10. P Acts xiv 29 a w
S XIV. 24. q Rom. Vlll. 17.
MCLXXXVIII.
GOD S VOICE TO SINNERS.
Amos iii. 8 The lion hath roared, who will not fear? the Lord
bod hath spoken, who can but prophesy ?
ERE is not any thing more strange and unrea-
we 6 c1n rd for f m G d ^ ^ *** l W eMI ^^ theS^
take notice of common occurrences in the world we
can iraw plain and obvious conclusions from them.
e prophet justly observes % that if a lion roar, we
ver. 4 6.
1188.] GOD S VOICE TO SINNERS. 207
conclude he has taken, or is about to seize, his prey :
if a bird be caught in a snare, we take for granted
that the snare was laid with that design : if an alarm
be given in the city, we suppose that there is reason
for that alarm : or if any disastrous event have taken
place, we consider it as ordered by an overruling
Providence. Yet when God speaks in his word, we
imagine that there is no occasion for it,, nor any need
to regard it. But it becomes us to attend with reve
rence to all his messages, whether of wrath or mercy.
Whatever he has revealed to us by his servants the
prophets, he will surely do : and they are commanded
to make known his determinations, " whether men will
hear, or whether they will forbear." Hence the pro
phet Amos, desirous at once to expose the obstinacy
of the unbelieving Jews, and to vindicate his own
faithfulness towards them, addresses himself to their
consciences in this animated expostulation, this con
vincing apology.
To bring home his words to our own hearts, we
shall consider,
I. What God hath spoken to us
[There is no description of persons whose character God
has not delineated, and whose end he has not determined.
And it would be a pleasing task to exemplify this remark in
the Divine declarations concerning the righteous : but God s
voice in the text is compared to the roaring of a lion : on which
account we must confine ourselves rather to his denunciations
of wrath and vengeance which he will execute on the ungodly.
What then hath he spoken to profane sinners^ 1 *. Alas! how
numerous their classes ! how dangerous their self-deceptions !
how awful their end ! And is not such a declaration more
terrible than the roaring of a lion ? Let us then hear and
" fear d ."
To self-righteous Pharisees his voice is not less tremendous.
In the parable addressed to those who " trusted in themselves
that they were righteous," the preference given to the self-
condemning sinner is strongly marked ; and God s determina
tion to " abase the self-exalting" is plainly declared 6 . Yes;
before God, and angels, and men, shall such characters be
abased in the day of judgment, when publicans and harlots
b 1 Cor. vi. 9, 10. c See also Eph. v. 3 G.
d Deut. xxxi. 12, 13. c Luke xviii. 9 14.
208 AMOS, III. 8. [1188.
shall be admitted into heaven before them f . Is not this a just
ground of fear to those, whose hearts arc not broken with a
sense of sin ?
But more dreadful still are the threatenings denounced
against hypocritical prof essors of religion. Their doom is cha
racterized as the most severe of any g : and the wrath which
they heap up to themselves, while they hold the truth in
unrighteousness, is beyond measure great h . Let the proud
and passionate, the malicious and revengeful, the worldly and
covetous, the impure and sensual professor, hear this : and let
them know, that the Lamb of God will be a lion to them, if
they walk not more worthy of their high calling 1 .
There is however one description of persons, against whom
God s threatenings are more awful still. He declares that
negligent and unfaithful ministers shall perish under the accu
mulated guilt of destroying the souls committed to their
charge. The blood of all whom they have neglected to warn
shall be required at their hands k . Surely if the voice of God
to others be as the roaring of a lion, to these it is rather as the
voice of thunder. O, that it might be for ever sounding in the
ears of all who are in the service of the sanctuary, till there
should not be found one negligent or unfaithful minister in
the Christian church !]
II. What effect it should have upon us
[With respect to ministers, should they not fear ? Does
it become them, in the very face of such warnings, to in
dulge a slothful spirit, or to withhold the truth from their
people through fear of offending them ? Ought they, however
their hearers may wish it, to speak smooth things to them, and
to prophesy deceits 1 ? Should they be intent on feeding them
selves rather than the flock m ; and be more studious to esta
blish a reputation as preachers, than to save the souls committed
to them ? Surely, when it is considered whose ambassadors
they are, and to whom they must give account, and what must
be their doom if any perish through their neglect, they can never
study too earnestly to approve themselves to God", that they
may give up their account to him with joy, and not with grief .
With respect to others, of whatever description they may be,
it becomes them well to fear, when " THE LORD GOD," the
almighty and immutable Jehovah, speaks to them such mo
mentous truths 1 ".
f Matt. xxi. 31. 8 Matt. xxiv. 51. h Job xxxvi. 13.
" Ps. 1. 16 22. with Hos. xiii. 8. k Ezek. xxxiii. 6.
1 Isai. xxx. 10, 11. m Ezek. xxxiv. 2, 3, 10.
n 2 Tim. ii. 15. Acts xx. 28. Heb. xiii. 17.
P There is a peculiar emphasis in the name by which Jehovah is
here called. See also Jer. v. 21, 22. and Rev. xv. 3, 4.
1189.] INCORRIGIBLENESS REPROVED. 201)
What is there that can justify any man in casting off the
fear of God ? Can we deny that he hath roared as a lion? or
are we stronger than he, that we dare to provoke him to jea
lousy q ? Or can we elude his search, when he shall summon
us to his judgment-seat r ? Or have we any reason to doubt
whether he will execute his threatenings 8 ?
Let ever) r one rest assured, that it were far better that a
roaring lion should rush out of a thicket to devour him, or that
the artillery of a whole army should be pointed at him, than
that one single threatening of Almighty God should be in force
against him : for as his destruction is more certain, so will it
be infinitely more tremendous.]
ADDRESS
1. Be not averse to hear the terrors of God s law
[Though, of themselves, the threatenings of God s word
will never produce true contrition, yet it is necessary that all
should know what the Lord God saith concerning them, in
order that they may feel their need of a Saviour. In this re
spect, the law is a schoolmaster to bring us to Christ 1 : and if,
by hearing of the wrath to come, we be induced to flee from it,
we shall have reason to bless the watchman that sounded the
alarm."]
2. Be thankful to God for the promises of the
Gospel
[Blessed be God, the Gospel is full of " exceeding great
and precious promises :" and " to him that trcmbleth at God s
word" these promises are made". Let not then a slavish dread
of God s wrath keep us from embracing the overtures of his
mercy. Let us rather flee to Christ the more earnestly, in
proportion as we see our guilt and danger. The Israelites
were commended by God himself for making this improvement
of his terrors x . And, if we have Christ as our mediator and
advocate, we have nothing to fear from heaven, earth, or hell.]
i 1 Cor. x. 22.
T Jer. xxiii. 24. and Job xxxiv. 22. and Ps. cxxxix. 7 12.
s Ezek. xxiv. 14. l Gal. iii. 24. " Isai. Ixvi. 2.
x Deut. v. 25, 26, 28.
MCLXXXIX.
INCORRIGIBLENESS REPROVED.
Amos iv. 11, 12. Yet have ye not returned unto me, saith the
Lord. Therefore thus ivill I do imto thee, Israel : and
because I will do this unto thee, prepare to meet thy God,
O Israel.
VOL. x. i 1
210 AMOS, IV. 11, 12. [1189.
THE various dispensations of providence are in
tended to awaken our concern for our best interests,
and to bring us back to God. But the generality of
mankind, satisfied with tracing events to second
causes, neglect to make the improvement of them
which God designs. Judgments and mercies in con
stant succession pass unheeded ; and, instead of pro
moting our spiritual welfare, too frequently enhance
rather our eternal condemnation. It is certain that
God notices the effects which his dealings produce
upon us : and, if we continue incorrigible under all
the means which he uses for our good, he will sooner
or later call us to a severe account. To this effect
he speaks in the passage before us ; where, having
recapitulated the various methods by which he had
sought to reclaim his people, he complains, after
each, that " they had not returned unto him ; " and
then he bids them prepare to answer for it at his
tribunal.
We may with too much reason apply to ourselves
the words originally addressed to Israel, and consider
from them,
I. The complaint alleged against us
God has used various means to bring us to repent
ance
[In the context he specifies several judgments which he
had inflicted on his people Israel, intimating, at the same time,
that in the midst of judgment he had remembered mercy. His
judgments had been successive, and partial, not universal, or
combined. We too must confess that he has visited us with
heavy calamities 3 But yet "he has staid his rough
wind in the day of his east wind," insomuch that we have been
like "a brand plucked out of the fire!" War, famine, and
pestilence have raged in different parts of the continent ; but
we, though slightly affected by them all, have escaped without
any material injury b .
For a long time also has God spared us from that awful
pestilence which has raged both in Asia and Europe : but now
a Here may be mentioned any that have recently happened ;
especially if among them can be enumerated scarcity, or drought, or
mildew, or pestilence, or prejudicial lightnings.
b Written Feb. 1805.
1189.] INCORRIGIBLENESS REPROVED. 211
has it reached our shores, and is spreading widely both in
Britain and Ireland , and carrying off multitudes with fearful
rapidity into the eternal world.]
But in the midst of all we have continued impeni
tent
[We can see nothing of national reformation. Fasts in
deed have been appointed from time to time during the late war,
and even on the present occasion : but it will be well if these be
not numbered amongst our greatest sins; seeing that they have
been little else than an empty form, a hypocritical service, a
solemn mockery. As for national repentance, what evidence
can be adduced to warrant the hope that it has ever taken
place ? What national sin has been put away ? Have we less
pride and arrogance, when speaking of our fleets and armies ?
Have we ceased from traffic in human blood ? Does not the
land groan as much as ever under the load of sabbaths wasted,
oaths violated, and sacraments profaned ; or, if any slight altera
tion in relation to oaths and sacraments have taken place, has
it not been through a political concession to popular clamour,
leather than from anv regard for the honour and authority
of God ?
Nor can we boast much more of personal improvement. Are
not the young as gay and dissipated, as if they had no occasion
for mourning and weeping ? Are not the worldly as intent
upon their gains as if this world were their all ? Do not the
formal still continue as regardless of the life and power of
godliness, as if the service of the heart were not required ? Is
there any considerable change even in the people of God ?
Is there much of a spirit of prayer and intercession found
among them? Are they pleading, like Abraham for Sodom, or
like Moses for the worshippers of the golden calf? In truth,
there are few, if any, who lay to heart the iniquities of the
nation, or inquire, "What have / done" to increase the sum
of our national guilt?]
Surely then, since we must plead guilty to the
charge, we may fitly also apply to ourselves,
II. The admonition founded upon it-
God threatened the utter extinction of the Jewish
nation* 1 : and he bids 2is also to "prepare to meet
him,"
1. In increased calamities
July, 1832.
d ver. 2, 3. It is in reference to this that God says in the text,
" Thus will I do."
AMOS, IV. 11, 12. [1189.
[What God has already inflicted on us, is nothing in com
parison of what we may expect at his hands, if we continue to
provoke him. "Go to Shiloh, and see what he did to it for the
wickedness of his people Israel e ." Look at the Jews at this
day, whom he has dealt with " as a man who wipeth a dish,
and turneth it upside down f ." He hath only smitten us with
rods at present; but, if we repent not, he will "chastise us
with scorpions:" yea, he will continue to "punish us seven
times more for our sins." O that we might cease from our
wickedness, before we oblige him to "come forth against us as
a man of war," and " his fury burn to the lowest hell." " It is
a fearful thing to fall into the hands of the living God."]
2. In the day of future retribution
[In this world God calls men into judgment in their
national capacity. It is in the eternal world only that he will
reward and punish the different individuals. Then all of us
must appear before his judgment-seat. And if we die impeni
tent, every dispensation which God had appointed for our
good, shall be brought forth to aggravate our guilt and con
demnation. I sent you affliction ; yet you returned not unto
me : I sent you mercies ; yet you returned not unto me : I
gave you my Gospel to enlighten your mind, and my Spirit to
affect your heart ; yet you returned not unto me : I continued
these mercies to you for so many years ; yet you returned not
unto me. Alas! how unanswerable will be his accusations,
how just his sentence, how terrible his award !
For this account we must prepare : we must be ready to meet
him whensoever he shall summon us ; and if he call us unpre
pared, it were better for us that we had never been born.]
There are yet two or three CONSIDERATIONS, which
we would impress upon your minds, to strengthen
those which have been already proposed :
1. If you return not to God, there is no hope for
you
[From one end of the Bible to the other we cannot find
one word which countenances the idea of any person being
saved, who dies impenitent. And should not this thought lead
us to repentance? O let it have due influence on our minds !
and let us be sufficiently on our guard against self-deception.
Let us remember, that it is not a sigh, a tear, an acknowledg
ment, that will suffice : we must return unto God ; we must
return to him with our whole hearts : we must return in deep
contrition, in lively faith, in unreserved obedience.]
e Jer. vii. 12. f 2 Kings xxi. 12, 13. with 1 Kings xiv. 10.
I 190. J GOD S CONDESCENSION AND GRACE. 21. )
2. If you return to God, you will find him ever
ready to receive you
[As, on the one hand, no one ever found mercy without
repentance, so neither, on the other hand, was any true peni
tent ever rejected. Search the Scriptures; not a syllable will
be found to discourage a sinner s return to God. Nations have
always found mercy when they sought it earnestly ; and of
individuals, not one was ever rejected who turned unto God in
sincerity and truth. What greater encouragement then can
any man desire ? There is the word, yea the oath, of Jehovah
pledged, that none shall seek his face in vain. Beloved
brethren, only seek him with your whole hearts, and he will
assuredly be found of you.]
3. Inconceivable will be the difference between
those who are prepared to meet their God, and those
who meet him unprepared
[Think of an impenitent sinner, when summoned into the
presence of his God : how glad would he be that the rocks
should fall upon him, and the hills should cover him from his
sight! But this cannot be. He must appear; he must
answer for himself; he must receive his doom ; he must take
his portion "in the lake which burneth with fire and brim
stone." View, on the contrary, the true penitent, the humble
believer: behold him coming forth with joy to meet his recon
ciled God and Saviour: he stands before his tribunal with
unshaken confidence : " he knows in whom lie has believed."
While the other anticipates in the frowns of his Judge the
miseries of hell, he receives in Emmanuel s smiles an earnest
and foretaste of the heavenly felicity. This alone is sufficient
to shew the importance of being prepared. We need not
follow them to their different abodes : their comparative hap
piness at the first meeting of their God is abundantly sufficient
to enforce this exhortation upon all, " Return unto the Lord,
from whom ye have deeply revolted!"]
MCXC.
GOD S CONDESCENSION AND GRACE.
Amos v. 8, 9. The Lord is hit name; that strengtheneth the
spoiled a(/ainst the strung, so tliat the spoiled shall conic
ayainst the fortress.
IN our public addresses, we feel peculiar satisfaction
in entering upon subjects which admit of no dispute,
and on which all considerate persons are agreed.
214 AMOS, V. 8,9. [1190.
That we ought to seek after God, is universally ad
mitted : and as that is the one duty inculcated in the
passage, before us, the whole scope of our present
discourse will be to recommend the performance of
it. In the preceding context, Jehovah, speaking to
the whole house of Israel says, " Seek ye me, and ye
shall live." Immediately afterwards, the prophet him
self enforces the exhortation, and adds, " Seek ye the
Lord, and ye shall live ; lest he break out like fire in
the house of Joseph, and devour it Seek him
that maketh the seven stars and Orion the Lord
of Hosts is his name ; that strengtheneth the spoiled
against the strong, so that the spoiled shall come
against the fortress :" that is, Seek Him, who, being
the Creator and Governor of all things, possesseth all
power to avenge himself upon you for your neglect
of him, or to give success to your feeble endeavours.
To enforce yet further the prophet s admonition,
I will set before you,
I. The character of Jehovah, as here portrayed
Let us notice,
1. His condescension
[There is no person so low or so despised among men,
but God will condescend to look upon him with tender com
passion. Human beings can scarcely be conceived in a more
degraded situation than the Hebrews in Egypt were : yet of
them God says, " I have seen their affliction ; I have heard
their cry ; I know their sorrows a ." And at a subsequent
period, when they were reduced to the utmost distress by the
Ammonites, we are told, " His soul was grieved for the misery
of Israel 13 ." The same compassion does he exercise towards
his oppressed people in every age. So " afflicted is he in all
their afflictions ," that "the touching of them is like touching
the apple of his eye d ; and he will interpose for them, however
low they be : " he will raise up the poor out of the dust, and
lift up the beggar from the dunghill, to set them among
princes, and to make them inherit a throne of glory 6 ." Not
withstanding " he is the High and Lofty One that inhabiteth
eternity," and " humbleth himself when he beholds the things
that are in heaven ;" yet will he " look upon him that is poor
a Exod. iii. 7. b Judg. x. 1C. c Isai. Ixiii. 9.
d Zcch ii. 8. e 1 Sam. ii. 8.
1190.] GOD S CONDESCENSION AND GRACE.
and of a contrite spirit f ," yea, and " dwell with him too, to
revive the spirit of the humble, and to revive the heart of the
contrite."
But that which we are more particularly to notice, is,]
2. His power
[As he is Almighty in himself, so is he " the strength of
his people 8 ;" even " the saving strength of his anointed 11 ."
" He is a strength to the poor, a strength to the needy in his
distress, a refuge from the storm, a shadow from the heat,
when the blast of the terrible ones is as a storm against the
wall 1 :" nor does he ever interpose for his people with greater
pleasure than when he sees them reduced to the lowest pos
sible state of want and misery k .
Perhaps the particular occurrence referred to by the prophet
may be that of the victories granted to Joash over the tri
umphant and oppressive Syrians. Hazael, king of Syria had
vso reduced the power of Israel, that " he had left to king
Jehoahaz only fifty hoi semen, and ten chariots, and ten thou
sand footmen." To Joash, the son and successor of Jehoahaz,
God promised deliverance from Syria : and if Joash had ex
pressed that zeal in his country s cause, and that confidence in
God, which became him, his victories over Syria would have
been complete. As it was, we are told that " he took out of
the hand of Benhadad, the son of Hazael, the cities which
Hazael had taken from Jehoahaz by war ; that three times did
he beat Benhadad, and recovered the cities of Israel 1 ." To
this event, I say, the prophet is supposed more particularly to
allude. But, in the history of Israel, such instances were
without number. The deliverance of Israel from Egypt, tile-
destruction of Jericho by the sound of rams horns, and of
Midian by the lamps and pitchers of Gideon, clearly shew, that
God can save equally by many or by few, and that those who
trust in him shall never be confounded.
If, on the other hand, we suppose this exercise of God s
power to be mentioned with a view to awe the Israelites into
submission, it may well be interpreted in that view. The
whole nation, both of Israel and Judah, placed an undue
reliance on their relation to God, and could not conceive that
their enemies should ever be suffered finally to prevail against
them. A remarkable instance of this occurred in the days of
Zedekiah, king of Judah. The Chaldeans besieged him in
Jerusalem : but, on Pharaoh s coming from Egypt to succour
him, the Chaldeans raised the siege. This departure of the
f Gen. xvii. 1. R Ps. xxix. 11. h Ps. xxviii. 8.
Isai. xxv. 4. k Dent, xxxii. 30.
1 2 Kings xiii. 7, 1719, 25.
216 AMOS, V. 8,9. [1190,
Chaldean army raised the confidence of Zedekiah, that he had
no just ground for fear. But Jeremiah was commanded to
tell him, that the Egyptian army should soon return to their
own land ; that the Chaldeans should immediately resume the
siege ; and that, " though he had smitten the whole army of
the Chaldeans, so that there remained none but wounded men
amongst them, yet should they, the wounded soldiers, rise up
every man in his tent, and burn Jerusalem with fire m ."
This latter interpretation of the words seems countenanced
by the menace which has been before mentioned ; where the
prophet says, " Seek ye the Lord, lest he break forth like fire
in the house of Joseph, and devour it, and there be none to
quench it in Beth-el."]
According to this twofold view of the character of
Jehovah, we must state,
II. The ends for which it is adduced
And,,
1. As a warning to those who seek him not
[To every creature under heaven must we declare, that
" God is very greatly to be feared:" " Forasmuch as there is
none like unto thee, O Lord : thou art great, and thy name is
great in might: who would not fear thee, O God of nations"?"
If he is " able to save, he is able also to destroy." In what
ever fortresses any be entrenched, " their refuges of lies shall
be swept away, and the flood of Divine vengeance shall over
flow their hiding-place ." They may in their own conceit
" make a covenant with death and hell ;" but " their covenant
with death shall be disannulled, and their agreement with hell
shall not stand: when the overflowing scourge shall pass
through, they shall be trodden down by it p ." What is said
in relation to Moab may be spoken in reference to all who
cast off the fear of God ; " they shall be trodden down by him,
even as straw is trodden down for the dunghill : and he shall
spread forth his hands, as he that swimmeth spreadeth forth
his hands to swim ; and he shall bring down their pride,
together with the spoils of their hands : and the fortress of
the high fort of thy walls shall he bring down, lay low, and
bring to the ground, even to the dust q ."
To those, then, who are living without God in the world, I
would suggest this awful consideration : God is " of great
m Jer. xxxvii. 5 10. n Jer. x. 6, 7.
Isai. xxviii. 15, 17. p Isai. xxviii. 18.
1 The image of a swimmer advancing himself, whilst with his hands
he irresistibly sweeps away the waters, beautifully illustrates God s
advancing his own glory in the destruction of all his enemies.
1190.] GOD S CONDESCENSION AND GRACE. 217
power and of terrible majesty ;" and when he riseth up, who
then can resist him r ? or who can stand in his sight when he
is angry 8 ? Verily, " He is a consuming fire 1 ." Who then
would set briers and thorns against him in battle ? He would
go through them, and burn them up together. " Seek ye,
then, his face:" seek him as he is revealed to you in the Gospel
of his Son : seek him as reconciled to you by the blood of the
cross: seek him also speedily, and with your whole hearts: for
I must declare to you, that " there is no escape to those who
neglect his great salvation 11 ;" and that, " though hand join in
hand, the wicked shall not be unpunished x ."]
2. As an encouragement to those who desire his
favour
[Many are ready to despond on account of their own
weakness, and of the power of their enemies. But if God be
our strength and our salvation, whom need we fear? " If he
be for us, who, with any prospect of success, can be against
us?" Hear how he chides the indulgence of a desponding
thought: " Why sayest thou, O Jacob, and speakest, O Israel,
My way is hid from the Lord, and my judgment is passed
over from my God? Hast thou not known? hast thou not
heard, that the everlasting God, the Lord, the Creator of the
ends of the earth, fainteth not, neither is weary; there is no
searching of his understanding? He giveth power to the faint;
and to them that have no might he increaseth strength. Even
the youths shall faint and be weary, and the young men shall
utterly fall : but they that wait upon the Lord shall renew
their strength; they shall mount up with wings as eagles;
they shall run and not be weary ; they shall walk and not
faint 5 ." Let not any one then shrink back from the contest,
how weak soever he himself may be, or however potent his
enemies. Aided by God, " a worm shall thresh the moun
tains z :" and the weakest creature in the universe may say
with Paul, " I can do all things through Christ who strength-
eneth me a ." In truth, a sense of weakness, so far from being
any ground of discouragement, is rather a ground of hope;
because " God will perfect his own strength in our weakness."
We are told that God bringeth down them that dwell on
high; the lofty city, he layeth it low; he layeth it low, even
to the ground ; he bringeth it even to the dust." But whom
does he emplov in this work? The strong and mighty? No:
it is added, " The foot shall tread it down, even the feet of
the poor, and the steps of the needy b ." Whoever then ye be,
r Job xxxi. 14. s Deut. iv. 24. l Ps. Ixxvi. 7.
" Hob. ii. 3. x Prov. xi. 21. > Isai. xl. 27 31.
z Isa. xli. 14, 1. ). a Phil. iv. 13. b Isai. xxvi. 5,0.
218 AMOS, V. 12. [1191.
go forward. Though seas of difficulty be before you, I say to
you, as God did to Moses, " Wherefore criest thou unto me?
Say unto the children of Israel, that they go forward ." Do
you doubt whether success shall attend your efforts? Look at
the example of David : see his triumphs, and his acknowledg
ments d and doubt not, but that if you seek God, and
confide in him as David did, like him you shall be more than
conquerors, through Him that loveth you.]
c Exod. xiv. 15.
d 2 Sam. xxii. 2 20. This whole passage should be cited. See
also ver. 30 41.
MCXCI.
GOD KNOWS OUR SINS.
Amos v. 12. / know your manifold transgressions and your
mighty sins.
MANY passages of Holy Writ appear to refer to a
particular people only ; whilst in reality, they are
applicable to all mankind. Whoever shall consult
the passages cited by St. Paul in the third chapter of
his Epistle to the Romans, in confirmation of the total
depravity of mankind, and compare them with the
places from whence they are taken, will be parti
cularly struck with the truth of this remark. The
Prophets David and Isaiah speak of certain indivi
duals whose iniquities were of a most enormous kind ;
but St. Paul proves from them the depravity of human-
nature in general : and this he does with great pro
priety : for, though all persons do not run to the same
extent of wickedness, all have the same propensities
within them : and if persons enjoying all the advantages
of revelation abandoned themselves to such wicked
ness, it must arise, not from the peculiarity of their
trials, but from the inward depravity of their hearts.
This observation was applicable to the passage before
us. The prophet, or rather God by him, is address
ing a people who violated all the duties of social and
civil life ; and is denouncing his judgments against
them for the sins which they so openly committed :
but the same address may be justly made to every
1191.] GOD KNOWS OUR SINS. 219
child of man : for all are corrupt and abominable in
their doings ; " all of which are naked and opened
before the eyes of Him with whom we have to do."
Let us consider,
I. The information here given us
Men conceive of God as not noticing their sins :
" They say in their hearts, The thick clouds are a
covering to him, that he cannot see." But he does
see the sins of all mankind : he sees them,
1. In all their extent and variety
{From infancy to age his eye is upon us. Scarcely do we
draw our breath, before we begin to shew what fallen creatures
we are; how irritable, how self-willed, how querulous, how
addicted to every evil which we are capable of committing.
As our powers of acting are enlarged, our habit of sinning
is proportionably increased ; every faculty displaying those
corruptions which are most suited to its powers, and to the
exercise of which it can most easily contribute. As reason
expands, we might hope that it should assume the government
of our lives : but it is soon overpowered by passion ; and its
voice, if heard at all, is lost amidst the pleasures and vanities
of a tempting world. So universal is this, that all expect, as
a matter of course, to behold increasing corruptions with
increasing years ; the exhibition of them varying with the
successive periods of life : in the young, the passions pleading
for indulgence ; in maturer age, the desire of distinction urging
and impelling us ; and, in our latter years, the cares of this
life, or the deceitfulness of riches, occupying all our time and
thoughts. All this has God beheld ; and not a disposition or
desire has been hid from him.
The sins of body and of mind have been alike open to him.
Each of these lias its appropriate lusts: there is a " filthiness
both of the flesh and of the spirit," from which we are alike
concerned to " cleanse ourselves." Intemperance, lewdness,
sloth, have, in different men, their sway, according as educa
tion or constitutional propensity incline them. And in the
mind, what an inconceivable mass of iniquity resides, ever
ready to start forth into action, as occasion may require ! Oh
the pride, the envy, the malice, the wrath, the revenge, the
uncharitableness, which shew themselves in our daily life and
conversation ! Add to these the murmuring, and discontent,
and covetousness ; the self-confidence and self-dependence ;
and the entire devotion to self-gratification "in the whole of our
conduct. What an accumulation of wickedness must arise
220 AMOS, V. 12. [1191.
from a life so spent, when, in fact, " every imagination of the
thoughts of our hearts is evil, only evil, continually ! "
Of omission, too, as well as of commission, does he behold
our sins. He tries us by the standard of his perfect law,
which requires that we should love him with all our heart and
mind and soul and strength ; and that we should live in an
entire dependence on his care, and for the purpose only of ad
vancing his glory. But in our whole lives there has not been
one single moment in which we have conformed to his law, or
come near to the line which he has marked out for us. To his
dear Son, also, what gratitude, what affiance, what devotion
have we owed ! Yet have we been almost strangers to these
holy feelings ; and, even at the present moment, possess them
in no degree comparable to what his love to us requires. Nor
have we obeyed the motions of his Holy Spirit, but rather
have done despite to him every day we lived. What have the
interests of our souls and of eternity demanded? Yet, in what
Way have we discharged the debt ?
Surely, if we put together these things, we must confess
that our " transgressions" have been " manifold;" yea, more
in number than the hairs of our head, or " as the sands upon
the sea-shore innumerable."]
2. In all their heinousness and aggravations
[Our sins have been committed against light and knoiv-
hdge. Though we have not known the extent of our duty to
God, we have known far more of it than we have ever prac
tised. No one of us has been so ignorant, as not to see the
importance of eternal things, when compared with the things
of time and sense ; and, consequently, the duty of giving them
a precedence, both in our estimation and pursuit. But have
we felt the same ardour in relation to them that we have in
prosecuting the vanities of this present world ? Alas ! If we
had paid no more attention to our temporal concerns than we
have to those which are spiritual and eternal, we should have
had very little prosperity to boast of; or rather I should say,
there would have been but one sentiment respecting us, among
all who knew us.
Against vows and resolutions, too, we have proceeded in this
mad career. I conceive there is not any one amongst us so
obdurate, as not to have formed some purposes of amendment.
At the death of a friend or relative, or in a time of sickness,
when our own dissolution seemed to be drawing near, or per
haps after an awakening sermon, we have thought that to
humble oui selves before God, and seek acceptance with him,
was our duty : but the impression has soon worn away, and,
like metal that has been fused, we have soon returned to our
wonted hardness. Possibly we may have begun and made
1191.1 GOD KNOWS OUR SINS. 221
some progress in religion, and given to our friends hopes that
we would really turn unto our God: but we have been drawn
aside by temptation, and have " turned back with the dog to
his vomit, and the sow that was washed to her wallowing in
the mire."
Above all, we have sinned against all the mercits and the
judgments of God. We have seen his judgments upon others,
yet have not returned unto him ourselves. We have perhaps
felt them in some measure ourselves, yet have made no suitable
improvement of them. As for mercies, they have followed us
night and day, from our youth up: yet to how little effect, as
it regards our souls ! That greatest of all mercies, the gift of
God s only-begotten Son to die for us, one would suppose that
that should have altogether constrained us to live unto our God.
But that stupendous mystery has appeared to us only as a
cunningly-devised fable, which might amuse us awhile, but
which merited no practical regard. Indeed, if Christianity had
been altogether false, few of us would have materially differed
from what we have been ; for we have neither been allured by
its promises, nor alarmed by its threats, so as to comply with its
dictates in any essential point.
Is this matter over-stated ? Do we not know it to be true ?
and has not God witnessed it in all its parts ? Yes : as he has
seen " our manifold transgressions," so has he also known " our
mighty sins," and recorded every one of them in the book of his
remembrance.]
Such is the information given us in our text : and
it becomes us to consider,
II. The use we should make of it
Certainly, in the first place,
1. We should beg of God to discover to us the
real state of our souls
[We know it not, though it is so plain and palpable. We
are ready to account ourselves, if not positively good, yet far
from bad. The sins of which we are conscious, appear only
like the stars in a cloudy night, few in number, and at great
intervals ; whereas, if we saw ourselves as we really are, the
whole extent of our lives would present to us but one conti
nuous mass of sins, of a greater or lesser magnitude. But who
can open our eyes ? Who can shew us to ourselves ? Who
can bring us to a becoming sense of our extreme vileness ?
None but God. It is he alone who can open to our view
" the chambers of imagery" which are in our hearts ; and shew
us, that instead of our being, as we vainly imagine, " rich, and
increased with goods, and in need of nothing, we are indeed
wretched, and miserable, and poor, and blind, and naked."]
AMOS, V. 12. [1191.
2. We should entreat him to humble us in the
dust before him
[It is God alone who can " give repentance : " he alone
can take away the heart of stone, and give us a heart of flesh.
Who was it that made the difference between Lydia and the
other hearers of St. Paul ? It was " the Lord, who opened
her heart to attend to the things that were spoken by him."
And it is the same power alone that can turn us from darkness
unto light, and from the power of Satan unto God. And let
us remember, that humiliation for sin is necessary : it is indis
pensably necessary for our acceptance with God. God himself
has declared, that " whoso covereth his sins shall not prosper ;
and that he only who confesseth and forsaketh them, shall find
mercy at his hands."]
3. We should look to our Lord Jesus Christ, as
our only hope
[If we conceive our sins to have been only light and venial,
we shall easily persuade ourselves that we can make compen
sation for them by some works of our own. And it is owing
to men s ignorance of their own hearts, that they so generally
hope to establish a righteousness of their own by the works of
the law. But that vain thought must be discarded with ab
horrence. We must renounce all hope in ourselves ; and " flee
for refuge to that hope which is set before us, even to the Lord
Jesus Christ, who died for us, that he might atone for our sins,
and effect a reconciliation for us with our offended God. Be
assured, Brethren, that there is no other way unto the Father
than by Christ. If you were to shed rivers of tears, you could
never wash away one sin ; nor, if you could walk ever so holily
in future, could you ever atone for the smallest sin. How then
can you hope to wash away or make atonement for all your
manifold transgressions, and your mighty sins ? Indeed, you
must look to Christ as your only hope, and transfer to his sacred
head the sins you have committed, exactly as Aaron transferred
to the head of the scape-goat the sins of all Israel. It is in this
way alone that they can ever be removed from your souls : and
if not so removed, they will sink your souls into everlasting
perdition.]
4. We should walk with all possible circumspection
before God
[Having so long exercised the patience of our God, we
ought to determine, through grace, that we will offend him no
more. However careful we may be, imperfection will pervade
our very best services. But let it be imperfection only, and
not wilful sin, that God shall see in us in future. Let there
be no allowed guile in our hearts. Let us search out our duty
1192.] CARNAL EASE AND SECURITY REPROVED. 223
in its full extent, and endeavour to fulfil it ; attending to it in
all its parts, without partiality and without hypocrisy. Let it
henceforth be the one labour of our lives to " keep a conscience
void of offence before God," if by any means we may approve
ourselves to him, and " stand perfect and complete in all the
will of God."]
iMCXCII.
CARNAL EASE AND SECURITY REPROVED.
Amos vi. 1. Woe to them that arc at cane in Zion.
ONE would scarcely conceive it possible, that the
Jews, with so many instances of God s displeasure
before their eyes, could indulge in security, whilst
they were evidently, in the whole course of their lives,
provoking him to anger. But the blindness both of
Israel and Judah was almost incurable. The ten
tribes having wholly addicted themselves to idolatry,
were the first monuments of God s indignation. Yet
on them the divine judgments fell at first but partially,
in order that they might be stirred up to penitence,
and avert, by timely reformation, their impending fate.
But they continued obdurate, under all the chastise
ments that were inflicted on them : nor did Judah
make any suitable improvement, either of the judg
ments inflicted on others, or of the forbearance that
\vas exercised towards themselves. God, by the
Prophet Jeremiah, complains of Judah thus : "I saw,
when for all the causes whereby backsliding Israel
committed adultery I had put her away, and given
her a bill of divorce, yet her treacherous sister Judah
feared not, but went and played the harlot also a ." A
similar complaint was made by the Prophet Amos in
our text. God had " begun to cut Israel short ;" but
neither did they nor Judah lay it to heart, as they
should have done : they saw what had been done to
nations less guilty and more powerful than themselves;
to Calneh, in Chaldea ; to Hemath, in Syria; to Gath
of the Philistines; and yet " they put away the evil
a Jer. iii. b.
224- AMOS, VI. 1. [1192.
day" from themselves b , as though the cup of bitterness
should never be put into their hands. But the pro
phet denounces against them the heavy judgments
of God : " Woe to them that are at ease in Zion !"
It is my intention from these words, to shew you,
I. The evil which is here reproved
We are not to suppose that the mere circumstance
of a person s being " at ease" is sinful : on the con
trary, it is the privilege of God s people to enjoy that
very state, and that, too, in relation both to their
temporal and spiritual concerns. In reference to
temporal matters, God has said, " Whoso hearkeneth
unto me shall dwell safely, and be quiet from fear of
evil ." And in the book of Job, Eliphaz states this
point at large : " He shall deliver thee in six troubles ;
yea, in seven there shall no evil touch thee. In
famine, he shall redeem thee from death ; and in war,
from the power of the sword. Thou shalt be hid
from the scourge of the tongue ; neither shalt thou
be afraid of destruction when it cometh. At destruc
tion and famine thou shalt laugh ; neither shalt thou
be afraid of the beasts of the earth : for thou shalt
be in league with the stones of the field ; and the
beasts of the field shall be at peace with thee : and
thou shalt know that thy tabernacle shall be in peace*."
Nor is spiritual peace a whit less the portion of the
godly : for it is expressly said, " What man is he that
feareth the Lord 1 His soul shall dwell at ease e ."
Yet, that there is a sinful kind of ease, is evident,
from the woe denounced against it. The state, then,
that is here condemned, is a state,
1. Of carnal confidence
["Woe to them that are at ease in Zion, and trust in the
mountain of Samaria ! " Both Judah and Israel were ready to
place an undue confidence in the capitals of their respective
countries, as being well fortified both by nature and art : and
when they had been made to see how weak such fortresses
were, when defended only by an arm of flesh, they would
" say in the pride and stoutness of their hearts, The bricks are
b ver. 2, 3. c Prov. i. 33.
d Job v. 1924. e p g . XXVt 12, 13.
1192.] CARNAL EASE AND SECURITY REPROVED. 225
fallen down, but we will build with hewn stones ; the syca
mores are cut down, but we will change them into cedars f ."
In their outward relation to God, also, they trusted ; as the
reproof administered to them shews: "Trust ye not in lying
words, saying, The temple of the Lord, the temple of the
Lord, the temple of the Lord are we g ." Because " they had
Abraham to their father," they thought that no evil could
befall them h .
And is not this a common evil amongst ourselves ? What
is there in which we do not trust, rather than in God ? In all
our concerns, whether personal or public, we lean on an arm
of flesh, and find it altogether foreign to our habits to "cast
all our care on God." Even in relation to our eternal interests
we find it exceeding difficult to realize our dependence on
God. Our own wisdom and strength and righteousness are,
for the most part, the objects of our reliance, and the grounds
of our ease. But the whole of this is most displeasing to God;
according as it is written, " Blessed is the man that trusteth
in the Lord, and whose hope the Lord is ; but cursed is the
man that trusteth in man, and that maketh flesh his arm ."]
2. Of sensual indulgence
[To possess indulgences, or to use them, is no ground of
offence; for "God has given us all things richlv to enjoy k :"
But to place our happiness in them, is to provoke God to jea
lousy; since HE ought to be to us the one only fountain and
source of bliss. The Jews, whom the prophet reproves, were
greatly guilty in this particular. When both the sins which
they committed, and the judgments which they suffered, were
rather " calling them to mourning and to fasting and to weep
ing 1 ," they were living in all the indulgences of the most
luxurious ease: as the prophet says: "They lie upon beds of
ivory, and stretch themselves upon their couches, and eat the
lambs out of the flock, and the calves out of the midst of the
stall ; they chant to the sound of the viol, and invent to
themselves instruments of music, like David ; they drink wine
in bowls, and anoint themselves with the chief ointment" 1 ."
Now this is the very state in which happiness is supposed to
consist : it is universally spoken of as the very summit of
human enjoyment ; and is held forth as an object greatly to be
envied and desired. But how different are these things in
God s estimation ! To all who spend their lives in such a way
as this, our Lord, no less than the prophet, says, "Woe unto
you that laugh now ! for ye shall weep"."
f Isai. ix. 9, 10. s Jer. vii. 4. >> Matt. iii. 9.
Jer. xvii. .5, 7. k 1 Tim. vi. 17. Isai. xxii. 12 14.
m ver. 4 G. " Luke vi. 2o.
VOL. X. Q
226 AMOS, VI. 1. [1192.
Let it not however be imagined that this woe attaches only
to the opulent: for the lower classes of society are equally
obnoxious to the same condemnation ; whilst, with less refine
ment indeed, but not an atom less of sensuality, they gratify
themselves with those indulgences which every public-house
supplies. I forbear to specify their enjoyments with the same
minuteness as the prophet does the gratifications of the rich:
but your own minds will present you with a detail of the
accompaniments of carousals amongst the poor, and of the
gratifications wherein they consume their time, their property,
their health, their souls.]
3. Of selfish apathy
[Swallowed up with their vain amusements, the Jews
"were not grieved for the affliction of Joseph ." They laid
not to heart the miseries of others ; nor considered either
from whom the judgments had come, or for what cause they
had been inflicted. " The harp and the viol, the tabret and
the pipe, and wine, were in their feasts ; but they regarded not
the work of the Lord, nor the operation of his hands p ." And
this constitutes a very essential part of that wickedness, which
a state of self-indulgent ease invariably brings with it. None
feel so little for others, or for the Church of God, as those who
are immersed in worldly pleasures. The chief butler, when
restored to his office in Pharaoh s household, forgat the in
terests of the suffering Joseph; as all in prosperity are but
too apt to do : so that it is well said by the apostle, " She
that liveth in pleasure is dead while she liveth q ." In truth,
such persons are dead to all holy feelings, whether towards
God or man. But this is a state of grievous criminality. We
ought all of us to consider ourselves as members of one body,
and to have the same care one for another, every member
participating in both the joys and sorrows of all the rest 1 .
We should all be able to make to God the very same appeal
as Job did : " Did not I weep for him that was in trouble ?
and was not my soul grieved for the poor 8 ?" But in a more
especial manner ought we to be concerned for the souls of
men : and when we view the lamentable condition of Jews
or Gentiles, or of the souls of nominal Christians, without pity
and compassion, we may well tremble, as obnoxious to the
displeasure of our God, as being most unreasonably and un
mercifully " at ease in Zion." If we would have any evidence
that we are right with God, we must be able, like St. Paul, to
appeal to the all-seeing God, that for our perishing brethren,
ver. 6. P Isai. v. 12.
<i Gen. xl. 23. and Esth. iii. 13, 15. with 1 Tim. v. 6.
r 1 Cor. xii. 25, 26. Job xxx. 25.
1 192. J CARNAL EASE AND SECURITY REPROVED. 227
whoever they may be, " we have great heaviness and continual
sorrow in our heart 1 ."]
That we may not think lightly of this evil, I will
proceed to shew,
II. The equity of the judgments denounced against
it
We are ready to think that nothing but gross and
flagrant immorality deserves God s wrath. But the
habit of the mind may be as offensive to God as any
overt act whatever : and we hesitate not to say, that
the evil which is here reproved, deserves the woes
that are denounced against it.
The judgments which are threatened in the Old
Testament are chiefly of a temporal nature. In truth,
nations, as nations, are incapable of sustaining any
other. But individuals, so far as they are implicated,
will have to bear that wrath of God which, in the
New Testament, is fully " revealed against all ungod
liness and unrighteousness of men u ."
That the evil which we have been considering de
serves this, will be seen, if we reflect that it implies,
1. A total alienation of heart from God
[How impossible would it be to conceive of an angel in
heaven, or of Adam in Paradise, in such a state as our text
imports! Not one of them could for a moment forget his
dependence on God. However crowned with comforts suited
to their nature, not one of them would rest in those things as
his happiness, or cease to seek his happiness in God. And,
if we suppose any part of the creation reduced to a state of
suffering, not one of them would be indifferent to their wel
fare, or indisposed, if it were in his power, to promote it. It
is in consequence of our departure from God, that all this evil
is come upon us; and that we resemble rather the devil in
pride, the beasts in sensuality, and the very stones in an in
sensibility to all around us. And let me ask, Does not such
a state as this deserve the wrath of God ? And is not a woe
most justly denounced against it? Look at the Saviour; do
you find any symptom of such a disposition in him ? Was
not the very reverse manifested by him, when for our sakes
" he made himself of no reputation, and took on him the form
of a servant, and became obedient unto death, even the death
of the cross?" If we are so far from his image, and so far
t Rom. ix. 1,2. " Rom. i. 18.
Q2
AMOS, VI. 1. [1192.
from seeking his glory, as my text implies, it is in vain to hope
that we shall have any part with him in the world above.]
2. An utter insensibility to all the wonders of
Redemption
[Among the ends for which our blessed Lord came into
the world, one of prime importance was, " that we should not
henceforth live unto ourselves, but unto Him who died for us
and rose again." But the sensual life, which we have before
described, is altogether foreign from this, or, rather, directly
opposed to it. Shall one then " in Zion" be thus at ease?
It would be bad enough for those who have never heard of
redeeming love to rest in such a state ; but, for those who
profess to have " come unto Mount Zion," and to belong to
the Church of Christ, to be thus lost to all that is good, is an
abomination that merits, and will assuredly be visited with,
God s heavy displeasure. If we would dwell with Christ in a
better world, we must " have the mind that was in him," and
" walk as he walked" ]
3. An entire forgetfulness of the future judgment
[Could any man living on the borders of eternity rest in
such a state as is here described ? What if we were to see a
dying man immersed in carnal confidence, and sensual indul
gence, and selfish apathy; should we think such dispositions
suited to his state ? Would not even an ungodly man judge
it better for him to rise above the things of time and sense,
and to have his mind occupied with the concerns and interests
of eternity? Think, then, of an immortal being thus occupied;
not knowing, but that, before another day shall arrive, he may
be summoned to the judgment-seat of Christ, and receive his
doom, either in heaven or in hell, for ever : is it not almost
incredible that a human being of this description should be
found? But so it is, even with the great mass of mankind:
they " put far from them the evil day," and scarcely think of
eternity till they are constrained to meet it with all its horrors.
What, then, shall I say to such persons? What can I say,
but " Woe unto them?" I am aware that it must appear
harsh; and that it would be more pleasing to the generality,
if we were to " prophesy unto them smooth things, and pro
phesy deceits." But w r e dare not do so. Our blessed Lord,
when addressing such persons even persons in Zion, who,
whilst they "professed to know God, in works denied him"
repeated no less than seven times, in one short chapter, this solemn
warning, " Woe unto you, Scribes and Pharisees, hypocrites !"
and then closed his address with this terrible denunciation :
" Ye serpents, ye generation of vipers, how shall ye escape
the damnation of hell x !" This, by the way, shews us what is
x Matt, xxiii. 13 33.
1193.] GOD S CONDESCENSION TO PRAYER. ^39
meant by the woe denounced in my text. Yes, it is nothing
less than " the damnation of hell" that must be the portion of
such self-deceiving professors. I pray you, Brethren, be not
satisfied with having it supposed that ye belong to Zion, whilst
ye really " belong to the synagogue of Satan." To " have a
name to live," will be an awful state, if ye be found " dead" at
last. Indeed, if you would obtain the prize, you must " run
as in a race:" if you would gain the victory, you must " fight
the good fight of faith :" if ever you would have eternal life,
glory and honour and immortality must, to the latest hour of
your lives, be the one object of your pursuit.]
MCXCIII.
GOD S CONDESCENSION TO PRAYER.
Amosvii. 2,3. Then I said, O Lord God, fort/ire, I beseech
thee : by whom shall Jacob arise ? for he is small. The Lord
repented for this : It shall not be, saith the Lord.
IT is very instructive to see, amongst all the ser
vants of Jehovah, whether Prophets or Apostles, how
love was blended with fidelity in the whole of their
ministrations. They were constrained to declare all
which " God had skewed unto tkem*" But did they
"desire the woeful events" which they predicted?
They could appeal to God that they did not b . The
Prophet Amos had been commanded to foretell that
the fruits of the earth, with the exception of those
which had been gathered in, should be eaten up by
grasshoppers . But he immediately betook himself to
prayer, and, by his importunity, prevailed on God to
suspend the threatened judgment. He was directed
afterwards to foretell the destruction of a part of
the land by fire d : and again, in the same terms as
before, he interceded for the land ; and obtained for
it a similar relaxation of the impending calamity. The
judgments had been begun to be inflicted 6 ; but at his
request they were removed. It is probable that these
judgments were also threatened in a, figurative sense ;
and related to the invasions of Pul, king of Assyria,
who contented himself with imposing a tribute of a
a ver. 1, 4, 7. l) Jer. xvii. 10. c VIT. 1, 2.
d ver. 4. Amos iv. 9, 11.
230 AMOS, VII. 2, 3. [1193.
thousand talents of silver; and that of Tiglath-pileser,
who took several cities, and carried away the inhabi
tants captives to Assyria f . But, without entering into
the history of these events, I wish to fix your attention
on the repeated intercessions of the prophet, (for the
repetition of them in the same words, and the repeated
answer to them in the same words, render them pecu
liarly deserving of our attention ;) and to shew you
from them these blessed truths ;
I. That the judgments we fear may be averted by
prayer
Judgments of the heaviest kind are denounced
against us
[Temporal judgments, such as those referred to in the
passage before us, would be very terrible : yet are they
nothing, in comparison of what we have cause to fear. " The
wicked," says David, " shall be turned into hell, and all the
nations that forget God g ." In another psalm he is more ex
plicit still : " Upon the wicked he shall rain snares, fire and
brimstone, and an horrible tempest : this shall be the portion
of their cup 1 ." Who amongst us has not forgotten God, days
without number? and who, therefore, has not reason to tremble
at these awful declarations?]
But they may all be removed by fervent and be
lieving prayer
[Look into the Scriptures, and see the wonderful efficacy
of prayer ! If ever there was a person that had reason to fear
his prayers could not be heard, it was David : because he had
long known the Lord ; had received the most distinguished
favours at his hands ; and yet committed adultery and murder,
and continued impenitent for a long period, till his sin was
charged home upon him by the Prophet Nathan : yet, behold,
he, the very instant he acknowledged his transgressions, was
forgiven. " I have sinned against the Lord," says he : and
instantly the prophet replies, " The Lord hath put away thy
sin : thou shalt not die 1 ." Hear the prayers which he offered
on the occasion : " Wash me throughly from mine iniquity,
and cleanse me from my sin." " Deliver me from blood-
guiltiness, O God, thou God of my salvation* !" Hear with
what confidence he prayed: " Purge me with hyssop, and I
shall be clean : wash me, and I shall be whiter than snow ."
f 2 Kings xv. 19, 29. e Ps. ix. 17. h Ps. xi. 6.
j ? Sam. xii. 13. k Ps. li. 2, 14. 1 Ps. li. 7.
1193.] GOD S CONDESCENSION TO PRAYER. 231
What ! you clean ! you whiter than snow ? Yes, /, even /.
Hear how particularly he himself notices the speed with which
his prayer was answered. " When I kept silence (and refrained
from prayer), my bones waxed old through my roaring all the
day long. For day and night thy hand was heavy upon me :
my moisture is turned into the drought of summer. But at
last I acknowledged my sin unto thee, and mine iniquity I hid
not : I said, I will confess my transgressions unto the Lord ;
and (instantly) thou forgavest the iniquity of my sin m ."
We may notice, also, the instance of Manasseh, who was
perhaps the most daring in his impieties of all the human race:
" He built up again the high places which Hezekiah his father
had destroyed ; he reared up altars for Baal, and worshipped
all the host of heaven ; he built altars for them all, even in
the house of the Lord itself, and set a graven image there ; he
made his son to pass through the fire ; he caused his subjects
to do more evil than had been committed by the nations whom
God had driven out before them ; and to all these impieties he
added this, that he shed innocent blood very much, till he had
filled Jerusalem with it from one end to the other 1 . Now can
we suppose that such a monster of impiety as this could ever
be forgiven? Yes : not even his prayer was shut out, when he
besought the Lord. We are told, that " in his affliction he
besought the Lord his God, and humbled himself greatly
before the God of his fathers, and prayed unto him ; and
He was entreated of him, and heard his supplication. Then
Manasseh knew that the Lord lie was God ." Repeatedly is
this noticed in the history respecting him; " his prayer unto
his God, his prayer, and how God was entreated of him 1 :"
and no doubt it is thus repeated in order to shew us, that,
whatever be our demerits, we shall not be cast out, if, with
humble, fervent, and believing supplications, we betake our
selves to the prayer-hearing and sin-pardoning God.
The whole people of Nineveh attest this blessed truth.
There was no call to repentance suggested by the Prophet
Jonah : the judgments denounced by him were altogether
unqualified with the smallest hope of mercy : the Prophet
himself seems scarcely to have contemplated a possibility of
forgiveness to them ; yet were they, even the whole popula
tion, spared at the voice of their cry 1 .
I say then, without hesitation, to all the sinners of mankind,
" 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 to our God, for he will abundantly
ni Ps. xxxii. ,3 f. " 2 Kings xxi. 3 1C.
" 2 Chron. xxxiii. 12, 13. 2 Chron. xxxiii. 1, 19.
<i Jonah iii. 10.
232 AMOS, VII. 2, 3. [1193.
pardon," and multiply his pardons above all the multitude of
their sins r .]
My text leads me to notice another most important
truth ; namely,
II. That the weakness we feel may be urged by us
as a plea
The state of Israel at that time seemed indeed to
be very desperate : for " God had already begun to
cut them short." But the prophet, instead of de
sponding, twice urged this very circumstance as a
plea with God to grant him his request : " O Lord
God, forgive, I beseech thee ! by whom shall Jacob
arise ? for he is small." And each time the success
of his plea is mentioned, " The Lord repented for
this : it shall not be, saith the Lord ."
Now such may be our plea before God
[We are ready to make our weakness a ground of de
spondency before God : " How can I turn to him ? How can
I effect a reconciliation with him ? How can I hope ever to
emancipate myself from my cruel bondage ? " " There is no
hope :" I may as well continue as I am : I can but perish at
last*. But all this is wrong : for God often delays his inter
positions for this very end, that he may bring us to see how
destitute we are of help or hope in ourselves : nor is he ever
better pleased, than when, with a total dereliction of all hope
in ourselves, we cast ourselves wholly and unreservedly on him.
Let us once be brought to say with king Jehoshaphat, " We
have no might ; but our eyes are unto thee ;" and we may be
sure that our deliverance is nigh at hand u . The prophet
succeeded thus.]
And such success shall we also obtain
[I have said that God orders his dispensations, for the
most part, so as to bring us to self-despair. Hear his own
words: "The Lord shall judge his people, and repent him
self for his servants, when he seeth that their power is gone,
and there is none shut up or left x . If there were any power
in ourselves, we should be ascribing our deliverance to our own
arm: but when we see how destitute we are of all strength,
then are we willing to give God the glory of all that he effects
in our behalf. See this in the Apostle Paul. He was assaulted
with some grievous temptation, which he calls " a thorn in his
T Isai. Iv. 7. The margin. s Compare ver. 2, 3, and 5, G.
1 Jer. iii. 25. "2 Chron. xx. 12. * Dent, xxxii. 36.
1193.] GOD S CONDESCENSION TO PRAYER. 238
flesh." Thrice he cried to the Lord to remove it: and by his
repeated entreaties he obtained this answer ; " My grace is
sufficient for thee : for my strength is made perfect in weak
ness." And what was the effect ? His fears are dissipated ;
his sorrows are dispelled ; and instantly he bursts forth into
these triumphant exclamations : " Most gladly therefore will
I glory in my infirmities, that the power of Christ may rest
upon me : for when I am weak, then am I strong 5 ." Here is
the great truth which I would impress upon your minds ;
" When I am weak, then am I strong." It is not possible to
have too deep a sense of your own weakness." Perhaps in the
whole world there does not exist another passage comparable
to that in the Prophet Isaiah, where he represents whole
mountains of difficulty to be encountered, and Israel, as a mere
insignificant worm, groaning under them : " Fear not, thou
worm Jacob : I will make thee a new sharp threshing instru
ment, having teetli : thou shall thresh the mountains, and beat
them small, and shalt make the hills as chaff: thou shall fan
them, and the wind shall carry them away, and the whirlwind
shall scatter them : and thou shalt rejoice in the Lord, and
shalt glory in the Holy One of Israel 2 ." Endeavour to realize
this idea. Place mountains before your eyes: then look down
upon a poor helpless worm ; and then see, through his exer
tions, the whole mountains beaten to dust and scattered as by
a mighty whirlwind ; and then you will have some faint con
ception of the truth inculcated in my text ; sins, that reach
unto the heavens, scattered to the winds ; and judgments, deep
as hell, removed for ever from your sight. Bring every threat
ening which the word of God contains : and to every one in
succession I will say, " Respecting thin the Lord hath repented:
and this shall not be ;" " neither shall that be."]
Let me now, in my APPLICATION of this subject, ad
dress,
1. Those who despise the judgments of the Lord
[Many there are who look upon the threatenings of God
with as little concern as if there were no truth in them ; and
who, like Ama/iah in the chapter before us, condemn the
preachers as exciting groundless fears ; and say to them, " Pro
phesy not against Israel, and drop not thy word against the
house of Israel 3 ." But to all such persons I must say, that
the word of God shall stand, and not one jot or tittle of it shall
ever fall to the ground. Look back, and see, " Did not God s
word take hold of" the disobedient Jews b ? Go to Assyria, and
see ; or go to Babylon, and see ; or look upon them in their
x 2 Cor. xii. 710. z Isai. xli. 1416.
a ver. 10, 1(5. b Zech. i. 0.
234 AMOS, VII. 2, 3. [1193.
present dispersion, and see. You may put far from you the
evil day ; but it will come at last ; and with augmented terror
in proportion as it has been despised. I call upon you, then
yea, on every one amongst you, to turn unto the Lord, and to
cry, " ) Lord God, forgive, I beseech thee c !" For where is
there one amongst you that does not need forgiveness? or who
can obtain forgiveness, if he will not ask ? But, " if ye will not
turn to God, my soul shall weep in secret places for your
pride ; and mine eye shaU weep sore, and run down with tears
because of the ruin that awaits you d ."
If you would ask, " How shall I arise ?" gladly do I declare
that there is One able to save, and as willing as He is able.
" God has laid help for you on One that is mighty : " and you
shall have no want of grace or strength if only you will flee to
him for succour.
But this leads me to address,]
2. Those who are sinking under discouraging ap
prehensions
[Beloved Brethren, what is that which you are saying ?
"How shall I arise? for I am small." Hear the answer which
God gave to his Church of old. Zion of old laboured under
your very infirmity : " Shall the prey be taken from the mighty
or the lawful captive delivered ? Yes, saith the Lord ; even
the captives of the mighty shall be taken away, and the prey
of the terrible shall be delivered : for / will contend with him
that contendeth with thee ; and / will save thy children 6 ."
You see how readily God interposed for Israel, at the cry of
Amos ; and that too for an obstinate and rebellious people :
and will he not hear your cry, which is offered for yourselves ?
Moreover, you have a better intercessor than Amos : the Son
of God himself " ever lives" in heaven, whither he is gone on
purpose " to make intercession for you." Put your cause into
his hands : commit yourselves entirely to him, and you have
nothing to fear : for " HIM the Father heareth always." Say
to him, as Hezekiah did under the most desponding apprehen
sions that could be conceived, " Lord, I am oppressed ; un
dertake for me f :" and be assured, that if, with a renunciation
of all self-dependence, you cast your care on Him, he will
speedily interpose for your relief: " he will, in love to your
souls, deliver them from the pit of corruption, and cast all your
sins behind his back ."]
The Text. d Jer. xiii. 17. e i sai . xlix> 34, 25.
Isai. xxxvm. 14. e Isai. xxxviii. 17.
1194.] THE SECURITY OF ALL GOD S PEOPLE. 235
MCXCIV.
THE SECURITY OF ALL GOD s PEOPLE.
Amos ix. 9. Lo, I will command, and I will sift the house of
Israel among all nations, like as corn is sifted in a sieve ;
yet shall not the least grain fall upon the earth.
THOUGH God does not see fit to preserve his
people wholly from national calamities, yet he inter
poses, either to lighten their afflictions or to sanctify
them to their good. Daniel and the Hebrew youths
were carried captive with their nation ; yet were they
eminently protected by that God whom they served :
and Jeremiah, though not raised to any exalted sta
tion, was on many occasions marked as an object of
God s incessant care and attention. The Prophet
Amos was commissioned to foretell the dispersion of
Israel which began in the Assyrian captivity, and was
completed at the destruction of Jerusalem by the
Romans : but the God of Abraham promised by him,
that he would be mindful of " his hidden ones," and
deliver them from the evils to which the profligate
and secure- should surely be exposed.
There are now, as well as in former ages, sifting
times, (if we may so speak,) both to the Church at
large, and to the individual members of it : and the
same distinguishing regard is still, though less visibly,
manifested by God to his dear children ; not the
smallest of whom shall ever be overlooked. To
illustrate this truth we shall shew,
I. By what methods God sifts his people-
God sees that a state of perfect ease would by no
means conduce to his people s welfare ; and therefore
he suffers them sometimes to be agitated,
1. By outward afflictions
[Persecution is the common lot of all who live godly in
Christ Jesus : and this, together with other trials common to
the world at large, is made use of to separate the godly from
the ungodly, and to purify them from the corruptions that
cleave to them in their present state. While the world smiles
upon us we are too ready to seek its friendship by sinful com
pliances ; and when we enjoy an entire freedom from troubles,
236 AMOS, IX. 9. [1194.
we are apt to grow careless, and to relax our diligence in seek
ing " the rest that remaineth for us." God therefore causes
us to be " emptied from vessel to vessel, that we may not be
settled on our lees a ."]
2. By inward temptations
[By far the sorest trials which Christians experience, are,
for the most part, of an inward and spiritual nature : Satan
wounds them with his fiery darts, and harasses them with
many painful suggestions. That wicked fiend indeed desires to
sift them as wheat, that he may prevail against them to their
destruction ; but God permits him to do it for a very different
end, namely, that he may root out all their self-confidence,
and stimulate them to greater exertions in their spiritual war
fare. This was the effect which it produced on Peter b ; and it
is with the same benevolent intent that our Almighty friend
gives licence to our adversary to make his assaults on us.
Doubtless such " tossings to and fro" are very distressing to
us at the time ; but they are overruled for good, in that they
separate us more effectually from an evil world, and render us
more meet for the heavenly garner.]
Doubtless many who make a fair appearance, perish
by these means : nevertheless we are assured of,
II. The security of all those that are truly upright
There is an essential difference between the hypo
crites and the sincere
[As chaff and corn may to a superficial observer resemble
each other, so may the real and merely nominal Christian.
But as there is a solidity in the corn which is not to be found
in the chaff", so the truly converted person has something,
which clearly distinguishes him from the most refined hypo
crite : he is not contented with an appearance of religion, but
seeks to possess it in truth : nor can he rest in the performance
of duties ; but labours to have his heart engaged in them. To
be high in the estimation of men is, in his eyes, a poor matter ;
he would approve himself to God in all he does : nor is there
any measure of perfection with which he would be satisfied,
while there remained a hope and prospect of attaining more.]
Moreover, God will infallibly distinguish the true
professors from the false
[Man may easily be mistaken in his estimate of charac
ters : but God will form an unerring judgment : he discerns
a Job xxxvi. 8 10. with Jer. xlviii. 11.
b Luke xxii. 31. compared with 1 Pet. v. 8.
1194.] THE SECURITY OF ALL GOD S PEOPLE. 237
the thoughts and intents of the heart: he weighs the very
spirits of men no less than their actions: " he needs not that
any should testify of man, for he knows what is in man :" he
will discover sincerity under the most unfavourable circum
stances, and hypocrisy under the most artful disguise. Abijah
alone of all the house of Jeroboam had some good thing in
his heart towards the Lord God of Israel, and God did not
fail to notice it with tokens of his approbation, while he poured
out the vials of his wrath on all the family besides . If we were
less than the least of all saints, if we were only as " smoking
flax," having but one spark of grace and a whole cloud of
corruption, God would assuredly observe the latent principle,
and discover the workings of his own Spirit amidst all the
infirmities of our fallen nature.]
Nor will he ever suffer the weakest believer to
perish
[From the violence with which corn is agitated, an igno
rant person would imagine that much of it must be lost with
the chaff: in like manner many that arc weak in faith may be
ready to cry, " I shall one day perish 1 ." But God pledges
himself for the preservation of every the smallest grain. He
represents himself under the image of a woman, who, having
lost a small piece of silver, lights a candle, and sweeps dili
gently till she find it c ; and he assures us, that "it is not his
will, that any of his little ones should perish f . We have no
reason then to fear : for whilst he continues possessed of
omniscience to discern his people, and omnipotence to preserve
them, we shall be as secure amidst all our agitations, as if we
were already lodged in the granary of heaven.]
INFER
1. How much are we concerned to be found sin
cere !
[There is a clay quickly coming, when Christ, the Judge
of quick and dead, shall sift and winnow us all. Nor will he
merely cause a separation of the precious from the vile, but
such a separation as shall be followed with endless happiness
or misery g . Should we not then diligently inquire whether
we be wheat or chaff? To what purpose is it that " the tares
grow up with the wheat," and sometimes are mistaken for it,
if, at the harvest, they must be separated for ever h ? So it
will be of little avail to have been reputed Christians, if, the
very instant we die, we are to take our portion with hypocrites
and unbelievers. Let us then turn to God now with our
c 1 Kings xiv. 13. (l 1 Sam. xxvii. 1. e Luke xv. 8.
f Matt, xviii. 14. g Matt. iii. 12. h Matt. xiii. 29, 30.
238 AMOS, IX. 11, 12. [1195.
whole hearts, that we may " have confidence before him at
his coming."]
2. How may we welcome afflictions,, provided we
be truly upright !
[What are afflictions but the sieve in our Father s hand,
whereby he takes us from among the ungodly, and " purifies
us unto himself a peculiar people?" And shall we distrust
his skill, or doubt his love ? If the countryman, instructed by
him, knows how to suit his threshing-instruments to the na
ture of his corn, shall God be at a loss how most effectually to
produce his ends on us 1 ? Let us then leave ourselves in his
hands, and submit cheerfully to the means, that w r e may at last
attain the end.]
3. How important a grace is faith !
[Under the various trials with which we are harassed, it
is faith alone that can keep us steadfast, or afford us any solid
comfort. If we be destitute of faith, we shall be tormented
with ten thousand fears : but if we be strong in faith, we
shall, under all circumstances, " stay ourselves on God, and be
kept in perfect peace k ." However sensible we be of our own
weakness and unworthiness, we shall expect the accomplish
ment of God s promise, and shall dismiss our fears, " knowing
that he is able to keep that which we have committed to
him 1 ." May we all be enabled in this manner to trust our
selves in his hands, and to wait quietly for that salvation which
he has prepared for us !]
1 Isai. xxviii. 26 28. k Isai. xxvi. 3. l 2 Tim. i. 12.
MCXCV.
CONVERSION OF THE JEW T S AND GENTILES.
Amos ix. 11, 12. In that day will I raise up the tabernacle of
David that is fallen, and close up the breaches thereof; and
I tvill raise tip his ruins, and I will build it as in the days of
old : that they may possess the remnant of Edom, and of all
the heathen, which are called by my name, saith the Lord
that doeth this.
PROPHECIES are of necessity involved in some
measure of obscurity ; so that the full extent of their
meaning cannot be seen at first, nor the precise
period for their accomplishment ascertained. To
many of them is affixed an apparently determinate,
1195.J CONVERSION OF THE JEWS AND GENTILES. 239
but really indeterminate, date ; " In that day" The
expression, " In that day" always refers to some sig
nally important time, but not always to the same
time : it sometimes refers to one advent of our Lord,
and sometimes to another ; so that we cannot deter
mine, except by the passage itself, whether it relate
to his coming in the flesh, or his coming to destroy
Jerusalem, or his coming to reign in the Millennium,
or his coming to judge the world. The context how
ever will generally enable us to fix the period intended,
if it relate only to one ; or to specify the different
seasons, if its reference be more extensive. It is
with these words that the prophecy before us is in
troduced : and in it the diversity of their meaning
will appear.
Let us consider,
I. The import of the prophecy
It evidently has different seasons of accomplish
ment. It speaks of,
1. The return of the Jews from Babylon
[All the prophets who lived before that event spake of it;
to some it afforded very ample scope for the minutest predic
tions. By their captivity in Babylon, the Jews were reduced
to the lowest state of degradation : their polity, both civil and
religious, was destroyed ; and there were no remains of that
grandeur to which they had been elevated in the days of
David. But, on their return from Babylon, things were re
stored, in a measure, " as in the days of old;" and their inve
terate enemies of Edom became subject to them 3 . This however
is certainly only a subordinate sense of this prophecy; for it
refers much more strongly to,]
2. The conversion of the Gentiles
[When we speak of David s kingdom as typical of the
Messiah s; and his enemies, of the Messiah s enemies; we
perhaps may be thought to lean rather to the side of fancy
than of judgment. But fancy should find no scope for exer
cise in interpreting the word of God : truth, and truth alone,
should be the object of our research. The propriety of such
representations is strongly marked by an inspired writer; who,
ir/ieit determining a controversy of the utmost importance to the
Jews, adduces this very passage against them, to shew, that
a Obad. ver. 1821.
21-0 AMOS, IX. 11, 12. [1195.
God had, many ages before, decreed the reception of the Gen
tiles into his Church, without subjecting them to the rite of
circumcision: and if that Apostle had imposed a sense upon the
passage foreign to its real and received meaning, the Jews
would doubtless have objected to his interpretation of it b .
Here then we have one sense at least, (and that the most
doubtful one,) of this important passage, fixed by undisputed
and infallible authority. That in this sense it was accomplished,
is too plain to stand in need either of proof or illustration : we
ourselves, as of Gentile extraction, are living monuments of
its truth.]
3. The future restoration of the Jews, and their
union with the Gentiles in one universal Church
[Though myriads of Gentiles have been converted to
Christianity, we are far enough from having seen " all the
heathen" subjected to the yoke of Christ; yet it is of all the
remnant of the unconverted heathen that the prophet speaks.
Nor have the Jews been so brought back to their own land as
to be driven from it no more : yet it is to such a restoration of
them that the prophet refers . Both of these events will take
place together, or in the nearest connexion with each other:
" the fall of the Jews has been the riches of the Gentiles,"
and the fulness of the Gentiles will be as renewed life to the
Jews d : then will both be united under one Head, the Lord
Jesus Christ ; and he, as the true David, will reign over them
for ever 6 . All his enemies then, whether Jewish or heathen,
will be put under his feet; and all the kingdoms of the world
become his undisputed possession.]
Nor is this a speculative subject merely, hut one
replete with comfort : this will appear by considering,
II. The encouragements to be derived from it
Every prophecy admits of practical improvement ;
and this especially. It affords us rich encouragement,
1. In relation to individuals
[The state of multitudes is altogether as desperate as was
that of the Jews in Babylon. What hope is there of the proud
infidel the abandoned sensualist the cruel persecutor the
hardened backslider f ? We should be ready to say concerning
them, " There is no hope:" but there is nothing impossible
with God; and he who restored the Jews from Babylon, and
converted so many Gentiles by the instrumentality of a few
b Acts xv. 13 17. c ver. 14, 15.
rt Rom. xi. 12, 15, 31. c Jer. xxx. 9. Zech. xiv. 9.
f Shew in each of these states how desperate their condition is.
1196.] THE MILLENNIAL STATE. 241
poor fishermen, can at any time reclaim the prodigal, convert
a Saul, or restore a David Let none then despair of
themselves, as though they were beyond the reach of mercy;
nor of others, as though God could not subdue them to the
obedience of faith. Though they are " dry bones, very dry,
the Spirit may yet enter into them, and they may live 8 ."]
2. In relation to the world at large
[Who that sees the state of the world at this moment,
would conceive it possible that truth and righteousness should
one day universally prevail ? Yet God has ordained that the
little grain of mustard seed which has sprung up, shall become
a tree that shall extend its shadow over the whole earth
- If we look at the work indeed, we shall sit down in
despair: but if we recollect who it is that says, " I, I will do
it," we shall see not only the possibility, but the certainty, of
that event. Many, from not adverting to this, laugh at the
idea of missions : and many whom God has fitted for mis
sionary labours, are afraid to engage in them. But " is there
any thing too hard for the Lord ? " and has he not " ordained
strength in the mouths of babes and sucklings?" Has he not
said too, " The zeal of the Lord of hosts will do this?" Let
us then look with pitv both on Jews and heathens; and, in
humble hope that the time of God s effectual interposition is
fast approaching, let us labour, according to our ability, to
extend the kingdom of our Lord, and to advance his glory.]
R Ezek. xxxvii. 1 14.
MCXCVI.
THE MILLENNIAL STATE.
Amos ix. !. >. Behold, tlie days conic, saitJi Ihe Lord, thai tin
ploirnian shall orertake f/ic reaper, a/id the treader of grapes
him that sowcth seed ; and the mountains shall drop siccet
ic hie, and all the hills shall melt.
IT is gratifying to see what a harmony there is in
all the prophets, in their descriptions of the glory of
the latter day. The representations which heathen
poets have given of what they call the golden age,
are more than realized in their predictions. They
appear indeed to speak of earthly things ; but it is
of heavenly things that they speak : and by earthly
images they embody truth, and present it to our
VOL. X. R
AMOS, IX. 13. [1196.
minds with incomparably greater force than it could
by any other means be conveyed. The idea of fer
tility, for instance, in all its richest luxuriance, is
calculated to make a strong impression on the ima
gination : it is tangible, as it were ; and we can
apprehend it ; and, when it is set before us in glow
ing language, we can with ease transfer to spiritual
things our perceptions with all their clearness, and our
impressions with all their force. Most striking is the
picture drawn by the Prophet Hosea. He represents
the people uttering their complaints to the corn and
wine and oil ; and they to the earth ; and the earth to
the heavens ; and the heavens to Jehovah : and all of
them in succession conceding to the other the bless
ings solicited at their hands ; Jehovah granting clouds
to the heavens ; they pouring out their contents upon
the earth ; the earth yielding its juices to the corn
and wine and oil ; and they nourishing the famished
people 3 . The Prophet Joel goes further, and describes
the effects produced, the mountains dropping down
new wine, and the hills flowing with milk b ; whilst
the Prophet Amos proceeds yet further, and repre
sents the productions of the earth as so abundant,
that there will scarcely be time to gather them in ;
" the plowman overtaking the reaper, and the treader
of grapes him that soweth the seed:" in other words,
that the successive operations of husbandry will, by
reason of the abundance, press so closely upon each
other, as almost to interrupt the regular execution
of them.
It is with the spiritual import of these images that
we are more immediately concerned. It seems in
deed highly probable, that agreeably to the promise
given by Moses c , there will be, as nearly as possible,
a literal accomplishment of these things in Palestine,
after that the Jews shall have been restored to their
own land ; (for that event shall certainly take place in
the appointed time d :) but infinitely richer blessings
a Hos. ii. 21 23. b Joel. iii. 18.
c Lev. xxvi. 5. d ver. 14, 15.
1196.J THE MILLENNIAL STATE. 243
await them in that day ; for that period shall be
distinguished by,
I. Frequent ordinances
At the first establishment of the Christian Church,
the people " continued daily in the temple with one
accord, and brake bread together from house to house,
eatingtheir meat with gladness and singleness of heart."
Thus also will it be in that blessed day, when apostolic
piety shall again prevail throughout the Church : there
will be no " famine of the word," but frequent ordi
nances in every place :
[In public, ministers will then " give themselves wholly to
their work:" they will be "instant in season and out of season:"
they will live only to fulfil their ministry, and will "count their
lives dear to them" for no other end. The people too will be
as eager to receive instruction, as the ministers to convey it.
As many followed our blessed Lord for days together to hear
his word, and forgot, as it were, the very wants of nature
through the insatiableness of their appetites for spiritual food ;
so, methinks, in that day the people will, as it were, "dwell in
the house of the Lord, that they may flourish in the courts of
our God."
Then also will social ordinances abound. Friends, when they
meet together, will then seek to edify each other in faith and
love. In families, all will look for the returning seasons of
divine worship, as much as for their regular meals. Parents will
"command their children to fear the Lord;" and masters will
universally adopt the resolution of Joshua, "As for me and my
house, we will serve the Lord."
In private, too, men will delight in approaching to their God,
and in pouring out their souls before the throne of grace. "At
morning, and at evening, and at noon-day will they pray," as
David did in the times of old ; yea, they will be ready to say
with him, " Seven times a day will I praise thee, because of
thy righteous judgments."
Thus in the public, social, and private ordinances there will
be such a rapid succession, that the " plowman will overtake
the reaper ; and he that treadeth out the grapes, the sower."
Not that temporal things will be neglected: men will "not be
the more slothful in business, because they are fervent in spirit;"
but they will carry the fear and love of God into every thing,
so that they will "be in the fear of the Lord all the day
long." " The fire on their altar will never go out."]
From this state of things there will arise,
244 AMOS, IX. 13. [1196.
II. Numerous converts
[Noiv ministers may fish all the day-, and take scarcely any
thing ; but then the Lord will direct them where and how to
cast their nets ; which they shall scarcely be able to drag to
land, by reason of the numbers that they shall catch. The
days of Pentecost shall be revived. From a small handful of
corn shall spring up a crop waving like the trees of Lebanon,
and standing as close upon the ground as piles of grass upon
the earth 6 . Fresh converts shall be continually hastening for
ward, as " doves flying to their windows ;" yea rather, they
shall be like a majestic river "flowing together to the goodness
of the Lord," and that too, not as in an ordinary course, but
upward, " even to the mountain of the Lord s house that shall
be established on the top of the mountainsV The church
itself shall be perfectly astonished at the increase ; which will
be so vast and so rapid, that places shall be wanting for their
reception g . In a word, "the fields will be always white ready
to the harvest;" and one crop will not be gathered in, before
another is ripe for the sickle."]
Nor will Christianity be a mere profession then ;
for all who embrace it shall be distinguished for,
III. Exalted virtues
[All will then " live, not unto themselves, but unto their
God ; even to Him who died for them, and rose again." The
fruit which individuals will then bear will not be thirty or sixty-
fold, but an hundred-fold. It will appear as if all the most
eminent saints that have ever lived had risen again ; on which
account it is called, " The first resurrection h ." So subdued will
be all the evil passions of men in that day, that " instead of the
thorn will grow up the fir-tree, and instead of the brier will
grow up the myrtle-tree 1 :" "for brass there will be gold; for
iron, silver; for wood, brass; and for stones, iron k ." It will
be truly the reign of Christ upon earth : nothing but his will
will be done ; and it will be done on earth, in good measure, as
it is done in heaven. Godliness will then be, not an act, but
a habit ; so that one act of piety will be only as a prelude to
another ; " the very mountains dropping with sweet wine, and
the hills melting" into rivers of wine.]
Resulting from this state of piety, there will be,
IV. Abundant consolations
[This is doubtless intimated in our text, as in the parallel
passage in the Prophet Joel 1 . Truly " God will then comfort
e Ps. Ixxii. 16. f Isai. ii. 2. s Isai. xlix. 18 23.
11 Rev. xx. 5, G. Isai. Iv. 13. k Isai. Ix. 17.
1 Joel iii. 18.
1190.] THE MILLENNIAL STATE. ^4-5
Zion ; he will comfort all her waste places ; he will make her
wilderness like Eden, and her desert like the garden of the
Lord: joy and gladness will be found therein, thanksgiving, and
the voice of melody m ." The world at this time is only a vale
of tears : but then " there will he new heavens and a new
earth : yea, God will make all things new"." What will be the
state of men s minds at that time, may be gathered from the
description given of it by the Prophet Isaiah" - Blessed
and glorious state! " the peace of all will flow down as a river,"
and the joy of all be unspeakable and glorified p " God
will cause them univei sally and without ceasing to triumph in
Christ q ;" and to live as on the very confines of heaven itself."]
IMPROVEMENT
Let us inquire,
1. Whence it is that we are comparatively in so
low a state ?
[It is manifest that religion, though perhaps flourishing in
comparison of what it was a century ago, is still but at a low
ebb. If we look at the ordinances, public, private, and social,
they are far from being attended with that life and power that
they were in the apostolic age. And whence is this ? Are we
straitened in our God? No: "we are straitened in our own
bowels;" we do not pant after the life and power of godliness,
as the first converts did: and " we have not, because we ask
not." O that we were more earnest and constant in prayer,
forgetting all that we have received, and pressing forward for
higher attainments! ]
2. How we may attain a greater measure of that
prosperity which the saints will enjoy in the latter day ?
[We must all begin with our own hearts. If all would
labour for higher attainments in their own souls, the whole
Church of God would revive and flourish - But an at
tention to others also is most desirable. The walls of Jerusalem
were rebuilt with incredible celerity, because all, women as
well as men, "repaired before their own doors 1 ":" and if we
laboured, all of us in our own more immediate neighbourhood,
what might we not eifect! If only we "had a mind to the
work," " the work of the Lord should prosper in our hands,"
and the kingdom of Christ "should come with power" in the
midst of us.]
111 Isai. li. 3. See also xxxv. 1,2. " Rev. xxi. 1, 5.
Isai. xii. 3 0. i> Isai. xxxv. (I, 10. <i 2 Cor. ii. 14.
Nch. iii. 10, 12, 23, 28,29.
O B A D I A H.
MCXCVII.
BLESSED EFFECTS OF THE GOSPEL IN THE LATTER DAYS.
Obad. 17. Upon Mount Zion shall be deliverance, and there
shall be holiness ; and the house of Jacob shall possess their
possessions.
IT is curious to observe throughout the prophetic
writings, that the richest promises relating to the
Christian Church follow, and, I had almost said, arise
out of, denunciations of vengeance against the ene
mies of God : the design of God being to display
thereby, in a more abundant measure, the riches of
his grace towards his chosen people. The great scope
of Obadiah s prophecy is to warn the Edomites of the
destruction that awaited them. But, regarding them
as representing all the Church s enemies, by whatever
name they are designated, he proceeds to declare, that
the Church shall triumph over them, and, through
the power and grace of Christ, be established in the
full enjoyment of all her privileges. The time to
which he looks forward for the accomplishment of
these things is the latter day, when the Jews shall be
restored to their own land, and be, in their national
capacity, an emblem of the success that shall be given
to the Christian Church throughout the world.
In elucidation of the prophecy, we shall consider,
I. The deliverance here spoken of
It certainly, in its primary and literal sense, refers
to the contest which shall take place, between the
Jews at the time of their restoration, and their ene
mies who will oppose their settlement in the land of
1197.J GOSPEL EFFECTS IN THE LATTER DAYS. 217
Canaan. But the spiritual sense is that which was
most prominent in the writer s mind. The deliver
ance is certainly that which the Lord Jesus Christ
had undertaken to accomplish for his Church and
people 3 .
This has already come to Zion
[The Lord Jesus Christ has come according to all that
was foretold concerning him ; and has entered the lists against
the enemies of his Church, and has triumphed over them.
" By his death he overcame him who had the power of death,
that is, the devil :" and having " spoiled principalities and
powers, and triumphed over them openly upon the cross," he,
in his ascension, " led captivity itself captive ; " and has left
his people to fight only with a vanquished enemy b . By his
atoning blood he has delivered his people out of the hands of
justice, which demanded the execution of the sentence de
nounced against them by the law. Having " found, and
offered, a ransom for them," he has authoritatively said, " De
liver them from going down into the pit" of hell. By his all-
powerful grace, too, he has communicated this deliverance
to thousands and tens of thousands, whom he has turned from
darkness unto light, and from the power of Satan unto God.
To millions of prisoners he has said, Go forth, and shew your
selves ; and they have broken their bonds, and come forth to
light and liberty.]
It is also experienced yet daily
[How many witnesses are there in this place, and wherever
the Gospel is preached with fidelity, who can set their seal to
this blessed truth ! Many can say, I was once a slave to sin,
and led captive by the devil at his will : but now " the Son of
God has made me free; and I am free indeed :" he has brought
my soul out of prison, and set my feet at liberty. Nor am I
any more " in bondage to the fear of death" and judgment;
for " I know whom I have believed, and that He is able to
keep that which I have committed to him" ]
But it will be yet more largely experienced in the
latter days
[Zion shall then lengthen her cords and strengthen her
stakes ; and all the nations of the earth shall flow unto her, as
the centre of their union, and the treasury of their bliss.
Then shall " Satan indeed fall from heaven like lightning:"
a Compare Joel ii. 32. with Rom. x. 13. and xi. 26.
b John xvi. 1 1 .
248 OBADIAH, 17. [1197.
then shall " the prince of this world be utterly cast out."
Then shall Dagon fall before the ark in every quarter of the
universe: and all the slaves of sin and Satan be brought " into
the glorious liberty of the sons of God." Then shall the
jubilee trumpet sound in everyplace: " the preaching of deli
verance to the captives, and the opening of the prison to them
that are bound," will then be accompanied with such power
from on high, that it shall be to all, what the trumpet of the
archangel shall be in the day of judgment, an effectual call,
" as life from the dead;" so that all flesh shall see the salva
tion of God."]
With this deliverance will be seen,
II. Its never-failing attendant
In no place under heaven, but in Zion, is holiness
found. The semblance of it may be seen in many
places ; its reality nowhere. Let us understand what
holiness is
[It is not a conformity to external rights, nor a practice
of mere heathen virtues; but a real conformity of heart and life
to the revealed will of God. It is the image of God upon the
soul; and an exhibition of it in the whole of our spirit and
conduct. It is " the mind that was in Christ Jesus," and a
" walking in all things as he walked" ]
This, from the time that deliverance is vouchsafed
to Zion, shall be found there-
fit was the great design of our Deliverer to produce it in
his Church : he " gave himself for us, to redeem us from all
iniquity :" and " he is called Jesus," not so much because
he saves his people from destruction, as " because he saves
them from their sins." Holiness is the characteristic mark
whereby the people whom he has delivered are to be distin
guished : they are " purified unto Christ, a peculiar people
zealous of good works." Whoever professes to have expe
rienced his deliverance, without being truly and universally
" righteous, even as Christ himself is righteous," is declared
by God himself to be " a liar c ." Believers are " his epistles"
to the world, that they who will not look into the book of
revelation, may see in them a living exhibition of his will. In
every department of the divine life, the heavenliness of their
minds, the sweetness of their spirit, and the blamelessness of
their lives, they " shine as lights in a dark world :" the efful
gence indeed is not equally bright in all : there are stars of a
c 1 John ii. 4. and iii. 3, 6 10.
1197.J GOSPEL EFFECTS IN THE LATTER DAYS. iil9
greater, and of a lesser magnitude; but in all it is manifest,
both from the uniformity and continuance of their splendour,
that they are upheld in their orbits by the power of God, and
irradiated with the beams of the Sun of Righteousness : in a
word, holiness is an essential part of the deliverance itself;
and therefore must exist in every member of the Church of
Christ. Deliverance, in this view, is most desirable : yet is
its value greatly enhanced by,]
III. Its ultimate effect-
Here the reference to the restoration of the Jews,
especially as connected with the destruction of all
their enemies, is more marked : " The House of Jacob
shall possess their possessions ;" every tribe having
the portion peculiarly allotted to them 1 . That they
will vanquish all who oppose them, and finally be
established in the quiet possession of their own land,
is so plain, that it cannot reasonably admit a doubt
- But there is yet a higher sense in which the
prophecy shall be fulfilled. The land of Canaan was
typical of a far nobler inheritance, which all the House
of Jacob shall possess.
Believers " do now enter into rest"-
[Our blessed Lord promised rest unto all who should
come to him weary and heavy-laden with their sins : and this
rest he now bestows : and the Canaan which the Israelites
entered into, is but a shadow of it. That " land indeed flowed
with milk and honey :" but who can tell what delicious repasts
are provided for the soul that believes in Christ ? Who but
He who possesses " the white stone, can U ll the name that is
written on it f ?" Who can adequately inform us what the
peace of God is, or what " the joy of faith?" The one, we are
told, passeth understanding; and the other is altogether un
utterable. These, with a multitude of other blessings, are
even now the believer s portion ; and he so enters into the
possession of them, as to be able to defy all his enemies to rob
him of the enjoyment of thein?^ It was not the power of their
enemies, but the greatness of their sins, that expelled the
Jewish people from their land : nor shall any enemy be able to
prevail against us, it only we are faithful to ourselves. And,
happily for us, that stability is ensured to us by God himself,
who " will not suffer us to be tempted above that we are able;
<> vcr. 1820.
< See Jer. xxx. :3, 10, 18, 19. and xlvi. 27. Xech. xii. 9.
1 Rev. ii. 17. Uoni. viii. 3" 39.
250 OBADIAH, 17. [1197.
but will with the temptation also make a way to escape, that
we may be able to bear it."]
But the full possession of it is reserved for another
world
[There is an inheritance prepared for them from the foun
dation of the world : and in due time they shall enjoy it in all
its fulness. The believer may now look forward to it with
assured confidence. Here he is a minor only ; and therefore,
though the heir, he differs but little from a servant : he has so
much of the inheritance as is suited to his condition, and suffi
cient for his necessities : but in the last day he will have the
very same possession of his inheritance that Christ himself has :
his vision of Jehovah will be most bright ; his communion with
him most intimate ; his communications from him most abun
dant : and he will know that eternity itself will be the duration
of his bliss. " He shall be a pillar in the temple of his God,
and shall go no more out."]
ADDRESS
1. Those who oppose the Church of God
[As in their journey to the land of Canaan, the Edomites
and other nations opposed the progress of the Children of
Israel ; and as in the latter days there will be a confederacy
of many people to prevent their re-establishment in their for
mer inheritance ; so now at this time, and indeed in every
age, the men of this world " have evil will at Zion," and exert
themselves in every way to obstruct the progress of all who
are going thitherward. But what success had their enemies
against Israel of old? or what shall they have in the day
spoken of in our text ? Verily the strongest of them will be
only " like sheep before a lion, who will go through, and tread
them down, and tear in pieces ; and none shall deliver themV
Thus shall it be with those who now oppose and persecute the
Church of God. We say not that the people of God will be
the instruments of God s vengeance ; for that they cannot be,
seeing that " the weapons of their warfare are not carnal :" but
this we say, that " no weapon formed against God s people
shall prosper ;" and that all who seek their ruin shall be put
to shame: they "fight against God:" they "kick against the
pricks :" and in due time a suitable recompence shall be given
them. God, when denouncing his judgments against Edom,
reminds them of particular evils, which, however gratifying
they were to their malignant spirits at the time, they should
not have committed: thus also will he bring to the remem
brance of his enemies all the evils they have committed, and
11 Mic. v. 8.
1197.] GOSPEL EFFECTS IN THE LATTER DAYS. 251
especially the treatment they have shewn to his Church and
people : and then they will find, that it would have been
" better to have had a millstone tied round about their necks,
and to have been cast into the sea, than to have offended one
of his little ones." The Lord grant, that men may no longer
make Christ a stone of stumbling, lest " it fall upon them, and
crush them to powder!"]
2. Those who are looking for redemption in Jeru
salem-
fit may be that some are discouraged, because they have
not yet experienced deliverance to the extent they wish : they
seem to themselves as if their long and willing captivity to sin
and Satan precluded them from the hope of mercy : and they
are ready to say with Israel of old, " Shall the prey be taken
from the mighty, and the lawful captive delivered?" But our
answer is, like that of the prophet, " Yes ; thus saith the Lord,
Even the captives of the mighty shall be taken away, and the
prey of the terrible shall be delivered : for I will contend with
him that contendeth with thee, and I will save thy children ."
Be not afraid: though you are but as " a worm, yet shall you
thresh the mountains k :" and the weaker you feel yourselves to
be, the stronger in reality you are, because God has pledged
himself to " perfect his own strength in your weakness." Ex
pect then deliverance, with all its attendant benefits : and rest
assured, that none shall pluck you out of the hands of your great
Deliverer. God has sworn, that " he will plant you in the hea
venly land, assuredly with his whole heart, and with his whole
soul :" and " what he hath promised, he is able also to perform."
" Faithful is He that hath called you ; who also will do it."]
> Isai. xlix. 25, 26. k Isai. xli. 14, 15.
JONAH.
MCXCVIII.
JONAH REPROVED BY THE MARINERS.
Jonah i. 6. So the shipmaster came to him, and said unto him,
What meanest thou, sleeper ? arise, call upon thy God, if
so be that God will think upon us, that we perish not.
PERHAPS in all the sacred records there is not to
be found a more strange and inconsistent character
than the Prophet Jonah. That he was on the whole
a good man, we have every reason to believe : but
his spirit was on many occasions so contrary to what
we might have expected to find in a prophet of the
Lord, that, if we did not know from our own hearts
what is in man, we should not have conceived it pos
sible that such contrarieties could be combined in the
same character. The very first we hear of him is,
that he so conducted himself as to bring upon himself
a severe and just rebuke from a heathen mariner.
Having received from God a commission to go to
Nineveh, the capital of the Assyrian empire, and
there to proclaim the indignation of God against them
for their impieties, he fled to Joppa, and from thence
took ship for Tarshish, hoping that he should thus avoid
the necessity that was laid upon him of delivering a
message so replete with pain to them, and of danger
to himself. But the Lord sent a storm to arrest him
in his impious course : and so violent was the storm,
that all hope of saving the ship by human efforts was
taken away, and no resource remained to the mariners
but prayer to God. Whilst all the crew were crying
to the gods which they worshipped, Jonah was indif
ferent and unconcerned, and had fallen fast asleep in
1198.J JONAH REPROVED BY THE MARINERS. 253
the sides of the ship. In this situation he was when
the shipmaster came to him, and administered the re
proof which we have just heard.
Let us consider this reproof,
I. As addressed to Jonah
The occasion of the reproof you have already heard
in few words. But there are two things which call
for more particular attention ; namely,
1. The state of Jonah at that time
[How can we account for his being so supine in the midst
of such imminent danger? One would have supposed that he,
a prophet of the Lord, would have improved that occasion for
the benefit of the mariners, (as the Apostle Paul did afterwards,
in similar circumstances,) and that he would have employed
himself in directing the poor ignorant heathens to Jehovah, as
the true and only source of all good : or if, from the low state
of his piety at that time, we might conceive him to be indisposed
for such an holy exercise; and that, when in an act of rebellion
himself, he would be ill fitted for the office of calling others to
repentance ; we should at least expect him to be alarmed with
a sense of his own guilt, and to be deprecating the Divine dis
pleasure on his own soul. Yet, behold ! of all the ship s company,
he alone is unconcerned; and makes that, which was to all others
a season of terror and dismay, an occasion for laying himself down
quietly to sleep. That Peter was sleeping quietly on the night
preceding his expected martyrdom, we do not wonder ; because he
was suffering for righteousness sake, and knew that death would
be to him the gate of heaven. But we wonder that Jonah was
able to close his eyes in sleep, when death was apparently so near
at hand ; and he must know, that, if he died, he would be cut
off in the very act of wilful transgression. But his insensibility
at that time shews us, in a very striking manner, the true
effect of sin ; which hardens the heart, and stupefies the con
science; brutalizes the soul, and renders it indifferent to all
that concerns its eternal welfare. St. Paul tells us this; "Take
heed," says he, " lest any of you be hardened through the
deceitfulness of sin a ." He speaks also of our "conscience
being seared by it, as with a hot iron ;" and of our being made
" past feeling." Thus it was with Jonah at this time : and all
who are acquainted with their own hearts, will see that this
stupidity of his was the proper effect of his wilful transgres
sion. Repentance takes away the heart of stone, and substi
tutes a heart of flesh : and sin, in proportion as it is indulged,
re-converts the heart of flesh to stone.]
Heb. iii. 13.
254 JONAH, I. 6. [1198.
2. The sentiments contained in the reproof
[We are amazed to hear such sentiments proceed from the
mouth of a heathen mariner : but we are convinced, that there
are much stronger notices of truth remaining in the heart of
fallen man, than is commonly supposed. There was not indeed
in these people any distinct knowledge of Jehovah : but there
was a belief in a superintending Providence, who ordered
every thing according to his own sovereign will, and was able
to interpose effectually in behalf of those who sought him ;
yea, moreover, that even though we sought him only in our
extremity, there still was reason to hope that he would hear
our cry, and vouchsafe to us the desired deliverance. What
god the ship-master had an eye to, we do not know: but sup
posing him, though under some mistaken name, to be looking
to Jehovah, his views are precisely such as were avowed and
inculcated by the Prophet Joel, when he said, "Rend your
heart, and turn unto the Lord your God : for who knoweth if
he will return and repent, and leave a blessing behind him b ?"
This we consider as encouraging to those who go forth to
convert the heathen : we consider it as shewing, that, however
obscured by superstition, there are in the minds of the most
ignorant heathen some notices of truth, which, if duly improved
by an instructor, will greatly facilitate the admission of other
truths, which can be known only through the medium of a
special revelation. The existence and attributes of a Supreme
Being are here acknowledged ; and the duty of his intelligent
creatures to call upon him is also declared : and whoever
diligently improves these more obvious truths, will, we doubt
not, be gradually guided into all truth. But when we behold
a prophet of the Lord, who should have been a teacher of
others, himself thus reproved by a heathen mariner, we blush
for him ; and blush also for ourselves, well knowing, how much
we ourselves need to have these truths impressed more forcibly
on our own minds, and how rarely they operate on us to the
extent that they did on those uninstructed mariners.]
With these feelings it will be profitable to us to
consider the reproof,
II. As applicable to ourselves
We are not indeed altogether in the situation of
Jonah; yet we approximate more nearly to it than
may at first sight be imagined.
We are all in some degree sleeping in the midst
of danger
" Joel ii. 13, 14.
1198.] JONAH REPROVED BY THE MARINERS. 255
[God has given to us, as he did to Jonah, a work to do :
and it is a work which we do not naturally affect : we are
averse to engage in it : there are some considerations operating
in our minds to deter us from it : we think it may expose us
to difficulties, which we would gladly avoid ; and subject us to
troubles, which we care not to encounter. Hence we " flee
from the presence of the Lord ;" and are glad to go any where,
and engage in any thing, that may afford us an excuse for our
wilful neglect. In this state the curse of God follows us
wherever we may go, his judgments hang over us, and " his
wrath abides upon us." The children of disobedience, wherever
they are, are objects of his heavy displeasure.
Yet, whilst under these circumstances, what is the state of
our minds ? Are we striving like the mariners, to obtain mercy
at his hands ? Are we not rather, for the most part, like Jonah,
sunk down into a deep sleep ? Yes ; this is the case with the
generality altogether; with the better part of us, in great
measure ; and with the best amongst us, in some degree.
Behold the generality, how careless are they and indifferent,
though on the brink and precipice of eternity! -Even
the more considerate part have no such activity and earnest
ness as the occasion calls for And where is there one
amongst us, who does not fluctuate in his zeal for God, and
sometimes, like the wise virgins, give way to slumbering and
sleeping, when we should be watching for the coming of our
Lord?- -]
To all then may the reproof in our text be well
administered
[What meanest thou, O sleeper, whoever thou art? Art
thou not in danger? Search the sacred records; and see,
whether the wrath of God be not revealed against all the
children of disobedience? What if thou be insensible of this
danger ? art thou therefore the more safe ? Was Jonah s life
the less in jeopardy because he was unconscious of his peril?
Neither then is thy ruin a whit the less certain, because thou
art not conscious of thine exposure to it.
Is there any u ay for thine escape, but that of crying mightily
to God for mercy? No other way is provided: all your own
efforts will be as ineffectual as the mariner s labour was. Thou
must betake thyself to prayer ; for none but an omnipotent arm
can save thee : there is no deliverance from thy guilt, but
through the blood and righteousness of our Lord Jesus Christ,
no acceptance with the Father, but through his beloved Son ;
no other name given under heaven whereby you can be saved,
but the name of Jesus Christ.
Once more Is there not abundant encouragement to pray ?
Look at the promises contained in Holy Writ : see how
256 JONAH, I. 6. [1198.
"exceeding great and precious they are;" and then say, whether
them hast any reason to despond. Hadst thou but a perad-
venture in thy favour, it were a sufficient reason for all possible
earnestness and prayer. That was all the hope which these
mariners had. But you have the strongest assurances, of a
" God that cannot lie," that you " shall not seek his face in vain,"
but that " whatsoever you shall ask in his Son s name shall be
done for you."
What meanest thou then, O sleeper? What excuse canst
thou offer for thine unreasonable conduct? Art thou dreaming
of future opportunities to call upon God, when, for ought thou
knowest, the ship may sink with thee the next instant, and thy
soul may be plunged into the depths of hell? " Arise," I say,
" and call upon thy God," and lose not another moment in a
concern of such infinite importance.
In the mean time, use all the means that thou canst for thy
self. " Cast out all that thou hast" in the world, rather than
suffer it to sink thee into perdition. If thou hadst all the wealth
of the universe, it would but ill compensate for the loss of thy
soul. Nor let it be thought that I speak to those only who are
determined rebels against God : no : if there be a Jonah here ;
a professor of godliness, who is in a state of departure from his
God, him I would more especially address. Know, thou un
happy fugitive, that God will not let thee pass unpunished : on
the contrary, he will the rather follow thee with some tremen
dous storm, and send thee into the depths of hell (if I may so
speak) in this world, to deliver thee from perdition in the world
to come. " Awake then from thy slumber, that Christ may
give thee light." Surely " it is high time for thee to awake out
of sleep, for now is our salvation nearer than when we believed."
Professors, " let us not sleep as do others ; but let us watch,
and be sober." With the exception of the terror with which
they were agitated, the state of the heathen mariners should
be ours ; nor should we cease from our pleadings, till we are
brought in safety to our desired haven. We must not give
occasion for that sarcastic reflection, " In trouble have they
visited thee ; they poured out a prayer when thy chastening
was upon them :" no : we must pray without ceasing ;" we
must " pray and not faint :" and then we may be assured, that,
whatever storms or difficulties we have to contend with, " our
labour shall not be in vain in the Lord." Only let us think
upon God, and God will most tenderly " think on us :" he will
maintain towards us " thoughts of good, and not of evil, to give
us an expected end."]
1199.] JONAH RESTORED FROM THE FISH s BELLY. i357
MCXCIX.
JONAH RESTORED FROM THE BELLY OF A FISH.
Jonah ii. 6. Yet hast thou brought up my life from corruption,
O Lord my God.
IT is of the highest importance to have seasons of
recollection for the more solemn investigation of the
state of our souls. Not a day should be closed with
out serious reflections on our conduct through the
day. On particular occasions it would be well to
commit them to writing, with a view to our future
humiliation or encouragement. Jonah s example in
this respect is worthy of imitation. Having received
from God a commission to denounce his judgments
against Nineveh, and being afraid, that, after all, God
would exercise mercy towards them, and make him
appear a false prophet, he declined the office that had
been assigned him, and endeavoured to " flee from
the presence of the Lord." But a storm overtook
him ; and he was cast into the sea, and swallowed by
a fish ; and then, being preserved alive in that ex
traordinary situation, he thought on his ways, and
cried unto his God for mercy. After his deliverance,
he called to remembrance the exercises of his mind
during his perilous confinement ; and recorded them,
for the benefit of the Church to the end of time. He
tells us, that at first he began to despair ; conceiving
that " the Lord had cast him out of his sight." But,
knowing that nothing was impossible with God, he
directed his eyes towards heaven, and prayed. His
prayer was heard, and the desired mercy was vouch
safed to him. This he acknowledges in the words
before us : in which we have,
I. An instructive history
Every part of this history is replete with instruc
tion. Other parts of Holy Writ inform us of the frail
ties of God s people, and exhibit Noah, Lot, David,
Peter, and others, in very humiliating conditions.
But there is a peculiarity in the character of Jonah
that distinguishes him from all others, and gives us a
VOL. x. s
258 JONAH, II. G. [1199.
deep insight into the human heart. We cannot how
ever stop to enter minutely into his character, or into
the diversified lessons which his history would teach
us. We shall confine ourselves to two observations,
which are of a general nature and of universal im
portance :
1. Rebellion against God will surely bring upon us
his heavy displeasure
[Jonah might think lightly perhaps of the sin he had com
mitted, when refusing to execute the commission he had re
ceived : and he certainly was unmindful of the danger he had
brought upon himself, even while all who sailed with him in the
ship were in the utmost terror. But God was visiting him for
his iniquity ; and, in order to the discovery of it, suggested to
the minds of the mariners to ascertain, by a lot, who the guilty
person was, for whose sake the storm was raised. The lot fell
on Jonah : and he, being impeached thus by God himself, con
fessed his crime ; and prescribed, as the only means of pacifying
the Deity, that he himself should be cast into the sea. Thus
did vengeance overtake him. And shall we sin with impunity?
What though we think light of our sins, and sleep in security
when we should be praying to our God ; does God estimate sin
by our standard ? or is danger at all more remote, because we
do not see it? Of this we may be assured, that " evil will
hunt the wicked man, to overthrow him ;" and, however long
we may elude its pursuit, it will seize upon us at last, as its
legitimate prey. The declaration of God to every impenitent
person is, " Be sure your sin will find you out."]
2. Whatever effects of his displeasure we may now
feel, the prayer of penitence and faith will deliver us
from them
[A more desperate condition than that of Jonah cannot
well be conceived 3 . Yet from thence was he brought by the
efficacy of fervent prayer b . Be it so then; we have sinned
against the Lord in a very grievous manner ; and we are at this
moment under his chastising hand ; still " Has the Lord for
gotten to be gracious ? hath he in anger shut up his tender
mercies?" No: the Lord is merciful and gracious: and, if
only we have a heart to pray, we need not doubt but that he
has an ear to hear. Were we at the bottom of the sea, yet if
we were able to look unto his holy Temple, we should not look
in vain. We might not be delivered with respect to the body ;
but the soul should find acceptance at God s hands, and be made
a monument of his sparing mercy.]
a See his description of it, ver. 2, 3, 5. b ver. 2, 4, 7.
1199.] JONAH RESTORED FROM THE FISIl s BELLY. 259
We dwell the less on the historical view of Jonah s
deliverance, because we wish you to notice it more
particularly as,
II. A glorious type
We are always cautious of exceeding the bounds of
truth and soberness in the explanation of types. On
this account we altogether omit, what some have laid
a stress upon, the idea of Christ s offering up himself
a sacrifice to God for the purpose of averting his wrath
from us. And we should be inclined to limit the
typical import of this history to the resurrection of
Christ, if he himself had not given us a more extended
view of it. But, in the place where he speaks of
Jonas as being " a sign " to the people, he calls him
"the Prophet Jonas," and mentions the remarkable suc
cess of his ministrations . We are induced therefore
to consider the whole of this history as designating
the ministry of Jesus ;
1. In its temporary suspension
The casting of Jonah into the sea, and his being swallowed
by a fish, effectually, as it should seem, put an end to his
mission. Whatever gracious intentions God had formed
respecting the Ninevites, they were now, to all appearance,
frustrated ; so that, unless God should send to them by some
other prophet, his judgments would come upon them without
warning, and svithout a remedy.
Such was also the distressful, and apparently irremediable,
state, to which the world was reduced by the death of Christ.
His enemies triumphed when they saw him dead upon the
cross, and committed to the silent tomb. His friends and fol
lowers then concluded, that they had been mistaken in their
expectations, and that the redemption of Israel which they had
looked for at his hands was a hopeless phantom 1 . To guard
them against this erroneous conclusion, our blessed Lord
expressly told his disciples, that " he should be three days
and three nights in the heart of the earth."]
2. Its speedy restoration
[After three days, Jonah was, by God s overruling pro
vidence, disgorged in safety upon dry land ; and his commis
sion to preach unto the Ninevites was renewed.
c Matt. xii. 38 41. d Luke xxiv. 21.
200 JONAH, II. G. [1199.
Thus by the resurrection of Christ were the hopes of a
ruined world revived. Not only was the ministry of our Lord
himself renewed, but all his Apostles also received afresh their
commission to preach the Gospel to every creature. Could
the Ninevites have foreseen the effect of Jonah s deliverance,
how would their hearts have leaped for joy ! Arid well may all
the nations of the earth rejoice in the tidings of a risen Saviour,
through whom repentance and remission of sins are preached,
and by whom the most abandoned of sinners may be brought
to God.]
3. Its ultimate success
[Wonderful indeed was the effect of Jonah s ministrations!
and we may well suppose that the relation of his miraculous
preservation and deliverance contributed in no small degree to
the success of his mission. The people of Nineveh would
necessarily conclude, that he was sent of God, and that the
denunciations delivered by him would be fulfilled.
And was not this the effect of Christ s resurrection ? The
very point which all the Apostles most insisted on, was this :
" they preached Jesus and the Resurrection :" they preached,
" that he died according to the Scriptures, and rose again the
third day according to the Scriptures." From hence the in
ference was clear that Jesus was the promised Messiah, the
Saviour of the world : and so rapidly did this truth prevail,
that in one day there were converted to him three thousand
souls ; and, in a very short space of time, the whole Roman
empire was filled with his acknowledged followers.]
We may LEARN from hence,
1. On what a firm basis our religion stands
[The sign which above all others our blessed Lord laid the
greatest stress upon, was his fulfilling of this type. Though he
gave innumerable proofs of his divine mission, yet it was to
this chiefly, yea, to this only, that he referred the confirmed
sceptics. He said, in fact, " I shall die, and rise again the
third day without seeing corruption, and shall live for ever
more, to perfect the work assigned me. If I rise on the third
day, then you will know that I am the Messiah : if I do not,
I am contented that you shall account me an impostor." Now,
brethren, you know the means which his enemies used to
prevent any collusion among his disciples ; yea, and how in
credulous his disciples themselves were ; and consequently,
you are sure that he did indeed rise, and that all which God
hath spoken by him, or of him, is true ; it is true that the
impenitent and unbelieving shall perish ; but that " all who
believe in him shall be justified from all things."]
2. What has heen done for every believer
1200.] JONAH S REFLECTIONS IN THE WHALE S BELLY. 201
[Though Jonah stands alone in his particular line of expe
rience, there is not a believer whose soul has not been in as
perilous a condition as Jonah himself was at the bottom of the
sea ; nor one who has not obtained deliverance by the very
same means, humiliation and prayer. The experience of
David was not unlike to Jonah s 6 ; and that of the Church of
old is painted in expressions precisely similar to those in the
chapter before us f . Happy, happy they, who have obtained
mercy of the Lord, and can thus attest the efficacy of believing
prayer! Let not your feelings, brethren, be forgotten; but
get them written in the tablet of your hearts ; and let your ac
knowledgments be suited to the mercies vouchsafed unto you.]
3. What the Lord will do for all who call upon
him
[Our blessed Saviour, by dying for our offences and rising
again for our justification, has procured for us whatever we
stand in need of. Even in the denunciations of God s wrath
there is an implied promise of mercy, if we repent and turn to
God. However great therefore our guilt may be, or however
imminent our danger, let us remember, that " with the Lord
there is mercy, and with him is plenteous redemption." Let
us remember, that " Jesus is exalted to give repentance and
remission of sins ;" and that, though we were as much " in the
belly of hell" as a living creature can be, our cry should come
before him into his holy temple, and " he would bring up our
souls out of the pit of corruption :" " after two days he would
revive us ; in the third day he would raise us up, and we
should live in his sight*- ."]
e Ps. xl. 13. f Lam. iii. "> 1 f>8. K Hos. vi. 1, 2.
MCC.
JONAH S REFLECTIONS IN THE WHALE S BELLY.
Jonah ii. 7 9. When nuj soul fainted icithin )>/c f remembered
the Lord : and my prayer came in unto (/ice, into thine holy
temple. They that observe lijiny vanities forsake their own
mercy. But I trill sacrifice unto thee ivith the mice of
thanksgiving ; I will pay that tJtal I hare rowed, ^a/ra
tion is of the Lord.
TO take a retrospect of our feelings, under circum
stances of peculiar trial, is exceedingly beneficial.
There are times when we realize in our minds truths
which at other seasons have had no weight, and
262 JONAH, II. T 9. [1200.
produced on us no effect. Thus Jonah, after his deli
verance from the belly of the fish, called to mind, and
transmitted for our good, the reflections which occu
pied his soul in that peculiarly awful situation, and in
the near prospect of death. He here records,
I. The mercy vouchsafed
This was such as never was vouchsafed to any
other man, either before or since
[The history you well know. But there are some points
which we must particularly notice on this occasion. He was
delivered, you know, from the belly of a fish. But mark the
time when this mercy was vouchsafed to him : it was when he
was in the very act of rebellion against God Mark also
the means: it was by a miraculous influence of God upon the
fish, directing it to go to the sea-shore, and to vomit him forth
upon the dry land. The occasion also must especially be
noticed : it was in answer to a prayer offered from the bottom
of the sea : " When Jonah s soul fainted within him, he re
membered the Lord : and his prayer came in unto God, even
into his holy temple."]
Though we have never been in a situation like his,
have not we also wonderful mercies to recount ?
[We have all of us, more or less, been in situations of
danger, either by sickness or by accident, when we were in a
state most unprepared to meet our God ; and when, if we had
been taken into the eternal world, we must have for ever
perished in our sins. On some such occasion, perhaps, we
have reflected on our state, and felt our need of mercy, and
cried unto our God, and obtained mercy at his hands : and
here we are living witnesses for God, that " he desireth not
the death of a sinner, but rather that he turn from his wicked
ness and live" ]
Let us pass on to consider,
II. The conviction wrought
Jonah had known, before, the folly of idolatry, and
the wisdom of relying wholly upon God. But now
he felt this in a way that he had not done before.
Now too he felt, that to flee from the presence of God,
as he had done, and to decline the service of his God,
and to seek happiness in a way of disobedience to
God, was folly in the extreme ; and that the only way
to be truly happy, was to serve, and honour, and obey
the Lord.
1200. J JONAH S REFLECTIONS IN THE WHALE S BELLY. 263
And were not such our convictions, also, in the
prospect of death ?
[None of us need be told that the creature is but a broken
cistern; and that " to forsake the fountain of living waters for
cisterns of our own formation, is a great evil 3 ." But, whilst
we acknowledge this as a speculative truth, who feels it prac
tically, so as to act upon it, and to have his life regulated in
accordance with it? In a time of health, we see perhaps what
is right, Ibut do it not; nor have in our souls any fixed purpose
to carry into effect the dictates of our mind and judgment.
But in the near approach of death these truths assume a
reality and importance which we never discerned before.
Once, perhaps, we could laugh at them, as the dreams of
enthusiasm, and the peculiarities of a sect: but in that solemn
hour when we are expecting to be summoned into the imme
diate presence of our God, we bitterly regret that we have
given so little weight to these considerations ; and we then are
convinced, indeed, that " in observing and following lying
vanities we have madly forsaken our own mercies." The con
vict that is about to perish by the hand of the public execu
tioner, however obdurate he has been in times past, feels this;
and the public feel it for him. Would to God that, in our
time of health and prosperity, we all felt it for ourselves!]
The result of that conviction we shall see in,
III. The determination formed
Now would the prophet henceforth praise his God :
and, having made vows to God in the hour of his
extremity, he would now pay them ; and be a living
witness for God, that " salvation is of the Lord" for
every soul that will seek it, however deep his guilt, or
however desperate his condition.
These are the determinations, Brethren, which I
desire you, in dependence upon God s help, to form
[Look to the mercies vouchsafed to you in the hour of
your necessity, when you cried unto the Lord : look at your
deliverance from death and hell : look at a resurrection vouch
safed to you, from death to life, from misery to peace, from
hell to heaven; a resurrection like unto that of Jonah; or
rather like to that which was typified by it, the resurrection of
our Lord and Saviour Jesus Christ : and then tell me, whether
you should not " sacrifice unto the Lord with the voice of
thanksgiving," and your every word be praise Call to
n Jer. ii. 13.
264 JONAH, II. 79. [1200.
mind, also, the vows which you made in the hour of trouble ;
how you would live henceforth, not unto yourselves, but to
your God ; and not for time only, but for eternity. Now, be
ware that you forget not the resolutions then formed. Beg of
God that they may not, as is too generally the case, vanish as
the early dew that passeth away. They are all recorded in the
book of God s remembrance ; and if violated by you, in return
for all the mercies vouchsafed unto you, they will fearfully
aggravate your eternal condemnation -Now, too, be
living witnesses for God, for the encouragement of others.
Shew to others what a salvation you have found, and found in
your lowest extremity, in answer to the prayer of faith. Who
can tell what a blessing you may be to those around you ?
Doubtless the mercy vouchsafed to Jonah was, under God,
the salvation of all that great and populous city to which he
preached. His miraculous deliverance gave, so to speak, an
irresistible energy to his word ; insomuch that all, from the
king on the throne to the lowest of the populace, instantly
turned in penitential sorrow to the Lord. So you, when you
can say to others, " What my eyes have seen, and ears have
heard, and hands have handled, of the word of life, the same
declare I unto you," may be instrumental to the honouring of
God your Saviour, and to the saving of many souls alive.]
On a review of this subject, SEE,
1. How wonderful are the ways of God!
[Who would have thought to what even the rebellion of
Jonah should lead ; and how the punishing of that should lead
to the salvation of his soul, and of the souls of many others ?
Truly, " God s ways are in the great deep, and his footsteps
are not known." But from all this we may learn never to de
spond; but rather, however desperate our condition may be, to
say, " Though he slay me, yet will I trust in him" -
2. How marvellous is the efficacy of converting
grace !
[See what a change is wrought in Jonah ; though, indeed,
far less than might have been expected. But to change our
rebellious hearts into a frame of obediential love and gratitude;
and to renew us in our inner man, so as to make us as lights
in a dark world ; this is, and must be, the effect of true conver
sion. See then, brethren, that ye offer unto God the sacri
fice of praise continually ; and especially for your redemption
from all the penal effects of sin, through the blood and righte
ousness of our Lord Jesus Christ. See, too, that you live to
God as his redeemed people, in holiness and righteousness be
fore him all the days of your life ; and that you labour, in every
possible way, to commend to others the salvation which you
yourselves have found ]
1201.] REPENTANCE OF THE NINEVITES. i>(>5
MCCI.
REPENTANCE OF THE NINEVITES 8 .
Jonah iii. 8 10. Let man and beast be covered with sackcloth;
and cry mightily unto God : yea, let them turn every one
from his evil way, and from the violence that is in their
hands. Who can tell if God will turn and repent, and turn
away from his fierce anger, that we perish not? And God
saw their ivories, that they turned from their evil way : and
God repented of the evil, that he had said that he icould do
unto them; and he did it not.
MEN of profane minds pour contempt on national
fasts, under an idea that they can be of no use for
averting of national judgments. But in my text there
is abundant proof that God will hear the prayers of
the contrite, and be gracious to them at the voice of
their cry.
Nineveh, the capital of the Assyrian empire, was
an exceeding large city, so large, that it would occupy
a man three days to walk round it and through its
principal streets. The wickedness of it was great ;
and God, having determined that in the space of forty
days he would involve it, with all its inhabitants, in
destruction, he sent his servant Jonah to advertise
them of their impending ruin. The prophet had
proceeded but one day s journey into the city, and
behold, all ranks of people, from the highest to the
lowest, having heard his message, trembled at God s
displeasure, and united in humbling themselves before
him, if peradventure they might prevail upon him to
" turn from his fierce anger." The success of their
efforts leads me to set before you the conduct of the
Ninevites,
I. As a record for our instruction
[Though addressed by a perfect stranger \vho belonged to
a despised nation, the people believed his testimony, delivered
to them as it was in Jehovah s name ; and, though they were
heathens, unused to acknowledge the one true God, they set
themselves to implore mercy at his hands, and to deprecate his
threatened judgments. The king and his nobles proclaimed a
a A Fast Sermon.
266 JONAH, III. 810. [1201.
fast; in the observance of which all his subjects cordially con
curred : and so intent were they on a due observance of the
day, that all put on sackcloth from the least of them to the
greatest, and even the king himself " laid aside his royal robes,
and clothed himself in sackcloth, and sat in ashes:" nor did
any of them so much as " eat bread or drink water" the whole
day. Even the herds and the flocks were kept without any
species of food or refreshment, that by their privations they
might participate in the general grief, and by their meanings
produce on the minds of the penitents an increased effect.
To their fasting they added prayer: yea, " they cried
mightily unto God." They were not content with formal
unmeaning acknowledgments. They bewailed their guilt;
they saw how deeply they had merited the Divine displeasure;
and they strove by earnest supplications to ward off from
themselves the judgments which the avenging Deity was
about to inflict upon them. The sincerity of their repentance
they manifested by an instantaneous reformation of their lives;
all of them turning from their besetting sins, and engaging to
consecrate themselves to Jehovah as a holy and obedient peo
ple. How many of them maintained their steadfastness we
know not : but from the mercy vouchsafed to them in answer
to their prayers, we are led to hope that many became true
servants of the living God.
Thus, at all events, they sought for mercy; and thus they
obtained the deliverance they implored.]
Now then let me call your attention to their conduct,
II. As a pattern for your imitation-
Sorry am I to say, that there is occasion for the
same humiliation on your part, as you have seen in
them
b And this I am authorized to declare, that,
whatever the second causes may have been, the evil itself is
from the Lord : for, " Is there evil in the city, and the Lord
hath not done it c ?" Yes, it is a chastisement from God on
account of our sins : and I call upon you not only to "believe"
this, but to " hear the rod, and him that has appointed it."
If we will not view the hand of God in these dispensations, we
can have no hope that they shall be exchanged for mercies :
but to acknowledge him in them will be the best preparation
for the reception of mercies from him, and the most certain
prelude to his bestowment of them.]
b Here the particular occasion (war, pestilence, famine, or what
ever it be) should be set forth.
c Amos iii. C.
1201.] REPENTANCE OF THE NINEVITES. 267
I must add, too, that your humiliation must resemble
theirs
[In a season of affliction fasting is highly proper. We see
all the most eminent saints in Scripture having recourse to this
under the pressure of any heavy calamity : and, in the history
before us, we behold the king, and his nobles, together with
all the inhabitants of a populous city, approaching the Divine
Majesty with this expression of their grief and penitence.
This is a fit pattern for us at this time.
But with fasting we must engage in fervent prayer. Luke
warm petitions will never find acceptance with God. We must
" cry mightily unto the Lord, even with strong crying and
tears," if we would obtain from him the deliverance which we
so greatly need.
And, to prove the sincerity of our hearts, we must turn,
every one of us, from our besetting sins to newness of life. No
fasting will be of any avail without this ; no, nor will prayer
be heard without it. If our humiliation be not accompanied
with this, God will say to us, as to his people of old, " Is it
such a fast that I have chosen ? a day for a man to afflict his
soul ? Is it to bow down his head as a bulrush, and to spread
sackcloth and ashes under him ? Wilt thou call this a fast
and an acceptable day to the Lord ? Is not this the fast that
I have chosen? to loose the bands of wickedness 1 ?" Search
out then the peculiar evils which you are most accustomed to
commit, and cast them off even though they be dear to you as
a right hand or a right eye : and then may we hope that God
will be gracious to us at the voice of our cry, and turn away
from his fierce anger wherewith he has visited our guilty land.]
If you will not thus turn unto the Lord, your guilt
will be greatly aggravated
[Who were the people to whom this warning was de
livered ? HEATHENS. By whom were they addressed ? A
perfect stranger. What hope was held out to them of averting
the threatened judgments ? None at all. Not so much as
a constructive promise was given them by any exhortation to
repent. All the encouragement they ftlt was derived from a
mere surmise: " WHO CAN TELL, whether God will turn from
Jits fierce anger, that ire perish not?" On the mere presump
tion that the exercise of mercy towards them was possible,
they, at the very first announcement of God s displeasure,
turned to him, as it were, with their whole hearts ; and thus
obtained mercy. But you, brethren, arc the professed servants
of God, and followers of Christ. And you have been learned
(1 Isai. Iviii. ">, f>.
268 JONAH, III. 810. [1201.
ten thousand times, and that too by those whom you yourselves
acknowledge as appointed of God, to tvatch for your souls.
You have had exceeding great and precious promises also set
before you, with most assured declarations from God, that no
one of you shall ever seek his face in vain. Say then, whether
these Ninevites will not rise up in judgment to condemn you
at the last day, if you dissemble with God on this occasion, as
too many of us through the whole land, it is to be feared, are
doing? Look at our king and his nobles, and at his subjects
throughout the empire, and say, Whether there be any resem
blance between our humiliation, and that which we have noticed
in these penitent heathens ? In them it was produced at the
very first instant : but we have been warned ten thousand times
in vain. Oh ! could we but see any measure of the penitence
amongst us that was evinced by them, I should have no fear but
that the judgments under which we labour should be removed,
or sanctified to our greater good.
In the case before us, God, in reversing the sentence de
nounced against that city, might appear weak, or mutable, or
unworthy to be feared : and, at all events his prophet would
appear to them as a deceiver. But He was more careful of
their welfare than of his own honour, or of his servant s repu
tation : and having produced a change in the people, he
instantly changed his dispensations towards them. Not that
the change was in him: it was in them only: for the removal
of his threatened judgments was rather an execution, than a
reversal, of his own decrees, which from eternity have been to
pardon the penitent, and to bless the contrite. But in your
case there is no such obstacle in his way : for he has told you,
that if you confess your sins, he will not only forgive them, but
display and magnify his own faithfulness and justice in that
very dispensation towards you 6 .
To obtain national mercies, our repentance must be national:
but if there be but one amongst us that truly turns to God, he
shall surely obtain mercy for his own soul, and be a monument
of God s pardoning love to all eternity.
Let me however hope, that this occasion shall not be lost
upon the nation at large : but that our fasting shall be sincere,
our prayers fervent, our reformation radical, and our success
complete.]
e 1 John i. 9.
1202.] THE MERCY OF GOD. 269
MCCII.
THE MERCY OF GOD.
Jonah iv. 2. I knew that thou art a gracious God, and mer
ciful, slow to anger, and of great kindness, and repentest
thee of the evil.
IN the parable of the Prodigal Son, we read of as
hateful a character as can well be imagined : it is
that of the elder brother, who, instead of uniting with
his family in rejoicing over the recovery of the younger
brother from his evil ways, took occasion, from his
father s parental tenderness, to reproach him for par
tiality and unkindness ; since, having " never re
warded ///.v obedience with so much as a kid, he had
killed for his prodigal and licentious brother the fatted
calf a ." But a far worse character is portrayed in the
history before us. Indeed, it is scarcely credible, that
any person of common humanity, and still less that a
good man, should be capable of acting as Jonah did ;
even reproaching God to his face for the exercise of
his mercy towards a repenting people, and making
his very anticipation of that mercy a ground and an
excuse for his own wilful disobedience. But, beyond
all doubt, the history of Jonah records a literal fact,
without any exaggeration or poetical embellishment :
he did, as he informs us, " know God to be a merciful
God;" and he did make that very mercy a ground of
wrathful indignation, and of acrimonious complaint.
The acknowledgment here made, will lead me to
set before you the mercy of God,
I. As delineated by Jonah-
Jonah " knew " God to be a merciful God. lie
knew it,
1. From the description which God himself had
given of his own character
[In answer to the prayer of Moses, God hud made his
Ljlorv to pass before him ; and had proclaimed his name, as
" The Lord, the Lord God, merciful and gracious, long-
a Luke xv. 29, 30.
i>70 JONAH, IV. 2. [1202.
suffering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity, transgression, and sin, and
that will by no means clear the guilty b ." Here, for one
single expression relating to his justice, there is a vast accu
mulation of rich and diversified terms to convey to our minds
a just idea of his mercy; all shewing, that " judgment is a
strange act," to which he is utterly averse; but that mercy is
the attribute, in the exercise of which is all his delight c .]
2. From the marvellous display which had been
made of it, throughout the whole of his dealings with
his people in all ages
[Scarcely had the people been brought out of Egypt, be
fore they made a golden calf, and worshipped it as the author
of their deliverance. This greatly incensed God ; and deter
mined him to cut them off, and to raise up to himself another
people from his servant Moses : but, at the intercession of
Moses, he forgave them, and " repented of the evil which he
had thought to do unto them d ." So, throughout all their stay
in the wilderness, and in all their rebellions after their esta
blishment in Canaan, he manifested the same compassion to
wards them ; as David informs us: " Many times did he deliver
them: but they provoked him with their counsels, and were
brought low for their iniquity. Nevertheless, he regarded
their affliction when he heard their cry: and he remembered
for them his covenant, and repented according to the multitude
of his tender mercies*"
Well, therefore, might Jonah say, " He knew God to be a
merciful God ;" the very existence of his nation, after such
long-continued and aggravated offences, being an ample proof
of it]
But my chief object is, to open to you the mercy
of God,
II. As illustrated in the history before us
View it,
1. In the preservation of Jonah himself
[God commanded Jonah to go to Nineveh, and to pro
claim to them his determination to destroy the inhabitants
thereof for their iniquities ; and to inform them, at the same
time, that the judgment should be executed within the short
space of forty days. Jonah, averse to execute the commission,
fled from the presence of the Lord, and took ship, in order to
b Exod. xxxiv. 6, 7. c Isai. xxviii. 21. Mic. vii. 18.
d Exod. xxxii. 9 14. < Ps. cvi. 43 45.
1202.] THE MERCY OF COD. 271
go to Tarshish f . Commentators have invented I know not
how many apologies for Jonah : for instance, that he was
actuated by a jealousy for the honour of his own nation: for
Nineveh, being a city of Gentiles, he thought that the going
to prophesy to them would be to transfer to them an honour
due to Israel alone. Others suppose that he was impelled
rather by fear; since, to deliver so awful a prophecy, could
not but involve him in great danger. But the real ground of
his disobedience was, that which he himself acknowledges :
" He knew God to be a merciful God :" and he was afraid that
the people would repent; and that God, on account of their
repentance, would forbear to execute his threatened judgment
upon them : and that thus he himself ivould, eventual///, he
made to appear a false prophet^.
Whilst he was going to Tarshish, he was overtaken with a
storm, which reduced the ship to such extreme danger, that all
the mariners betook themselves to prayer, as their only refuge.
The thought occurring to their minds, that possibly the storm
might have been sent as a punishment of some great offence,
they drew lots, in order that they might find out the offender:
and the lot falling upon Jonah, he confessed his sin, and
counselled them to cast him overboard, as the only means of
pacifying the offended Deity, and of saving their own lives.
Thus did judgment overtake Jonah, precisely as it had over
taken Achan in the camp of Joshua: and, like Achan, he
might well have been summoned into the presence of his God.
But, lo ! God had prepared a great fish to swallow him up,
not for his destruction, but preservation : for he preserved him
alive three days and three nights in the fish s belly; and caused
the fish to carry him to the shore nearest to Nineveh, and to
cast him on shore without any injury to his body ; yea, and
with unspeakable benefit accruing to his soul: nay, more; his
offended God not only spared him thus, but made him in this
way one of the most eminent types of Christ that ever existed
in the world.
Now, if Jonah knew before that God was merciful, how fully
must he have known it now! Here was a mercy so extraor
dinary in its kind, so blessed in its results, and so marvellous,
as being vouchsafed to him in the midst of his most impious
rebellion, that it may well be adduced as one of the most
astonishing displays of mercy that have ever been vouchsafed
to man from the foundation of the world.]
2. In the sparing of the whole city of Nineveh
[The inhabitants of that immense city, the capital of the
Assyrian empire, had filled up the measure of their iniquities 1 .
f Jonah i. 3. * ver. 2. h Jonah i. 2.
272 JONAH, IV. 2. [1202.
But, on the very first announcement of the impending judg
ments, they fasted and mourned, and cried mightily to God for
mercy 1 . They had heard from Jonah nothing but the simple
declaration, that in forty days the whole city should be over
thrown. No hope of pardon had been held out to them; no
idea had been suggested, that penitence, however deep or
universal, would be of any avail : but they said, " Who can
tell if God will turn and repent, and turn away from his fierce
anger, that we perish not k ?" And upon this mere presumption
they ventured to cry for mercy. And, behold, how graciously
God listened to their prayers ! No sooner did he see them
turning from their evil ways, than he " repented of the evil
that he said he would do unto them; and he did it not 1 ."
This was the very issue that Jonah had anticipated. And
what an encouragement does it afford to every living man, to
humble himself for his iniquities, and to implore mercy at the
hands of this gracious God !
But that to which I desire chiefly to direct your attention,
is God s mercy,]
3. In the enduring with such inconceivable for
bearance the expostulations and remonstrances of
this impious man
[This act of mercy towards Nineveh, so far from exciting
joy and gratitude in the bosom of Jonah, filled him only with
wrath ; yea, with such ungovernable wrath, that he broke
forth into reproaches against God himself, on account of it.
Whilst he was in the whale s belly, he had repented ; but now
all his repentance had vanished, and he even vindicated before
God the rebellion of which he had been guilty : and pleaded
his anticipation of this very event, as a justification of it: "I
pray thee, Lord, was not this my saying, when I was yet in my
country ? Therefore I fled before unto Tarshish" He even
went further, and "prayed to God to take away his life ;" for
that, since he must appear to that people as a false prophet,
" it were better for him to die than to live m ." How astonish
ing was it, that God did not strike him dead upon the spot !
All the mercy that had been vouchsafed to himself, Jonah
had quite forgotten. It was nothing now that he had been
preserved alive in the belly of the whale, and been cast
uninjured upon the dry land : no, his honour was assailed ;
and every consideration of gratitude for his own mercies, and
of compassion for above a million of souls that had been
spared, was swallowed up in the apprehension that he should
suffer in his credit, by reason of the revocation of God s
Jonah iii. 4 8. k Jonah iii. 9.
1 Jonah iii. 10. m ver. 3.
1202.J THE MERCY OF GOD. 273
threatened judgments. And behold how God deals with this
daring transgressor ! He calmly asks him, " Dost thou well
to be angry"?" And when the sullen rebel goes out of the
city, and sits down in earnest hope that he shall see the whole
city destroyed, God takes yet further means to convince him
that his anger was unreasonable, and his complaint unmerited.
Truly, Jonah, thou hast given occasion for such a display
of God s mercy as thou thyself couldst not previously have
conceived to be within the reach of possibility, or to be con
sistent with the other perfections of the Deity !]
O, Brethren, let us SEE in this history,
1. What monuments of mercy we ourselves are
[Who amongst us has not rebelled against the commands
of God ; and betaken himself to any place, any company,
any employment, rather than fulfil the duties to which he
was averse? Who amongst us has not betrayed a sad in
difference to the welfare of his fellow-creatures; seeking his
own ease, his own interest, his own honour, when he should
have been labouring rather for the salvation of those to whom
he might have gained access for their good ? And who has
not grievously overlooked, or with base ingratitude forgotten,
the deliverances that have been vouchsafed to him, even from
diseases or accidents that have been fatal to others, and that
might have had a fatal issue with him also? Aye, who has
not been unmindful even of that wonderful redemption which
God has vouchsafed to us, through the death and resurrection of
his only dear Son ? I may add, too, who amongst us,
when crossed in any particular object that has affected his
interest, and especially his honour, has not been so vexed, as
to murmur, if not directly against God, yet indirectly, being
irritated against those who were the means and instruments
which he employed in the dispensation that we complained
of? Possibly, under some grievous trial, where our pride
has been wounded, we have even wished ourselves dead,
when, alas ! we were far from being in a state to appear
before God. Yet, notwithstanding all our provocations, here
we are still on mercy s ground, when we might well have
been made monuments of God s righteous displeasure ! Truly,
then, tve may say to God, " / know that thou art a gracious
God, and merciful ; yea, lam myself a living ivitncxs that thou
art slow to anger, and repentest thee of the evil." Yes, my
dear brethren, flagrant beyond conception as was the impiety
of Jonah, we, methinks, are not the persons to throw a stone
at him ; every one of us having indulged too much of the same
spirit as he, and trodden too much in his steps. We should
n ver. 4.
VOL. X. T
274 JONAH, IV. 59. [1203.
rather take occasion, from what we have seen in him, to humble
ourselves before God ; and, from the mercies vouchsafed to him,
to adore our God for the mercies vouchsafed unto ourselves.]
2. What encouragement we have to return unto
our God
[If there were a mere peradventure only that we might
obtain mercy from God, that alone were a sufficient encou
ragement to humble ourselves before God. So the Prophet
Joel, using the very words of my text, informs us . Are there,
then, amongst us those who are altogether ignorant of God,
like the devoted Ninevites ? I say, Humble yourselves before
God, and you shall find mercy at his hands, especially if you
seek it in the name of his only dear Son Jesus Christ
Or is there any professor of godliness, who, like the Prophet
Jonah, has given way to sin, and grievously dishonoured his holy
profession ? To such an one would I say, Abase yourself before
God in dust and ashes. We are not, indeed, told that Jonah
repented, and was forgiven ; but we have reason to hope that
this was the case, from his being called " the servant of God p :"
and if he was forgiven, who has any reason to despair ? Me-
thinks I see one even in as vile a spirit as he ; and yet I hear
God addressing him in these tender terms : " How shall I give
thee up, Ephraim ? how shall I deliver thee up, 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 upon thee the fierceness of mine
anger q ." Indeed, indeed, Brethren, it will be your own fault,
if any of you perish. " God willeth not the death of any sin
ner ; but that he turn from his wickedness and live." I beseech
you all, therefore, whatever guilt you may have contracted,
never to flee from God in despondency, but to^ro to him, in an
assured hope that he is still as gracious #s ever ; and that, how
abundant soever have been his mercies in the days of old, they
shall be renewed to you the very instant that you cry to him
in the name of Jesus, who " was delivered unto death for your
offences, and rose again for your justification."]
Joel ii. 12 14. Cite the words. P 2 Kings xiv. 25.
i Hos. xi. 8, 9.
MCCIII.
JONAH S GOURD.
Jonah iv. 5 9. So Jonah went out of the city, and sat on the
east side of the city, and there made him a booth, and sat
1203.] JONAH S GOURD. 275
under it in the shadow, till he might see ivhat icould become
of the city. And the Lord God prepared a gourd, and made
it to come up over Jonah, that it might be a shadow over his
head, to deliver him from his grief. So Jonah ivas exceeding
glad of the gourd. But God prepared a worm, when the
morning rose the next day, and it smote the gourd that it
withered. And it came to pass, ivhen the sun did arise, thai
God prepared a vehement east tvind ; and the sun beat upon
the head of Jonah, that he fainted, and wished in himself to
die, and said, It is better for me to die than to live. And God
said to Jonah, Doest thou icell to be angry for the gourd ?
And he said, I do well to be angry, even unto death.
WHETHER we look into the sacred volume or to
the world around us, we are almost at a loss to say
which is the greater, the depravity of man, or the
tender mercy of our God - - In the brief history
which we have of the Prophet Jonah, they are both
exhibited to our view in the most striking colours.
Had Jonah been a professed heathen, we should have
wondered less at his impiety : but being an Israelite,
yea, a prophet too of the Most High God, and, we
would fondly hope, a good man upon the whole, we
are amazed at the very extraordinary wickedness
which he manifested, and no less at the astonishing
forbearance exercised by Almighty God towards him.
In the former part of his history we have an account
of his declining to execute the commission which
God had given him to preach to the Ninevites, and,
notwithstanding that rebellious conduct, his preserva
tion in the belly of a fish. In the passage which we
have now read, we see his perverseness carried to an
extent that seems absolutely incredible, and God s
condescension to him keeping pace with his enor
mities. It relates his conduct in reference to a gourd
which God had caused to spring up over him, and
which withered within a few hours after it had com
forted him with its refreshing shade. That we may
place the matter in a clear point of view, we shall
notice,
I. His inordinate joy at the acquisition of the gourd-
He was at this time in a most deplorable state of
mind
T 2
27fi JONAH, IV. 59. [1203.
[He had preached to the Ninevites, and his word had been
attended with such power, that the whole city repented, and
turned to the Lord with weeping and with mourning and with
fasting. This, instead of exciting gratitude in the heart of
Jonah, filled him only with rage; because he thought that God,
in consideration of their penitence, would shew mercy to them,
and that, in consequence of the judgments with which he had
threatened them not being executed upon them, he himself
should appear an impostor. It was of small importance that
there were above a million of souls in the city : the destruction
of them was of no moment in his eyes, in comparison of his
own honour: he hoped therefore that God would at least inflict
some signal judgment upon them, sufficient to attest the truth
of his menaces, and to support his credit as a true prophet.
With the hope of seeing his wishes realized, he made a booth
on the outside of the city, and " sat there to see what would
become of the city."]
Then it was that God caused a gourd to spring up
suddenly, and cover the booth
[What amazing condescension! How much rather might
we have expected that God would have sent a lion to destroy
him, as he had before done to a disobedient prophet ! But in
stead of visiting his iniquity as it deserved, God consulted only
his comfort ; yes, this very man, who was so " exceedingly dis
pleased with God s mercy to the Ninevites, that he could not
endure his life, and begged of God to strike him dead ; this
very man, I say, was such an object of God s attention, as to
have a gourd raised up over his head " to deliver him from his
grief" It should seem as if there was a contest between God
and him ; he striving to exhaust the patience of Jehovah, and
Jehovah striving to overcome by love the obstinacy and obdu
racy of his heart.]
In the acquisition of this gourd Jonah exceedingly
rejoiced
[Had we been told that he was exceedingly thankful to his
God, we should have been ready to applaud his gratitude : but
he saw not God s hand in the mercy vouchsafed to him : it was
his own comfort only that he cared about : and in the gift alone
did he rejoice, forgetful of the Giver. The idea of a million of
souls being saved from perishing in their sins gave him no plea
sure : but the being more effectually screened from the heat of
the sun himself, made him " exceeding glad." Had his mind
been at all in a right state, his own comfort and convenience
would have been swallowed up in thankfulness, for the preser
vation of so many souls, and for having been made the honoured
1203.J JONAH S GOURD. 277
instrument of their deliverance : but love for ourselves, and in
difference about others, always bear a proportion to each other
in the mind of man : and their connexion with each other was
never more strongly seen than on this occasion.]
His inordinate joy at the acquisition of the gourd
was more than equalled by,
II. His intemperate sorrow at the loss of it-
God, seeing the ingratitude of Jonah, withdrew the
gift soon after it had been been bestowed
[He prepared a worm, which smote the gourd, so that it
withered as suddenly as it had grown up. And where is there
any gourd without a worm at the root of it ? Our comforts
may continue for a longer season than Jonah s ; but there is in
every creature-comfort a tendency to decay ; and our most san
guine expectations are usually followed by the most bitter dis
appointments. Indeed God has wisely and graciously ordained,
that abiding happiness shall not be found in any thing but Him
alone : and the withdrawment of this comfort was in reality a
greater blessing than its continuance would have been ; since
the gourd could only impart a transient comfort to his body ;
whereas the removal of it tended to humble and improve his
soul.]
But the impatient spirit of Jonah only raged and
complained the more
[As soon as the heat became oppressive to him, Jonah
renewed his former wish for death ; and, when reproved by God
for his impiety, he vindicated himself in the very presence of
his God, and declared, that "he did well to be angry, even unto
death." Who would conceive that such impiety as this should
exist in the heart of any man, but especially of one who had
received such signal mercies as he, and been so honoured as an
instrument of good to others? But hereby God did indeed shew,
that the excellency of the power was of him alone, and that
he can work by whomsoever he will. It seems strange too, that,
when God appealed to his conscience, an enlightened man could
possibly be so blinded by passion as to give judgment in his
own favour in such a case. But man has neither reason nor
conscience, when biassed by his own lusts : and his very appeals
to God can be little more depended on than the testimony of
a man who is deliberately deceitful. But this we may observe
in general, that the more there is of unhallowed boldness in
any man s confidence, the more it is to be suspected ; and the
more ready he is to wish himself dead, the more unfit he is for
death and judgment.]
78 JONAH, IV. 59. [1203.
Thus far our attention has been almost exclusively
turned to Jonah : but, that we may bring the
matter home more directly to our own business
and bosoms, we would suggest a REFLECTION or
two, arising out of the subject :
1. What selfishness is there in the heart of man !
[One would be ready to account this record a libel upon
human nature, if we did not know assuredly that it is a true
history, without any exaggeration or mistake. It appears in
credible, that such inhumanity should exist in the heart of man,
as that he should wish for the destruction of a million of souls,
only that his own word might be verified ; and that he should
be so vexed by his disappointment, as to wish for death, and
pray to God to terminate his life. Nor would one conceive it
possible that a temporary inconvenience, which had in fact
originated solely in his own absurd and impious conduct, should
so irritate and inflame his mind, as to make him insult, to his
very face, his almighty and all-gracious Reprover. But we
know little of ourselves, if we do not recognize much of our
own character in that of Jonah. We have had reported to us,
time after time, the calamities of others, and have felt no more
than if the most trifling occurrences had been related : or if we
have felt at all, it has been only for a moment, and the tale has
soon become as if it had passed before the flood. But, on the
other hand, if any thing has arisen to thwart our own interests
or inclinations, though it has been of less consequence than
Jonah s gourd, we have laid it to heart, and been so irritated or
grieved by it, that our very sleep has gone from us. Particu
larly if any thing has occurred that was likely to lower our
reputation in the world, how keenly have we felt it, so as almost
to be weary even of life ! Or if any thing wherein we pro
mised ourselves much happiness have been withdrawn from us,
as wife or child, how little have we been able to say, " The
Lord gave, and the Lord hath taken away ; blessed be the name
of the Lord !" Alas ! we have more resembled Jonah, than
Job: our every thought has been swallowed up in self: and
neither God nor man have been regarded by us, any farther
than they might subserve our selfish and carnal ends. Let us
then in Jonali see our own character as in a glass, and let this
view of it humble us in the dust.]
2. What mercy is there in the heart of God !
[This is the improvement which God himself makes of the
subject. Jonah had complained of God for exercising mercy
towards the repentant Ninevites ; and God vindicates himself
against the accusations of Jonah. In doing this, he touches with
exquisite tenderness the sin of Jonah ; and represents him not
1203.] JONAH S GOURD. !^71)
as actuated by selfishness and impiety, but as merely " having
pity on the gourd." What a beautiful example does this afford
us, who ought to extenuate, rather than to aggravate, the faults
of our bitterest enemies \ His argument on the occasion is
this: If you have had pity on a poor worthless gourd, for
which you never laboured, and in which you have only a slight
and transient interest, how much more am I justified in having
pity on a million of the human race, (six-score thousand of
whom have never done good or evil,) and on multitudes of
cattle also, which must have been involved in any calamity in
flicted on that large city \ This argument is similar to one
used in the Epistle to the Hebrews 3 , and says in effect, If you
were right in pitying a thing of no value, how much more am
I in sparing what is of more value than ten thousand worlds \
This argument, especially as addressed to the self-justifying
Jonah, was unanswerable : and the truth contained in it is
consolatory to every child of man. God is a God of infinite
mercy : he may, he tvi/l, spare all who truly repent. Whatever
judgments he has denounced against sin and sinners, the exe
cution of them depends solely on the sinners themselves: if
they repent, sooner shall God cease to exist, than cease to
exercise mercy towards them. Let this encourage transgres
sors of every class : let it encourage the abandoned to repent ;
and those who profess godliness to repent also : for all need
this conseling truth, that " God willeth not the death of any
sinner, but rather that he turn from his wickedness and live."
Know then, both from his dealings with the Ninevites, and his
forbearance towards his perverse prophet, that He is abundant in
goodness and truth, and that where sin has abounded, his grace
shall much more abound.]
a Chap. ix. 13, 14.
M I C A H.
MCCIV.
BENEFITS ARISING FROM THE WORD OF GOD.
Micah ii. 7. Do not my tvords do good to him that walketh
uprightly ?
GREAT and bitter prejudices are often entertained
against the word of God ; as though its only tendency
was to pervert the judgments of men, and to disturb
their repose. Hence, when the word is faithfully ad
ministered, many are offended at it ; and say, as it
were, to the messengers of heaven, " Prophesy not
unto us right things ; prophesy unto us smooth
things ; prophesy deceits." But the real reason of
their disgust is, that they will not part with those
sins which the word condemns, or practise those du
ties which the word enjoins : " they love darkness
rather than light : they hate the light, and will not
come to it, lest their deeds should be reproved 3 ." If
they were willing to renounce their sins, they would
find the word precious and delightful to them ; for it
is as full of consolation to the upright, as it is of
terror to the hypocritical. To this effect God speaks
in the passage before us. He represents the people
as saying to the prophets, " Prophesy not." Then
addressing himself to them, he asks, Whether the
messages which he sent them proceeded from any
want of love and mercy in himself; or whether they
did not arise solely from their obstinacy in sin ? " O
thou that art named the House of Jacob, is the Spirit
of the Lord straitened ? are these his doings ?" Then
a Johniii. 19, 20.
1204.] BENEFITS FROM THE WORD OF GOD. 281
he appeals to them, whether his word would not be
a source of unspeakable comfort to them, if they
would turn to him aright ? " Do not my words do
good to him that walketh uprightly?"
We propose to shew,
I. Who they are whom the word benefits
Certain it is, that all are not benefited by the word.
When it was dispensed by Him who " spake as never
man spake," many made no other use of it than to
cavil at it, and to form it into a ground of accusation
against him. And when St. Paul laboured at Ephesus
for three months successively to establish the truth,
many were only hardened the more in their prejudices
and infidelity b . Wliile in every age it has been "to
some a savour of life unto life, it has proved to others
a savour of death unto death ." Those who alone are
benefited by it, are " the people who walk uprightly,"
or, in other words,
1. The unprejudiced
[If we come to the word of God with prejudices against
any of the doctrines which it is supposed to contain, it is
scarcely probable that we should receive any material good
from it: for as soon as the truths which we hate are brought
to light, we shall set ourselves against them, and exert all our
endeavours to invalidate their force. The plainest and most
fundamental doctrines of our religion are very commonly
treated in this way. Men like not to hear of the depravity of
the heart, the insufficiency of our best works to recommend us
to God, the necessity of divine influences, and the impossibility
of being saved without an entire dependence on the merits of
Christ, and an unreserved surrender of ourselves to his service.
But if, instead of reprobating these things as enthusiasm, we
would lay our minds open to conviction, and submit to receive
instruction from God, we should find a reality in these things
which we never imagined, and an importance which we were
not aware of. God has promised that " the meek he will
guide in judgment, the meek he will teach his way d ."]
2. The diligent-
[Nothing is to be attained without diligence, in spiritual
any more than in temporal concerns. If we read a portion of
the Scripture in a superficial way, or hear it explained to us
b Acts xix. 8, 9. c 2 Cor. ii. 1C. d Ps. xxv. <J.
282 MICAH, II. 7. [1204.
without ever reflecting on what we have heard, we cannot
expect to get any good unto our souls. Our Lord has illus
trated this by a man sowing seed by the way-side. Can any
one doubt whether the birds will come and take it away ?
Thus will Satan take the word out of our hearts, if it be not
harrowed in by meditation and prayer 6 . Our Lord directs us
to "search the Scriptures:" and St. Luke tells us, that saving
benefit accrued to the Bereans from their diligence in this
respect ; " they were more noble than those of Thessalonica,
because they searched the Scriptures daily, whether these
things were so :" and then he adds, " Therefore many of them
believed f ." This indeed is agreeable to the established order of
things throughout the world: for God has ordained, that while
" the soul of the sluggard desire th and hath nothing, the soul
of the diligent shall be made fat g ."]
3. The humble-
[Pride and self-sufficiency are insurmountable obstacles to
religious instruction. If the knowledge of divine truth were
to be acquired merely by mental application, then indeed we
might become proficients in it, notwithstanding our dependence
were on our own exertions. But we are blind, and must have
" the eyes of our understanding enlightened," before we can
comprehend the mysterious truths of God: consequently, if
we have not humility to pray for the teaching of the Holy
Spirit, we must remain in darkness, with respect to the
spiritual import of the word, however carefully we may inves
tigate its literal meaning 11 . We must pray with David, " Open
thou mine eyes, that I may behold wondrous things out of thy
law 1 ." We must confess ourselves fools, if we would be truly
wise k . When we are willing to learn with the docility of
little children, then, and then only, shall " the things that are
hid from the wise and prudent be revealed unto us 1 ."]
4. The obedient
[We must have a disposition, yea, a determination, through
grace, to obey the word, if we would receive any substantial
good from it. If we have any secret lust which we will not
part with, it is in vain to hope that the word, whether read or
preached, can ever profit us. Our bosom sin will necessarily
warp our judgment, and dispose us to reject whatever militates
against the indulgence of it. Being determined not to obey its
dictates, we shall be always ready to dispute its meaning or
deny its authority. Hence our Lord lays so great a stress
e Matt. xiii. 4, 19. f Acts xvii. 11,12. s Prov. xiii. 4.
h 1 Cor. ii. 10 14. See also Prov. ii. 1 6. Ps. cxix. 18.
k 1 Cor. iii. 18. 1 Matt. xi. 25.
1204.] BENEFITS FROM THE WORD OF GOD. 283
upon an obedient frame of mind: "If any man will do my
will, he shall know of the doctrine whether it be of God m ."
It is self-evident, that if a man be visited by the most skilful
physician in the universe, he can derive no benefit from his
prescriptions, unless he follow them. So it is in vain that the
Scripture shews us infallibly the way to heaven, if we will not
forsake that path that leadeth to destruction.]
The character of the persons whom the word of
God benefits, being ascertained, let us inquire into,
II. The good which it does them
But who can estimate this aright ? Who can enu
merate the benefits resulting from the sacred oracles
when thus studied, and thus received ? We must con
tent ourselves with mentioning only a few of those
blessings which will flow from the word :
1. It will teach us
[The inspired volume cannot fail of conveying information
to every man that peruses it, whatever be the state and disposi
tion of his mind. But there is instruction which none but those
who "have an honest and good heart"" can receive; and in
comparison of which all other knowledge is only as dross and
dung. An insight into the deceitfulness and depravity of the
heart ; a discovery of the glory and excellency of Christ ; a
view of the devices of Satan, and of the way in which alone he
can be successfully opposed ; a sight of the beauty of holiness,
and of all those glorious privileges that belong to the children
of God, are among those invaluable acquisitions which will
reward the labours of the humble inquirer.]
2. It will comfort us
[They who disregard the Holy Scriptures, are often so
overwhelmed with their troubles, as to seek refuge in death
from the calamities of life. But the person who " draws water
from those wells of salvation," finds in them an inexhaustible
fund of consolation. He perceives that his trials are all
appointed by infinite wisdom ; that his Lord and Master drank
of the very same cup before him; that tribulation is the way
in which all the saints must walk toward the promised land ;
and that the storms which seem to menace his very life, shall
only waft him to his desired haven. All the wonders of re
demption also furnish him with additional grounds of consola
tion ; and every promise is like the balm of Gilead to his
111 John vii. 17. n Luke viii. 15.
284 MICAH, II. 7. [1204.
wounded spirit. Such was the benefit which David experi
enced from the word in his trials ; and such shall be expe
rienced by all who " make it their delight and their counsellor."]
3. It will sanctify us
[The word of God is that which is made the means of our
regeneration; and the same is useful for the carrying on of the
good work within us. The Apostles were purified in an emi
nent degree : and our Lord ascribes their sanctification to that
as its proper cause ; " Now ye are clean, through the word
that I have spoken unto you p ." And St. Paul tells us, that
Christ still makes use of it for that end : " He gave himself for
the Church, that he might sanctify and cleanse it with the
washing of water by the word q ." Indeed its natural tendency
is to effect this, because it points out to us our sins ; it makes
us to see the guilt and danger in which they involve us;
it directs our eyes to Him who will give us the victory over
them; and it assures us, that, after we have vanquished all our
spiritual enemies, we shall be partakers of endless glory and
felicity. Having the precepts for our guide, and the promises
for our encouragement, we shall " cleanse ourselves from all
filthiness, both of flesh and spirit, perfecting holiness in the
fear of God r ."]
4. It will save us
[The word makes us not only wise, but " wise unto sal-
tion." In this view St. Paul told the Corinthians that " he had
preached the Gospel to them ; and that they had received it,
and were standing in it ; by which also," says he, " ye are
saved 8 ." And O! how many myriads now in heaven can
attest its efficacy in this respect ! How must they say, That
word taught me, when ignorant; quickened me, when dead;
comforted me, when afflicted ; strengthened me, when weak ;
and enabled me eventually to overcome all my enemies ! And
thus shall all of you say in due season, provided you " walk
uprightly" in a diligent study of the sacred oracles, and in an
humble obedience to the will of God.]
In IMPROVING this subject, we shall,
1. Guard it against misconstruction
[It is possible that the foregoing statement may be mis
understood : we would therefore suggest some brief hints, by
way of explanation.
First then, it is not the word that does the good ; but the
Holy Spirit, by the word. If the word itself wrought any
thing, its operation would be uniform and universal, or, at
Ps. cxix. 92. P John xv. 3. 9 Eph. v. 25, 26.
r 2 Cor. vii. 1. s 1 Cor. xv. 1, 2.
1204.] BENEFITS FROM THE WORD OF GOD. 285
least, in a much greater degree than it now is, and people
would be benefited by it in proportion to the strength and
clearness of their intellect. But the reverse of this is nearer
the truth : for the poor and weak receive the Gospel, while the
wise and noble reject it . And daily experience proves, that
the word then only comes with power, when it conies in the
Holy Ghost".
Next, it is not the knowledge of the ivord that benefits us,
but the knowledge of Christ in the word. We might be able to
repeat the whole Bible, and yet perish at last. Christ must be
known by us; and that, not speculatively, but experimentally:
for " there is no other name given under heaven whereby we
can be saved, but the name of Jesus Christ x ."
Lastly, our " uprightness" is not the meritorious cause of
the good we receive, but the qualification necessary for the
reception and enjoyment of what is good. Nor is this a trifling
distinction ; for if we be not careful to disclaim all idea of
merit, we shall make void the grace of the Gospel, and deprive
ourselves of all the benefits to be obtained by it> .]
2. Enforce it in a way of appeal to your con
sciences
\The text is an appeal, an appeal of God to the con
sciences of his enemies. We therefore boldly appeal to you,
and defy any man living to answer in the negative ; " Do not
God s words do good to him that walketh uprightly?"
Judge ye, who have despised the word : look at those of your
acquaintance who have obeyed the word; compare their lives
with what you remember them to have been, or with what
yours are at this present time ; and say, whether the word
have not done them good ?
But ye, after all, are very incompetent judges: we there
fore appeal rather to those who have received the benefit. Ye
know what ye have received : say then, whether ye would
exchange it for all that the world can give you ? Reflect on
the good ye have obtained ; the pardon, the peace, the
strength, the holiness, the glory; and say, whether it do
not exceed the powers of the first archangel to compute its
worth ?
But we need not dwell on this : it admits not of any doubt:
all that is requisite is, that you press forward for the attain
ment of more good. Let the ungodly world say, that the
word has done you harm ; but regard them not. Only let
your growth in every thing that is amiable and praise-worthy
confirm the truth in our text, and justify the appeal which
God himself has made.]
1 1 Cor. i. 2830. u 1 Thess. i. 5.
x Acts iv. 12. y Rom. iv. 14.
286 MICAH, III. 8. [1205.
MCCV.
MINISTERIAL FIDELITY.
Micah iii. 8. Truly I am full of power by the Spirit of the
Lord, and of judgment, and of might, to declare unto Jacob
his transgression, and to Israel his sin.
TO all God s servants this command is given : " He
that hath my word, let him speak my word faith
fully 3 ;" and " deliver it they must, whether men will
hear, or whether they will forbear V The prophets
have set us a noble example in this respect : and the
Prophet Micah in particular.
Let us mark,
I. What the sins were which he was commissioned to
reprove-
Most grievous was the state of the Jewish people
in his day
[All ranks and orders of men, from the highest to the
lowest, were addicted to covetousness, and were ready to
commit every species of iniquity for gain ; princes, priests,
judges, prophets, all were guilty of the grossest injustice, and
made use of their respective offices only for the purpose of
accumulating wealth. At the same time they professed a
firm reliance upon God, and anticipated nothing but good
at his hands ]
And there is but too much ground for similar com
plaints amongst us
[True, the conduct of our governors and judges is the
very reverse of that which the prophet here imputes to the
Jews. I suppose that greater integrity is not to be found on
earth, than in those who hold the government, and dispense
justice, and minister in holy things, amongst us ; and we have
abundant reason to bless God for the high tone of morals
which prevails amongst them. But, if we descend to common
life, we find all the same iniquities abounding in our land as
were complained of by the prophet in his day. Covetousness
and injustice prevail to a fearful extent amongst us, as do in
deed the whole catalogue of sins forbidden in the Decalogue
And precisely the same self-delusion is cherished in
a Jer. xxiii. 28. b Ezek. ii. 7.
c ver. 9 11. Cite the whole of this.
1205.] MINISTERIAL FIDELITY. 287
almost every bosom. " We lean upon the Lord," just as the
Jews did ; and persuade ourselves that " no evil shall come
upon us." " God is merciful," is a sufficient answer to every
threatening contained in God s word. As for his justice, or
holiness, or truth, no regard whatever is paid to them : all are
superseded, all are swallowed up in the one attribute of mercy;
and no room is left for the exercise of any perfection that
shall interfere with the happiness of an impenitent trans
gressor. As to " be a child of Abraham" was with the Jews
a sufficient security from God s wrath d ; so, amongst us, is
baptism into the faith of Christ: we cannot perish, because
we are Christians.]
Let us however notice,
II. The manner in which he administered his re
proof
" He was full of power by the Spirit of the Lord :"
for he and all the other " Prophets spake as they were
moved by the Holy Ghost 6 ." With judgment, too,
and with might, was he filled ; so that, in all his re
proofs, he shewed unquestionably that he was speaking
under a divine impulse. And I too, my brethren,
would execute my commission even as he did. With
a mixture of tenderness and fidelity, " I pray you
then, my brethren," bear with me, whilst, under the
influence of God s Holy Spirit, I endeavour to shew
you the folly of your ways.
1. Can you impose on God ?
[You can, and do, deceive your own souls, and persuade
yourselves that you have nothing to fear at the hands of an
angry God. But if you make light of sin, can you convince
Jehovah that it is so venial a thing as you make it, or that
you have not committed it to an extent to merit his dis
pleasure ? ]
2. Can you prevail on God to cancel and reverse
the threatenings of his word ?
[See if you can prevail on him to change day into night,
or to alter for you any of the common laws of nature : and if
you cannot prevail in things which would involve no contra
diction, how can you hope to obtain a revocation of his word,
which would involve in it a sacrifice of truth itself? For, I
d Matt. iii. 9. e 1 Pet. i. 11. and 2 Pet. i. 21.
288 MICAH, IV. 14. [1206.
scruple not to say, that to hope for heaven in an impenitent
and unbelieving state, is to " make God a liar f "
Can you, when your self-delusions have ruined
you, come back again to rectify your errors ?
[Verily, between God and the soul that perishes in its
sins, there is a great gulf fixed, a gulf that never can be
passed. The soul that has once passed into the eternal world
has its state for ever fixed ; and the man who dies impenitent
will bewail his folly in irremediable and everlasting misery.
I ask then, Is it wise to- continue in sin, saying, " No evil
can come upon me ? " Not that I would dissuade you
from " leaning upon God ;" but only from leaning upon him
in a way which he has never authorized ; and from expecting
at his hands what he has never promised, and what he cannot
give without violating his most solemn declarations. Repent
of sin, believe in Christ, and obey the commandments of your
God ; and then let your confidence be as strong as you please.
Then will I also assure you, that God shall be with you of a
truth, and that to all eternity shall no evil ever come upon
you ]
f 1 John v. 10.
MCCVI.
UNIVERSAL ESTABLISHMENT OF CHRISTIANITY.
Micah iv. 1 4. In the last days it shall come to pass, that the
mountain of the house of the Lord shall be established in the
top of the mountains, and it shall lie exalted above the hills ;
and people shall flow unto it. And many nations shall come
and say, Come, and let us go up to the mountain of the Lord,
and to the house of the God of Jacob : and he witt teach us of
his ways, and we ivill walk in his paths : for the law shall go
forth of Zion, and the word of the Lord from Jerusalem. And
he shall judge among many people, and rebuke strong nations
afar off : and they shall beat their sivords into plow-shares,
and their spears into pruning-hooks : nation shall not lift up
a sword against nation, neither shall they learn war any more.
But they shall sit every man under his vine, and under his
Jig-tree ; and none shall make them afraid : for the mouth of
the Lord of hosts hath spoken it.
THE Prophet Micah was contemporary with Isaiah;
and most probably had seen his prophecies. The
prophecy before us is almost word for word the same
as that in the second chapter of Isaiah, except indeed
1206.] UNIVERSAL ESTABLISHMENT OF CHRISTIANITY. 289
the concluding part of it, which is peculiar to Micah.
The mode in which the prophecy too is introduced is
different. In Isaiah, it is the commencement of a
new prophecy ; but, in Micah, it is the continuation
of a prophecy of a very different complexion. Micah
was a man of singular fidelity and courage. He de
clared to all the elders of his nation, and in a way
that made a deep impression upon all a , that on ac
count of their iniquities God would give up their city
and temple, to be destroyed and " plowed up as a
field." But, whilst he announced to the Jews God s
determined purpose to punish them in this awful man
ner, he foretold also his intention at a future period
to restore them to his favour, and to make them a
source of blessings to the whole earth.
This is the substance of the prophecy before us ;
in elucidating which we shall notice,
I. The universal establishment of the Christian Church.
Here it will be proper to notice,
1. The prediction relative to it
[The temple of Solomon was built on a lofty hill : the
altars also which were consecrated to false gods, were built on
high places : hence the Christian Church is called by the pro
phet, " the mountain of the Lord s House," and by the Apostle
Paul, "MountZionV Of this Church it is said, that it "shall be
established on the top of the mountains," that is, on the founda
tions of the Jewish Church, and on the ruins of all idol worship.
It is the superstructure for which alone the foundations of Ju
daism were laid : and, when this edifice shall be complete, all
idols shall fall before it, as Dagon before the ark. The period
for its completion is in the last days, the days of the Messiah ; a
period yet future, though, we hope, not far distant. The terms
of the prophecy are such as evidently to shew, that the prediction
has never yet been fulfilled, and consequently, that its accom
plishment is yet to be expected by us in the appointed time.]
2. The mode of its accomplishment
[" People," or, as Isaiah expresses it, " all nations," "shall
flow unto it." Yes, this " mountain shall be established on the
top of mountains, "and all nations, like a majestic river, "shall
flow unto it." By this metaphor, which is indeed a most ex
traordinary one, it is intimated, that all nations shall be united
in one common sentiment and purpose ; that their progress
a Jer. xxvi. IS, 19. b Hcb. xii. 22.
VOL. x. u
290 MIC AH, IV. 14. [120(.
towards its completion shall be irresistible ; and that the whole
shall take place under a preternatural and divine influence ;
since the natural progress of a river is downward, whereas this
shall be upward, to a mountain on the top of other mountains.
What a grand idea does this convey ! The natural propensities
of all men checked in their course, and their affections directed
into a channel, in which Omnipotence alone can uphold them!
But the mode in which this shall take place is more fully
stated by the prophet himself. The people of different and
distant lands shall suddenly become penetrated with one com
mon principle, and shall call on one another to unite in one
common cause, the cause of true religion. " Come," they will
say, " let us go up to the mountain of the Lord, the House of
the God of Jacob." Just as, in the days of old, the Jews from
every part of their land went up thrice a year to worship at
Jerusalem; so will the Gentiles in every quarter of the globe
go up with one consent to the mountain of the Lord s House :
" God will give them one heart, and one way, that they may
fear him for ever."
The motives too by which they will be actuated are here
distinctly specified. They will not go from regard to a parti
cular ordinance which they feel constrained to obey, nor from
a mere carnal partiality, such as the Jews evinced for their
native land ; but from a real desire to knotv, and do, the will of
God. It is this which they will contemplate with such pecu
liar pleasure. In the Christian Church they will have an
opportunity of becoming more deeply acquainted with that
" great mystery of godliness, God manifest in human flesh,"
and dying for the sins of men ; and they will have ampler means
of knowing the whole extent of their duty, which it will
thenceforth be their one labour to perform : to attain these
things, I say, will be the one object of their ambition ; and
they will be alike filled with this one desire, to " stand perfect
and complete in all the will of God."
This is the change which we expect assuredly to be wrought
on the Gentile world in due time ; and by this shall the pre
dicted establishment of Christ s Church be fulfilled."]
Yet simple, and as it might be thought weak, are,
II. The means by which it shall be effected
The mere preaching of the Gospel is the appointed
instrument which God will make use of for the at
tainment of this great end ; " The law shall go forth
of Zion, and the word of the Lord from Jerusalem."
The Gospel is here called " a law"-
[It is " a law," because it is authoritatively enjoined to be
obeyed by every creature under heaven. And it is so called by
1206.] UNIVERSAL ESTABLISHMENT OF CHRISTIANITY. 291
the Prophet Isaiah, who characterizes it as " God s judgment
which he would make to rest for a light of the people (the Gen
tiles ;) even as his righteousness (or method for making people
righteous before him,) and his salvation, for which all the isles
shall wait, and in which they shall trust ." St. Paul also calls
it "the law of faith d ."]
And by the publication of that shall the great work
be effected
[It was that which produced such wonderful effects in the
apostolic age ; and it is still a " weapon mighty through God
to the pulling down of the strong holds" of sin and Satan. It
is " the rod of God s strength which was to go forth of Zion,"
and by which all his enemies are to be subdued before him.
If we look into the discourses of the Apostles, we shall find
nothing of that high-wrought eloquence for which the orators
of Greece and Rome were famed : we shall see little else than
a simple exhibition of Christ crucified, and a solemn declaration,
that there was " no other name given under heaven whereby
any man could be saved, but the name of Jesus Christ. " This
is the truth which still approves itself " quick and powerful,
and sharper than any two-edged sword," and still is " made the
power of God unto salvation" to many souls. This began to
be preached at Jerusalem ; and is from thence come forth ; and
will in due time be " preached unto all nations." No human
power shall be called to its aid ; no human policy shall co
operate with it : this alone, accompanied with power from on
high, and " preached with the Holy Ghost sent down from
heaven," will do the work : conviction will flash upon the con
sciences of thousands, as on the day of Pentecost ; conversion
will instantly ensue : Christ being erected as " an ensign, all
will flock to it," and " a nation will be born in a day." He shall
be acknowledged by all as the " Sliiloh that was to come: and
to him shall the gathering of the people be." The doctrine of
the cross being universally proclaimed, the universal Jlow shall
take place, "and the knowledge of the Lord shall cover the
earth, as the waters cover the sea."]
From the work itself let us turn to the contempla
tion of,
III. The fruits that shall every where proceed from
it
The Lord Jesus Christ will reign in the hearts of
all-
[As judges of old swayed the sceptre of Israel, so will
the Lord Jesus rule over the whole earth ; and whatever is
c Isai. li. 4, 5. (l Rom. iii. 27.
u 2
MICAH, IV. 14. [1206.
contrary to his will, he will "rebuke" and subdue. Nothing
will be able to withstand his power: " He will work, and who
shall let it?" As in former days, when he brought his people
out of Egypt, and planted them in Canaan, he made them
triumphant over every enemy, so will he do in the day to
which we are looking forward: he will "go on in the chariot
of his Gospel, conquering and to conquer," till all his enemies
and theirs be put under their feet.]
Then shall peace and happiness universally pre
vail
[The distinctions between nations will then be no longer
accompanied with rivalry and hate : all will be as children of one
common Father, all as members of the same body. War will
then no longer be a science, which even the most peaceful na
tions are constrained to learn for their own preservation : the
cultivation of peaceful arts will be the one desire of all ; " they
will beat their swords into plow-shares, and their spears into
pruning-hooks, and they will learn war no more." Then also
personal and domestic peace will abound throughout the world:
" every man will sit under his own vine and fig-tree," as in
Patriarchal times, none attempting to molest him, and not so
much as the fear of molestation existing in his mind 6 . Doubt
less the internal peace which all will enjoy in their own heart
and conscience is also to be included under this beautiful image:
for the very character of Christ himself is, that he is the Prince
of peace; and the character of his reign is, that it diffuses "an
abundance of peace " throughout his whole empire, so that
" the peace of all floweth down like a river." Blessed, blessed
state ! May " the Lord hasten it, in his time !"]
From this subject we may clearly SEE,
1. What an unspeakable blessing the Gospel is
[Wherever the Gospel has come with power, these effects
may be already in a measure seen. True it is, they are not
seen to the extent that they will hereafter be, because real
piety is at so low an ebb, even amongst the professed followers
of Christ. But from what is partially seen, we may know what
shall hereafter obtain throughout all the world. The hateful
passions which produced so much hatred and contention in the
world, are slain, wherever the Gospel has its due effect ; and
peace, and love, and eveiy amiable disposition, have an habitual
ascendant in the soul. O professors, judge yourselves in rela
tion to this matter : see whether ye be " putting off the old
man, which is corrupt, with its deceitful lusts ; and be putting
on the new man, which after God is created in righteousness
e Isai. xxxii. 16 18.
1206.1 UNIVERSAL ESTABLISHMENT OF CHRISTIANITY. 2 ( J 3
and true holiness : " and look to it, that, in these and all other
respects, ye walk worthy of Him who hath called you unto his
kingdom and glory.]
2. How we may ensure to ourselves all its glorious
effects
[The Gentiles, in the latter days, may well be proposed as
a pattern for us in the present day. Let an entire conformity
of heart and life to God s revealed will be the one object of our
pursuit. Seek knowledge, not for its own sake, but for its
influence upon the soul : and seek grace, not for the aggrandize
ment of yourselves, but that God may be glorified in the whole
of your conversation. If you come up to the House of God
with such dispositions as these, you will find that there is a
power in the word to enlighten and sanctify the soul ; and, in
proportion as you cultivate these dispositions, you will " grow
in grace and in the knowledge of our Lord and Saviour Jesus
Christ."
It will also have a good effect to animate and encourage one
another. This will characterize the Christians in the latter day:
and the influence of social piety will be found most beneficial
to your souls. Be careful, however, when exhorting others to
come up to the House of the Lord, never to omit, in spirit at
least, if not in word, il I will go o/,sY> f ."]
3. What glorious times are hastening upon us
[We do hope that the times here spoken of are not far dis
tant. Multitudes of us who are here present can remember
when the Church was by no means what it now is : even twenty
years have made an immense difference ; so great, compara
tively, has been the out-pouring of God s Spirit, beyond what
it has been for centuries before. And we account it no small
privilege to live in a day when some of the greatest Potentates
upon earth are uniting, with their subjects of every denomination
and description, to disseminate throughout the world the glo
rious Gospel of the blessed God. By this we may form some
little judgment what to expect in that day, when, in every na
tion under heaven, kings shall be the nursing-fathers, and
queens the nursing-mothers, of the Church. O blessed times!
May God accelerate them ! and may we all exert ourselves, as
his instruments, to accomplish his will, and to hasten forward
these glorious events ! If it be thought that these prospects are
too good to be ever realized ; let any one only compare Britain
as it now is, with what it was before the banners of the Cross
were erected on our shores ; and then he will see no reason to
despair of those nations that are yet " sitting in darkness and
f Zech. viii. 20, 21.
294 MICAH, IV. 5. [1207.
the shadow of death." But were the change far more beyond
the reach of human probability than it is, there would be no
resason to doubt of its ultimate accomplishment, since Omnipo
tence is pledged to effect it : It shall take place, "for the mouth
of the Lord hath spoken it."]
MCCVII.
THE WORLD S AND THE CHRISTIAN S GOD CONTRASTED.
Micah iv. 5. For all people will walk every one in the name of
his God, and we will walk in the name of the Lord our God
for ever and ever.
IT has been objected to Christianity, that it creates
divisions in families, and in the world at large. But
how should it not produce these effects, when the
whole world is immersed in idolatry ; and the direct
end of Christianity is, to "turn men from idols, to
serve the living God ?" See the prophet s account
of " the last days :" " It shall come to pass, that the
mountain of the Lord s house shall be established
on the top of the mountains ; and it shall be exalted
above the hills ; and people, even all nations, shall
flow unto it a ." What can this import ? What, but
a general conversion to Christ ; and, as far as that
change shall extend, the determination here formed ;
" Every one will walk in the name of his God : and
we will walk in the name of the Lord our God for
ever and ever?"
Let us notice here,
I. The practice of the world
Every unregenerate man is an idolater
[Idolatry may be found no less amongst the professed
servants of Jehovah, than amongst the worshippers of stocks
and stones. Idolatry, in fact, is " the loving and serving of
the creature, rather than the Creator, who is blessed for ever
more 11 ." Now it is a fact, that every man, in his unregenerate
state, is under the dominion of some lust, which leads him
captive. All are not governed by the same lust: the desires
and appetites of men differ amongst different persons, and in
the same person at different periods of his life. In youth, we
a vcr. 1, 2. b Rom. i. 25.
1207.] WORLD S AND CHRISTIAN S GOD CONTRASTED. 295
are chiefly impelled by a love of pleasure and sensual indul
gence. In middle age, we aspire after honour and advance
ment in the world for ourselves and our children. In more
advanced life, the love of money not unfrequently gains an
ascendant over us ; and, at all events, a love of ease and quiet.
Now, wherever these, or any other dispositions, operate upon
us more powerfully than the love of God, they become, in
fact, our god. As the sensual man is said to " make a god of
his belly c ;" and the covetous man to make an idol of his
gold d ; so the votaries of any created being or enjoyment are,
in reality, despisers of the one true God, and worshippers of
idols.]
Whatever be the supreme object of a man s affec
tions, "in the name of that he walks"-
[The young men are never weary in the pursuit of plea
sure. Behold the gay, the dissipated, the voluptuous ! From
the nature of things, they cannot always be in a direct pursuit
of their object : but it is never out of their minds, at least
never so far removed, but they can revert to it with delight,
and renew, in contemplation, the feelings which have already
been indulged even to satiety. Of this the records of the whole
world will testify : and he can know little of himself, who
needs be told that it has been his own experience. The
Apostles themselves confess this to have been once their own
course e ; nor has there been an exception to it, in the state of
unconverted man, from the fall of Adam to the present moment.]
In direct opposition to this is,
II. The determination of the true Christian-
He also has his God
[Yes, the Lord Jehovah is his God ; and him alone is he
disposed to serve. The Christian sees that Jehovah alone has
any claim upon him. As his Creator, his Governor, his
Redeemer, and his Judge, Jehovah demands of him all the
affections of his soul, and all the services of his life : and he
not only accedes to this demand, but accounts it his highest
honour, and his truest happiness, to fulfil the duties imposed
upon him.]
And in the name of this God he walks
[This God he confesses before men ; and for him deter
mines to brave all the contempt and hatred of an ungodly
world. He sees that the servants of Satan will cast every
obstacle in his way : but he resolves, by the grace of God, to
go forward, and to serve his God even unto death. Look at
c Phil. iii. 19. (1 Col. iii. o. * Eph. ii. 3. Tit. iii. o.
296 MICAH, V. 2. [1208.
the saints of God in every age: they all united in devotion to
one God, even to Him who made them, and to Him who
redeemed them by his own most precious blood. The voice of
every one of them was, in fact, "Whom have I in heaven but
Thee ? and there is none on earth that T desire besides
Thee f ." And in the name of this God they walk; proceed
ing continually from grace to grace, from strength to strength,
from glory to glory.]
1. Choose ye whom ye will serve
"Ye cannot serve God and mammon." "To whichever
of the two ye cleave, ye must, of necessity, renounce and
despise the other g ." And can ye doubt whose ye shall be, and
whom ye shall serve? What can the vanities of the world do
for you? On the other hand, what cannot, or will not,
the Lord Jesus do for you? Take him then as your God,
and serve him faithfully with your whole hearts 11 ]
2. Be not out-done by the votaries of this world
[Are they constant? Be ye also firm, uniform, unre
served. Let there not be a worldling in the universe so
faithful to his god, as you to yours. Let the Apostle s coun
sel be the entire rule of your life: " As ye have received Christ
Jesus the Lord, so walk ye in him ; rooted and built up in him,
and established in the faith, as ye have been taught, abound
ing therein with thanksgiving 1 ."
f Ps. Ixxiii. 25. s Matt. vi. 24.
h Josh. xxiv. 15. Col. ii. 6, 7.
MCCVIII.
THE MESSIAH TO BE BORN AT BETHLEHEM.
Micah v. 2. Thou, Bethlehem Ephratah, though thou be little
among the thousands of Judah, yet out of thee shall He come
forth unto me, that is to be Ruler in Israel; whose goings
forth have been from of old, from everlasting.
IN estimating the degree of credit due to pro
phecy, we naturally ask, Of what kind the prophecies
were ? Were they numerous ? Were the persons who
delivered them unconnected with each other ? Were
the things which were foretold unlikely of themselves
to be accomplished ? or were they such as might
easily, by the united efforts of interested persons, be
1208.] THE MESSIAH TO BE BORN AT BETHLEHEM. 297
brought to pass ? If they were such only as might
be the subjects of reasonable conjecture, or such as
might by a confederacy of persons be easily devised
and easily fulfilled, they would have but little weight ;
but if they were inconceivably varied, and absolutely
incapable of being either feigned by impostors or ful
filled by friends, they will then carry proportionable
evidence along with them. Such then were the pro
phecies relating to our blessed Lord : they were such
as no deceivers could invent, and such as no confede
racy whatever could cause to be fulfilled. Many of
the most important of them were fulfilled by persons
who sought to disprove the pretensions of Jesus to
the Messiahship, and who unwittingly established
what they laboured to overthrow. Others were
accomplished through the instrumentality of persons
who could have no conception whatever of the ulti
mate consequences which their actions would produce.
Of this kind was the prediction before us ; it declared
that the Messiah should be born at Bethlehem ; not
at the Bethlehem in the land of Zabulon, but at that
which was in the land of Judah. This, as will be
seen presently, was so generally known, that the
parents of our Lord might have known it, if they had
been at all anxious to make the inquiry. But so little
did they advert to it, that they never thought of going
up to Bethlehem, till they were compelled to it by a
decree of Augustus Caesar. They were living at
Nazareth, and would, if no such unforeseen edict had
been issued, have continued there till the birth of
Jesus. But the Scripture could not be broken ; and
God was at no loss to provide means for its accom
plishment. He wrought therefore on the ambition of
the Roman emperor, and prompted him to exercise
his authority over the Jewish people, and to order
that all of them should go and be enrolled in the
different cities to which they belonged. This con
strained Joseph (who was of the house and lineage
of David) to go up to his own city, Bethlehem, to be
enrolled there : and during his stay there (some un
foreseen occurrences probably having necessitated
298 MICAH, V. 2. [1208.
him to continue there longer than he had originally
expected), the time for Mary s delivery arrived, and,
contrary to all human expectation, Jesus was born
in the city which had been specified by the Prophet
Micah seven hundred years before. Thus, whilst
the decree of Caesar shewed that " the sceptre was
now just departing from Judah," and, consequently,
that the time for the advent of the heavenly " Shiloh
was come," it unwittingly on his part caused the
Messiah to be born in the very city which Micah had
foretold.
The prophecy itself gives us such a glorious view
of Christ, that we shall do well to enter more fully
into it. It declares to us,
I. His advent in time
Two things the prophet mentions respecting him ;
1. The place of his birth
[Bethlehem was of itself but a small city, and of little im
portance when compared with many other cities in the land of
Judah ; but it was the place of David s nativity a , and the place
therefore which God ordained for the birth of David s Son, the
Lord Jesus. The prophecy respecting it, we have before said,
was generally known, especially among those who were at all
conversant with the prophetic writings ; so that when Herod
sent to the chief-priests and scribes to inquire where the Mes
siah was to be born, they all with one consent declared that
Bethlehem was the destined place, and, in confirmation of
their opinion, they cited this very passage which we are now
considering b . And it is curious enough, that many years
afterwards, when the enemies of Jesus insisted that, notwith
standing all his miracles, he could not possibly be the Messiah,
they adduced this very passage ; which, if their premises had
been correct, would have fully supported their conclusion :
they knew that Jesus had been brought up at Nazareth ;
and they supposed he had been born there : and, if they had
been right in this conjecture, he certainly could not be the
Messiah ; since it was ordained of God, that the Messiah
should be born at Bethlehem.
This will account for the remarkable care which God in his
providence took, that the birth of Jesus at Bethlehem should
be placed beyond a possibility of doubt. Perhaps no other
event, scarcely excepting either his death or resurrection, was
:i 1 Sam. xvi. 1, 1 1 13. h Matt. ii. 36. c John vii. 41, 42.
1208.1 THE MESSIAH TO BE BORN AT BF.THI.F.IIEM.
marked with such a variety of evidence as this. First, it was
enrolled in the public records of Bethlehem, in consequence of
Cesar s edict. Next, it was attested by an angel announcing
it to the shepherds as they were guarding their nocks by night.
Next, this testimony was confirmed by a host of angels, who
celebrated it aloud in the hearing of the shepherds. Next, it
was marked by a star in the east, which conducted the Magi
from a distant country to the very spot, and caused those wise-
men to carry the report of it back to their own land. Next,
it was ascertained by the inquiries of Herod, and the united
testimony of all the chief priests and scribes, that Bethlehem
was of necessity to be the place. And lastly, it was marked
by that most extraordinary act of cruelty, the slaughter of
all the infants in and around Bethlehem, " from two years old
and under ;" which measure king Herod adopted, in order to
ensure the destruction of Jesus, whom he dreaded as a future
rival. T
What a confirmation all this is of the Messiahslnp of Jesus,
it is needless to observe.]
2. The character in which he should appear-
[He was to be "Ruler in Israel." If we look only at the
external circumstances of his birth, we confess, he had not
much the appearance of a " Ruler," seeing that his parents
were in so low circumstances as to be able to get no better
place for their accommodation than a stable, (though one would
have thought that a person in Mary s situation would have-
found a thousand females ready to receive her into their houses;
nor any better receptacle for the new-born infant than a man
ger Nor in his subsequent life did there appear what we
should have expected in a " Ruler." To the age of thirty he
wrought at the trade of a carpenter : and during the thre
years of his ministry, he went about as a poor man who " had
not where to lay his head." Least of all, in his last hours, did
he look like a " Ruler;" since he was treated with nothing but
scorn, and put to death as the vilest of malefactors.
Yet even at all these periods, if we look more narrowly, we
shall find circumstances that sufficiently declared his dignity.
The songs of the heavenly choir at his birth, the miracles he
wrought in his life, and the testimony borne to him by uni
versal nature at his death, all proclaimed, that, under the veil
of his humiliation, there was a character more than human,
and that he was not only a " Ruler," but " King of kings, and
Lord of lords."
The Jews, fixing their eyes only on his external appearance,
deny that this prophecy was fulfilled in him. But we answer,
that " his kingdom was never intended to be of this world:
is a spiritual dominion that he was sent to exercise; and such
300 MICAH, V. 2. [1208.
a dominion as no mere creature ever can exercise. He came
to establish his throne in the hearts of men, and to bring their
very thoughts into captivity to his holy will. And this empire
he has established over millions of the human race, even over
the whole Israel of God, in every age, and every place. To
all of them without exception his will is both the rule and
reason of their conduct. If only a thing be declared to be his
will, that is a sufficient reason for their doing it, though they
should see no other reason : and, rather than not do it, they
would all without exception lay down their lives. This domi
nion he is now exercising over a willing and obedient people :
and though Satan s vassals are infinitely the more numerous at
the present day, the time is coming, when " all the kingdoms
of the world shall become the kingdom" of this great Ruler,
when " all kings shall fall down before him," and " all nations
shall serve him," and " his name shall be great unto the ends
of the earth."]
For submission to this great "Ruler "the prophet
prepares us, by declaring,
II. His existence from eternity
The terms in which this is declared are as strong
as the prophet could well use : they are equivalent
to what the Psalmist says of Jehovah ; " Before the
mountains were brought forth, or ever thou hadst
formed the earth and the world, from everlasting to
everlasting thou art God d ." That Jesus did exist
from all eternity is abundantly declared,
1. In the Old Testament
[There is a remarkable passage to this effect in the book
of Proverbs, where, under the name of Wisdom, Jesus is re
presented as having been, by the " Father, as one brought up
with him, as being daily his delight, and rejoicing always
before him 6 " -This passage is generally considered by
the best commentators as relating to Jesus Christ ; and its
exact correspondence with the passage just quoted in reference
to Jehovah, and with other passages in the New Testament,
leaves no room to doubt, but that Jesus is the person there
described. In the book of Psalms, we know infallibly that
Jesus is the person spoken of, as "of old laying the foun
dations of the earth," and as continuing immutably the same to
all eternity . We know this, I say, infallibly, because St. Paul,
in the Epistle to the Hebrews, assures us that it was spoken
of, and to, the Son ; whom the Father addresses also in these
d Ps. xc. 2. " Prov. viii. 2231. t p s . c ji. 2527.
1208.1 THE MESSIAH TO BE BORN AT BETHLEHEM.
decisive terms ; " Thy throne, O God, is for ever and ever ; a
sceptre of righteousness is the sceptre of thy kingdom *."]
2. In the New Testament -
[Our blessed Lord himself frequently speaks of his pre-
existent state. To Nicodemus he speaks of himself as having
come down from heaven, and as actually existing in heaven
even whilst in his bodily substance he was on earth h . To the
Jews who thought of him as a mere man like themselves, he
says, " Before Abraham was, I am 1 ." And, in addressing his
heavenly Father, he prays, " Glorify thou me with thine own
self, with the glory which I had with thee before the world
wasV His Apostles uniformly maintain the same language :
" In the beginning was the Word ; and the Word was with
God ; and the Word was God : the same was in the beginning
with God. All things were made by him ; and without him
was nothing made that was made. And the Word was made
flesh, and dwelt amongst us 1 ." This is the testimony of St.
John : and that of Paul accords with it, that, whilst " accord
ing to the flesh Jesus was of the seed of David, according to the
t<pirit of holiness he was by his resurrection declared to be the
Son of God," even " God over all, blessed for ever" 1 ." In the
book of Revelations there is a remarkable passage, where,
speaking of our blessed Lord, the beloved Disciple attests his
character in these expressive words ; " I am Alpha and Omega,
the beginning and the ending, saith the Lord, which is, and
which was, and which is to come, THE ALMIGHTY:" and then
he introduces that same Jesus speaking personally to him, and
saving, " Fear not ; I am the first and the last ; I am He that
liveth, and was dead ; and, behold, I am alive for evermore ;
Amen ; and have the keys of hell and of death"."
From all these testimonies then, we are prepared to welcome
the advent of this august Ruler, in the language of the Prophet
Isaiah; " To us a child is born, to us a son is given, and the
government shall be upon his shoulders ; and his name shall be
called the Mighty God, the Prince of Peace : and oi the in
crease of his government and peace there shall be no end, upon
the throne of David, and upon his kingdom, to order it, and t
establish it with judgment and with justice, from henceforth
even for ever ."]
That we may suitably IMPROVE this subject,
1. Let us adore this divine Saviour for his con
descension and love
e Hcb. i. S, 1012. h John iii. 13. s John viii. 58.
k John xvii. ~>. John i. 13, 1-1. m Rom. i. 3, 4. & xi. 5.
n Rev. i. 8, 17, 18. Isai. ix. (i, 7.
302 MICAH, V. 2. [1208.
[How wonderful is it that such love should ever be shewn
to the children of men! that the Son of God, " Jehovah s fel
low 1 "," who was " one with the Father," " the brightness of his
Father s glory, and the express image of his person V who
" was in the form of God, and thought it not robbery to be
equal with God, should yet make himself of no reputation, and
take upon him the form of a servant, and be made in the like
ness of men, and being found in fashion as a man, should humble
himself and become obedient unto death, even the death of the
crossM" How wonderful, I say, is this! and scarcely less
wonderful, that tee, towards whom this stupendous effort of
love and mercy has been exercised, should feel so little, even
whilst we profess to believe it, and to make it the foundation
of all our hopes. But let us muse upon it ; let us muse, till
the fire kindle, and we speak with our tongues the wonderful
works of God. Nothing but this is heard in heaven : and
nothing but this should he heard on earth. Methinks there
should be but one song heard amongst us day or night ;
" Worthy is the Lamb that was slain to receive power, and
riches, and wisdom, and strength, and honour, and glory, and
blessing 8 ."]
2. Let us submit to his government
[Do we look for salvation through our adorable Emma
nuel ? Let us not forget that he came to be " a Prince as well
as a Saviour," a " Ruler" as well as an Instructor. Let us
willingly receive him in this character, and cheerfully dedicate
ourselves to his service. Let us be his subjects, not in name,
but in truth ; not by an external profession only, but an inter
nal surrender of our souls to him : let us do this, not by con
straint, but willingly ; not partially, but wholly, and without
reserve. This is our first duty ; this is our truest happiness ;
this is the way in which he expects us to requite him for all his
condescension and love ; and it is the only way wherein we can
manifest our sense of the obligations he has conferred upon us.
" He gave himself for us, to redeem us from all iniquity, and to
purify unto himself a peculiar people zealous of good works :"
let him find in us such a people ; and he will then " see of the
travail of his soul and be satisfied."]
P Zech. xiii. 7. 1 Heb. i. 3.
Phil. ii. 68. * Rev. v. 12.
1209. "1 STABILITY AND EXTENT OF CHRlSl s KINGDOM. tfO. j
MCCIX.
STABILITY AND EXTENT OF CHRIST S KINGDOM.
Micah v. 4. He shall stand and feed in the strength of the Lord,
in (he majesty of the name of the Lord his God ; and they
shall abide : for noiv shall he be great unto the ends of th>-
earth.
OF whom the prophet speaks, there can be no
doubt. The preceding context indisputably refers to
the Lord Jesus Christ 3 - Till he should come
into the world, the kingdoms of Israel and of Judali
should never be re-united l) : but after he should have
come, and finished his course on earth, he should
establish his empire over the whole earth ; and unite
all, both Jews and Gentiles, in one body, as one fold
under one Shepherd. Of this the prophet speaks
in our text, even of the kingdom of our Lord Jesus
Christ : and he declares,
I. Its first establishment
[Christ is " the Shepherd of Israel." As such, he feeds
and rules his people . In his appearance, indeed, he was
mean; but he established his kingdom with power. It was
announced as at hand by his forerunner, John d : and was de
clared by himself as already come e . By all his words and
art ions he shewed himself entitled to establish it f . And at
the judgment-seat of Pilate he confessed himself a King 8 .
For this, indeed, he was put to death 1 : as the superscription
on his cross proclaimed . On the very cross he acknowledged
himself a King, and promised to the dying suppliant a parti
cipation of his throne k . Indeed, it was upon the cross that
he triumphed over his enemies, and established his kingdom 1 .
After his resurrection, he gave commission to his disciples to
go forth in his name" 1 : on the day of Pentecost he subdued
multitudes to himself; and from that day he has been en
larging his kingdom in every quarter of the globe. Through
the whole of his ministry on earth, he acted with authority, as
here foretold ; " standing and feeding in the strength of the
Lord, in the majesty of the name of the Lord his God."]
a ver. 2. with Matt. ii. G. and John vii. 42. b ver. 3.
< Matt. ii. 6. The Greek. l! Matt. iii. 2. Matt. xii. 28.
f John v. 2229. Matt. xxv. 31, 32. John xviii. 37.
h John xix. 3, 12 1.">. John xix. 19. k Luke xxiii. 42.
1 Col. ii. 14, 15. ni Matt, xxviii. 18, 19.
304 MICAH, V. 4. [1209.
From its first establishment, the prophet goes on
to speak of,
II. Its subsequent preservation
[From the first instant that the establishment of Christ s
kingdom was announced, it was assailed from every quarter.
The question asked by the eastern Magi was, " Where is he
that is born King of the Jews?" And instantly was Herod s
jealousy moved to such a degree, that, to ensure the death of
Jesus, " he sent forth and slew all the children in Bethlehem
and the surrounding country, from two years old and under 11 ."
From the time that he entered on his ministry, his life was
sought ; till at last his enemies accomplished their cruel pur
pose, unwittingly accomplishing, at the same time, the very
end for which he came into the world. The same opposition
has been made to his kingdom in every age and every place.
The history of the Acts of the Apostles is one continued
illustration of this fact. But greater was He that, was in them,
than he that actuated his malignant foes. In different places,
indeed, his interests have been subverted, as in the Seven
Churches of Asia; but if the candlestick have been taken
from one place, it has been sent to another. The Church itself
has stood, as a rock in the midst of the ocean, and has defied
all the waves that beat upon it. Our blessed Lord said, that
" it was founded on a rock, and that the gates of hell should
never prevail against it :" and this saying of his has been
fulfilled : for though, like the burning bush, it has been con
tinually immersed in flames, it never has been, nor ever shall
be, consumed by them. " It shall abide," as the prophet has
said?: " it shall break in pieces, and consume all other king
doms; but itself shall stand for ever and ever q ."]
My text yet further declares,
III. Its ultimate extension
[Its limits hitherto have been narrow and contracted;
but the time is coming when they shall extend " to the very
ends of the earth." Yes, indeed, " He shall be exalted, and
extolled, and be very high r ." " All kings shall fall down before
him ; all nations shall serve him 8 ." All the kingdoms of the
world shall be his 1 ; and under the whole heavens " there
shall be but one Lord, and his name one u " ]
EXHORTATION
n Matt. ii. 2, 10. Matt. xvi. IS. P The Text,
i Dan. ii. 44. Isai. lii. 13. s Ps. Ixxii. 11.
1 Rev. xi. lo.
u Zech. xiv. 9. See, to the same effect, Ps. ii. S. and xxii. 27.
1210.] CHRIST OUR PEACE IN TROUBLE. 30.)
1. Let the kingdom of our Lord be welcomed by
you
[Verily his subjects are happy; for " his yoke is easy,
and his burthen light." Not so the subjects of sin and Satan.
No: " they are in sore bondage: for the way of transgressors
is hard." Submit ye then, Brethren, to his sceptre : " obey
his voice; for God s name is in him x :" and know assuredly,
that if you still continue to rebel against him, the time is
coming when he will say, " Bring hither those that were mine
enemies, who would not that I should reign over them, and
slay them before me."]
2. Let his name be dear unto you
[" To them that believe, he is precious y ." And he de
serves to be so: for he " delivers his subjects from the powers
of darkness," and makes them kings like unto himself 2 . He
will be clear, and his name will be great amongst all nations*.
O let him be so to you ! Receive him into your hearts as
your Saviour and Redeemer, yea, and as your Lord and
Governor.]
x Exocl. xxiii. 21. > 1 Pet. ii. 7.
* Luke xxii. 29. Rev. i. (i. and iii. 21. a Ps. Ixxii. 17 19.
MCCX.
CHRIST OUR PEACE IN TROUBLE 3 .
Micah v. 5. This man shall be the Peace, when the Assyrian
shall come info our land.
IT is of the very nature of prophecy to be dark
and intricate : for, if it were perfectly plain, men
would either labour to defeat the counsels of heaven,
or ascribe the accomplishment of them to second
causes. Among the various things which tend to
obscure the predictions of the prophets, we notice
more especially their complicated allusions to things
temporal and spiritual, present and remote. In the
prophecy before us, considerable difficulties occur,
because it is so expressed as to comprehend several
distinct events, and to be accomplished in a variety
of ways : nevertheless the general scope of it is suffi
ciently plain ; and the truth which we shall deduce
n Preached in July, 1803.
VOL. X. X
306 MICAH, V. 5. [1210.
from it, is obvious and indubitable ; it is none other
than this, that Jesus Christ is the one source of peace
to his people, under all their calamities, temporal or
spiritual b .
Christ then will be the peace of his Church,
I. Under all temporal calamities-
God may, for wise and gracious reasons, suffer his
people to be reduced to the greatest straits and ne
cessities ; just as he did in the days of Hezekiah,
when all Judaea was subdued by Sennacherib, and the
capital itself was besieged by the Assyrian army.
We must not therefore conclude that God has given
us up, even though we should see our land invaded,
and many strong places taken, and the capital itself in
the most imminent danger of being plundered and de
stroyed. God may suffer it, in order to wean us from
confiding in our fleets and armies, and to glorify him
self in our deliverance. Supposing such a calamity
to come upon this land, Christ will be our peace,
1. Through the instrumentality of others
[In the words following the text, he promises to raise up for
his people " seven shepherds and eight principal men," that is,
an indefinite number of eminent and useful men in all the de
partments of state, whom he would endue with wisdom and cou
rage ; and through whose instrumentality he would effect their
deliverance. And is it not in this way that he has most mar
vellously interposed for us ? Was there ever a period within
our remembrance, when all ranks and orders of men were so
unanimous as at the present? In the last war, some doubted
whether we might not have avoided war ; and others, whether
we might not have terminated it long before. But is there
a man in this whole kingdom who doubts whether our invete-
b The meaning of the context seems to be this : the prophet fore
tells that the enemies of Judah should " besiege " them, and treat
their governor with contempt and cruelty ; which may be considered
as relating to the times of Hezekiah, and Zedekiah. He then fore
tells, that in the little city of Bethlehem the Messiah shall be born :
but that, notwithstanding that event, the Jews, as a nation, shall be
given up, till the time when Zion shall travail in birth (Isai. Ixvi. 7, 8.
with Gal. iv. 27.) and all, both Jews and Gentiles, be converted to
the Lord. In the mean time, however, the Messiah shall govern and
protect his people, and be a source of " peace" and comfort to them
under their heaviest calamities.
c Eccl. xi. 2.
1210.1 CHRIST OUR PEACE IN TROUBLE. 307
rate enemy would suffer us to be at peace ; or whether if we
were to make all the sacrifices that his ambition could dictate,
he would not speedily find some fresh pretext for insult and
exaction? No; we are unanimous in our conviction of the un-
avoidableness of war ; unanimous too in our determination to
maintain it with vigour, and to die rather than become the
vassals of France : and this is a source of much peace and com
fort to us in the midst of our impending dangers. And to
whom can we ascribe this astonishing unanimity, but to Him
who " has all hearts in his hand, and turneth them whitherso
ever he will ? "]
2. Through his own immediate agency upon our
minds
[The Lord Jesus Christ is the Governor of the Universe ;
and he makes his people to know, that their enemies derive all
their poiver from his commission, the limits of which commission
they cannot exceed, and the effects of which poicer shall be
overruled for good. These are sources of unspeakable peace
to their souls. Suppose " the Assyrian to be come into our
land," and to be bearing down all before him, our murmurs
will be silenced by that reflection, " Is there evil in the city,
and the Lord hath not done it 1 ?" The enemy is no more
than " the axe with which HE hews, or the saw with which
HE saws 6 ;" " It is the Lord; let him do what seemeth him
good f ." Suppose the enemy to be vaunting like the blas
pheming Rabshakeh, and to be regarding the riches of the
capital as a nest of eggs on which he is just going to lay
his hands R ; even then, if the plunder of the capital be not
within his commission, " God will put a hook in his nose, and
a bridle in his jaws, and will cause him to return to his own
land" ashamed and confounded 1 . Suppose he be suffered en
tirely to prevail, yet if it be over-ruled for the good of immortal
souls, and the glory of our God, no temporal trials, however
great, can counterbalance the benefit derived from them. It
was by sending his people to Babylon that he cured them of
idolatry ; and if he may but cure this nation of its manifold im
pieties, all will be well. In these views then Christ will surely
be the peace of his people, yea, he " will keep them in perfect
peace, whose minds are stayed on him ."]
But these observations apply to us yet more
forcibly,
II. Under all spiritual troubles-
There is not in all the sacred volume one single
prophecy that more clearly speaks of Christ than that
d Amos iii. 6. Isai. x. 15. f 1 Sam. iii. 18.
s Isai. x. 14. h Isai. xxxvii. 33 35. Isai. xxvi. 3.
308 MICAH, V. 5. [1210.
before us. It is repeatedly applied to Christ in the
New Testament, as marking out. with precision the
very place where he should be born k . In explaining
it therefore as referring to his spiritual kingdom, we
cannot err.
The enemies of God s people of old were typical of
those spiritual enemies with which his people have to
contend in every age. And it is certain that the ene
mies of our souls may prevail for a season in a very
alarming degree. But when sin and Satan make their
fiercest assaults, even then will Christ maintain our
peace,
1. By the merit of his blood
[This it is which enables us to behold all our guilt without
terror or despondency: this it is which enables us to answer the
accuser of the brethren, " Who is he that shall condemn, since
Christ has died 1 ?" In this view especially is Christ called
" our peace," since " he made peace for us by the blood of his
cross ; " and every one of us by believing in Him shall have
peace with God m .]
2. By the prevalence of his intercession
[The prayers of Hezekiah and Isaiah were effectual for the
peace of Jerusalem, even while the besiegers encompassed it":
and in answer to them, one hundred and eighty-five thousand
of the Assyrian army were slain by an angel in one night .
What then may not be expected from the prayers of our ador
able Redeemer? Shall not he prevail, seeing that " He ever
liveth on purpose to make intercession for us p ?" To this, as
to an inexhaustible source of consolation, we are taught to look,
under the conflicts which we are called to sustain; " If any
man sin, we have an Advocate with the Father, Jesus Christ
the righteous, who is also the propitiation for our sins q ."
3. By the sufficiency of his grace
[We may be reduced to a more perilous condition than
even Jerusalem itself, and yet find peace in the consideration,
that Christ is all-sufficient, and that " through him we shall be
more than conquerors." We can scarcely conceive a more dis
tressing experience than that of Paul under the bufferings of
Satan : yet this word, " My grace is sufficient for thee," was
able to turn his desponding sorrows into joy and triumph 1 ". In
k ver. 2. with Matt. ii. 6. and John vii. 42. l Rom. viii. 34.
m Rom. v. 1. n Isai. xxxvii. 22. Isai.xxxvii. 36.
P Heb. vii. 25. <i 1 John ii. 1. 2 Cor. xii. 9.
1211.] THE JEWS A BLESSING TO THE WORLD. 301)
like manner we also may go forth with confidence against all
our enemies, saying with him, " I can do all things through
Christ who strengthened! me 8 ."]
4. By the inviolableness of his promise
[To all his people is that word addressed, " I will never
leave thee, nor forsake thee ? " And can we find one instance
wherein he has ever violated that blessed promise ? May we not
then adopt that inspired inference, and say, " I will not fear
what flesh can do unto me u ?" If the Apostles, when almost
overwhelmed in a storm, were blameworthy for entertaining
fears while Christ was with them in the vessel x , much more
must we be faulty, if we give way to discouraging apprehen
sions of ruin, when the word of Christ is pledged for our secu
rity. Relying on his word, we have an anchor which will keep
us steadfast in the midst of all the storms and tempests that
can assault our souls y .]
APPLICATION
[/>c/ every one then seek to know this "Prince of Peace."
To " acquaint ourselves with him is the way to be at peace*."
If we know him not, we cannot flee to him for refuge: but if
we " trust in him, he will keep us in perfect peace."]
8 Phil. iv. 13. l Josh. i. ."). u Heb. xiii. f>, 0.
* Mark iv. 3840. v Heb. vi. 19. z Job xxii. -21.
MCCXI.
THE JEWS A BLESSING TO THE WORLD.
Micah v. 7. The remnant of Jacob shall be />/ the midst of man i/
people as a dew from the Lord, as the showers upon t/ie grass,
that tarrielh not for man, nor ivaiteth for the sons of men.
IN this chapter we have as explicit a prophecy
respecting Christ, as any that is to be found in all the
sacred volume. His person is described in terms
that can belong to none but Jehovah himself: "His
goings forth have been from of old, from everlasting 11 ."
The place of his nativity is expressly foretold, and
so plainly mentioned, that all the Scribes and Pha
risees at the time of our Saviour s birth considered it
as an indisputable point, that their Messiah was to be
born in Bethlehem; and not in the Bethlehem that was
a vcr. -1.
310 MICAH, V. 7. [1211.
in the land of Zabulon b , but in Bethlehem Ephratah,
which was in the land of Judah c . The establishment
of his kingdom over the face of the whole earth was
farther predicted d ; and not only is the final restora
tion of the Jews to a participation of it declared 6 , but
their agency in the conversion of the Gentile world
is distinctly asserted f . Whatever accomplishment
the words of our text received in the apostolic age
by the preaching of the Apostles and their immediate
converts, they have respect to a period far remote
from that age, a period yet future : they refer to a
time, when Jehovah will gather his people from the
four winds, and reign over them in their own land g ;
a time, when they shall vanquish all their enemies, as
easily as a young lion prevails over a flock of sheep h ;
but shall be as rich blessings to others, as the dew or
rain is to the thirsty earth.
To place this subject in a proper point of view, it
will be necessary to shew,
I. The original design of God in their dispersion
Once they were numerous as the stars of heaven :
but now they are reduced to a small "remnant;" and
are scattered over the face of the whole earth. This
judgment is designed of God,
1. To punish their iniquities
[Great and manifold were their transgressions, which
caused them to be carried captive to Assyria and Babylon :
but greater far has been their guilt in rejecting their Messiah,
and "crucifying the Lord of glory:" and for that they have
now been carried captive amongst all nations, and been reduced
to the lowest state of degradation for the space of more than
seventeen hundred years. The punishment inflicted for this
crime is such as was foretold by Moses himself 1 , and such as
our blessed Lord also warned them to expect k . The Jews
themselves see and acknowledge, that the hand of God is
upon them on account of their sins : and it is God s intention
that his dispensations towards them should be viewed in this
light by every nation under heaven 1 .]
b Josh. xix. 10, 15. c Matt. ii. 4 6. d ver. 4.
c ver. 3, G. f The text. s Mic. iv. 6, 7.
11 ver. 8. i Lev. xxvi. 27, 33. Deut. xxviii. 62 04.
k Matt. xxi. 3911. i Deut. xxix. 2428.
1211.1 THE JEWS A BLESSING TO THE WORLD. 311
2. To bring them to repentance-
fin this present world the judgments which God inflicts
are all intended for good. It was "for their good" that God
sent his people into captivity in Babylon" 1 : and for their good
he has now scattered them over the face of the earth. The
punishment inflicted on Levi for his cruelty to the Shechemites,
was, that he and his family should have no lot among the tribes
of Israel, but be scattered amongst them all": yet was that
overruled for their greater honour; they being appointed to
minister in the sanctuary before the Lord ; and pre-eminently
honoured, as having the Lord himself for their portion . In
like manner, though the present dispersion of the Jews is a
heavy judgment, God inflicts it, not as the sentence of an
inexorable Judge, but as the correction of a loving Parent :
and the very circumstance of his transferring his regards from
them to the Gentile world, is a yet farther expression of his
parental love, it being designed to provoke his deserted people
to jealousy, and thus to bring them to a renewed enjoyment of
their forfeited inheritance 1 ". "They are cast off only for a
season" 1 ;" and, "if they abide not in unbelief, they shall yet
again be grafted on their own stem," from which they have
been broken off r .]
But in the prophecy before us, our attention is
particularly called to,
II. The ulterior purposes which they are destined to
accomplish
The dew and rain are sent by God to fertilize the
earth 8 : and in like manner are the Jews dispersed
throughout the world,
1. As witnesses for him
[Whoever beholds a Jew, beholds a witness of the pro
per Deity of Jehovah. The whole of his history attests,
that the Lord Jehovah is Lord of lords, and God of gods.
Who amongst the gods of the heathen could ever have
done for their votaries what Jehovah has done for his chosen
people ? Who amongst them could have predicted every thing
that should befall them during the space of many thousand
years ? Who could have preserved their worshippers, as
Jehovah has preserved his, unmixed with the people amongst
whom they are scattered, and as distinct from all other people
In Jcr. xxiv. 5. and Mic. iv. 10. " Gen. xlix. 5 7.
Numb, xviii. 2 24. i> Rom. xi. 11. i Rom. xi. 25, 20.
1 Rom. xi. 23, 24. s Isai. Iv. 10.
312 MICAH, V. 7. [1211.
as they were when embodied in the land of Canaan ? Other
nations, that have been subdued and carried captive, have been
blended at last with the inhabitants of the countries where
they sojourned; but the Jews still, as formerly, " dwell alone"
in the midst of the earth, as it was foretold they should do*.
Hence they, above all people, are witnesses of his godhead.
And in this view God himself appeals to them, yea, and
appeals to the whole universe on the authority of their tes
timony 11 . We may say then of the Jews in every place
throughout the world, that they are living epistles from God
to man, yea, are " epistles known and read of all men ;"
so that, whatever be the language of the country where they
live, they do unwittingly, yet most intelligibly and unques
tionably, proclaim, " The Lord, He is the God ; the Lord, He
is the God x ."
They are witnesses also of all his glorious perfections. Who
that sees a Jew can help seeing in him the power and love,
which God manifested to his fathers in all the wonders of his
grace ; in their very origin from parents, who, according to the
course of nature, could have had no children ; in bringing
them forth also out of the land of Egypt, and carrying them
in safety to the promised land, and, in short, in all his other
dealings with them to the present moment ? Who can but see
also the purity and holiness of Jehovah, as marked in the judg
ments inflicted on them? Is it not evident, that they are
monuments of God s wrath ; and that, though God may spare
long, he will at last visit the offences of his rebellious people ?
Above all, Who that sees a Jew, does not see in him the truth
and faithfulness of Jehovah? God promised, that for Abra
ham s sake he would not utterly cast them off: and, notwith
standing all their provocations, he still preserves them, in order
to their future restoration to their own land, and their renewed
enjoyment of his special favour. David, expatiating on all the
glorious perfections of God, interrupts, as it were, his song by
what appears, at first sight, to be an unsuitable and irrelevant
observation ; " He made known his ways unto Moses, his acts
unto the children of Israeli" But this one observation speaks
more than the whole psalm besides ; for it embodies all that is
more particularly expressed, and gives, what we may call, a
graphical exhibition, or picture, of the Divine character ; and
in the fewest possible words shews us, what will be God s con
duct towards his people to the end of time. Precisely thus the
sight of a Jew gives us a compendious view of all the Divine
perfections, and sets God himself, as it were, almost visibly
before our eyes.]
1 Numb, xxiii. 9. u Isai. xliii. 9- 12. and xliv. 6 9.
x 1 Kings xviii. 39. > Ps. ciii. 7.
1211.] THE JEWS A BLESSING TO THE WORLD. 313
2. As instruments in his hands to dispense his
blessings to the world
[The dew that floats in the air, and the clouds that are
carried over the sui face of the globe, are unconscious of the
end for which they are sent ; but they perform the most in
valuable offices for the sons of men. In like manner the Jews
are scattered through the world, unconscious of any particular
good which they are destined to perform : but God designs to
use them as his instruments, and by them to communicate the
blessings of salvation to the whole world. This is plainly
intimated in our text, and expressly declared by the Prophet
Isaiah; "They shall declare my glory among the Gentiles,
and shall bring them for an offering unto the Lord out of all
nations 2 ." Then shall be fulfilled, in its utmost extent, that
prophecy of Zechariah, " It shall come to pass, that as ye
were a curse among the Heathen, O house of Judah, and
house of Israel, so will I save you, and ye shall be a blessing a ."
For this office they are fitted, having their own Scriptures
in their hands, and understanding the language of the different
countries where they sojourn: so that nothing is wanting but
to have the veil removed from their hearts, and they are ready
at this moment, each in his place, to proclaim the glad tidings
of salvation through a crucified Redeemer. And with what
energy will they proclaim the Gospel, the very first moment
that their eyes are opened ! How deeply will they themselves
be affected ; and how much therefore will they affect others !
How will they, when they " look on Him whom they have
pierced, mourn, and be in bitterness, even as one that is in
bitterness for his first-born b !" And how ardently will they
love, when they see how much has been forgiven them c !
How will they emulate the example of their fathers, the Apo
stles, in their zeal to spread the knowledge of their Messiah !
and, when they hear that their brethren in every country under
heaven are engaged in the same blessed work, how will they
vie with each other in their endeavours to serve the Lord !
With what effect too will they deliver their message ! They
are known every where to be the bitterest enemies to Christi
anity. They will not therefore be regarded, (as Christian
preachers would be,) as a people endeavouring to propagate
their own 1 eligion, but as people renouncing their own religion
from conviction, and calling upon all other people to follow
their example. This will create an interest which no other
people could hope to excite: and the simultaneous efforts of
their brethren in every quarter of the globe, accompanied as
thev will be by the operations of the Holy Spirit on the hearts
z Isai. Ixvi. ID, 20. a Zech. viii. 13.
> Zech. xii. 10. c Luke vii. 47.
314 MICAH, V. 7. [1211.
of men, will bear down all before them, like another Pente
cost, and produce, as it were, a resurrection from the dead d .
THEN shall the heathen fear the name of the Lord, and all
the kings of the earth his glory 6 :" and then shall be literally
fulfilled those words of the prophet, " A nation shall be born
in a day f .
Now in all this they will be, not as the canals which were
made by man, to water the earths, but as the dew or rain,
" that tarrieth not for man, nor waiteth for the sons of men."
As the clouds are not formed by man s device, or sent by the
command of men, but owe both their original and their opera
tions to God alone ; so the Jews have gone to the ends of the
earth, unsolicited, unsent, unconscious of their destiny ; and in
due time will exert such a genial influence on the souls of men,
that " the wilderness shall be glad for them, and the desert
shall rejoice and blossom as the rose h ."]
From hence we may SEE,
1. In what light we should regard the Jews
[It cannot be but that God, in dispersing the Jews over
the face of the whole earth, has designed, that we should
gather instruction from his dispensations towards them, and
subserve in some secret way his purposes towards them.
Wherever we see a Jew, we should regard him as an object
from whom we are to derive good, and to whom we are to do
good. There is no creature under heaven from the sight of
whom we may derive greater good than from the sight of a
Jew. "We have before said, that, whether intentionally or
not, he proclaims to all, in the most convincing way, both the
nature and the perfections of God. But there is one lesson in
particular which we may learn from him, namely, the guilt
and danger of neglecting the Lord Jesus Christ. It was for
rejecting and crucifying their Messiah that God s wrath fell
upon that whole nation ; and that it has now abode upon them
for the space of almost eighteen hundred years. They knew
him not; for " had they known him, they would not have
crucified the Lord of glory :" yet, notwithstanding their crime
admits of this extenuation, it has been visited with a punish
ment unprecedented in the annals of the world. What guilt
then must we contract, and of what punishment shall toe be
thought worthy, if we " crucify the Son of God afresh, and
put him to an open shame," by continuing in our sins ! We
profess to know him, and to honour him, and to expect salva
tion from him: our conduct therefore in pouring contempt
d Ezek. xxxvii. 10. with Rom. xi. 15.
e Ps. cii. 1315. Mark the word " So"
f Isai. Ixvi. 8. s Dcut. xi. 10, 11. h Isai. xxxv. 1.
1211 1 THE JEWS A BLESS1NG T0 THE WORLD -
upon him is aggravated in a ten-fold degree. O! how shall
M escape? If such things were done in the green tree, what
shall be done in the dry? If such judgments have been exe
cuted on them, what must be the end of us, if we obey not the
Gospel of Christ ? - - Brethren, I entreat you never
look upon a Jew, without recalling to your minds this salutary
and important lesson . ,
Yet be not content with deriving good from him, but put
forth all your powers to do good to him. He, w*^f%
all the chastisements that are upon him, is stil beloved of
God for his lathers sakes. And, if he is beloved of God,
should he not be beloved of you ? If God have designs of love
towards him, should not you seek to be an instrument in G ds
hands to accomplish towards him those gracious purposes
C an you think of the obligations which you ^e under to the
Jews of former days, and not labour to requite them in ^thur
posterity? Or can you reflect on the purposes which are
be accomplished by the Jews in the present and future ^genera
tions, and not endeavour to fit them for the work _ o *hio h
they are destined ? If you have any love to the Gen lie world,
you should bestow all possible care on the instruction o it he
Jews, since it is by the Jews chiefly that the Gentiles uill be
brought into the fold of Christ. O! delay no longer to
make this improvement of the circumstances before jour
eyes; but awake to all the calls of duty, of gratitude, and
love ]
2. What ends we ourselves should endeavour
answer in our respective spheres
[Doubtless we should not live for ourselves, any more
than they: we should all be inquiring, \Miat can I do for
God ? or what can I do for man ? This is truly Christian ; or
rather I should say, it is god-like. God himself is represented
as resembling the rain , and being like the dew*: and O
what glorious effects does his descent upon the soul produce
Would to God that we might live for the same ends, and
produce, according to our measure, the same effects.
Lory one know, that all his faculties, and all Ins powers are
the Lord s. Let all regard their time, their property then
influence, as talents committed to them by their t ad, to be
improved bv Him who has entrusted them to their care.
be thought by any, that their talent is only as a single drop or
two upon the barren ground, and too small to be of any use
let them remember, that a cloud is but an assemblage of
drops; and that, if we only contribute according to our power,
we may hope soon to see this wilderness of ours become as
i Hos. vi. :*. k Hos. xiv. :. Hos. xiv. C.
MICAH, VI. 2, 3. [1212.
Eden, and this desert as the garden of the Lord m ." We look
for such a season both among Jews and Gentiles: and may we
not expect it also amongst ourselves ? Yes surely : if we were
all, ministers and people, to unite our efforts for this end, God
would be with us ; our labour should not be in vain " : children
should be born to God in this our Jerusalem, which is the
mother of us all ;" her children should be numerous as the
piles of grass P;" yea, " the birth of her womb should be as the
dew of the morning V May God give us to see such a season
of revival in the midst of us, and throughout our whole land,
for Christ s sake !]
m Isai. li. 3. n Isai. Iv. 11. Gal. iv. 26, 27.
i Ps. Ixxii. 1C. q Ps. ex. 3.
MCCXII.
GOD S CONTROVERSY WITH HIS PEOPLE.
Micah vi. 2, 3. Hear ye, mountains, the Lord s controversy,
and ye strong foundations of the earth : for the Lord hath a
controversy with his people, and he will plead with Israel
my people, what have I done unto thee ? and wherein have
1 wearied thee ? testify against me.
WHENEVER we call on men to serve the Lord,
they have some excuses to offer, either for the de
ferring of their duty, or for the neglecting of it alto
gether. They will complain that the things required
of them are too strict ; that, by reason of the weak
ness of human nature, they are impracticable ; or, at
all events, that, under their present circumstances,
it were better to postpone the observance of them.
In these excuses, they do not intend directly to reflect
on God : but, in reality, they do cast the blame of
their iniquities on him : on him, I say-, as a Lawgiver,
that he has required too much of us ; or on him as a
Creator, in that he has formed us incapable of obeying
his will : or on him as a Governor, who, in his pro
vidence, has assigned us a lot which does not admit
of our fulfilling his commands. On these grounds
God has a controversy with us ; and appeals to the
whole creation that he is greatly wronged by us.
The whole process of his appeal is here stated.
We have here,
1212.1 GOD S CONTROVERSY WITH HIS PEOPLE. 317
I. The court summoned
[Sometimes God makes his appeal both to heaven and
earth : " Hear, O heavens ! and give ear, O earth ; for the Lord
speaketh a ." At other times he calls to the earth alone, as in
the passage before us : " Hear ye, O mountains, and ye strong
foundations of the earth!" But what amazing condescension
is here, that he should summon his own creatures, to sit, as it
were, in judgment upon him ! He has a right to do whatso
ever he shall please : and to presume to question any thing
that he does, is the height of impiety. Has not " a potter
power over the clay, to make of the same lump a vessel unto
honour or unto dishonour," as he shall see fit ? Or has the " clay
any right to say to him that formed it, Why hast thou made
me thus 1 ?" If the Maker choose to mar the vessel the very
instant he has formed it, he has a perfect right to do so : nor
would the vessel have any reason to complain. So has God
exactly the same right over us c . He has not injured us, be
cause he did not make us of the highest rank of created intel
ligences : nor would he have done us any injury, if he had
made us devoid of reason, like the beasts ? If, when he endued
us with reason, he had again bereaved us of it ; or if he \yere
at this moment to deprive us of all the advantages we enjoy ;
we should have no ground of accusation against him : he has
" a right to do what he will with his own 1 ;" nor is he called
to " give an account to us of any of his matters 1 ." But when
we arraign his conduct, he is willing to have his cause tried
before a tribunal of his own creatures, and to place sinners
themselves upon the seat of judgment. His permission, yea,
his entreaty, to them is, " Judge, I pray you, betwixt me and
my vineyard V]
Viewing now the court assembled, let us hear,
II. The pleadings opened
[Here is evidently an accusation implied ; namely, God
has both injured us, and even " wearied" us, by his oppressive
conduct: and to this the Almighty, standing as a defendant
before the court, answers, by challenging inquiry ; and, with
conscious rectitude, he says, in the face of his accusers, " Testify
against me." Declare wherein I have injured you: " declare it,
that ye may be justified 8 ."
Have I injured you by any undue strictness in my laics ?
Point out one that could have been dispensed with, or one that
could have been lowered. They are all reducible to love: they
a Isai. i. 2. b Rom. ix. 20, 21. c Jer. xviii. 6.
d Matt. xx. Ifj. e Job xxxiii. 13. f Isai. v. 3.
s Isai. xliii. 26.
318 MICAH, VI. 2, 3. [1212.
require nothing, but that you should " love God with all your
heart and mind and soul and strength ; and, that you should
" love your neighbour as yourselves." Wherein could any
abatement have been made ? Point out, in any one particular,
wherein these requirements are too strict; or whether they
be not, in every respect, " holy and just and goodV
Have I injured you at all in my providential dealings ? You
may not be so elevated in rank and affluence as others : but
the human race is a body ; and the body cannot be all eye, or
all ear: it must have hands and feet ; and every member must
have its proper office : every member, too, must seek its happi
ness in the good of the whole ; and be as willing to contribute,
in its place, to the welfare of the rest, as to have its own
welfare furthered by the rest. But it may be, that you have
been peculiarly afflicted, in mind, or body, or estate. Be it
so: but have you been afflicted beyond your deserts? "Can a
living man complain, a man for the punishment of his sins ?"
Hadst thou had thy desert, thou wouldst long since have been
" in hell, without so much as one drop of water to cool thy
tongue :" and thy sufferings are infinitely short of that ; yea,
and are mitigated also by numberless consolations. And art
thou aware of all the ends for which these afflictions are
sent? What, if they have been sent to call thee to repentance,
and ultimately to save thy soul? Thou shouldst, then, be
rather adoring me for them with the liveliest gratitude, than
be complaining of them as injuries wantonly inflicted on thee.
Perhaps it is of the sanctions of my law that thou corn-
plainest : they disquiet thee ; they appal thee ; the dread of
them makes thy life a burthen to thee. But what less than
heaven wouldst thou appoint for the reward of my faithful ser
vants ? or what less than hell for the punishment of those who
rebel against me? The object both of the reward and of the
punishment is the same to make thee flee from sin, the only
true source of misery ; and to make thee follow after righteous
ness, which is a certain prelude to glory. Both sanctions are
intended equally for good : the one, to operate on thy hopes ;
the other, on thy fears: and both together to secure thine ever
lasting happiness. But it is of the threatening only that thou
complainest : thou thinkest it hard that such a punishment as
death, eternal death, should be annexed to one transgression
of my law. But I have told thee, that "the wages of sin is
death k ." The provisions which were the payment of a Roman
soldier were surely no very extravagant remuneration for his
services : nor is eternal punishment an undue recompence for
sin : the penal evil of damnation does not in the least exceed
h Rom. vii. 12. } Lam. iii. 39.
k Rom. vi. 23. o^/wna, the provisions given to the soldiery.
1212. J GOD S CONTROVERSY WITH HIS PEOPLE. 319
the moral evil of sin. Only let it be considered what sin is,
and against whom it is committed, and its turpitude and
malignity will be found perfectly to justify the judgments
denounced against it.
If there be any other matter which mine accuser has to lay
to my charge, let him bring it forth: I am prepared " to plead
with him:" let him "testify against me;" and let the court,
before which we stand, judge between us. ]
The charges being thus, for want of an explicit
statement on the part of the accuser, inquired into,
let us attend to,
III. The replication made
[As far as relates to a vindication of Jehovah, in reference
to some particular points, an answer has been provided in the
allegations themselves : and, as nothing more specific is stated
as the ground of complaint against him, all further vindication
of him is waved : and now the complaints on his side must be
brought forward. This is done in another part of Scripture,
where the very complaints which are preferred against God are
retorted by him on his accusers. " Thou hast not called upon
me, O Jacob; but thou hast been weary of me, O Israel.
Thou hast not brought me the small cattle of thy burnt-offer
ings ; neither hast thou honoured me with thy sacrifices. I
have not (as thou pretendest) caused THEE to serve with an
offering, or wearied THEE with incense ; but THOU hast made
ME to serve with thy sins, and wearied ME with thine iniquities 1 ."
Thus, also, in the passage before us, God prefers his charge
against his accusers : " I brought thee up out of the land of
Egypt, and redeemed thee out of the house of servants ; and
I sent before thee Moses, Aaron, and Miriam. O my people,
remember now what Balak, king of Moab, consulted; and what
Balaam, the son of Beor, answered him from Shittim unto
Gilgal ; that ye may know the righteousness of the Lord" 1 :"
that is, Call to mind the mercies I have vouchsafed to you,
from the time 1 brought you out of Egypt, till your entrance
into Canaan ; and then say, whether you have cause to com
plain of me as acting unkindly towards you ; or whether I have
not rather reason to complain of you, for your base ingratitude,
and your multiplied transgressions against me? To the same
effect may God well reply against us. You complain of me as
acting oppressively towards you. Look at the redemption
which I have vouchsafed unto you ; and not by power only,
but by price, even the precious blood of my only dear Son ;
a redemption, too, not from a mere temporal bondage, but
from sin and Satan, death and hell. Look also at the counsels
1 Isai. xliii. 22 21. m vcr. 4, 5.
320 MICAH, VI. 2, 3. [1212.
which your great adversary, the Devil, has given, and at the
efforts which he has made for your destruction ; and see how I
have preserved you in the midst of all ; " from Shittim," where
the counsels were given, "to Gilgal," in the very land of your
inheritance. Look at these things, and then say, whether thine
accusations against me are just; and whether there be any
terms too strong wherein to state thy baseness and impiety ? ]
To this reply nothing is added. The truths con
tained in it being undeniable, not a word is spoken
by way of rejoinder : the righteousness of Jehovah is
admitted ; and, by the consent of all parties, we have,
IV. The cause adjudged
[As in the case before us, so in all cases " will God be
justified when he speaketh, and be clear when he is judged"."
Brethren, you may now offer your complaints as you please ;
and, whilst God is not permitted to be heard, you may have it
all your own way : You are quite as good as you need to be ;
and God is unreasonable in expecting you to be better. The
denunciations of his wrath are a mere fallacy : they will never
be executed : he would be unjust, if he were to proceed in
accordance with them : you have nothing to fear : you act in a
very rational and justifiable way, whilst you live to yourselves
and to the world, rather than unto him : and whatever he may
have said to the contrary, " you shall have peace, though you
walk after the imagination of your own hearts ," and trample
under foot his holy laws. Of all this you may be confident,
whilst God is not heard : but let him be heard, and even you
yourselves shall be judges in your own cause. Let him be
heard, and not one of you will have a syllable to offer in your
own defence, and much less in crimination of your God. If
the man that had not on the wedding-garment was silent (was
muzzled, as the word means p ,) much more will you, if you will
bring your matters to a trial here ; and, at all events, when
standing before the judgment-seat of Christ. Indeed I am
persuaded, that the cause between you and your God is already
adjudged, even in your own consciences: for, where is there one
of you who will venture seriously to arraign the conduct of his
God, and not acknowledge, that " God s ways are equal, and
that it is his own ways only that are unequal* 1 ?"]
Conceiving then the cause terminated, I will offer
a few words,
1. In a way of candid appeal
n Rom. iii. 4. Deut. xxix. 19.
P Matt. xxii. 12. 1 Ezek. xviii. 25, 29.
1212. J GOD S CONTROVERSY WITH HIS PEOPLE. 321
[Is there one amongst us that will still persist in " charg
ing God foolishly 1 "?" When God asks, " What iniquity have
ye found in me, that ye have gone far from me 8 ?" will any
of you venture to accuse him as the cause of your miscarriages?
When he further asks, " Have I been a wilderness to Israel?
a land of darkness ? Wherefore say my people, We are lords ;
we will come no more unto thee 1 ?" will any one amongst
you dare to maintain the charge that is here supposed ? No :
you all know that the fault is altogether in yourselves. You
know, that God is worthy to be loved and served ; and that to
consecrate yourselves to him is " a reasonable service 11 ." You
know well, that you can neither substantiate your own accusa
tions against him, nor rebut his accusations against you. I
will, therefore, proceed to address you,]
2. In a way of salutary advice
[Offer not excuses now, which will not avail you in the
day of judgment. That time is quickly coming : and then God
will be heard, whether ye desire it or not. You will not then
have to make your cause good against a man like yourselves,
but against the Omniscient and Almighty God. Cease, then,
to determine from your own statements alone. Let God be
heard speaking to you in his word. Try your case fairly, ac
cording to that book which you have in your hands, and by
which you will be judged in the last day x . Be candid in
weighing both sides of the question, and in giving "judgment
according to truth." Then you will surely acknowledge, that
by the law you are justly condemned ; and that " God is true,
though every man be made a liar y ." But need you, on that ac
count, despair ? No. " If you have sinned, you have an ADVO
CATE with the Father, even our Lord Jesus Christ ; who is also
the propitiation for your sins z ." Put your cause into his hands;
and though condemned by the law, you shall be acquitted by
the Gospel : for through this Saviour you shall have all your
past " iniquities blotted out," and a righteousness given to you
that shall be perfectly commensurate with all the demands of
law and justice 3 . Then, in the presence of the whole assembled
universe, shall you stand approved ; and " God himself be just
in justifying" and rewarding you . To that day, so terrible to
the impenitent and unbelieving sinner, you may look forward
with confidence and joy : for though guilty in yourselves, you
shall be "accepted in the Beloved ;" and, though in your
selves deserving of the heaviest condemnation, you shall receive
" a crown of righteousness that fadeth not away."]
r Job i. 22. s Jer. ii. 5. Jer. ii. 31. " Rom. xii. 1.
x John xii. 48. > Rom. iii. 4. z 1 John ii. 1.
a Rom. iii. 21, 22. b Rom. iii. 25, 2G. c Eph. i. 0.
VOL. X. Y
322 MICAH, VI. 68. [1213.
MCCXIII.
THE SUM OF PRACTICAL RELIGION.
Micah vi. 6 8. Wherewith shall I come before the Lord, and
bow myself before the high God? Shall I come before him
ivith burnt-offerings, with calves of a year old ? Will the
Lord be pleased tvith thousands of rams, or with ten thousands
of rivers of oil? Shall I give my Jirst-born for my transgres
sion, the fruit of my body for the sin of my soul ? He hath
shewed thee, man, what is good : and what doth the Lord
require of thee, but to do justly, and to love mercy, and to
walk humbly with thy God?
IN human judicatories, offenders are arraigned,
witnesses examined, sentence passed, in order to the
punishment of crimes. But God has raised a tribunal,
to which he summons his offending creatures, in order
that when their mouths are stopped, and they plead
guilty before him, he may pardon their iniquity, and
restore them to his favour.
We have, in the chapter before us, God bringing a
charge against his people, and calling upon the hills
and mountains to judge between them. He first chal
lenges them to allege any thing against him that can
in any respect excuse their disobedience, or extenuate
their guilt : and, when they are unable to do it, he
proceeds to set forth his conduct towards them as the
greatest aggravation of their guilt. He instances this
in two particulars ; in his exertions for them when he
brought them out of Egypt into the wilderness ; and
in his kindness to them just when he was bringing
them out of the wilderness into Canaan ; when he
overruled the evil purposes of Balaam, and constrained
him to bless those whom he had been hired to curse.
This having produced on some the desired effect, a
repenting Jew is introduced, anxiously inquiring how
he may be reconciled to his Maker, and serve him
acceptably in future ? and God, instead of inexorably
consigning him over to the punishment he has de
served, prescribes to him the way wherein he must
walk, and wherein he shall obtain the favour he desires.
Some have understood these words as proceeding
1213.1 TIIE SUM OF PRACTICAL RELIGION. 323
from Balak and Balaam : but Balak had no such wish
to please God : on the contrary, he wanted nothing
so much as to destroy his people : and Balaam ex
pressed no such solicitude to lead Balak to a holy
life; but, on the contrary, taught him how to ruin the
souls of God s people, by tempting them to an illicit
intercourse with the daughters of Midian.
The view before given seems to be the more just :
and agreeably to it we shall consider,
I. The inquiries of an awakened soul
A person convinced of his lost estate, cannot but
desire to obtain peace with God
[The most abandoned sinner, previous to the illumination
of his mind by the Spirit of God, will be regardless of his
state, and unconcerned about the account which he must give
of himself at the judgment-seat of Christ. But, when once
his eyes are opened to see his guilt and danger, he can no
longer be indifferent about his eternal interests : he feels that
it is a fearful thing to fall into the hands of God; and, how
ever hardened he may have before been, he will cry out with
agony of mind, " What shall I do to be saved " 1 ?" ]
But the ways he devises for his restoration to the
Divine favour are invariably erroneous and absurd
[The Jew, like all others of his own nation, first proposes
a compliance with the ordinances of the ceremonial law ; then,
if that will not suffice, he will multiply them, so as to offer, if
possible, thousands of rams instead of one, and " ten thou
sands of rivers of oil," instead of about one or three pints,
prescribed for the meat-offerings 1 . If this be not of sufficient
value, he is ready to offer even his first-born son; determined,
that neither the heathen deities shall be more honoured than
Jehovah , nor Abraham himself perform a more self-denying
act of obedience than he 1 .
Such are the means whereby men still hope to recommend
themselves to the Divine favour. They will multiply rites and
observances far beyond what God himself has required : they
will very readily submit to penances, and mortifications, and all
manner of painful discipline : but to part with their bosom lusts,
and to obtain a thorough renovation of their souls, they have
a Actsii. 37. and xvi. 30. b Lev. xiv. 10, 21. Exod. xxix. 40.
c 2 Kings xvii. 16, 17.
d This idea will account for such a proposal in the mouth of a
penitent Jew. Gen. xxii. 2, 16.
324 MICAH, VI. 68. [1213.
no wish : they rest in external services ; and substitute them in
the place of an inward change of heart, and a thorough con
version unto God. And though we are not shocked at such
views, as we are at the proposals of the Jew, yet are they, in
fact, as derogatory from the Divine honour, and as unsuitable
to the end proposed, as the grosser conceptions that are ex
pressed in the text. The inquiries may be considered as two
fold ; first, How shall I obtain reconciliation with God ? and
next, How shall I walk so as to please him ? Now is there any
thing in external ceremonies, of whatever kind they be, calcu
lated to answer either of these ends ? Can superficial penitence,
and ritual observances, worthless as they are in themselves, and
still further debased by a presumptuous affiance in them, stand
in the place of deep contrition, humble faith, and universal
obedience ? ]
Their futility will appear from,
II. The answer of God to them
God "has shewn to every person what is good"-
[It is true that God did require offerings and sacrifices
under the law: but he did not require them in lieu of obe
dience 6 ; nor in preference to obedience f ; nor at all for their
own sake s : when used in any of these views, they were even
hateful in his sight h : and on account of the abuse made of
them, he calls them " statutes which were not good 1 " He had
declared by Moses, that the thing which alone he required, and
to which all the ceremonial ordinances were subservient, was,
the obedience of a humble and devoted heart k .]
And the things specified in the text have an exclu
sive title to that character
[Our blessed Lord, apparently referring to these words,
throws the true light upon them 1 . He shews that the Phari
sees substituted ceremonial in the place of moral obedience :
and that, while punctilious and exact in outward observances,
they neglected those things which God principally required,
"judgment, mercy, and faith." These are the very things men
tioned in the text: for the "walking humbly with God" evi
dently implies a humble and believing dependence on him.
Behold, then, what the Lord our God requires of us. First,
we must " do justly." It is in vain to think that we can ever
please God, if we be not honest and just in all our dealings.
c Isai. i. 1017, f 1 Sam. xv. 22.
z Ps. 1. 4 14. (Here is the same controversy as in the text,) and
Fs. li. 16, 17.
h Amos v. 21 24. Isai. Ixvi. 3. j Ezek. xx. 25.
k Deut. x. 12, 13. i Matt, xx i. 23.
1213.] THE SUM OF PRACTICAL RELIGION. 325
Truth in our words, and integrity in our actions, are so essen
tial, that a man may as well call himself an angel as a Christian,
if he be allowedly defective in either. An adulterous Christian,
or a murderous Christian, is not a greater contradiction in
terms, than a lying Christian or a dishonest Christian. Hear
this, ye professors of religion ; and examine whether in your
several trades and callings a dependence can be placed upon
your word ; and whether you are careful to " keep a conscience
void of offence towards God and man :" and let it never be said
of you, " They will talk about religion indeed, but they will lie
and cheat as much, and perhaps more, than other people : a
man of the world is more to be depended on than they." O, if
you give occasion for such a scandal as this, cast off your
religion at once ; or else get it purified from these base and
damning defilements.
Next, We must " love mercy." Justice admits of no degrees :
we must be just or unjust ; and therefore we arc told to do
justice. But mercy has gradations that are of an unlimited
extent : and therefore we must lore mercy ; or we shall never
attain such a measure of it as will adorn our holy profession.
Mercy includes every act and office of love, at least as far as
relates to the distressed, the indigent, or the offending. And
this disposition must be cultivated in all its branches with assi
duity and delight. This constitutes the image of God upon the
soul : and therefore we are exhorted to " be merciful, even as
our Father which is in heaven is merciful." Indeed if we shut
up our bowels of compassion from a needy brother, all pre
tences to the love of God are vain and hypocritical" 1 . Hear
then again, ye who profess godliness ; and bring your expe
rience to the touchstone. See whether you are filled with
tenderness and compassion towards the bodies and souls of
your fellow-creatures ? See whether you not only do a kind
ness when called upon, but whether you " devise liberal things,"
and deny yourselves with a view to the more extensive exer
cise of benevolence ? Look at a professor that is hard-hearted,
griping, covetous, vindictive ; what a monster does he appear !
How unlike to that adorable Jesus who laid down even his own
life for his very enemies ! Are there such people in the world ?
O " tell it not in Gath, publish it not in the streets of Askelon."
Finally, We must " walk humbly with God." We have already
shewn the construction which our Lord puts upon these words,
and that without any force, they include the most essential doc
trines of the Gospel. Indeed this requisition comprehends all
our duty to God, as the two foregoing do our duty to our neigh
bour. Now our duty to God is, to " -walk u-ilk " him, as Enoch
and Noah did; and to walk " humbly" with him in a believing
111 1 John iii. 17.
326 MICAH, VI. 68. [1213.
dependence on his grace to help us, and his mercy to pardon
our defects. Without this, our attention to relative duties will
be of no avail. This chiefly distinguishes the true Christian
from a proud self-righteous Pharisee. There certainly are
people of the world, who are eminent for their honour and
integrity, their benevolence and liberality : but when we inquire
into their secret walk with God, they are found miserably de
fective ; and especially with respect to the humiliation of their
souls, and their exercise of faith on Christ. It is in the relative
duties, that the hypocrite fails ; and in the duties to God, that
the defects of the moralist appear. But both of them, though
in different ways, are departed from God, and in the high road
to destruction. Examine yourselves, therefore, ye decent and
externally blameless characters ; search and try how it is with
you in your secret chambers ; see whether you be not habitually
arid allowedly wanting in respect of brokenness of heart, and a
steadfast cleaving unto Christ? And remember, that, while
you cherish such pride and self-sufficiency in your hearts, you
are as far from heaven as the most abandoned profligate ; for
" God will resist the proud, and give grace only to the
humble"."]
We shall conclude with a word of CAUTION,
1. To the careless and secure
[We hear this passage quoted by many, with a view to
subvert all the fundamental doctrines of Christianity : Tell us
not, say they, about regeneration, or faith in Christ : this is
my religion ; " Do justly, love mercy, and walk humbly with
your God." But can it be supposed that the prophet intended
to contradict every other part of the inspired writings, and to
tell us that morality was all, and Christ nothing? It has already
appeared, from the words of Christ himself (wherein he seems
to have referred to the very passage before us,) that "faith is
one of the weightier matters of the law ;" and that an acknow
ledging of ourselves to be lost sinners, and a believing in Christ
for salvation, are absolutely essential to a humble walk with
God. Let not then this mistaken confidence deceive you.
Rest not in such an interpretation of the text as directly opposes
the whole tenour of Scripture. But, if you will persist in this
perversion of God s word, inquire, Whether you have perfectly,
and at all times, complied with these directions ? and know,
that if you have not, you shall be judged out of your own
mouth, and be condemned by your own law.]
2. To those who are concerned about their souls
[As you must shortly appear before God, it becomes
you to inquire, " wherewith you shall come before him with
11 Jam. iv. 6.
1214.] PRAYER OUR GREAT PRESERVATIVE. 327
acceptance?" and in answering this important question, there
are two things against which you must guard with equal care,
namely, a self-righteous dependence on your own works, and a
presumptuous hope of salvation, while you live in any known
sin, whether of commission or of omission. Nothing but Christ s
obedience unto death can form a proper ground of your hope :
yet nothing but a life wholly devoted to God can evidence your
interest in Christ. If your faith be productive of good works,
it is lively, and saving ; if not, it is dead, worthless, delusive.
Seek then a humble faith in order to a holy life. If ye will
offer sacrifices, let them be " those of a broken and contrite
spirit :" if ye will " give a first-born for your transgression,"
let it be God s First-born, yea, his only-begotten Son. But
never forget that your duties to God and to your neighbour
are of equal and immutable obligation ; and that according to
your performance or neglect of them you will be acquitted or
condemned at the last day.]
MCCXIV.
PRAYER OUR GREAT PRESERVATIVE.
Micah vii. 7. I will look unto the Lord; 1 icill wait for the God
of my salvation : my God ivill hear me.
IF we mark the discriminating character of the
Lord s people, we shall find, that from the beginning
of the world it has consisted in this : The ungodly
"call not upon God 3 ;" but the " godly are a people
near unto himV Abraham, the father of the faith
ful, built an altar to God in every place where he
abode. Moses, David, and all the saints, familiarized
themselves with God, if I may so speak ; and carried
their every want to him, as their Father and their
Friend. The Prophet Micah, in his own conduct,
well illustrates this. The awful state of the world
around him he declares in very pathetic terms ; cry
ing, in the view of it, " Woe is me c !" And having
represented this with the fidelity that became him,
he declares, with no common measure of compla
cency, the manner in which he proposed to occupy
his mind : " Therefore I will look unto the Lord ; I
will wait for the God of my salvation : my God will
a Ps. xiv. <1. b Ps. cxlviii. 14. c ver. 1.
328 MICAH, VII. 7. [1214.
hear me :" that is, the more others depart from God,
the more will I seek his face.
From these words I shall take occasion to shew,
I. In what circumstances the godly are placed
St. John expresses in one word all that can be said :
" We are of God ; and the whole world lieth in
wickedness* 1 ." To the same effect, the prophet here
speaks of the godly, as living in a world,
1. Where iniquity abounds
[So universal was the reign of sin in Judaea, that scarcely
was a person of real piety to be found. And what is the state
of things at this day? Is there not occasion for the same
lamentation now ? If you go into any place where the Gospel
is not preached with power, and wish to refresh your spirit
with the society of those who are truly alive to God, will you
not find yourselves like a person in a vineyard after that the
fruits have been gathered, where he can scarcely obtain a
cluster to satisfy his longing appetite? There is nothing but
a small remnant to which he can get access ; and that, alas !
of stinted growth, and destitute of the luscious flavour with
which he had hoped to be regaled. If we look at Christians
of more favoured times, it seems as if " the good man had
now almost perished from the earth;" so few are there who
resemble the saints and martyrs of former ages 6 .
In the administration of the laws, I confess, we widely
differ from the Jews of old. The rich cannot oppress the poor;
nor could they, amongst us, find judges corrupt enough to
pervert the laws for gain. But in every other species of ini
quity all classes of the community will uphold each other;
insomuch, that, whether we notice the more refined sensuab ty
of the rich, or the more degrading habits of the vulgar, all
have their advocates ; all are declared innocent, or treated
with indulgent connivance : and " so they wrap it up." No
thing is suffered to disgust us by its own proper character;
but false names are imposed on every thing, to hide from us
its deformity, and to give it a title to our regard. Not even
palpable wickedness goes unexcused: licentiousness is made
to wear the garb of piety ; and worldliness of prudence. The
rich and the poor, the old and the young, all shall have their
appropriate gratifications; and all agree to hold each other
innocent. " So (I say again) they ivrap it up f ."
And if we take persons of a better character, we shall find,
that, however they may wear a good appearance at a distance,
as a hedge of thorns or briers may do, the more closely you
d 1 John v. 19. e ver . j } 2. f ver. 3.
1214.] PRAYER OUR GREAT PRESERVATIVE. 329
come in contact with them, the more you are pained by them;
" the best of them proving as a brier, and the most upright of
them as a thorn-hedge g :" insomuch that he is really the hap
piest man who has least dependence on, or, except in a very
distant way, communication with, his fellow-man. Such was
the state of society in that day: and such, alas! it is at this
very hour.]
2. Where piety is discountenanced
[At different periods of the Jewish history, it was at the
peril of a man s life to espouse the cause of the God of Israel;
so entirely had idolatry superseded the worship of the one true
God. At those seasons it was dangerous for a man to " trust
his friend, or even the wife of his bosom," if he was inclined
to serve the living God. " A son would rise up against his
father, and a daughter against her mother; and a man s
greatest enemies were often those of his own household."
It is remarkable, that our blessed Lord has cited this very pas
sage, not only as applicable to, but as particularly characteristic
of, the dispensation u hich he came to introduce : " The brother,"
says he, "shall deliver up the brother to death, and the father
the child ; and the children shall rise up against their parents,
and cause them to be put to death. For I am come to set a
man at variance against his father, and the daughter against
her mother, and the daughter-in-law against her mother-in-law;
and a man s foes shall be those of his own household 1 ." Such
times have been in the very country in which we live : and such
they would be again, if popery were to regain its ascendant.
Not that we need go back to times of popery for acts of in
tolerance in reference to religion ; for the same hatred of piety
exists at the present day : and it not unfrequently happens,
that persons are obliged to conceal from their parents, or from
those under whom they live, their attachment to the Gospel of
Christ ; knowing that a disclosure of it would infallibly expose
them to hatred and contempt.]
Such, then, are the circumstances under which the
godly are placed : and, as they are confessedly arduous,
it will be proper for me to shew,
II. To what measures they should have recourse-
Here the prophet s example will point out to us
the precise line which every Christian should pursue.
Mark,
1. The determination of his mind
[Difficult as it was to maintain his integrity in such a
time as that, he determined to spread his case before the
B ver. 4. h ver. 5, 6. with Matt. x. 21, 35, 36.
330 MICAH, VII. 7. [1214.
Lord, and to look to him for " strength according to his day."
And, if the Lord should not instantly impart all the succour
he could desire, he would " wait for the Lord," and tarry his
leisure, and expect from him all that an indulgent Father
can bestow.
Here is the line of conduct which all the godly must pursue.
If they attempt to contend with these difficulties in their own
strength, they must fail. The direction which God himself
gives them is this : " Call upon me in the time of trouble ; so
I will hear thee ; and thou shalt praise me 1 ." What then
should we do, but adopt, every one of us for ourselves, the
determination of David, saying, "As for me, I will call upon
God, and the Lord shall hear me. Evening, and morning, and
at noon-day, will I pray, and cry aloud ; and he shall hear my
voice V Indeed David proposes himself to us as an example
in this particular: " My soul," says he, "wait thou only upon
God ; for my expectation is from him. He only is my rock
and my salvation : he is my defence ; I shall not be moved. In
God is my salvation and my glory: the rock of my strength,
and my refuge, is in God. Trust in him at all times, ye
people: pour out your hearts before him: God is a refuge for
us 1 ." In the New Testament, the directions to this effect are
numberless : so that we may conclude, that humble, fervent,
and persevering prayer is the true remedy for every saint,
against all the evils which he either feels or fears.]
2. The conviction of his soul
[There is something very imposing in that declaration of
the prophet, " My God will hear me." He speaks not of God s
assistance as a matter of hope, but as what he could not fail of
obtaining : so great, so irresistible, was the efficacy of believing
prayer. And what says the Apostle John on this subject?
" This is the confidence that we have in him, that if we ask
any thing according to his will, he heareth us. And, if we
know that he hear us, whatsoever we ask, we know that we
have the petitions that we desired of him m ." Nor is this a
rash assertion: it is confirmed by actual experience. " I sought
the Lord," says David; "and he heard me, and delivered mo
from all my fears. Yes : this poor man cried ; and the Lord
heard him, and saved him out of all his troubles"." I hesitate
not, then, to say to all of you, that this measure shall be
crowned with the desired success. " Delight thyself in the
Lord, and he shall give thee the desires of thy heart. Commit
thy way unto the Lord, trust also in him, and he shall bring
it to pass: he shall bring forth thy righteousness as the light, and
1 Ps. 1. 15. k p s . i v . i 6) 17 . i p s> ixjj. 5 _ 8>
m 1 Johnv. 14, 15. " Ps. xxxiv. 4, 6. See also Ps. xl. 13.
1214. J PRAYER OUR GREAT PRESERVATIVE. 331
thy judgment as the noon-day ." God may not indeed inter
pose precisely at the time, or in the manner, that our impatient
minds may dictate: but, "though he tarry long, he will come
at last p ;" and in the event will surely shew himself "mighty
to save." "Wait, then, on the Lord, every one of you; and
be of good courage ; and he will strengthen your heart : wait,
I say, upon the Lord q ."]
As a further IMPROVEMENT of this subject, learn,
1. The benefit of trials
[Trials of every kind are painful to flesh and blood : but
they are, in reality, blessings in disguise. See the effect of
them on the prophet s mind. Were they unserviceable to him ?
Neither shall they be unprofitable to us. I will suppose
that they are heavy: yet, if they bring you to God, and God
to you, tell me, Have you any cause to complain? God
deals with you as a skilful person does with a wheel and engine
that is under his controul. He lets down upon it so much
water as will accomplish his own purposes ; but whatsoever is
superfluous, and would injure its movements, he turns off in
another course. So does God deal with his people ; permitting
the wrath of man to prevail against them so far as shall be con
ducive to their best interests, but restraining the remainder,
which would counteract his views 1 . He has promised, that
you shall not be " tempted above that ye are able ; but shall,
with the temptation, have also a way to escape, that ye may
be able to bear it 8 ." And, "if you lose father or mother,
houses or lands, for his sake, you shall receive an hundred-fold
more in this life, to supply their loss ; and in the world to
come, eternal life 1 ." To exchange the creature for the Creator,
need never be to any a subject of regret.]
2. The blessedness of those who have the Lord
for their God
[The world know not where to go in a time of trouble :
but the righteous have God himself for their refuge. Perhaps
a person viewing the ungodly in their prosperity, and the poor
persecuted prophet in his troubles, would be ready to envy
the wicked, and to regard the persecuted saint as an object of
compassion. But who that turns aside the veil, and beholds
the saint in communion with his God, will be of that opinion?
Who that should see God attending to the supplications of his
afflicted child, and giving his angels charge concerning him,
and sending down the Comforter into his soul, and preparing
for him a weight of glory proportioned to his trials, would not
Ps. xxxvii. 4 6. v Hab. ii. 3. 1 Ps. xxvii. 14.
1 Ps. Ixxvi. 10. " 1 Cor. x. 13. l Mark x. 29, 30.
332 MICAH, VII. 810. [1215.
rather congratulate the saint, and say, " Blessed is the man
whose God is the Lord!" Seek him, then, as your reconciled
God in Christ Jesus ; and then all things are yours : " whether
Paul, or Apollos, or Cephas, or the world, or life, or death, or
things present, or things to come ; all are yours ; and ye are
Christ s ; and Christ is God s u ."]
u 1 Cor. iii. 2123.
MCCXV.
ADDRESS OF THE JEWISH CHURCH TO HER ENEMIES.
Micah vii. 8 10. Rejoice not against me, mine enemy : when
I fall, I shall arise ; when I sit in darkness, the Lord shall
be a light unto me. I ivill bear the indignation of the Lord,
because I have sinned against him, until he plead my cause,
and execute judgment for me : he will bring me forth to the
light, and I shall behold his righteousness. Then she that is
mine enemy shall see it, and shame shall cover her tvhich said
unto me, Where is the Lord thy God ? Mine eyes shall
behold her : notv shall she be trodden down as the mire of
the streets.
IT is a matter of general complaint, that the minor
prophets are difficult to be understood : and this is
true to a considerable extent : but we apprehend
that it arises very much from our not sufficiently
bearing in mind the subjects on which they wrote.
We do right in looking for many things applicable to
the Messiah, and to his Church and kingdom : but
we err in not having more respect to the Jewish
Church as it existed in the times when the prophets
wrote ; and as it shall exist at a period yet future,
when that people shall be gathered in from their pre
sent dispersion, and be restored to their own land.
We complain that we cannot unlock those Scriptures ;
but we neglect to take the key that alone will fit the
wards. If we kept the Jews more in view, many of
the difficulties would vanish ; and innumerable beau
ties would be seen in passages that are now passed
over as devoid of interest. We believe verily that
the day is fast approaching, in which " God will shew
them marvellous things," not a whit inferior to those
1215.J THE JEWISH CHURCH TO HER ENEMIES. 333
which he wrought for them when he brought them
out of Egypt*: and it is their privilege to be looking
forward to that period, with earnest and assured ex
pectation of the blessings prepared for them. In the
prospect of that period, the Jewish Church is repre
sented by the prophet as consoling herself with the
reflections which we have just read : in our further
consideration of which we shall notice,
I. The address of the Jewish Church to her ene
mies-
Bitter in the extreme was the enmity of many
surrounding nations against the Jews ; far more bit
ter, we apprehend, than in any of them against each
other. The favours conferred upon the Jewish na
tion by Jehovah, and the entire separation of the
Jews from all other people by the ordinances of their
religion, tended to call forth this enmity, and to keep
it, as it were, in continual exercise. In like manner
at the present day, when they have ceased to exist
in their national character, and are blended with the
different nations where they dwell, they are still hated,
and despised above any other people upon earth.
This, no doubt, is a judgment inflicted on them for
their murder of their Messiah : and under their present
sufferings they may well adopt the language of our
text. It is the language,
1. Of deep submission
[Great were the iniquities of the Jewish people at the
time that the prophet wrote b ; and heavy were the judgments
which God inflicted on them in Babylon on account of them.
But far greater is the guilt which they have contracted in
rejecting their Messiah, and in crucifying the Lord of glory.
For this they have been punished now these seventeen hun
dred years, and been made a bye-word and a hissing amongst
all nations. Under these circumstances, what will be the
re-flections of a pious Jew ? He will say, " I will bear the
indignation of the Lord, because I have sinned against him."
Indeed, this, we apprehend, is, in words at least, the language
of the Jews at this time generally, or perhaps universally,
through the world. It is on account of their sinfulness that
they suppose God has not yet sent them the Messiah that was
a ver. 15. b vcr. 2 0.
334 MICAH, VII. 810. [1215.
promised to them so long ago, and who, but for their wicked
ness, would have come to them at the appointed time : and
they submit to the dispensations of God towards them from
this very consideration, that they are not yet in a state fit to
receive his promised mercies. This is a favourable circum
stance for their future conversion : and when this submission
to the Divine chastisements shall be accompanied with suit
able penitence and contrition, their deliverance will be speedily
vouchsafed.]
2. Of patient hope
[As the Edomites, the Ammonites, and others, formerly
exulted over Jerusalem, and rejoiced in her calamities, so at
this time her enemies regarded her as forsaken by her God,
and doomed to interminable degradation. But the believing
Jew knows that God has not forgotten to be gracious ; nor so
far shut up his loving-kindness in displeasure, as to be mer
ciful to him no more. He knows, that even in the midst of all
his troubles God is able to support and comfort him, and that
in due season he will interpose to rescue his people from their
oppressors. Hence he " encourages himself in the Lord his
God ;" and comforts himself with the hope, that, though his
night of sorrow may be long and dreary, there is a morning of
joy awaiting him, when he shall " put off his sackcloth, and
gird him with gladness."]
3. Of joyful assurance
[The Scriptures everywhere denounce the heaviest judg
ments on those who oppress the Jews, and who shall labour to
obstruct their future restoration. Their enemies will be as
incapable of offering to them any effectual opposition, as
Pharaoh and his armies were of preventing the departure of
their forefathers from the land of Egypt. Their enemies will
indeed gather together for the purpose of preventing their
re-establishment in their own land : but they will be only as
"sheaves" collected into the barn "to be threshed out by
men, or trodden out" by oxen c . Before them their adver
saries will be only as sheep before the devouring lion d . An
universal terror will seize on them, such as filled the Canaan-
ites when Joshua invaded and subdued their land 6 . Though
they appear weak and contemptible as a worm, yet says God
to them, " Fear not, thou worm Jacob ; thou shalt thresh the
mountains, and beat them small, and make the hills as chaff;
thou shalt fan them, and the wind shall carry them away, and
the whirlwind shall scatter them: and thou shalt rejoice in
the Lord, and shalt glory in the Holy One of Israel f ." To
c Mic. iv. 1113. d Mic. v. 8, 9.
e ver. 16, 17. f Isai. xli. 14 16.
1215.] THE JEWISH CHURCH TO HER ENEMIES. 335
this period the believing Jew may look forward with confi
dence, assured that his present degradation shall be more than
equalled by his future exaltation 6 .]
But if we would improve this passage aright, we
must consider,
II. The lessons it teaches to the Church of God in
all ages
The Church of Christ bears a strong resemblance
to the state of the Jewish Church : it is hated and
despised by an ungodly world : it is " a speckled
bird ; and all the birds round about are against her h ."
All who truly follow the Lord Jesus, and " walk as
he walked," are " for signs and for wonders ;" " nor
can they live godly in Christ Jesus without suffering
persecution."
But from the address of the Jewish Church they may
LEARN,
1. Submission to God s chastisements
[From whatever quarter our trials may come, we should
view the hand of God in them, and receive them as from him.
We must always however distinguish between the inflictions
of judicial wrath, and the chastisements of paternal love. As
a Father, God chastens his most beloved children : and they
can never err in saying, " I will bear the indignation of the
Lord, because I have sinned against him." When Shimei
cursed David, and Abishai desired permission to go and inflict
on him the punishment he deserved, David would not suffer it,
but with holy meekness submitted to the indignity, saying,
" Let him alone ; and let him curse : for the Lord hath bidden
him 1 ." It is surprising what composure this will bring into the
mind amidst all the sufferings that can be inflicted on us. The
consideration that they are sent by a wise and gracious God
will reconcile us to them : but the thought of their being chas
tisements for sin, and means of purifying us from our corrup
tion, will make us to " kiss the rod, and to say, " It is the
Lord ; let him do what seemeth him good." Let us only see
that he is " chastening us for our profit, and however we may,
under the pressure of our anguish, deprecate the dispensation,
we shall from our inmost souls refer ourselves to his all-wise
disposal, saying, " Not my will, but thine be done."]
2. Hope in his mercy
e Isai. xlix. 2420. and li. 2123. h Jcr. xii. 9.
1 2 Sam. xvi. 7 11.
336 MICAH, VII. 810. [1215.
[However severely God may see fit to chastise his people,
there are two things which he gives them for their support ;
namely, a sense of his presence with them in their affliction,
and the prospect of a happy issue out of it. They may, by
reason of his dispensations, " sit for a time in darkness : but
he will be a light unto them." They may, like St. Paul, be
" troubled on every side; yet shall not be so distressed" as not
to know what to do : they may be " perplexed ; but shall not be
in despair :" they may be " persecuted ; but shall not be for
saken ; and cast down, but shall not be destroyedV He will
" hide them, as it were, in his pavilion," or rather, as it is yet
more beautifully expressed, "in the secret of his presence;"
so that, though in the fire, they shall not be burned ; and
though in the lion s den, they shall not be hurt. Besides,
when his dispensations have produced their desired effect, he,
as a refiner watching over the vessels which he has put into the
furnace, will take them out, and shew that they have been puri
fied by means of it, and have lost nothing in it but their dross.
Under our afflictions the ungodly are ready to triumph over
us, and to conclude, that God is visiting us in anger for some
iniquity, which, though hidden from men, has been seen by
him : but he will appear for us in due season, and " bring forth
our righteousness as the noon-day." Thus he did for David,
under all his persecutions from Saul : thus he did also for his
only dear Son, the Lord Jesus Christ, when he raised him from
the dead : and thus he will do for all who put their trust in
him. If we only " humble ourselves under his mighty hand,
he will in due season lift us up, to our greater comfort, and to
the everlasting honour of his own name.]
3. An assured expectation of final victory
[Even in this life the enemies of his people are often put
to shame, and constrained, as Job s friends were, to confess that
they had erred in judgment respecting us. But O ! what shame
will seize them in the last day, when they shall see those whom
they once despised and persecuted for their religion, openly
acknowledged by their Lord as good and faithful servants ; and
they themselves be bidden to depart from his presence, and to
take their portion in the lake that burneth with fire and brim
stone ! Then will " their day come ;" and " the righteous shall
see it : they shall sit as assessors with Christ in judgment, and
shall approve of the sentence denounced against them. Such
is the honour reserved for all the saints. " No weapon that is
formed against them shall prosper ; but every tongue that rises
against them in judgment shall they condemn 1 ." Sooner or
later will justice be administered both to the friends and ene
mies of Jehovah ; and that which is spoken by the prophet, be
k 2 Cor. iv. 8, 9. 1 Isai. liv. 17.
1210.] THE MERCY OF GOD. 337
verified in all its extent; " Behold, my servants shall eat;
but ye shall be hungry : behold, my servants shall drink ;
but ye shall be thirsty : behold, my servants shall rejoice ; but
ye shall be ashamed : behold, my servants shall sing for joy of
heart ; but ye shall cry for sorrow of heart, and howl for vex
ation of spirit" 1 ." Well may this prospect compose the minds
of all God s afflicted people ; and well may they be contented
to go on their way weeping for a season, when they have a
prospect of such a harvest, and an assurance of bringing with
them such sheaves into the garner of their God.]
m Isai. Ixv. 13, 14.
MCCXVI.
THE MERCY OF GOD.
Micah vii. 18 20. Who is a God like unto thee, that par-
doneth iniquity, and passeth by the transgression of the rem
nant of his heritage ? He retaineth not his anger for cccr,
because he delighteth in mercy. He ivill turn again, he will
have compassion upon us ; he will subdue our iniquities ; and
thou unit cast all their sins into the depths of the sea. Thou
wilt perform the truth to Jacob, and the mercy to Abraham,
which thou hast sworn unto our fathers from the days of old.
TO acquire the knowledge of God we must study his
word ; but we should mark also particularly his works :
e.g. of creation, providence, and redemption. The
passage, if taken separately, is grand ; but with the
context it is infinitely more sublime. The prophet has
been contemplating the glory of the latter day, and
it is with an especial reference to that that he breaks
forth into these strains of grateful adoration.
Let us consider the words,
I. As uttered by the prophet in the prospect of the
mercies that await his people in the latter day
To enter fully into his views we must mark,
1. The dispensation which he has been contem
plating
[He opens the subject of the Millennium, first, in a large
and general view, (ch. iv. 1 4.) He next shews the blessings
of which the Jews shall partake in that day, (ver. 6, 7.) This,
though accomplished in part at Babylon, (vor. 10.) is certainly
posterior to Christ s advent, as the events (ver. 11 13.) shew.
Jt is to take place under the Christian dispensation, (ch.v, 2 4.)
338 MIC AH, VII. 18 20. [1216.
At this time the Jews are destined to act an important part,
as God s instruments for the conversion of the Gentiles, (ver. 7.)
and for the subjugation of all opposers, (ver. 8, 9.) In the
chapter before us, he represents, in moving terms, the Jews
anticipating this period, (vii. 8 10.) Then, confirming this
expectation as certainly to be fulfilled, (ver. 11 13.} he prays
for it, (ver. 14.) To this prayer God returns a gracious answer,
to the utter surprise and dismay of surrounding nations,
(ver. 15 17.)]
2. The soliloquy in the contemplation of it
[Picture to yourselves the prophet, or any other Jew,
contemplating this event. He breaks forth into a devout
ascription of praise, in a general view of the dispensation,
(ver. 1 8.) : in a view of the particular mercies that shall be
vouchsafed under it, (ver. 19.) in a view of the great
result, (ver. 20.) ]
Now we may with propriety consider the words,
II. As uttered by a Christian in the review of his own
daily experience
Let us contemplate God in,
1. His mercy and loving-kindness
[His people are a remnant, (Rom. xi. 5.) Towards them
he exercises most stupendous mercy, " passing by their trans
gression," " not retaining his anger," " pardoning their ini
quities." He does so, purely because he " delights in mercy."
To him judgment is a " strange act." He " waits to be
gracious." He deliberates long before he casts off any,
(Hos. vi. 4.) He never casts off but with reluctance. (Luke
xix. 41.) If he prevail over any, he rejoices. (Luke xv.) How
can we but exclaim, " Who, &c."]
2. His power and grace
[He continues with astonishing forbearance. They are
prone to backslide from him ; but he leaves them not to eat
the fruit of their misconduct. He " turns again," after hiding
himself for a season, (Isai. liv. 7. and Ivii. 16 18.) He restores
to them the light of his countenance; nor does he pardon only,
but " subdues their sins." His very hidings are with a view to
embitter sin. He renews their strength when faint, (Isai.
xl. 29 31.); and gradually " perfects the work he has begun."
To complete all, he " casts their sins into the sea ;" " all," with
out exception, into " the depths" of the sea. Who can survey
all this, and not exclaim, " Who, &c."]
3. His truth and faithfulness
[His promises, as made to Abraham and his seed, are
1217.] GOD S MERCY, AS RESERVED FOR THE JEWS. 339
" mercy." As confirmed to Jacob and his Church, they are
" truth." They have been established with the sanction of an
" oath." And they will be fulfilled " to all the seed." How
will every glorified soul admire the Divine procedure in that
day ! What energy will the sight of sins forgiven,
of backslidings healed, of glory bestowed, give to the exclama
tion in the text!]
APPLICATION
Let the careless, consider against whom their sins
are committed
[Will they never pause, and exclaim, as Joseph ? (Gen.
xxxix. 9.]
Let the penitent reflect on the description given of
God in the Scriptures
[Nor let them judge of him by the dictates of sense.
Isai. Iv. 8, 9.]
Let the sincere believer apply to himself that con
gratulation (Deut. xxxiii. 20.)
[Let him get a becoming frame of mind ; and let him
adopt that triumphant boast. Isai. xxv. 9.]
Let all contemplate the joy that will be felt when
Jews and Gentiles all join in this ascription of praise.
MCCXVII.
GOD S MERCY, AS RESERVED FOR THE JEWS.
Micah vii. 18 20. Who is a God like unto thee, that par-
doneth iniquity, and passcth by the transgression of the rem
nant of his heritage? He rctaineth not his anger for ever,
because he deliyhteth in mercy. He ivill turn again ; he will
have compassion upon us; he icill subdue our iniquities : and
thou wilt cast all their sins into the depths of the sea. Thou
^uilt perform the truth to Jacob, and the mercy to Abraham,
which thou hast sworn unto our fathers from the days of old*-.
TO acquire the knowledge of God, we must exa
mine what is spoken of him in his word ; and more
especially the delineation which he has given of his
own character, when, by an audible voice, he revealed
3 This Discourse is added to the foregoing, not only in order to
elucidate it more fully, but especially in order to mark the connexion
of the text with the future restoration and conversion of the Jews.
z 2
340 MICAH, VII. 1820. [1217.
himself to Moses b . Yet we must by no means over
look his character, as it is embodied in his works.
In the works of creation, of providence, and of
redemption, all his perfections are displayed ; and in
such a way as to make the deepest possible impres
sion on our minds. The passage which we have just
read, if taken apart from the context, exhibits Jehovah
in the most glorious colours : but if we take it in
connexion with the whole preceding prophecy, from
which it results, it will present us with a view of the
Deity surprisingly grand. It is evident that the pro
phet has been meditating on the Divine character as
displayed in some stupendous acts of mercy, either
already exercised, or designed to be exercised at
some future period. Let us, then consider,
I. The dispensation which is here contemplated
The Prophet Micah enters very fully into the
subject of the Millennium, and opens it as circum
stantially, especially as far as the Jewish nation are
interested in it, as any prophet whatever. Let us
hear what he says respecting it,
1. In the former part of his prophecy-
fin the fourth chapter he opens the subject nearly in the
same terms with the Prophet Isaiah : " In the last days it shall
come to pass, that the mountain of the house of the Lord
shall be established in the top of the mountains, and it shall be
exalted above the hills ; and people shall flow unto it. And
many nations shall come, and say, Come, and let us go up to
the mountain of the Lord, and to the house of the God of
Jacob : and he will teach us of his ways, and we will walk in
his paths : for the law shall go forth of Zion, and the word of
the Lord from Jerusalem. And he shall judge among many
people, and rebuke strong nations afar off; and they shall beat
their swords into plough-shares, and their spears into pruning-
hooks : nation shall not rise against nation ; neither shall they
learn war any more. But they shall sit every man under his
vine, and under his fig-tree ; and none shall make them afraid :
for the mouth of the Lord of Hosts hath spoken it c ."
He then proceeds to shew the blessings of which the Jews
shall partake in that day : " In that day, saith the Lord, will
I assemble her that halteth; and I will gather her that is
b Exocl. xxxiv. C, 7. c Mic. iv. 1 4. with Isai. ii. 2 4.
1217. J GOD S MERCY, AS RESERVED FOR THE JEWS. 341
driven out, and her that I have afflicted : and I will make her
that halted a remnant, and her that was cast far off a strong
nation : and the Lord shall reign over them in Mount Zion
from henceforth, even for ever d ." This, he adds, shall be ac
complished, in part, by their deliverance from Babylon 6 : but
yet, in immediate connexion with that, he foretells events
which were not accomplished at that period, nor shall be till
the time fixed for their future restoration to their own land :
" Now, also, many nations are gathered against thee, that say,
Let her be defiled, and let our eye look upon Zion. But they
know not the thoughts of the Lord ; neither understand they
his counsel : for he shall gather them as the sheaves into the
floor. Arise, and thresh, O daughter of Zion : for I will make
thine horn iron, and I will make thy hoofs brass ; and thou
shall beat in pieces many people : and I will consecrate their
gain unto the Lord, and their substance unto the Lord of the
whole earth f ." Nothing like this was effected at any time sub
sequent to the Babylonish Captivity : and therefore we must,
of necessity, look to some future period for its accomplishment.
But the prophet himself goes on to declare, that these glorious
events were not to take place till after that the Messiah should
have been born at Bethlehem : " Thou, Bethlehem Ephratah,
though thou be little among the thousands of Judah, yet out of
thee shall he come forth unto me that is to be Ruler in Israel ;
whose goings forth have been from of old, from everlasting.
Therefore will he give them up, until the time that she which
travaileth hath brought forth: THEN the remnant of his bre
thren shall return unto the children of Israel. And HE (the
Messiah) shall stand and feed in the strength of the Lord, in
the majesty of the name of the Lord his God ; and they (the
Jewish remnant) shall abide : for NOW shall he be great unto the
ends of the earth 5 . This shall be the time for the universal
reign of Christ : at which time the Jews are destined to act a
most conspicuous part upon the theatre of the world : being,
on the one hand, God s instruments for the conversion of the
Gentile world; and, on the other hand, his agents for the
destruction of all who shall oppose his will : " The remnant of
Jacob shall be in the midst of many people as a dew from the
Lord, as the showers upon the grass, that tarrieth not for man,
nor waiteth for the sons of men. The remnant of Jacob shall
also be among the Gentiles, in the midst of many people, as a
lion among the beasts of the forest, as a young lion among the
flocks of sheep ; who, if he go through, both treadeth down and
teareth in pieces, and none can deliver. Thine hand shall be
lifted up upon thine adversaries, and all thine enemies shall be
11 Mic. iv. 6, 7. e Mic. iv. 10.
f Mic. iv. 11 13. B Mic. iv. 24.
340 MICAH, VII. 1820. [1217.
cut offV Now, in this passage we have a complete summary
of all that shall take place in that day. The whole world of
Jews and Gentiles shall be converted to Christ ; but the Jews
shall lead the way, and be God s honoured instruments for
bringing in the Gentiles ; by whom, in the first instance, they
shall be fiercely opposed ; but over whom they shall triumph
with immense slaughter, and with the same facility as a lion
triumphs over a flock of sheep.
Not less fully does the prophet speak also,]
2. In the chapter before us
[He represents, in very moving terms, the Jew anticipat
ing this blessed period : " Rejoice not against me, O mine
enemy : when I fall, I shall arise ; when I sit in darkness, the
Lord shall be a light unto me. I will bear the indignation of
the Lord, because I have sinned against him, until he plead
my cause, and execute judgment for me: he will bring me
forth to the light, and I shall behold his righteousness. Then
she that is mine enemy shall see it, and shame shall cover her
which said unto me, Where is the Lord thy God ? Mine eyes
shall behold her : now shall she be trodden down, as the mire
of the streets 1 ." Then, after confirming this expectation as
certainly to be fulfilled at the time appointed for the termination
of their present sufferings k , he himself cries to God in their
behalf: " Feed thy people with thy rod, the flock of thine
heritage, which dwell solitarily in the wood, in the midst of
Carmel : let them feed in Bashan and Gilead, as in the days of
old 1 ." And to this prayer God returns a most gracious
answer ; declaring, that he would interpose for them as wonder
fully and effectually as he did for them at the time of their
deliverance from Egypt, to the utter surprise and dismay of all
surrounding nations : " According to the days of thy coming
out of Egypt will I shew unto him marvellous things. The
nations shall see, and be confounded at all their might : they
shall lay their hand upon their mouth, their ears shall be deaf:
they shall lick the dust like a serpent ; they shall move out of
their holes, like worms of the earth : they shall be afraid of the
Lord our God, and shall fear because of thee m ."
Thus it is that the words of my text are introduced : they
arise altogether out of the foregoing subject, and ought to be
considered in connexion with it. Let us then next mark,]
II. The soliloquy uttered in the contemplation of
it
The soliloquy may be regarded as proceeding from
> Mic. v. 79. i ver. 810. k ver. 1113.
1 ver. 14. m ver . 15 17.
1217.] GOD S MERCY, AS RESERVED FOR THE JEWS. 343
the prophet himself, or from any pious and believing
Jew.
Picture to yourselves, then, a Jew contemplating
this event
[He breaks forth into a devout ascription of praise to
God: first, in a general view of the dispensation; then, in a
view of the particular mercies that shall be vouchsafed under it;
and, lastly, in a vieiv of the great result. Let us follow him in
each successive step.
Who is a God like unto thee, O Lord, who dealest thus
with the remnant of thine heritage? As thine "heritage," we
were hound to serve thee : and as a " remnant " preserved
from so many dangers, we were still more bound to manifest
the greatness of our obligations to thee. Yet have we been a
rebellious people from the day that thou calledst us. Our sins
against thee have been greatly multiplied: but most of all
have we deserved thy wrathful indignation for our rejection of
thine only dear Son, whom thou didst send to be our Saviour
and Redeemer. I am amazed that thou shouldest " pardon
such iniquities," and "pass by such inconceivable transgres
sions." But I trace it to thine own love of mercy. It would
have been impossible but that thou must have " retained thine
anger " for ever, if it had depended on us to get it removed :
but within thine own bosom thou hast found motives which
could have been found no where else : and I am beyond mea
sure astonished that ever thou shouldst contemplate such mercy
towards thine offending people.
The things which are so indispensable to our happiness,
thou hast of thine own mercy decreed to give. Though we
have so provoked thee to anger by our unparalleled iniquities,
yet "wilt thou turn again, and have compassion upon us;"
subduing for us the sins which have led us captive, and "cast
ing into the very depths of the sea" the sins which have sub
jected us to thy displeasure. Once we saw our enemies subdued,
and dead upon the sea-shore : and our sins, which are infinitely
more formidable enemies, wilt thou treat in the same way,
making us happy monuments of thine unbounded power and
grace. O Lord, I look forward to that blissful period with
eager expectation, and adore thee from my inmost soul, that
thou hast such blessings in reserve for us.
Then shall all thy promises to our nation be fulfilled in
their utmost extent. To Abraham they were the fruits of
"mercy," of free, unmerited mercy altogether: but to Jacob
they were memorials of thy "truth;" seeing that thou hadst
made them over to Abraham and his seed, by covenant and by
oath. Then shall all that thou hast "sworn" receive its full
accomplishment. Then shall the seed of Abraham possess, to
344 MICAH, VII. 1820. [1217.
a far greater extent than they have ever yet done, their pro
mised inheritance ; and, at the same time, " in him shall also
all the nations of the earth be blessed." When I look forward
to these glorious events, I am altogether lost in wonder, love,
and praise. ]
But, as we also are interested in this salvation, let
us also contemplate God s perfections as displayed
in it
[Here we may see distinctly marked, yea, written as with
a sun-beam, his mercy and loving-kindness, his power and grace,
his truth and faithfulness.
How greatly have we provoked him to anger, times without
number! Yet "will he not retain his anger against us," but
"will pass by our transgressions," yea, and "pardon them,"
and " blot them out as a morning cloud ;" and solely " because
he delighteth in mercy." It shall be in him altogether an act
of sovereign love. Nothing have we ever done to merit it; nor
:s it possible for us, by any thing that we ever can do, to merit
it : but the motives which he cannot derive from us, he will
find within his own bosom : " he will have mercy, because he
will have mercy; and will have compassion, because he will
have compassion."
And what is there that he will not do for us ? Verily, there
is no limit either to his power or grace. Has the guilt of sin
subjected us to his heavy displeasure ? and is it like a millstone
around our necks, ready to sink us into the bottomless abyss
of hell ? He will cancel it; and "put it away from us, as far as
the east is from the west;" yea, " and cast it behind him irre
coverably into the very depths of the sea;" so that to us, no less
than unto the Jews, shall that gracious promise be fulfilled,
"The iniquity of Israel shall be sought for, and there shall be
none ; and the sins of Judah, and they shall not be found : for
I will pardon them whom I reserve"." Nor is this all. He
well knows that sin, if suffered to retain its power over us,
would still be, as it were, a hell within us, and infallibly plunge
us into everlasting perdition: he therefore takes to him his
mighty power, and, by the effectual operation of his grace,
subdues it in us; so that we are renewed in the spirit of our
minds, and are " transformed into his image in righteousness
and true holiness." Thus, whilst he delivers us from hell, "he
makes us meet for the inheritance of the saints in light."
And where is the person who ever laid hold on his covenant,
and has not had it fulfilled to him in all its parts ? No, verily :
God has said, " I will never leave thee ; never, never forsake
thee:" and he is faithful to his word; nor has one jot or tittle
Jcr. !. 20.
1217. 1 GOD S MERCY, AS RESERVED FOR THE JEWS. 3l~)
of it ever failed. No, blessed Lord ; to the final accomplish
ment of thy promises we look with unutterable joy. And, when
we are once arrived at that promised land, the heavenly Ca
naan, O ! what wonders of truth and faithfulness shall we have
to contemplate ! We shall view the acquisition doubtless as
"mercy," in the first instance; but we shall view it also as
" truth:" for " thou hast sworn" to give it to thy believing
people : and thou didst " confirm thy promise with an oath,
on purpose that by two immutable things, in which it was im
possible for thee to lie, we might have strong consolation,
who have fled for refuge to the hope that is set before us ."
Lord, keep us unto that day ; and " fulfil unto every one
of us that word wherein thou hast caused us to put our
trust!"]
A REFLECTION OV t\VO shall close GUI Subject
1. If such be the prospects of the Jew, in what a
noble work are they engaged who are helping forward
the attainment of them !
[God sent a Moses and an Aaron to bring his people out
of Egypt. And shall he use no means to gather them from
their present dispersion, and to restore them to the enjoyment
of his favour? The whole Scriptures attest the contrary: and
assuredly, when the time draws near, he will Hud persons to
send to them, and will bless to the intended end their benevo
lent endeavours. What then should be our state in reference
to them? Should \ve not say with the Prophet Isaiah, "Here
am I : send me? It is much to be lamented, that the Chris
tian world feel a backwardness to this work, far beyond any
which they feel in reference to the Gentiles. But wherefore
is this? Has not God engaged to bring them to himself?
And is he not as able to effect their salvation, as the salvation
of the Gentile world ? The truth is, that this backwardness
is a remnant of that hatred and contempt which have subsisted
against the Jews these eighteen hundred years, and have not
even yet been dispelled by the kindlier oifices of love. It is a
scandal, however, to the Christian world, that this neglect of
them should continue, in the midst of all the light which we
now enjoy. It is a shame to ministers that they do not more
unfold to their people the purposes of God respecting them;
and to private Christians, that they never study the Prophe
cies relating to them. But I appeal to all of you : Is it not
desirable that the glorious prospects of the Jews should be
realized, and that Almighty God should receive the glory due
unto his name ? If, when Israel was saved from Egypt, they
Heb. vi. 18.
346 MICAH, VII. 1820. [1217.
sang, " Who is like unto thee, O God, glorious in holiness,
fearful in praises, doing wonders ?" should we not labour, that
more elevated songs of praise should be poured forth to him
on account of that infinitely greater deliverance reserved for
them ? I call upon you, then, to unite in this blessed work.
I call upon you to anticipate the event with confidence, and to
help it forward with zeal.]
2. If such be the feelings of a Jew, in the mere
anticipation of those promised mercies, what should
ours be, who are in the actual possession of them ?
[Thanks be to God ! we are in possession of them. We
know what it is to have " our iniquities forgiven, and our sins
covered :" yea, we know what it is to " have peace with God,
and to rejoice in the hope of the glory of God." Greatly as
God has been provoked by us, we know that " his anger is
turned away from us, and that he has comforted us." True it
is, that, at the period before referred to, these blessings will
be enjoyed in a far higher degree ; for, " the light of the moon
shall be as the light of the sun, and the light of the sun seven
fold, as the light of seven days, in the day that the Lord
bindeth up the breach of his people, and healeth the stroke of
their wound p ." But still our privileges are exceeding great:
and we should contemplate them, not with indifference or with
some transient emotions of joy: no; we should feel ourselves
altogether overwhelmed with a sense of God s goodness to us ;
and, in the spirit of our minds at least, if not in the audible
expressions, we should be saying day and night, " O God, who
is like unto thee?" I must say, that, if this be not our state,
we are far from appreciating God s mercy to us as we ought.
And I call on all of you so to meditate on his kindness to you,
that your present sense of it may be a foretaste of heaven, and
your songs of thanksgiving be a recital of those which you
shall sing for ever in the realms of bliss.
1 know, indeed, that the trembling sinner feels it difficult to
view God in this endearing light. But I would ask of any one,
what evidence would you wish for of God s disposition to for
give sin ? Can you have greater evidence of it than in God s
promised return to his outcast people, even to that people who
imbrued their hands in the blood of his only dear Son, and
have for so many hundreds of years cast all possible odium
upon his name? I say then, Hear the Jew speaking in my
text, and adopt his language in reference to yourselves. And
know, that, as God will return to the Jewish people in due
season, so shall " mercy rejoice over judgment," in reference
P Isai. xxx. 26.
1217.1 GOD S MERCY, AS RESERVED FOR THE JEWS. 317
to you: and, as they shall yet become most distinguished mo
numents of his mercy and truth, so shall mercy and trutli
abound towards you, and God be glorified in you for ever and
ever. If there be here any one who is ready to suppose that
the magnitude and long-continuance of his sins preclude a pos
sibility of obtaining mercy, I would say to him, Though thou
hadst upon thine own individual soul all the sins that ever were
committed by the whole Jewish nation, if thou hadst even mur
dered the Son of God himself, and persisted in thy hatred of
him eighteen hundred years; yet, on thy desiring to obtain
mercy, thou shouldst find God all that he is represented to
thee in the text. Let this saying sink down into your ears ;
and trembling as you are, your sorrows shall all be turned
into joy.]
N A H U M.
MCCXVIII.
GOD A REVENGER OF SIN.
Nahum f. 2, 6. God is jealous, and the Lord revengeth; the
Lord revengeth, and is furious; the Lord will take vengeance
on his adversaries, and he reserveth wrath for his enemies ....
Who can stand before his indignation ? and who can abide in
the fierceness of his anger?
MEN have such ideas of God s mercy, that they
cannot persuade themselves he will ever execute judg
ment on impenitent transgressors. In fact, it is the
hope of this which encourages men to go on in their
sins : for, if once they could believe that they shall
soon become monuments of God s righteous indigna
tion, they would consider their ways, and labour by
all possible means to avert his displeasure.
About one hundred and forty years before this was
written, the Prophet Jonah had been sent to warn the
Ninevites of their impending destruction. But they
had repented of their wickedness ; and God, in his
mercy, had withheld his threatened judgments. But
now he warns them, that since they had filled up the
measure of their iniquities, his wrath should come
upon them to the uttermost. Now, I would ask,
supposing God to be determined to convince men that
he would execute vengeance on the impenitent, what
could he add to what is here spoken ? Methinks there
is here such an accumulation of words, as must defy
incredulity itself to question the truth contained in
them. It is not a pleasing subject that we are now
called to insist upon : but it is necessary ; and the
more necessary, because of men s backwardness to
1218.] COD A REVENGER OF SIN. 319
give it the consideration it deserves. Let us, then,
consider,
I. The description here given of the Deity
God is " a jealous God"
[He has a claim to our undivided allegiance, and to all the
affections of our souls. And when he sees how prone we are
to set our affections on the creature rather than on him, it be
comes him to be jealous. A man like ourselves would not do
well to connive at the unfaithfulness of his wife, who was giving
to others the affections which were his unalienable right : how
much less, then, can God admit such an alienation of our hearts
from him ! He cannot: indeed " his very name is Jealous 3 :"
and he must divest himself of his every perfection, before he
can connive at the dishonour which our unfaithfulness reflects
upon him.]
He will " take vengeance" on obstinate transgres
sors
[" The Lord revengeth ; yea, he revengcth, and is furious."
AVe are not indeed to conceive of him as feeling in his own
bosom such emotions as constitute "fury "in man: in that
sense " fury is not in him b :" but, so far as the effects of his
displeasure are felt, it will be the same to us, as if he were
filled with the utmost rage. At present, indeed, he bears with
sinners with all imaginable patience and long-suffering : but
he reserves them unto the day of judgment to be punished ."
In my text, the word " wrath" is in italics, to shew that it is
not in the original. In truth, there is no word in any language
that can express what God " reserveth for his enemies;" no,
nor can any imagination conceive it. The Psalmist well says,
" Who knoweth the power of thine anger ? Even according to
thy fear, so is thy wrath 1 ."]
And " who can stand before his indignation ?"
["Who indeed can abide the fierceness of his anger?"
These pointed interrogations convey the most tremendous
thoughts to our minds. 3Tow we can " puff at God s judg
ments," as if they were scarcely worthy of a thought 1 : but it
will not be so when the time for the infliction of them is fully
come. Then " the kings of the earth, and the great men, and
the rich men, and the chief captains, and the mighty men, no
less than the poor bond-man, will hide themselves in the dens,
and in the rocks of the mountains ; and will cry to the moun
tains and rocks to fall upon them, and to hide them from the
a Exod. xxxiv. 14. b Isai. xxvii. 4. c 2 Pet. ii. 9.
<> Ps. xc. 11. e Ps. x. 5.
350 NAHUM, I. 2,6. [1218.
face of Him that sittetli on the throne, and from the wrath of
the Lamb." The great day of his wrath being come, who
shall be able to stand f ?" The wrath of man has been sus
tained, even when it raged to the utmost extent of human
ingenuity to inflict pain : but who can sustain the wrath of
God? The soul, aided by divine grace, has upheld the body:
but who, or what, can uphold the soul, when it is God s arm,
too, that inflicts the punishment? Some will console them
selves with the thought that they shall do as well as others.
But if they could for one moment descend to hell, and see
the agonies, and hear the cries, of a damned soul, methinks it
would be little consolation to think that they shall do as well
as others. If they were only to be racked upon a wheel, and
to endure its agonies but for an hour, their prospect, methinks,
would be but little cheered by this thought : how much less
then, when the wrath of an offended God must be endured to
all eternity!]
But, that we sink not into despondency, let us
attend to,
II. The advice, which one moment s reflection on
this subject must suggest
The doom of Nineveh was fixed : but not so the
doom of any amongst us. No, Brethren, there is yet
hope concerning you ; yes, concerning every one of
you. Only,
1. Abide not in impenitence
[When Nineveh was warned by Jonah, though no en
couragement was given them to repent, they humbled them
selves, on a mere peradventure that God might possibly have
mercy on them: and the mercy which they sought was ac
corded to them g . But to you I am authorized to proclaim
mercy : for God s gracious message to you is, " Repent, and
turn yourselves from all your transgressions ; so iniquity shall
not be your ruin h ." Hear what God says to you by the Pro
phet Jeremiah : " Thus saith the Lord, Break up your fallow
ground, and sow not among thorns. Circumcise yourselves
to the Lord, and take away the foreskins of your heart, ye
men of Judah, and inhabitants of Jerusalem; lest my fury come
forth like fire, and burn that none can quench it 1 ." Yes indeed,
by timely humiliation, you may yet avert the wrath of your
incensed God ; who, " if you forsake your evil ways, and turn
unto him, will have mercy upon you, and abundantly pardon,"
to the full extent of your multiplied transgressions k .]
f Rev. vi. 1517. e Jonah iii. 510. h Ezek. xviii. 30.
1 Jer. iv. 3, 4. * Isai. Iv. 7.
1218. J GOD A REVENGER OF SIN. 351
2. Abide not in unbelief
[God has provided a Saviour for you, even his only dear
Son ; who has, by his own obedience unto death, effected a re
conciliation for you; and " has committed unto us the ministry
of reconciliation ;" so that we are not only authorized, but
commanded, to say to all of you, without exception, " Be ye
reconciled to God 1 ." He has illustrated this to you in his
word, by the appointment of cities of refuge for those who by
any accident should slay a man. The very instant he should
get within the gates of any one of these cities, he was safe ; and
the pursuer of blood, however enraged, could not get at him
to hurt him" 1 . And who shall sustain any hurt, that flees to
Christ for refuge ? No : in him you will be safe. Once found
in him, you have nothing to fear. You are as safe in him
as you would be in heaven itself". To every one of you,
then, I give this counsel from the Lord : " Come, my people,
enter thou into thy chambers, and shut thy doors about thee:
hide thyself, as it were, for a little moment, until the indigna
tion be overpast ."]
3. Abide not in a proud defiance of your God
[There were, in the days of old, some who, in answer to
God s thrcatenings, said, " Let him make speed, and hasten
his work, that we may see it ; and let the counsel of the Holy
One of Israel draw nigh and come, that we may know it p ."
And such there are amongst ourselves, who, in reply to all that
we say, exclaim, " Ah, Lord God, doth he not speak parables 1 ?"
But indeed, my dear brethren, God s patience will have an
end ; and the very exercise of it will only aggravate our con
demnation, if it do not " prevail to lead us to repentance r ."
Be persuaded that God s description of himself, in the words
of our text, will be found true at the last. He is indeed " a
consuming fire 5 :" and " can your heart endure, or your hands
be strong, in the day that he shall deal with you 1 ?" " Have
you an arm like God ? and can you thunder with a voice like
him"?" No: it is in vain to contend with God: for " who
shall set briers and thorns against him in battle? He will go
through them, and burn them up together x ." Verily, " it will
be a fearful thing to fall into the hands of the living God- v ."
Be convinced of this ; and " to-day, while it is called to-day,"
implore mercy at his hands : so shall you find, that " he will
pardon your iniquity, and pass by the transgression of the
1 2 Cor. v. 18 20. m Numb. xxxv. 9 25.
" Ileb. vi. 17, 18. Rom. viii. 1. Isai. xxvi. 20.
i Isai. v. 19. i Kxek. xx. -19. r Rom. ii. 1 G.
s Hob. xii. 29. l Kxek. xxii. 1-1. > Job xl. 9.
x Isai. xxvii. 4. v Ileb. x. 31.
352 NAHUM, I. 7. [1219.
remnant of his heritage; for he retaineth not anger for ever,
because he delighteth in mercy 2 ." And if the description of
him in my text be true, you shall find that true also which is
added in the seventh verse, " The Lord is good, a strong-hold
in the day of trouble; and he knoweth them that trust in him."]
z Mic. vii. 18.
MCCXIX.
GOD A REFUGE IN TIME OF TROUBLE.
Nahum i. 7. The Lord is good, a strong hold in the day of
trouble ; and he knoweth them that trust in him.
WHEN God interposed in a cloud between the
camp of Israel and the camp of the Egyptians, the
cloud was to those a pillar of fire, to give them light ;
but to these a cloud of darkness, to obstruct their
way. And such is the varied aspect of Jehovah to
his friends and enemies in all ages. Towards the
Ninevites, who had now nearly filled up the measure
of their iniquities, and forced, as it were, from Jehovah
a decree of utter and everlasting excision, he is repre
sented in terms the most awful that language could
afford : " God is jealous, and the Lord revengeth, and
is furious : the Lord will take vengeance on his adver
saries, and he reserveth wrath for his enemies
Who can stand before his indignation ? and who can
abide in the fierceness of his anger ? His fury is
poured out like fire ; and the rocks are thrown down
by him a ." But, lest the Lord s people should apply
this description of Jehovah indiscriminately to all
persons of whatever character, the prophet stops
abruptly, and declares, that towards his own believ
ing people Jehovah is of a very different character ;
for that " he is good, and a strong hold in the day of
trouble, and knoweth them that trust in him."
Let us for our comfort consider Jehovah as he is
here depicted to us ;
I. In the perfections of his nature
a ver. 2, 6.
1219. J GOD A REFUGE IN TIME OF TROUBLE. 353
[" He is good ;" every way " good ;" and appears to be so
in all that he has ever done. His works of creation were all,
after an attentive survey of them by the Divine Artificer, pro
nounced to be " very good." In the course of so many thou
sands of years there never has been found one single instance
in which any work of his could be improved ; so perfect has
been the adaptation of every part to its respective use, and
so complete the subservience of each to the good of the whole.
His works of providence come less within the sphere of human
observation, because we know not all the ends that are to be
accomplished by them : but of those which have been the most
dark or most calamitous we have had the unanimous testimony
of the best judges, that " he has done till things well;" and
that, however " clouds and darkness may have been roundabout
him, justice and judgment have been the basis of his throne."
Of his works of redemption what shall we say ? In what terms
can we convey any just notion of them ? Verily the tongue of
an archangel is incapable of expressing the goodness of God in
giving his only dear Son to die for us b : this mystery far exceeds
the comprehension of any finite intelligence: its " height and
depth and length and breadth can never be explored:" suffice
it to say, that the incarnation and (loath of the Son of God is
the one subject of adoration amongst all the hosts of heaven, and
will continue to be so through the countless ages of eternity .
But, whilst the goodness of God is readily acknowledged in
reference to those who are the objects of mercy, it may be
doubted in reference to those who shall be the objects of his
everlasting displeasure. It may be asked, How can his puni
tive justice be good? I answer, If he did not maintain the
rights of justice lie could not be " good." Whatever ungodly-
men may imagine, justice is necessary in every government :
and, if an earthlv monarch would be thought essentially defective
if he suffered all the laws of the realm to be outraged and set at
nought with impunity, so would Jehovah, with reverence be it
spoken, act unworthily as the Moral Governor of the universe,
if he made no difference between the observers of his laws, and
those who violated them without remorse. Ilis law is a trans
cript of his holy will ; and the honour of it must be maintained,
either by the observance of its precepts, or by the execution
of its penalties. Besides, if the justice of God were not dis
played in the punishment of sin, he would neither be revered
in heaven, nor feared on earth. In heaven, his justice and
holiness and truth would be altogether darkened, and the ra
diance of all his other perfections obscured : and on earth,
Satan would retain an undisputed sway over the hearts of men.
In every view therefore we must say, not only that God is
h 1 John iv. 810. Rev. v. 12 14.
VOL. X. A A
354 NAHUM, I. 7. [1219.
good, but that his goodness, no less than " his greatness, is
unsearchable."]
We have a further insight given us into the cha
racter of God,
II. In the provisions of his covenant
[Sin has brought misery along with it : and since the first
introduction of sin into the world, " man is born to trouble as
the sparks fly upward." But God has entered into covenant
with his only dear Son as our head and representative ; and
has made over to us himself as our God, at the same time that
he takes us to himself as his people. In the day of trouble we
feel, that none but God can afford us any effectual help : and
he engages at that season to be a very present help unto us.
Whatever our affliction be, we may go to him with it, and
find him " a strength to the poor, a strength to the needy in
his distress, a refuge from the storm, a shadow from the heat,
when the blast of the terrible ones is as a storm against the
wall d ." What a strong-hold he is we see in the instance of
Hezekiah, when surrounded by the Assyrian army, whom, ac
cording to all human appearance, it was impossible for him to
withstand : one assurance of protection from Jehovah enabled
that holy prince to despise all the menaces of his blaspheming
adversary, and to rest as secure and as composed as if there had
been no danger at hand 6 .
But if in temporal troubles God is such a refuge, much more
is he when the soul is oppressed with a sense of sin. Hear
what he speaks to us by his beloved Son : " Come unto me, all
ye that labour and are heavy laden, and I will give you rest."
Yes : our adorable Saviour was fitly represented to us by the
cities of refuge, which were open day and night to the man-
slayer, and which afforded him perfect security from the pursuer
of blood, the very instant he entered within their gates. Such
a city is the Lord Jesus, " whose name is a strong tower, to
which the righteous runneth and is safe." Has he not himself
said, " Him that cometh unto me I will in no wise cast out? "
Let the afflicted sinner go to him, and he shall find that this
" man," this God-man, " will be to him as an hiding-place from
the wind, and a covert from the tempest ; as rivers of water in
a dry place ; as the shadow of a great rock in a weary land f ."
Verily " He will save to the uttermost all that come unto God
by Him."]
We shall have a yet deeper insight into his cha
racter, if we view him,
III. In the dispensations of his grace
u Isai. xxv. 4. e Isai. xxxvii. 21 33. f Isai. xxxii. 2.
1219.] GOD A REFUGE IN TIME OF TROUBLE. 355
[" He knoweth those who trust in him ; " not merely as
distinguishing them from others, but as feeling towards them the
most affectionate regard: (in this sense the word " knoweth"
is frequently used g .) He views them with the tenderest sym
pathy and compassion, being " touched with a feeling of all
their infirmities 11 ," and being " afflicted in all their afflictions ."
Of his people, when suffering under their Egyptian task
masters, he said, " I have surely seen the affliction of my
people which are in Egypt, and have heard their cry by reason
of their task-masters; for / know their sorrows*." And the
same tender regard is shewn by him to a solitary individual as
to a whole nation : for David says, " When my spirit was over
whelmed, thou knewest my path 1 ;" and again, "Thou hast
known my soul in adversities" 1 ." The act of trusting in God
is itself so pleasing and acceptable hi his sight, that there is
not any thing which he will not do for one who looks to him
in such a frame". So abundantly will he communicate to such
an one the riches of his grace, that he will make his soul like a
well-watered garden, filled with the richest fruits, suited to
every season of the year . Whatever enemies may assault him,
God will "keep his soul in perfect peace 1 ," and make him
even as Mount Zion, which cannot be removed, but abideth
for ever 1 . ]
What IMPROVEMENT shall we make of this subject ?
I answer,
1. " Acquaint yourselves with God"-
[Study the character of God as drawn in the Holy Scrip
tures. Some think of him as a God of all mercy ; and others,
as clothed only in the terrors of inexorable justice. But the
true character of God is, that he is " a just God and a Saviour."
In the Lord Jesus Christ this union of justice and mercy is fully
displayed. Once view him as dying, rising, reigning for sinful
man, and then all the description given of God in our text will
be seen in its true light, and all the brightness of the Godhead
irradiate your souls.]
2. Glorify him as God
[As far as we know God, even though it be only in the
notices which he has given us of himself in the works of crea
tion, we ought to "glorify him as God r ." How much more
then ought we to do so, when all his glory is made to shine
before us in the face of Jesus Christ ! How should we love him,
K Ps. i. G. h Hob. iv. 15. ! Isai. Ixiii. !).
k Exod. iii. 7. Ps. cxlii. 3. m Ps. xxxi. 7.
" Ps. xxxi. 19. Jer. xvii. 7, 8. i> Isai. xxvi. 3.
<i Ps. cxxv. 1. T Rom. i. 21.
A A 2
356 NAHUM, I. 15. [1220.
serve him, trust in him, and delight ourselves in him! O, be
loved, let your hearts ascend to him, and your souls be devoted
to him, as the occasion demands. Is he "good?" praise him
for his goodness. Is he " a strong-hold?" flee to him, and dwell
continually in him. Does he " know those who trust in him?"
let him have joy over you as monuments of his grace, and
delight in you as heirs of his glory 8 . In a word, live but for
him ; and as he has " bought you with a price, see that ye
glorify him with your bodies and your spirits, which are his V]
s Zepli. iii. 17- l 1 Cor. vi. 20.
MCCXX.
THE PROPER IMPROVEMENT OF GOD*S MERCIES a .
Nahum i. 15. Behold upon the mountains the feet of him that
bring eth good tidings, that publisheth peace ! Judah, keep
thy solemn feasts, perform thy vows.
IN the writings of the prophets there is an abrupt
ness of style, which often renders them intricate, and
almost unintelligible. The rapidity of their transi
tions from one person to another, from one period
to another, and from one subject to another, tends
to bewilder the mind, and operates as a discourage
ment to us, when we endeavour to investigate and
comprehend their meaning. But when we are on
our guard respecting this, we shall often discover
beauties that will amply repay the labour of investi
gation, and shall be led to admire those passages,
which at first sight appeared to be involved in im
penetrable obscurity.
The subject of the prophecy before us is the de
struction of Sennacherib s army, as a prelude to the
overthrow of the Assyrian empire, of which Nineveh
was the capital. The prophet begins this chapter
with expatiating in general terms on the power
and vindictive justice of Jehovah b . He then speaks
of these perfections with a more express reference
to his main point c . After that, he proceeds to ad
dress himself to Nineveh, from whence that " wicked
a Thanksgiving Sermon for Peace, in May 1802.
b ver. 2 7. c ver. 8 10.
1220.] PROPER IMPROVEMENT OF GOD s MERCIES. 357
counsellor," Sennacherib, should come d . Then, in
Jehovah s name, he addresses himself to the Jewish
nation, to certify them, that, however greatly this
formidable enemy should harass and distress them,
they should be freed from his yoke 6 . Then he ad
dresses more immediately Sennacherib himself, and
declares that he, his family, and his idols, should be
signally and entirely cut off f . Lastly, beholding, as
it were, his prophecy already accomplished, he points
to the Messenger hastening over the mountains to
announce the glad tidings : and he calls upon the
inhabitants of Jerusalem to resume their wonted
occupations, and especially their religious ordinances,
in humble acknowledgment of the Divine goodness,
and with a faithful regard to those vows which they
had made in the day of their calamity K .
The affinity between this subject, and that which
calls for our attention this day, will more fully appear,
while we consider,
I. The tidings which are announced to us this day
These certainly relate, in the first instance, to
Hezekiah s deliverance by the destruction of Senna
cherib s army
[This was a great deliverance, wrought by God himself
through the ministry of an angel 1 . And it may well serve to
illustrate the blessings we this day commemorate ]
But they relate also to the deliverance of mankind
from sin and death through the intervention of the
Lord Jesus
[The deliverances vouchsafed to the Jews, are constantly
represented in Scripture as typical of the great work of re
demption : and the very expressions in the text are used by
d ver. 11. e ver. 12, 13. f vcr. 11.
(- ver. 1"). h Isai. xxxvii. 36.
If it be the Restoration of Peace, the parallel must be drawn be
tween the clangers to which Jerusalem, and our nation, had been
exposed. And, if there have been any signal interpositions of the
Deity in favour of our land, the mention of them will mark the
parallel more strongly. If it be the Restoration of King Charles the
Second, the blessings of Hezekiah s government, and the renewal of
the established ordinances of religion, must rather be adverted to as
the ground of the parallel.
358 NAHUM, I. 15. [1220.
Isaiah with a more direct reference to that event k . Nor is this
idea founded in conjecture; for St. Paul, quoting the words of
both the prophets, applies them directly to the proclaiming of
salvation to the Gentile world 1 . If then the prophet mingled
these two events, well may we do so too ; and from contem
plating the mercies vouchsafed to us in a temporal view, take
occasion to reflect on the infinitely richer mercies which we
obtain through Christ ]
We are at no loss how to improve these tidings,
since the prophet himself suggests,
II. The duties resulting from them
In an encouraging yet monitory strain, he exhorts
us to,
1. A devout acknowledgment of the mercies re
ceived
[The way to Jerusalem having been blocked up by the
besieging army, the prophet tells the people, that now they
may have free access to the temple, and come up at the
appointed seasons to their solemn feasts. And should not we
also now avail ourselves of the opportunities which are afforded
us, and wait upon God without distraction n ? We should at
least spend this day, not in mere carnal mirth, but in solemn
feasting before God, even in spiritual, and more appropriate joy.
The remembrance of the work of redemption more espe
cially should kindle in our hearts a sacred flame of gratitude
and thanksgiving, and should stimulate us to a more strict
observance of the Sabbath, which, in commemoration of it,
was made to supersede the original Sabbath, and was desig
nated by that honourable appellation, The Lord s Day.]
2. A conscientious performance of the vows we
have made
[It is most probable, that many, during the siege of Jeru
salem, would make vows to God, as the Jews from the begin
ning had been in the habit of doing under their calamities.
Nor can we doubt but that many of ourselves, in seasons of
k Isai. lii. 7. Rom. x. 1315.
m Here the destruction of our spiritual enemies by Christ, " the
Angel of the Covenant," may be announced, as joyful tidings to those
who are " shut up under the Law," the wretched expectants of death
and judgment.
n Here, if the King s Restoration be the subject of thanksgiving,
reference may be made to the interruption of the established worship
during the usurpation, and the danger of its entire abolition after
wards, during the time of the Revolution.
1220.] PROPER IMPROVEMENT OF GOD s MERCIES. 359
sickness or trouble, have purposed, and perhaps vowed, to
change the course of our lives, if we were delivered from the
distresses which we either felt or feared. At this time in par
ticular we have been making vows, which we are bound to
perform . But, alas ! if we compare our petitions in the midst
of trouble, with our lives when delivered from trouble, what an
awful contrast does there appear ! Let it not, however, be so
on this occasion ; but let us remember the vows that are upon
us ; for " better were it never to vow at all, than to vow and
not pay p ."]
We conclude then with an ADDRESS, both inspired
and uttered by God himself ; " Hear, O my people,
and I will speak ; O Israel, and I will testify against
thee ! Offer unto God thanksgiving, and pay thy vows
unto the Most High 1 ."
Such vows are constantly offered to God, in the forms of prayer
for the 29th of May, and the fast-days ; and they may here be quoted
from the one or other of those forms, as the occasion requires ; and
may be pressed on the conscience as obligatory at this time.
i> Eccl. v. 4, 5. i Ps. 1. 7, 14.
H A B A K K U K.
MCCXXI.
THE HOLINESS OF GOD.
Hab. i. 13. Thou art of purer eyes than to behold evil, and
canst not look on iniquity.
MEN do not sufficiently contemplate the character
of God. The Psalmist, speaking of some in his day,
says, " These things thou hast done ; and I kept
silence : and thou thoughtest that I was altogether
such an one as thyself 3 ." In like manner, we, if we
do not see before our eyes some visible displays of
God s displeasure, are ready to imagine that he will
suffer our iniquities to pass unpunished. But, who
ever he be that commits sin, whether he be an avowed
enemy of God, or one that is numbered amongst his
people, let him know that " God is of purer eyes than
to behold evil, and cannot look upon iniquity" but
with the utmost abhorrence. Primarily, these words
have respect to the Chaldeans, who were about to
invade Judaea, and to execute upon the whole Jewish
nation the most fearful vengeance b . In reference to
them, the prophet calls upon the holy God to arise
and vindicate the cause of his people. But the words
of my text contain a general truth, which it becomes
us all most seriously to consider.
Let me then shew you,
I. What evidence God has given us of this truth
If we look into the Holy Scriptures, we shall find
them full of this truth. " Holiness" is that perfection
a Ps. 1. 21.
b Compare ver. 2, 3. where the very same terms are used.
1221.] THE HOLINESS OF GOD. 361
which, above all others, is celebrated in heaven 6
and in which God is pre-eminently glorious* 1 ."
But not to enumerate passages expressive of this truth,
let one suffice : " Thou art not a God that hath plea
sure in wickedness : neither shall evil dwell with thee.
The foolish shall not stand in thy sight : thou hatest
all workers of iniquity 6 ." It is by an appeal to facts
that I propose to establish the truth before us. See
how God has manifested it,
1. In a way of judgment
[Go back to the very fall of man in Paradise. An offence
was committed; an offence against a merely positive command ;
and which therefore had in it no intrinsic evil, except as a
violation of, what I may call, an arbitrary appointment. Yet
behold, on account of that one offence were our first parents,
and all their posterity, consigned to death ; yea, and the whole
creation also, rational and irrational, animate and inanimate,
was subjected to a curse.
Go on to the time of Noah, when, for the sins of men, the
whole world, with every living creature, was overwhelmed
with one universal deluge ; one single family alone, with a
small selection of the brute creation, being saved.
Go on to Sodom and Gomorrha, and to all the cities of the
plain ; and see them destroyed by fire and brimstone from
heaven ; not so much as a new-born infant being spared, or
any, except righteous Lot and his two daughters. Are these
no evidences of the truth before us? Methinks they declare,
in language that cannot be mistaken, God s hatred of sin, and
his determination to punish it to the uttermost.
Behold, at a later period, Achan keeping for himself a
wedge of gold, and a Babylonish garment, which ought to
have been destroyed. No one was robbed ; and the offence
was not known to any human being; but yet, on account of
that, did God leave for a season all the whole nation, and
never return to them in mercy, till the offender was sought
out and punished with death.
A terrible act of vengeance also was executed on Uzzah,
who, to keep the ark from falling, inadvertently stretched out
his hand, and touched it; he himself not being of the Levites,
who alone were authorized to touch it. Say, brethren, is not
God a holy God ? and is not sin, of what kind soever it be,
" that abominable thing which he hates?"
Take but one more instance ; that of David numbering the
people. For that one offence were seventy thousand of his
c Isai. vi. 3. d Exoil. xv. 11. c Ps. v. 4, 5.
362 HABAKKUK, I. 13. [1221.
subjects slain. What further proof can any man desire of
God s irreconcileable abhorrence of all sin ?]
2. In a way of mercy
[When the whole human race were involved in Adam s
guilt and misery, God could no more look upon them with the
smallest measure of complacency. Before he could cast an
eye of love upon so much as one single soul, its sins must all
be expiated ; and a perfect righteousness must be given to it ;
and its every desire must be renewed. But how could all this
be effected? It could be effected only through the mediation
of God s only dear Son, and by the operation of his own
Almighty and eternal Spirit. To exercise mercy, was God s
desire : and that he might exercise it in consistency with his
own immaculate holiness, he determined to give his only-
begotten Son, that through him, and in his sacred person, his
hatred of sin might be made manifest ; and to give his Holy
Spirit also, that, through his effectual agency, his love of holi
ness might be displayed. Tell me, then, whether this does not
confirm the declaration in my text ? To all eternity, God will
not look upon any sinner that is not washed in the blood of
Christ, and clothed in his unspotted righteousness : nor will
he ever look on one who is not " renewed in the spirit of his
mind," and transformed by the Holy Ghost into that very
image of the Deity which sin has effaced.
Verily, let these things be considered ; and you will say,
that " God is of purer eyes than to behold evil, and cannot
look upon iniquity:" for when sin was found upon his only
dear Son, and that only by imputation, the cup of God s in
dignation must be drunk by him, even to the very dregs : nor,
till that was done, should any soul of man find mercy at his
hands.]
This truth being so clear, let us consider,
II. What lessons it inculcates on every one of us
Of the admiration which this sublime character of
the Deity demands, I shall forbear to speak. I will
notice only those more plain and obvious duties,
which are of prime importance to every child of man.
This view, then, of God s holiness, may teach us all,
1. To repent of our former sins
[Who is there that has not, in instances without number,
grieved and offended this holy God ? Look back, my
brethren, upon your lives, from the earliest childhood even to
the present hour, and consult the records of conscience ; and
then say, whether God can ever look on you but with just
and holy indignation ? O that all of us were duly
1221. ^ THE HOLINESS OF GOD. 363
sensible of our transgressions, and were humbled before God on
account of them ! To hope for mercy without deep contrition
is in vain. We might as well hope that God should cease to
exist : for whilst he continues a holy Being, he never can
behold but with anger an impenitent transgressor. He tells us
plainly, that, "except we repent, we must all perish f ;" and it
is " the broken and contrite heart alone that he will not utterly
despise p ."]
2. To flee to the Lord Jesus Christ for refuge
[Christ is the city of refuge appointed for sinful man : and
to him must every human being flee, if ever he would escape
the sword of Divine vengeance. As for repentance, though it
be necessary to prepare the soul for pardon, it can never of
itself obtain pardon. Whole rivers of tears could never wash
away so much as one single sin. Nothing but that which
satisfied Divine justice can ever obtain for us the remission of
any sin whatever - Indeed, Brethren, " no man can
come unto the Father but by Christ:" " nor is there any name
given under heaven but his, whereby any man can be saved."
Bring then your sins to Christ, and lay them upon his sacred
head, as the high-priest laid the sins of all Israel on the head
of the scape-goat. Take also to yourselves his perfect right
eousness, that in that you may " stand before God without
spot or blemish." In that way you may hope for acceptance
with a holy God : but in no other way shall any soul of man
come up with acceptance before him
3. To implore of God the sanctifying influences of
his Holy Spirit
[To your latest hour will you find, that, in some respect
or other, " the law of sin which is in your members will pre
vail over the better law of your minds," and bring defilement
on your souls. In truth, if you be not upheld continually by
the Spirit of God, there is not any sin into which you may not
relapse. Your own wisdom will not suffice to keep you from
temptation ; nor will your own strength suffice to preserve
you from falling by it. A new-born infant does not more need
to be carried in its mother s arms, than you do to be upheld
continually by the Spirit of the Living God. Be earnest,
then, in crying to God for help : for it is through the Spirit
alone that you can mortify the deeds of the body, or bring
forth the fruits of righteousness to the honour of your God.
And do not presume on God s past mercy to you : for it is an
unalterable truth, that "God cannot behold evil:" and, "if
you indulge iniquity in your heart, God neither will, nor can,
regard you." To be accepted of him, "you must be holy,
even as he is holy."]
f Luke xiii. o. t- Ps. li. 17.
HABAKKUK, II. 3. [1222.
MCCXXII.
OUR DUTY IN REFERENCE TO THE PROMISES.
Hub. ii. 3. The vision is yet for an appointed time ; but at the
end it shall speak, and not lie : though it tarry, icaitfor it ;
because it will surely come ; it will not tarry.
AS there is no one so secure, but he may fall, so
there is no one in so low and afflicted a condition, but
God may have mercy in reserve for him. It has
pleased God on many occasions to suffer his people
to be reduced to the very last extremity before he
interposed for them, in order that his interposition for
them might be more visible, and might produce in their
minds livelier sensations of joy and gratitude. The
prophet, having foretold the total destruction of his
country by the Chaldean armies, was greatly grieved
at the prospect of such extensive and dreadful cala
mities. He looked therefore to God, to know whe
ther there were any alleviating circumstances which
might console the people in their troubles ; and he
was favoured with a vision of their future deliverance
from Babylon ; and was ordered to write it down in
terms so plain, that the most inattentive or superfi
cial observer could not but understand them : but as
the promise had respect to a distant period of time,
he was told to bid them wait for its accomplishment,
in a full assurance that they should not ultimately be
disappointed.
But we must not confine the promise to this sub
ject : for in the Epistle to the Hebrews this promise
is quoted in a general manner, as applicable to all
the distresses with which the Lord s people are tried 3 .
The Lord himself stands engaged for their support
and deliverance ; and he enjoins them to wait his ap
pointed time, in a certain expectation that he will in
due season fulfil his word.
We propose then to shew,
I. The certainty of the promises
a Heb. x. 37.
1222.1 DUTY IN REFERENCE TO THE PROMISES. 365
There is a time fixed in the Divine counsels for the
accomplishment of every promise
[The promises of God often have respect to a very distant
period : yet that period is fixed ; nor can it be either accele
rated or delayed. The time for Christ s incarnation, though
not revealed from the beginning, was appointed of God from
eternity. Thousands of years rolled on before the period
arrived ; but at the time when, according to Daniel s prophecy,
the Messiah s advent was generally expected, he came 1 . The
time for detaining Abraham s descendants was fixed, even to a
single day : and the accuracy with which the promise was ful
filled, is noted by the historian as a circumstance worthy of
most attentive observation ; " It came to pass at the end of the
four hundred and thirty years, even the self-same day it came
to pass, that all the hosts of the Lord went out from the land of
Egypt. It is a night to be much observed unto the Lord c ."
The same remark also extends to every blessing which God
has determined to confer upon his people : nor can they use a
better plea on behalf of themselves or of the Church at large,
than that which the Psalmist urges, " Arise, and have mercy upon
Zion ; for the time to favour her, yea, the set time, is come 1 ."]
When that period is arrived, the promise, how im
probable soever it may appear, shall be fulfilled
[Nothing could be more unlikely, according to human
apprehensions, than the deliverance foretold in the text : yet
at the appointed time the Chaldeans were subdued by the Medes
and Persians, and the Jews were liberated by the very man who
had been foretold by name long before he had any existence in
the world. The promise made to Abraham and Sarah was de
layed, till the accomplishment of it, according to the course of
nature, seemed impossible: yet it was not suffered to fall to the
ground ; in clue time it received its completion, and gave a
demonstration, that God was true to his word. Thus when God
delays to give peace to the contrite, and victory to those who
are conflicting with sin, we must not imagine that he has for
gotten to be gracious, but that the time for the performance of
his promise is not fully come. He has said, that " he will
give his people the blessing of peace 6 ," and that " sin shall not
have dominion over them f ;" and he will " not suffer one jot or
tittle of his word to fail." " His counsel shall stand, and he
will do all his pleasured"]
Being assured then of the stability of his promises,
let us consider,
b Dan. ix. 2.5, 20. Luke ii. .38. c Exod. xii. -1042.
d Ps. cii. 13. e Ps. xxix. 1 1.
f Rom. vi. 14. s Isai. xlvi. 10.
366 HABAKKUK, II. 3. [1222.
II. Our duty with respect to them
As " we know not the times or seasons which the
Father has reserved in his own power," it becomes
us to wait,
1. In humility
[We can claim nothing at the hands of God. If he were
to deal with us as he did with the fallen angels, we should have
no more than our desert. The most distant hope of obtaining
mercy is a marvellous favour conferred upon us. We should
therefore lie low before him, as conscious of our utter unworthi-
ness. We should implore mercy, only for the sake of that
adorable Saviour who died for us. And we should cheerfully
leave to God the time, the manner, the degree, in which he will
shew mercy towards us.]
2. In faith-
[We must " not stagger at any of the promises 11 " on ac
count of the greatness of them, or of our own unworthiness.
We should remember WHO it is that promises ; how sovereign
HE is in the distribution of his favours, and how mighty to
fulfil his word. It is true, a promise of pardon to such guilty
wretches, and of everlasting happiness to those who deserved
nothing but misery, appears great and incredible : but he has
given us his only dear Son ; and will he not with him also
freely give us all things ? Let us not then be requiring signs
to confirm our faith 1 , but believe that it shall be even as God
has said unto us k .]
3. In patience
[If God should defer granting our requests till the latest
moment of our lives, we should wait contentedly upon him :
his blessing, if given at the expiration of a thousand years,
w r ould amply repay us for all our solicitude and suspense. Let
us consider how long he has called, and we have refused to
answer; and shall we be impatient if he delay to answer us?
We exercise patience in hopes of obtaining in due season the
fruits of the earth 1 : let us do the same in hopes of that grace
which shall supply all our wants, and satisfy all our desires.]
INFER
1. How attentive should we be to the promises
which God has made us !
[There is not a situation in which we can be, wherein we
h Rom. iv. 20. Judg. vi. 36 40. k Acts xxvii. 2.">.
1 Jam. v. 7, 8. m Heb. x. 36.
l 2 2 2.\ DUTY IN REFERENCE TO THE PROMISES. 3()7
have not many promises suited to our necessities. Should \ve
not then treasure them up in our minds ? Should we not plead
them at a throne of grace ? Should they not be to us " a light
shining in a dark place ? " Let us study the word of God with
an especial view to the promises ; for it is by them that we are
to be "made partakers of a divine nature"," and by them to
" cleanse ourselves from all filthiness both of flesh and
spirit ."]
2. How ashamed should we be of ever yielding to
unbelief !
[The office of faith is, to give to things invisible and future
a present and visible existence. It was by faith that Abraham
was assured that Isaac, after he should have been slain and
reduced to ashes, would be restored to life ; yea, he was as
much assured of it, as if he had seen the very transaction pass
before his eyes. This honoured God as a God of truth. But
unbelief dishonours him in the highest degree: it says, in fact,
that " the vision will lie." But what ground have we for such
a suspicion? When did God falsify anyone of his promises p ?
To guard against our unbelief, he has confirmed his promise
with an oath q : and shall we still question his veracity ? O
blush, ye unbelieving people, who are doubting whether he will
receive you to mercy, or supply all your need! Trust in him
with unshaken affiance ; and you shall find Him " faithful who
hath promised."]
3. How awful is the state of those, who, instead of
being interested in the promises, are obnoxious to
the threatenings !
[Every word of God is equally true, and equally certain
of accomplishment. The threatening that the whole world
should be destroyed by a deluge, was executed, notwithstand
ing the scoffs of unbelievers : and every thing which he has
spoken against sin and sinners shall be fulfilled in due season r .
His vengeance is delayed in mercy ; but it shall surely come at
last 8 . Let the impenitent and unbelieving consider this, and
" flee for refuge to the hope set before them."]
n 2 Pet. i. 4. 2 Cor. vii. 1.
i Josh, xxiii. 14. ( i Heb. vi. 17, 18.
2 Pet. iii. 3, 4, 8, 9. * 2 Tim. ii. 12, 13.
368 HABAKKUK, II. 4. [1223.
MCCXXIII.
FAITH AND UNBELIEF CONTRASTED.
Hab. ii, 4. Behold, his soul which is lifted up is not upright in
him : but the just shall live by his faith.
THE sense of these words is not very obvious. In
truth, the sense of them, as standing in the context,
and as quoted in the New Testament, is so different,
that we need examine them with great care, in order
to find their true and full import. Their literal mean
ing, I apprehend, is to this effect. The prophet had
foretold the captivity of the Jews in Babylon. The
Jews would not believe that the predicted events
could ever take place a . They therefore contended
with the prophet ; and he, wearied with their per-
verseness, spread his case before the Lord, and im
plored direction from him : " I will stand upon my
watch, and set me upon the tower, and will watch to
see what he will say to me, and what I shall answer
when I am reproved V The Lord answers him, and
commands him to write it in large and legible cha
racters, for the instruction of the whole nation, that the
predicted events should take place in their appointed
season ; and that those who, through pride and hypo
crisy, rejected the Divine testimony, should perish ;
whereas those who, with simplicity of mind, believed
it, should be saved.
Had we no further insight given us into these
words in the New Testament, we should rest in that
exposition of them, and conceive that we had given
nearly the full meaning of them. But the captivity
in Babylon was a forerunner of a yet more terrible
bondage which they would suffer, through their con
tempt of that great Prophet who should come into
the world. Through their pride and hypocrisy, they
would reject HIM, even the Lord Jesus Christ, and
would perish in their unbelief c : but those who should
believe in Christ, and place their hopes entirely on
a Hab. i. 5, 6. b ver. 1.
c Compare Hab. i. 5. with Acts xiii. 41.
1223.] FAITH AND UNBELIEF CONTRASTED. ,369
him, should be saved by him with an everlasting
salvation.
Now, if an uninspired man had put this construc
tion upon the passage, we should consider the inter
pretation as forced. But when an inspired Apostle,
not once or twice only, but repeatedly, quotes this
passage in this very sense ; and not in an incidental
way only, as it were by accommodation, but in a way
of solid argumentation ; we cannot doubt but that, in
putting this construction upon the words, we express
the mind of the Holy Ghost. St. Paul shews from
these \vords, that the way of salvation is simply by
faith in Christ : " Therein," that is, in the Gospel,
" is the righteousness of God revealed from faith to
faith ; as it is written, The just shall live by faith d ."
Again, in another epistle, he takes occasion from
these words to shew, that salvation is by faith alone,
without the deeds of the law : " That no man is justi
fied by the law in the sight of God, it is evident ; for,
The just shall live by faith e ." In another epistle, he
quotes the whole passage, to shew that, as our entrance
into the way of salvation is by faith, so must also our
continuance in it be : " Ye have need of patience, that,
after ye have done the will of God, ye might receive
the promise. For yet a little while, and he that shall
come, will come, and will not tarry. Now the just
shall Vive by faith : but if any man draw back, my soul
shall have no pleasure in him. But we are not of
them that draw back unto perdition ; but of them that
believe to the saving of the soi(/ f ."
I conceive that the large and comprehensive view
of this passage is that which we ought to take ; and
that it will properly give occasion for me to mark,
I. The evil of unbelief-
It was in reference to those who rejected his testi
mony, and who, by rejecting it, would perish, that the
prophet said, " Behold, his soul which is lifted up is
<! Rom. i. 17. e Gal. iii. 11.
f Heb. x. 36 39. The 37th and 38th verses are quoted from
Ilabakkuk, exactly according to the translation of them in the Sep-
tuagint.
VOL. X. B B
370 HABAKKUK, II. 4. [1223.
not upright in him." Here he marks the evil of un
belief in its nature, as the fruit of pride and hypocrisy ;
and in its tendency, as leading to destruction.
Let us notice, then, the evil of it,
1. In its nature
[Persons would fain have it thought, that their unbelief
arises from want of evidence : but in whomsoever it is found,
provided he have had the means of information fully set before
him, we hesitate not to affirm that it is the offspring of pride
and hypocrisy. Men will not submit their wisdom to the
wisdom of God ; and, instead of receiving humbly what he
has revealed, they will presumptuously sit in judgment upon
him, and teach him, what he shall reveal, and in what manner
he shall reveal it. They like not to be told that they are such
guilty and helpless creatures as they really are. They like not
to have all grounds of self-confidence taken from them ; and to
be necessitated to found their hopes altogether on another,
even though that other be the Son of God himself. They like
not that measure of self-denial and of devotedness to God,
which the Scriptures require of them. Hence they endeavour
to explain away the force of Scripture, if not to set aside its au
thority altogether. They do not examine it with the candour
which they would exercise in the investigation of any other
subject: they have a bias within them, arising from their pre
judices and their passions : they wish to find occasion against
the Scriptures, or an interpretation which shall enable them to
evade their force. They do not set themselves diligently to
conform to the word of God, as far as they believe it true : so
that their whole conduct shews that " their soul is not upright
in them." This habit of mind does not prevail in all to the
same extent; but in every unbeliever is it found: and it is at
the root of unbelief, wherever that baneful evil exists.]
2. In its tendency
[It operated to the ruin of those who would not listen to
the warnings of the prophets respecting the judgments that
would be inflicted on them by their Chaldean invaders. And
a similar consequence ensued to those who rejected the Saviour
of the world. And what other effect can ever be produced by
it? Were not the Apostles commanded to declare, through
all the world, " He that believeth, and is baptized, shall be
saved; but he that believeth not, shall be damned?" Nor does
this consequence result from any arbitrary appointment of
God : it is, and must be so, in the very nature of things.
"This is the record, that God hath given to us eternal life;
and this life is in his Son : he that hath the Son, hath life ;
1223.] FAITH AND UNBELIEF CONTRASTED. 371
and he that hath not the Son of God, hath not life." Now, if
this life he in the Lord Jesus Christ, how can we receive it, if
we believe not on him ? We put it away from us : we do in
fact say, I will not have life : if God will not save me in any
other way, I will not be saved at all. This is what our
blessed Lord himself complained of: " Ye will not come unto
me, that ye may have life." It is to no purpose to dispute
against this. We cannot alter the Divine appointment. A
Saviour is given us : a free offer of salvation through Him is
sent us : not a creature in the universe is excepted : not any
one who comes to God through Him shall be cast out. But,
if this Saviour be rejected, " there is no other sacrifice for
sin ;" no other foundation on which we can build;" " no other
name whereby we can be saved." We ought to be fully aware
of this : for if we persist in our unbelief, " there remains for
us nothing but a certain fearful looking for of judgment, and
of fiery indignation to consume us."]
Let us now view, in contrast with this,
II. The transcendent excellence of faith-
Faith is highly commended in the Scriptures of
truth. And well it may be ; for,
1. It is associated with candour
[" The just," is he who weighs with candour whatever is
brought before him, and embraces truth wherever he can find
it. This disposition of mind is called, in Scripture, "an honest
and good heart:" and wherever that is, the seed of the Gospel
which is sown on it will grow up, and bring forth its appointed
fruit. The believer will not reject this or that declaration,
saying, " This is an hard saying; who can hear it?" nor will
he complain of " any commandment, that it is grievous." He
will sit at the feet of Jesus, and hear his word : and, if he
meet with any thing which strikes him as new, he will "search
the Scriptures daily, to see whether these things be so:" and
when any thing exceeds his comprehension, he will go to God
in prayer, and implore the gift of his Holy Spirit to " open
the eyes of his understanding," and to " guide him into all
truth." In this way, his doubts are cleared ; his difficulties are
removed ; his perception of truth is quickened : his submission
to it increased ; and his faith, which at first was only as a grain
of mustard-seed, becomes a large tree, under the shadow of
which he can safely repose, and by the fruits of which he is
nourished unto life eternal. In a word, his faith unites him to
the Lord, " in whom he finds both righteousness and strength."
Thus, from his integrity of heart, he is enabled to discern what
a jaundiced mind would reject : and, from a readiness to obey
15 15 !>
372 HABAKKUK, II. 4. [1223.
the truth, he is put into possession of all those blessings which
a proud, unbelieving hypocrite can never attain.]
2. It issues in salvation
[" The just shall live by his faith." At the destruction
of Jerusalem by the Romans, the believers availed themselves
of a favourable moment, and fled to Pella, and escaped ; whilst
the whole unbelieving nation endured the righteous vengeance
of an offended God. And who are they that shall be saved in
the last day ? Believers ; and they alone. They will be then
acknowledged by their God : they shall stand at the right
hand of their Judge : they shall be exalted to thrones of glory :
they shall live before him for ever and ever. To this the whole
sacred volume bears witness. Not an exception to this truth
shall ever be found: however God may suffer his people to be
sifted, " not the least grain shall fall to the earth." " It is
not the will of our Father, that one of his little ones should
perish." No, verily, " they shall never perish, but shall have
eternal life."]
Suffer ye now, Brethren, a word of EXHORTATION
1. Be candid
[Be aware of the bias that is upon your own minds. You
cannot but be sensible that there is in all of us a love of this
present evil world, and a distaste for heavenly employments.
You cannot but have seen it, both in your hearts and lives,
from the very first moment that you began to act. You know
that you have, by nature, no delight in communion with God,
nor any realizing views of things invisible and eternal. You
know that your affections are naturally set on the things of
time and sense, and that you look to them with an intensity of
interest which you do not feel in the concerns of your souls.
How all this must operate on your minds, in relation to the
Gospel, is obvious. That, as you well know, calls you to a
renunciation of all earthly vanities, a mortification of all cor
rupt appetites, and a pursuit of holiness as your supreme
good. Be sensible of this, when you either hear or read the
blessed word of God : and beg of him to " put truth in your
inward parts ;" and, by the mighty power of his Spirit, to cast
down all your lofty and carnal imaginations, and to bring into
captivity every thought that exalts itself against the knowledge
of Christ."]
2. Be in earnest-
fit is not a mere speculation which I would impress upon
your minds. No : it is the very truth of God ; yea, " it is
your very life." Your rejecting of the truth will " not make
void the faith of God." It will stand, whether you reject it
1224.] GOD GREATLY TO BE FEARED. 373
or not: and the final judgment will assuredly be in conformity
with it. Do not then trifle. Remember how much you have
at stake. Lose no time. Hear the threatening* of God, and
tremble at them: and listen to the promises of God with lively
gratitude and humble confidence. Bear in mind the issue of
things with respect to the Jewish people : has not every word
of God been fulfilled to them ? You shall surely, ere long, see
the same in reference to yourselves. If you proudly despise
the word of God, or hypocritically pretend a submission to it
which you do not yield, nothing remains for you but the
stroke of God s avenging rod. But if you will believe in
Christ, and give yourselves up to him, you shall surely expe
rience all the riches of his grace, and finally inherit all the
fulness of his glory.]
MCCXXIV.
GOD GREATLY TO RE FEARED.
Hab. ii. 20. The Lord is in his holy temple : let all the earth
keep silence before hi in.
TO any one who beholds the works of creation,
one would suppose that there could not exist a doubt
respecting the being of a God : and to any one that
contemplates an idol of his own formation, one would
suppose it absolutely impossible that he should ascribe
to it divine attributes, or worship it as his God. Yet
experience shews, that God is thus overlooked, and
that idols are almost universally substituted in his
place. The very people of God themselves, to whom
he had so often manifested himself in the most stu
pendous acts, were ever prone to renounce him, and
to place their trust in idols of wood and stone. But
a dreadful woe is denounced against all who so dis
honour God, and debase their own souls ; and the
declaration of God to the whole universe is this, " The
Lord is in his holy temple : let the whole earth keep
silence before him."
Let us here contemplate,
I. The majesty of Jehovah-
Viewing him in contrast with senseless idols, let
us contemplate him,
1 . As in the temple of the universe
374 HABAKKUK, II. 20. [1224.
[He is there as the Creator of all, the Governor of all, the
Judge of all. Idols are the work of mens hands : but men
themselves, together with every thing in the whole creation,
are formed by God; who, by a single expression of his will,
called them all into existence, and upholds them all by the
word of his power. Behold the worlds and systems that are
around us, every single star preserving its appointed course,
and fulfilling the ends for which it was formed : who can be
hold them, and not acknowledge a God of infinite wisdom,
and power, and grace ? Or look at the smallest insect, that is
scarcely visible to the naked eye, and can be distinctly seen
only through the medium of a microscope ; and say, whether
the Deity be not as conspicuous in it, as in the universe itself?
The whole of this is under his continual care. A poor sense
less idol, so far from directing others, cannot even move itself,
but is carried whithersoever the maker of it wills ; and, instead
of bearing others, is often itself, as the prophet well observes,
" a burthen to the weary beast." But Jehovah governeth all
things, both in heaven and earth; insomuch that not a sparrow
falls to the ground, or a hair from the head of any one of his
saints, without his special permission. His very enemies, whilst
they think to oppose him, do, in fact, accomplish his will:
even the crucifixion of his only-begotten Son, though so hor
rible an impiety, did in reality fulfil his eternal counsels: nor
was there any part of that awful event which was not predicted
by God, and " by him determined before to be done."
Nor is there so much as a transient thought in the mind of
any man, but it is marked by him, and recorded in the book
of his remembrance ; and shall be brought forth at the day of
judgment, as the ground of that sentence of condemnation or
acquittal that shall be passed upon us. He appears, indeed,
to be so far removed from us, that he cannot take cognizance
of any thing that we do : but " all things are naked and open
before him;" and " with him is no darkness at all; but the
night and the day to him are both alike." As for idols, they
are unconscious of what is done even to themselves; and
themselves are falling to decay, and may at any time be cast
into the fire and be burnt. How unlike are they to Jehovah,
who will assign to every one his proper doom ; and himself
exist for ever, the joy of his redeemed people, the terror of his
prostrate enemies !]
2. As in the person of the Lord Jesus
[It will be remembered by you all, that Jehovah dwelt,
as it were visibly, first in the tabernacle, and afterwards in the
temple, in that bright cloud called the Shechinah, the symbol
of the Divine presence. But yet more visibly, if I may so
speak, did he dwell in the person of his Son, Jesus Christ:
1224.] GOD GREATLY TO BE FEARED. 375
according as it is said, " The Word was with God, and was
God, and was made flesh, and dwelt amongst us." The ex
pression here used has a direct reference to the tabernacle,
which was a type of Christ s humanity: He was made flesh,
and dwelt amongst us, a* in a tabernacle*; and on that very
account he is called the image of the invisible God b ; that is,
the person in whom the invisible God has condescended to
make himself visible to mortal man. In this adorable Saviour
" dwells all the fulness of the Godhead bodily :" and in him
all the perfections of his Father shine forth, insomuch, that
he is " the brightness of his Father s glory, and the express
image of his person d ." Behold, then, the incarnate Deity,
sojourning on earth, to fulfil the counsels of eternal Wisdom,
for the redemption of a ruined world. How contemptible are
worthless idols in comparison of him ! and how must every
Dagon fall from its very base before him !]
Let us then contemplate,
II. Our duty towards him
Well is it said, " Let the whole earth keep silence
before him." Truly, as surrounded by his majesty,
and upheld by his power, and saved by his mercy,
we must behold him,
1. With reverential awe
[He is indeed " greatly to be feared, and to be had in
reverence of all them that are round about him." If the rocks
trembled at his presence when he descended on Mount Sinai 1 ,
much more must his intelligent creation, and .still more the
sinners of mankind. In heaven, all his hosts, whether of
sinless angels or redeemed saints, fall prostrate before him :
and on earth, his most favoured people have never beheld his
glory, or heard his voice, but they have fallen on their face,
as Abraham did, with the profoundest awe, and in deepest
adoration f . Even to a fellow-creature the most respectful
reverence has been often shewn, and that, too, even by persons
of the highest rank, through an admiration of his superior
goodness and wisdom ** : what, then, must be due to the God
of heaven, whether as riding on the heavens in his majesty, or
walking on the earth in the multitude of his tender mercy?]
2. W T ith meek submission
[Many things, of course, occur, which we feel to be pain
ful, and are unable to comprehend: for "our God cloetli
a John i. 1, 11. iffriivufftv. > Col. i. 1").
Col. ii. 9. " Ik-b. i. ;}. - Judg. v. 5.
f (icn. xvii. 3. Job xxix. 9, Id.
376 HABAKKUK, II. 20. [1224.
whatsoever pleaseth him ;" "nor will he give account to us of
any of his matters." Nor should we for one moment rise
against any of his dispensations. However dark or trying
they may be, we should say, " It is the Lord : let him do what
seemeth him good." In truth, his dispensations are frequently
ordered for this very end, " to humble us, and to prove us," as
he proved Israel of old : and he says to us, " Be still, and
know that I am God h ." This is our duty, whether we con
template his majesty or his love ; and in every event of life we
must learn to say, Not my will, but thine be done."]
3. With humble affiance
[Great as is our God, he has engaged to interpose in
behalf of his people, and to order every thing for their good.
On him, therefore, we should rely with perfect confidence ;
not doubting but that he will accomplish for us that which, on
the whole, shall be most for our good. The example of David,
in this respect, is most worthy of imitation : "In the Lord put
I my trust. How say ye to my soul, Flee as a bird to your
mountain? For, lo, the wicked bend their bow, they make
ready their arrow upon the string, that they may privily shoot
at the upright in heart. If the foundations be destroyed, what
can the righteous do?" What? "The Lord is in his holy
temple : the Lord s throne is in heaven 1 ;" and, as long as he is
there to succour me, " I fear not what men or devils can do
against me." In relation to every concern, temporal, spiritual,
eternal, this must be our frame : and this our song, " If God
be for me, who can be against me?"]
4. With unreserved obedience
[No authority must be regarded in opposition to his; no
disposition be harboured that is contrary to his will. Of the
angels it is said, " They do his will, hearkening to the voice of
his word." Thus should we be listening with deep attention to
the manifestations of his will: and, when once we have dis
covered it, we should fulfil it with our whole hearts. Nothing
should deter us, nothing should impede us : we should strive
to do his will, with the readiness and constancy that it is done
in heaven.]
From this subject we may gather ample matter,
1. For reproof-
fit is truly surprising, that, with all our knowledge of
God, we should be so regardless of him, as not to have him
" in all, or any, of our thoughts." It is not too strong to say
of the generality of those who are called Christians, that they
11 Ps. xlvi. 10. Ps. xi. 14.
1224.] GOD GREATLY TO BE FEARED. 377
are "Atheists in the world k ." But what impiety is this! yea,
and what folly too ! If, indeed, we could withstand his power,
there were some kind of excuse for us: but "will our hands
be strong in the day that he shall deal with us? or can we
thunder with a voice like his ?" Alas ! we must assuredly
stand at his judgment-seat, and " receive from him according
to what we have done in the body, whether it be good or evil."
I call you, then, to stand in awe of him, and to tremble at his
presence : for, if you refuse to fear him now, oh ! think what
trembling will come upon you, when you shall be summoned
to his bar, to receive your eternal doom. I pray you despise
not this warning; but to-day, while it is called to-day, implore
his mercy, lest he leave you to the hardness of your own
hearts, and give you up to final impenitence.]
2. For encouragement
[God is, indeed, in his holy temple, ready to hear the
weeping suppliant, and mighty to save his repenting people.
To the Jews of old, access was denied, yea, was denied even
to the high priest himself, except on one day in the year, to
the more immediate presence of their God : but for you the
way into the holiest is made clear; so that you may come with
boldness and confidence to the very throne of God, whenever
a sense of your necessities, or of his mercies, inclines you to
approach him. When your Redeemer died, the vail was rent
in twain, in order to represent to you this delightful truth. In
Christ, your God is reconciled unto you : in Christ, he is ever
nigh unto you, and ever ready to impart unto you all the
blessings of grace and glory. Nay: He will make even your
own hearts his temple ; and "will dwell in you," and "manifest
himself unto you." To you, then, I will rather reverse the
direction in the text, and say, "Keep not silence; but rather
plead with him, and give him no rest, clay or night 1 ," till he
grant you the desires of your heart. " Be not straitened in
yourselves ; for ye are not straitened in him." " However
wide you may open your mouth, he will fill it," and will " give
you exceeding abundantly above all that you can ask or think."
In reference to his dealings with you, indeed, you must keep
the most reverential silence : for " his ways are in the great
deep;" "nor are his thoughts" at all in unison "with ours."
But I again say, in reference to all your own necessities, you
can never ask too much, nor ever expect too much. Only look
to him as "your God;" and you shall surely find him "a God
unto you."]
k Kpli. ii. 12. The Greek. Isai. Ixii. (>, 7.
378 HABAKKUK, III. 2. [1225.
MCCXXV.
A REVIVAL DESIRED.
Hab. iii. 2. O Lord, revive thy work !
THE ministry of the Prophet Habakkuk seems to
have been contemporaneous with that of the Prophet
Jeremiah. He foretells the judgments which should
be executed on the Jewish nation by the Chaldeans;
and the fearful recompence which should come on the
heads of the Chaldeans by the instrumentality of the
Medes and Persians. But he was not willing that
his people should wait so long without a blessing,
even the whole period of their threatened captivity ;
and therefore, in a divine ode, an ode of peculiar
sublimity, he implores of God the restoration of his
favour towards them, and entreats him to blend his
judgments with mercy : " O Lord, revive thy work
in the midst of the years ; in the midst of the years
(of their captivity) make known : in wrath remember
mercy !"
The petition here offered is highly proper to be
presented to God, at all times :
I. For the Church at large
It is proper,
1. For the Jewish Church
[The captivity of that people in Babylon lasted only
seventy years : but that to which they have been subjected,
since their dispersion by the Romans, has lasted above seventeen
hundred years : and in all this time there has been no mate
rial revival amongst them, in a way of humiliation, or of return
to God. But now it seems as if God were about to return in
mercy to them, and to restore them to himself : so that we are
encouraged to cry unto him, " O Lord, revive thy work in
the midst of the years ! " And certainly we have the same
encouragement which the prophet had. He in all the subse
quent part of this chapter, reminds God of his former interpo
sitions for them, in Egypt, and in the wilderness ; and of the
deliverances vouchsafed to them under circumstances of still
greater difficulty than that with which they were encompassed
in Babylon : and we may also well call those wonders to re
membrance, as an encouragement to plead for them, and to
1225. J A REVIVAL DESIRED. 379
expect from God s hands the most signal interpositions in their
favour. For their present dispersion is not more unfavourable
than their oppression in Egypt ; nor are the manifestations of
God s favour, which we look for in their behalf, more glorious
than those which were vouchsafed to them at the Red Sea, and
on Mount Sinai. It is not a new work which we have to
solicit for them, but only a revival of the former work. And
we may hope, that God will yet again, and at no distant period
too, take them under his protection, and " reveal unto them
more richly than ever the abundance of peace and truth."]
2. For the Christian Church
[This is at a low ebb, and greatly needs a revival. Where
are the Pentecostal effusions of the Spirit, and the simultaneous
conversions of thousands unto God? In great and extensive
countries, where religion once flourished, the very name of
Christ is now scarcely known. And amongst those who profess
to be followers of Christ, how little is there of real piety, and of
vital godliness ! Whether amongst pastors or their flocks, we
behold but little of that primitive simplicity, or of that entireness
of devotion to God, which characterized the apostolic age. We
read of " days of the Son of man ;" and those are what we want
to behold amongst us. We want to see the lighting down of
his arm amongst us ; and such displays of his power and glory
as he gave when " he shook the room where his people were
assembled, and filled them all with the Holy Ghost" and with
power a . In a word, we are looking for " times of refreshing
from the presence of the Lord :" and for these we should be
earnestly pleading with God in prayer ; saying, with the pro
phet, " O that thou wouldest rend the heavens, and come down;
that the mountains might flow down at thy presence 15 !" and,
with David, " Wilt thou not revive us again, that thy people
may rejoice in thee? Shew us thy mercy, O Lord, and grant
us thy salvation ."]
But the petition may be offered also,
II. For our own souls in particular
Who amongst us does not need to offer it ?
[We are but too apt, all of us, to experience changes in
the divine life, similar to those which take place in the natural
world. There are seasons of spring and autumn, summer and
winter: and such we find at times within our own souls. In
early youth, our feelings are warm and our imaginations lively:
and we seem as if it were not possible for us ever to decline
from the ways on which we have entered. But, when we have
a Actsiv. 31 3:5. b Isai. Ixiv. 1. = Ps. Ixxxv. 6, 7.
380 HABAKKUK, III. 2. [1225.
advanced to middle life, how often do we see reason to deplore
the loss of those ardent affections which once glowed in our
souls! "The cares of this world, the deceitfulness of riches,
and the desire of other things," have beguiled us, and caused
a painful declension within us ; so that we have need par
ticularly to cry, " O Lord, revive thy work in the midst of my
years ! " ]
To the prophet s remedy, then, we should betake
ourselves
[Prayer is, of all things, the most effectual. Personal
exertions are good in their place, and even necessary : but, to
whatever extent they be carried, they will be of no avail with
out prayer. The husbandman may labour day and night ; but
he can never obtain a crop, without the shining of the sun, and
the influences of the former and latter rain. All is under the
controul of heaven with respect to him : and so it is with respect
to us: and it is by prayer that the Divine blessing is to be
obtained. And what would not the prayer of faith effect ?
Has it closed heaven for three years and a half, and then opened
it again ; and shall it not avail for us ? Were we but earnest
and constant in prayer, there would be little reason to complain
of declension, though every day would still bring with it the
need of a revival.]
And have we not the same encouragement ?
[The prophet looked back to former days, and pleaded for
a repetition of former mercies. And shall not we also look
back to the day when he quickened us from our death in tres
passes and sins, and created us anew, and translated us from
the kingdom of darkness into the kingdom of his dear Son ? We
are taught to consider his gifts as earnests and pledges of fur
ther mercies : and that is a just mode of arguing which the
Psalmist adopts, " Thou hast delivered my soul from death ;
Wilt thou not deliver my feet from falling, that I may walk
before the Lord in the light of the living* 3 ?" God says to us,
" Put me in remembrance : let us plead together : declare
thou, that thou mayest be justified 6 :" and if we use these
means in faith, our success shall resemble that which the pro
phet describes: " Awake, awake, put on strength, O arm of
the Lord ! awake, as in the ancient days, in the generations of
old ! Art thou not it that hath cut Rahab, and wounded the
dragon ? Art thou not it which hath dried the sea, the waters
of the great deep ; that hath made the depths of the sea a way
for the ransomed to pass over ? Therefore the redeemed of the
Lord shall return, and come with singing unto Zion ; and ever-
d Ps. Ivi. 13. e Isai. xliii. 26.
1225.] A REVIVAL DESIRED. 381
lasting joy shall be upon their head : they shall obtain gladness
and joy, and sorrow and mourning shall flee awayV]
APPLICATION
1. Inquire now, I pray you, what is the state of
God s work within you ?
[Has he ever yet wrought effectually in your souls ? Has
he ever brought you out of bondage to the world, and sin, and
Satan ; and brought you to live in a state of entire dependence
upon him, lor guidance in his ways, for protection from ene
mies, for daily supplies of grace and peace, and for the final
possession of the promised land? And are you advancing in
the divine life, and " making your profiting daily to appear?"
- If the work is not yet begun, lose not a moment in
pleading with him, that you may obtain mercy at his hands.
And if, through the prevalence of temptation, it has declined
at all, cry to him with all possible earnestness, " O Lord, revive
thy work!" and leave nothing undone, if by any means you
may " strengthen in your souls what is yet remaining, but is
ready to dieC ]
2. Let nothing discourage you in your application
to the Lord
[See the state of the Jews in Babylon; and judge whether
you can be in a more desperate state than they. To Babylon
they had been sent by God himself, in token of his heavy dis
pleasure : and there they were oppressed without mercy. No
access to God had they in his ordinances ; nor had they any
hope of deliverance, except what was founded on his word of
promise. Let your state, then, be as bad as your imagination
can paint it, and the same blessed hope is yours : for God will
not shut his ear against the cry of the poor destitute, or dis
appoint their desire. Go to him with that prayer of David,
" Return, O Lord, how long? and let it repent thee concern
ing thy servants. O satisfy us early with thy mercy, that we
may rejoice, and be glad in thee all our days 1 "." and you may
be perfectly assured that he will return to you, and " give you
a reviving in your bondage ."]
f Isai. li. 9 11. Rev. iii. 2.
11 Ps. xc. 13, U. i Ezra ix. 8.
382 HABAKKUK, III. 17, 18. [1226.
MCCXXVI.
THE CHRISTIAN S BOAST.
Hab. iii. 17, 18. Although the fig-tree shall not blossom, neither
shall fruit be in the vines ; the labour of the olive shall fail,
and the fields shall yield no meat ; the fiock shall be cut off
from the fold, and there shall be no herd in the stalls ; yet
I icill rejoice in the Lord, I will joy in the God of my sal
vation.
A CHRISTIAN will be distinguished from others,
whatever be his situation in life ; but the more trying
and afflictive his condition be, the more will he cause
his light to shine before men, and demonstrate the
excellence of the principles he has embraced. The
prophet s resolution, in the prospect of the Baby
lonish invasion and of the calamities consequent upon
it, affords a just picture of every child of God : for
though all do not possess the same attainments, all
determine through grace to make God the exclusive
object of their joy and triumph. Taking then the
text as expressive of the feelings of all God s people,
we shall notice,
I. The Christian s boast
The Christian is not exempt from the common
calamities of life : but though he partakes of the trou
bles in which others are involved, he feels supports
with which others are wholly unacquainted
1. He views God as his God and Saviour
[The Christian contemplates God as the Creator and
Governor of the universe, but more especially as the Saviour
of sinful man. He admires the stupendous method which God
has devised for the salvation of sinners through the blood and
righteousness of his only dear Son : but that which gives pecu
liar sweetness to his meditations is, that he is enabled to claim
God as his Saviour, who has been already the " God of his
salvation, and is daily his strength ; and will be an effectual
Saviour, making his feet like hinds feet, and causing him to
walk upon his high places 3 " ]
2. He determines, in the want of all other things,
to rejoice in him
a ver. 19.
1226.] THE CHRISTIAN S BOAST. 383
[In possessing God, he enjoys a suitable good, an all-
sufficient good, and an everlasting good; he has that which
fully satisfies the desires of his soul b which makes him
regardless of all his wants or trials c and which is un
changeable, no less in its operation than its existence
Hence he determines to rejoice in God, no less when bereft of
all the necessaries of life, than when surrounded with a fulness
of all earthly comforts.
Nor is this a vain boast : for it accords with the experience
of the godly in all ages of the world 1 ]
We shall have a just view of the Christian, if we
consider,
II. The insight which this gives us into his real
character
Following the clew which this passage affords us,
we shall find that the Christian is,
1. An exalted character
[His thoughts are not engrossed by the things of time and
sense ; he soars to heaven, and views God himself in all the
perfections of his nature, and in all the wonders of his grace.
Nor could he be contented to call the whole world his own :
he will be satisfied with nothing but the enjoyment of God,
and a well-grounded persuasion of an interest in his favour.
In this respect he as much surpasses the wisest philosopher, as
the philosopher excels the most illiterate clown ; because they
who search deepest into the works of nature are circumscribed
by the creation, whereas the Christian contemplates the Crea
tor himself. Indeed he emulates even the angels around the
throne, who are represented as continually looking into the
mysteries of redeeming love e .]
2. A happy character
[The Christian is not exempt from trials and troubles;
yet is he far happier than any unregenerate man. There is
not any earthly bliss of which he has not a higher relish than
others, because he enjoys, not the creature only, but God in
the creature. A carnal mind cannot form any estimate of
the Christian s joys. To know what is meant by communion
with Christ, by the witness of the Spirit, and by the love of
God shed abroad in the heart, we must experience them our
selves ; and without such experience we are as incapable of
judging of them as a blind man is of colours, or a deaf man of
sounds. No words can fully express the joy with which the
i> Ps. iv. 6. c Ps. xlvi. 1 4.
d Heb. x. 34. Acts v. 11. and xvi. 2325. c 1 Pet. i. 12.
384 HABAKKUK, III. 17, 18. [1226.
Christian is sometimes favoured : it is represented as " un
speakable and glorified f ."]
3. An independent character
[Others, if bereft of earthly supports, are reduced to
extreme distress : the Christian may be deprived of all exter
nal comforts, and still the source of his happiness will remain
entire. He can even derive happiness from his afflictions ; he
can " rejoice in his sufferings," and " glory in his tribulations."
He is independent of the whole world : none can greatly add
to his happiness, or materially detract from it. In the fulness
of earthly blessings he enjoys God in all; and in the absence
of them he enjoys all in God%.~\
ADDRESS
1. The careful Christian
[God would "have you without carefulness 11 :" he com
mands you to " be careful for nothing 1 : and four times in the
space of a few verses does our Lord repeat the command,
" Take no thought," that is, no anxious thought, " about any
earthly thing whateverV O ye who are " careful and cum
bered about many things," see how ye live below your privi
leges. Get your hearts more filled with the love of God, and
the cares of this world will be dissipated as the dew before the
sun 1 .]
2. The timid Christian
[Some, though dead to the world, have not that joy in
God which it is their privilege to possess. They meditate too
much upon their own infirmities, and too little upon the per
fections and promises of their God. O brethren, look at God
as the God of salvation, as the God of your salvation, and you
shall have your fears turned into confidence, and your sorrows
into thanksgiving and the voice of melody.]
3. The confident Christian
[If your confidence be tempered with humility and con
trition, " hold it fast," and " keep the rejoicing of your hope
firm unto the end." Such joy in God will recommend religion
unto others, and " be the strength of your own souls." While
living in this state you will be prepared for every event : you
will be guarded equally against the allurements of prosperity,
and the terrors of adversity. " Rejoice then evermore ; rejoice
in the Lord alway; and again I say, Rejoice."]
f 1 Pet. i. 8. 62 Cor. vi. 10. h 1 Cor. vii. 32.
Phil. iv. 6. k Matt. vi. 25, 28, 31, 34.
1 Gal. vi. 14.
ZEPHANIAH.
MCCXXVII.
THE SECURE AND ATHEISTICAL CONDEMNED.
Zeph. i. 12. It shall come to pass at that time, that J tvill
search Jerusalem with candles, and punish the men that are
settled on their lees ; that say in their heart, The Lord icill
not do good, neither will he do evil.
SUCH was the state of the Jews for a long time
previous to the Babylonish captivity, that the prophets
had little to do, but to denounce the judgments of God
against them. The promises which they were inspired
to utter had respect to a different and distant period,
a period for the most part yet future ; shadowed forth
indeed by their deliverance from Babylon, but to be
realized only by their future conversion to the faith
of Christ. Nevertheless, the warnings given to them
are of use to the Church of God in all ages. The
Christian Church at this time is in a state not very
dissimilar to that of the Jews in the land of Canaan.
We are externally the chosen people of God : we
enjoy the ordinances of religion in their purity : and
we have all the means of grace richly afforded us.
But we rest in external services, as they did ; and
have as little of real piety as the generality of that
infatuated nation. Whilst we call ourselves the peo
ple of the Lord, we differ but little from the nations
that know not God. We conform in many things to
customs most repugnant to true religion ; and in the
spirit and habit of our minds, shew, that, whatever
we may retain of " the form of godliness, we are
strangers to its power." The evils which God reproved
VOL. x. c c
386 ZEPHANIAH, I. 12. [1227.
amongst them, are to be found in no less degree
amongst us also : and the judgments that were de
nounced against them shew what reason we also have
to dread the displeasure of God. In confirmation of
this truth, we will consider,
I. The characters here described
Such we behold in every place ; persons sunk in,
1. Carnal security
[The metaphor by which the state of these persons is de
picted exhibits it in a most striking point of view. Wine, when
" settled on its lees," retains for a long time its strength and
flavour, which, if it were emptied from vessel to vessel, it would
soon lose. In like manner, when, through a long period of
ease and prosperity, persons have their natural dispositions
fixed, and inveterate habits formed, they retain throughout
their whole man, and manifest throughout their whole conduct,
a savour of earthly things. The very habit of sin hardens them
in sin ; and the forbearance which God in his mercy exercises
towards them, confirms in them an expectation of final impu
nity. This is the description which the Prophet Jeremiah
gives of Moab a ; and with it agrees the testimony of David
respecting the ungodly in all ages: as long as they have no
changes "to awaken them from their slumber, they fear not
God." How true this is, we cannot but see in all around us.
How securely do men live in a total neglect of their everlast
ing concerns ! They have no dread of God s displeasure ; no
anxieties about the future judgment ; no alternations of hope
and fear as arising from an examination of their state before
God. Whatever God may say in his word, they regard it not.
If he tell them, that " broad is the road that leadeth to de
struction, and that many," even the great mass of mankind,
" walk therein ; but that narrow is the way that leadeth unto life,
and few there be that find it ; " they account it worthy of not
the least attention : they cannot believe that they are in any
clanger ; and they hold fast their delusions with a confidence
that nothing can shake.]
2. Atheistical presumption
[Persons, the more effectually to exclude all misgivings
from their minds, deny that God takes any cognizance of their
state. " Tush, say they, how shall God know? is there know
ledge in the Most High b ?" They think it would be dis
honouring God to conceive of him as marking all the ways of
the children of men in order to a future judgment. True
a Jer. xlviii. 11. b Ps. Ixxiii. 11.
1227.] TnE SECURE AND ATHEISTIC CONDEMNED. 387
indeed, they hear him denounce many threatenings against the
ungodly : but they will not believe that he will execute them.
They hear him, too, promising many things to his humble and
obedient people : but they cannot persuade themselves that he
will fulfil them. They imagine that he has, as it were, " for
saken the earth c :" and quite contented are they that he should
do so, since the very thought of his presence would disquiet
them. Thus do they, in fact, " say like the fool, There is no
God d . "
Not that this is the language of their lips : they would be
ashamed to avow such sentiments as these. But it is the lan
guage of their hearts : " they say in their hearts, The Lord will
not do good; neither will he do evil." If they believed in
their hearts the promises and threatenings of God, they would
manifest a suitable regard to them in their lives : but, as they
neither delight themselves in the one, nor tremble at the other,
they shew beyond all doubt what the secret feeling of their
hearts is, and that the construction which God puts upon their
conduct is true. They may be moral and decent in their out
ward conduct ; but radically in their hearts they are " Atheists
in the world e ."]
After this view of the persons described in our
text, we shall not wonder at,
II. The judgments denounced against them
Two things God declares in the words before us ;
1. That however hidden they may suppose their
state to be, God will search it out
[The Jews at the passover would search even* corner of their
houses with candles, in order to find the smallest portion of
leaven which might lie concealed : and God will search with
candles, not Jerusalem only, but every place, yea and every
heart, to find the abominations which have been just described.
They may not betray themselves by any overt acts, so as to
excite the attention of men : they may even exist where all
the outward conduct is correct ; even as the most offensive
masses of corruption are hid under a whited sepulchre. But
God will not be deceived by any appearances, however specious;
" The darkness is no darkness with him; but the night is as
clear as the day:" before him all things are naked and opened :
the thoughts and intents of the heart are discerned by him :
and " he will make manifest its most hidden counsels." " He
searcheth the heart, and trieth the reins," and " weigheth the
spirit" as in a balance; and will interpret as infallibly the
c Ezek. viii. 12. d Ps. xiv. 1.
e Eph. ii. 12. See the Greek.
388 ZEPHANIAH, I. 12. [1227.
language of the heart, as if it had been manifested by ten
thousand acts. Let this be duly considered. We may deceive
others, and we may deceive ourselves : but we cannot deceive
our God ; for " he knows the things that come into our mind,
every one of them."]
2. That however innocent they may suppose their
state to be, God will punish it
[God cannot look upon persons of this description with
out the deepest resentment : for they place him on a level with
the basest idol, whose proper character is, that " it can do
neither good nor evilV And how can a holy and jealous
God endure this ? Be it so : their wickedness is only, as it
were, of a negative kind ; and consists rather in a neglect of
what is good, than in a perpetration of what is evil : but was
this unpunished in the antediluvian world? " They ate, they
drank; they planted, they builded; they married, and were
given in marriage :" and, What harm, it may be asked, was
there in all this ? None : but the evil was, that they lived
without any regard for God : and therefore God sent a deluge,
and swept them all away. And so will he do with respect to
those who now cast off all fear of him, and, in heart at least,
banish him from the world which he has created. See in
what light he views such conduct : he declares " the iniquity
of it to be exceeding great g ;" and denounces against it his
heaviest indignation 1 . And so far are these persons from
being out of danger, that the more secure they apprehend
themselves to be, the greater and more imminent their danger
is. They may say, Peace and safety; but "sudden destruction
will come upon them, as travail upon a woman with child, and
they shall not escape 5 :" they may sleep ; but " their judgment
lingereth not, and their damnation slumbereth not." " The
sins of some are open beforehand, going before to judgment :
but they that are otherwise cannot be hid k ." It is in vain to
say that they do no harm : for the unprofitable servant, no less
than the openly wicked, shall be " cast into outer darkness,
where is weeping, and wailing, and gnashing of teeth."]
ADDRESS
1. Those who are living in the state above
described
[I will appeal to you yourselves respecting the wickedness
of your lives. Judge ye between God and your own souls.
Consider yourselves but as creatures ; and does it become you
to live without any regard for your Creator ? But view your-
f Jer. x. 5. Ezek. ix. 9. h Deut. xxix. 19, 20.
4 1 Thess. v. 3. k 1 Tim. v. 24, 25.
1227.] THE SECURE AND ATHEISTIC CONDEMNED. 389
selves as sinners redeemed by the blood of God s only dear
Son ; and then say, whether a life of carnal security and
atheistical presumption be such an one as your condition calls
for? Look into the Scriptures, and see whether you can
find any countenance for such a life, either in the commands of
God, or in the examples of his saints? - Think whether
your own opinion of such a state will always remain what
you now profess it to be? Do you find that any awakened
soul looks back on such a life with complacency? Does it
appear to him a light matter to have lived all his days as
without God in the world ? If you continue to harden your
selves against God, he may give you up to your own delu
sions, and leave you under the power of them in your dying
hour : but what think you will be your views of such a life the
very instant your eyes are opened on the invisible world ?
What will be your views of it when standing in the presence
of your Judge? and what will be your views of it, when you
are eating the fruit of your own ways in that place from
whence there is no return, and in which your residence will be
fixed to all eternity? If in your hearts you think that you
will then rejoice in the retrospect of a carnal life, go on ; and
sleep out the little remainder of your days. But if conscience
tell you, that in that day you will have far different views from
those which you now profess, then awake from your slumbers,
and turn unto God without delay. God has given you a candle
wherewith to search yourselves; (for "the spirit of man is the
candle of the Lord, searching all the inward parts of the belly 1 :")
make use of it then with all diligence : " search and try your
ways, and turn unto the Lord your God:" and doubt not but
that in Christ you shall find a full and complete redemption.
"Awake, thou that sleepest, and arise from the dead; and
Christ shall give thee light."]
2. Those who have attained deliverance from it
[Blessed be God, if any of you have been quickened from
your death in trespasses and sins : and now beware, lest ye
relapse again into your former state of atheistical supineness.
It is no uncommon thing for persons to run well for a season,
and then turn back again; to " begin in the Spirit, and end in
the flesh." But to you also will 1 make my appeal: Is it " a
vain thing to serve the Lord?" Will he not do good to those
who seek him in sincerity and truth ? Is he not, as he has said,
" the Rewarder of all such?" Does he not even now impart
to the soul blessings that are of more value than ten thousand
worlds ? Does he not answer prayer ? Does he not commu
nicate to the soul a peace that passeth all understanding? Does
1 Prov. xx. 27.
390 ZEPHANIAH, II. 13. [1228.
he not lift up the light of his countenance on the poor and
needy? Does he not shed abroad his love in the heart? Does
he not give the witness of his Spirit to the soul, and seal it
unto the day of redemption ? On the other hand, does he
not hide his face when you become remiss, and leave you to
feel what " an evil and bitter thing it is to depart from him ? "
Yes : you can testify that there is a God that ruleth in the
earth ; you can testify how rich his grace is, and how abundant
his mercy in the Son of his love. You can testify that Christ
" reveals himself to his people as he does not unto the world ;"
and that he dwells in them, and gives them, by the manifesta
tions of his love, an earnest and a foretaste of their future
inheritance. Go on, then, living by faith upon him, and cleav
ing unto him with full purpose of heart; and shew to all around
you what the Christian life is. Run, as in a race, for an
incorruptible crown : wrestle as one that is striving against all
the principalities and powers of hell : and fight manfully till all
your enemies are put under your feet. So shall you be living
witnesses for God in this world, and partakers of all his blessed
ness in the world to come.]
MCCXXVIII.
REPENTANCE URGED.
Zeph. ii. 1 3. Gather yourselves together, yea, gather toge
ther, nation not desired ; before the decree bring forth,
before the day pass as the chaff, before the fierce anger of
the Lord come upon you, before the day of the Lord s anger
come upon you. Seek ye the Lord, all ye meek of the earth,
u hich have ^vrought Ms judgment ; seek righteousness, seek
meekness : it may be ye shall be hid in the day of the Lord s
anger.
IN the preceding chapter, the most dreadful judg
ments are denounced against the whole Jewish nation.
That devoted people are represented as a sacrifice,
which God himself has prepared to be devoured by
their enemies, whom he has invited as guests to come
and prey upon them 3 . Yet, as God afforded space
for repentance to the Ninevites, notwithstanding the
apparent immutability of his decree against them,
so he does here to his own people the Jews. By the
voice of his prophet he bids them " gather themselves
a Zeph. i. 7.
1228.] REPENTANCE URGED. 391
together" for the purpose of national humiliation, and
repent, before the threatened judgments come upon
them. And, if they in their national capacity will not
hear his voice, he bids the meek and contrite among
them to abase themselves, that they at least may be
preserved amidst the general wreck.
A similar exhortation is at all times seasonable ;
since at all times there are the heaviest judgments
impending over the ungodly, and since by true and
timely penitence they may be averted.
To analyze this passage, will be to enervate its
force. I shall therefore ground upon it a general
address, having respect to its main import, and pro
secuting in an unartificial way its more prominent
topics. Know then, that
The most dreadful judgments hang over an un
godly world
[There is a day wherein " God will judge the world by
that man whom he hath ordained, even by our Lord Jesus
Christ." That day is called " the day of wrath and of the
revelation of the righteous judgment of God;" and " the Jay
of the perdition of ungodly men b ." But the terrors of that day
who can conceive ? Who can form any idea of what is meant
by that wratli of God, which is revealed against all ungodliness
and unrighteousness of men c ?" Who can imagine what it is
to be " cast into the lake that burneth with fire and brimstone,"
where " the worm," that gnaws the conscience, " dieth not, and
the fire is not quenched ? " In a word, the " power of his anger
who can tell 1 ?"]
To escape those judgments should be the one con
cern of every living man
[There is no man who is not justly exposed to them : all
are trangressors of God s holy law, and consequently obnoxious
to the curse which it denounces against sin. All then, as with
one heart and one mind, should unite in deprecating the dis
pleasure of their God, and in " fleeing for refuge to the hope
set before them " in the Gospel Hear this, " O people
not desired :" whether through the hardness of your hearts ye
are not desired by God, or through your ignorance of him are
not desirous of his favour, (for the prophet s expression may be
understood in either way;) you should not lose an hour in
embracing the proffered mercy. If once "the decree bring
b Rom. ii. ). 2 Pet. iii. 7. c Rom. i. 18. Ps. xc. 11.
392 ZEPHANIAH, II. 13. [1228.
forth," there will be an end of all possibility of obtaining mercy
to all eternity. "As the tree falls, so will it lie" for ever and
ever. O, then let all of you "gather yourselves together," and,
as the word also imports, "search yourselves," ere it be too
late. For your immortal souls sake, repent, I beseech you,
without delay, " before the fierce anger of the Lord come upon
you, before the day of the Lord s anger come upon you."]
To those who have any measure of humility and
contrition, this truth will approve itself as most un
questionable and most important
[Prevalent as impiety is to a vast extent, there are some,
I trust, "who have wrought God s judgment," and laboured in
sincerity to fulfil his will. Such, it might be supposed, would
be most self-confident. But the very reverse is their expe
rience : the more observant they have been of the Lord s
statutes, the more will they be humbled under a sense of their
defects : they are, and ever will be, " the meek of the earth."
To such then we address ourselves with the greater hope of
success : " Seek ye the Lord, all ye meek of the earth." You
have already shewn that you think God is to be feared : your
very attainments, small as they may be, yet testify in your
behalf that you are neither " undesirous," or " undesired."
You have chosen God ; and that is a proof that God has pre
viously chosen you 6 . Relax not then your endeavours: be not
contented to have run well for a season : press forward, forget
ful of all that you may have attained : " never be weary in
well-doing," lest you " turn back," and " your last end be
worse than your beginning."]
But let your humiliation be such as God requires
[" Seek righteousness, seek meekness ;" " seek righteous
ness" in the way wherein God has appointed it to be obtained,
even by faith in the Lord Jesus Christ; who, by his own
obedience unto death, has brought in an everlasting righteous
ness for the justification of the ungodly; and by his efficacious
and all-sufficient grace will "sanctify you throughout, in body,
soul, and spirit." Rest not in any thing short of the full
possession of Christ and all his benefits : but labour night and
day, till " he is, of God, made unto you wisdom, and righteous
ness, and sanctification, and redemption." Particularly " seek
meekness " also; for that is the grace which God most delights
in : " the broken and contrite heart he will not despise ;" on
the contrary, he will come down from the highest heavens to
testify his regard for it, and to make it his habitation f . If
there be one grace more than another which distinguishes the
e John xv. 16. f Isai. Ivii. 15.
1229.] RECOMPENCE FOR OUR NEGLECT OF GOD. 393
more advanced Christian, it is that of humility. Job was a
" perfect" man before his sufferings; but, after them, his attain
ments in grace were exceedingly enlarged ; and then it was
that he " abhorred himself in dust and ashes." Do ye also
aspire after perfection in every grace ; but learn most of all to
"lothe yourselves," when you have the most confident hope
that "God is pacified towards you g ."]
It shall then assuredly prove effectual for the sal
vation of your souls
["Repent," says the prophet, "and turn from all your trans
gressions; so iniquity shall not be your ruin." Where the judg
ments are of a temporal nature, the true penitent may hope
that God will put a difference between him and others h ; but
in reference to judgments that shall be inflicted in the eternal
world, he may be sure of it. The sheep and the goats shall
have their appropriate places assigned them ; and the wheat be
treasured up in the garner, whilst " the chaff is burnt up with
unquenchable fire." Were there but a peradventure concerning
this, it were quite sufficient to encourage our deepest peni
tence : but it is not a matter of uncertainty: it not only " may
be," but shall be: and not the smallest grain of true wheat
shall ever be lost 1 . Did Jesus, even in the days of his flesh,
lose one whom the Father had given him? No: "nor will he
ever suffer one to be plucked out of his hands." "Their lives
are now hid with Christ in God ; and therefore when He,
who is their life, shall appear, they also shall appear with him
in glory V]
e Ezek. xvi. G3. h Ezek. ix. 4.
1 Amos ix. 9. k Col. iii. 3, 4.
MCCXXIX.
WHAT RECOMPENCE WE MAY EXPECT FOR OUR NEGLECT
OF GOD.
Zeph. iii. 7, 8. I said, Surely thou wilt fear me, thou wilt receive
instruction ; so their dwelling should not be cut off, howsoever
I punished them : but they rose early, and corrupted all their
doinys. Therefore icait ye upon me, saith the Lord, until the
day that I rise up to the prey.
IN great national calamities we are apt, for the
most part, to overlook the hand of God, and to trace
events only to second causes, or to ascrihe them to
mere chance. But whatever there be either of "good
394 ZEPHANIAH, III. 7, 8. [1229.
or evil in the city," God must be acknowledged as
" the doer of it." Moreover, in whatever he does,
he has some fixed design : and to answer that design
should be the labour of all his creatures. Now the
general design of his judgments is, to awaken the in
habitants of the earth from their torpor, and to teach
them righteousness : and if smaller judgments pro
duce not this effect upon us, we may expect heavier to
ensue. One very important object to be attained by
cutting off the nations around Judaea, and by sending
the ten tribes into captivity in Assyria, was to reform
his more peculiar people, the tribes of Benjamin and
Judah. And as his people were far from improving
his judgments for that end, he declared that he would
visit them in a way suited to display the enormity of
their guilt, and the riches of that grace which they
had so abused.
In order to accommodate this subject to the pre
sent occasion, we shall consider,
I. What God has been expecting from us
Dreadful have been the judgments which God has
inflicted on the surrounding nations
[To whatever part of Europe we direct our attention, we
shall see that the different nations have, during the last twenty
years, been visited with calamities of a most afflictive kind : but
more particularly, the recent devastation of Russia, the destruc
tion of its ancient capital by fire, and the total annihilation of
the French army in the space of a few weeks, are events that
demand particular notice at this time 9 . Indeed, with the ex
ception of our highly-favoured land, there is scarcely a country
to which, at some period of this war, we may not in a measure
apply the words preceding our text ; "I have cut off the
nations : their towers are desolate ; I made their streets waste,
that none passeth by : their cities are destroyed, so that there
is no man, that there is none inhabitant."]
And has not God been speaking to us by these
great events ?
[Yes, surely : he has sought to reclaim us from our evil
ways : he has " said with himself, Surely thou wilt fear me ;
thou wilt receive instruction ; so that thy dwelling shall not be
cut off, howsoever I punish thee." Of us this improvement of
a In October, 1813.
1229.] RECOMPENCE FOR OUR NEGLECT OF GOD. 395
his judgments might well be expected, not only on account of
the peculiar protection which has been afforded us, but on
account of the transcendaut advantages which we enjoy in the
knowledge of God s word, and the ministration of his Gospel b
And now, I ask, was not this expectation reason
able? and is not that complaint which God made against his
people of old, in the fullest and strictest sense applicable
to us c ? ]
Alas ! We have reason to blush and be confounded,
when we reflect,
II. How we have disappointed his expectations-
Hear the accusation of God against us ; " They
rose early, and corrupted all their doings "-
[There is no sin, in the commission of which we are not
as eager as ever. It should almost seem that " the goodness,
and long-suffering, and forbearance of God, which should have
led us to repentance," have produced rather the contrary effect,
of lulling us to sleep in our sins. The accusation is more fully
stated in a preceding verse d : let us consider it more minutely :
let us make use of it as a light by which to search and try our
ways Is it not true ? and is not our guilt in this view
exceeding heinous ?]
And is not the accusation applicable to all ranks
and orders amongst us, even as it was against the
Jews of old ?
[We do not in general wish to speak of others : but in a
view of national iniquities we are constrained to do so, espe
cially where the prophets lead the way. Behold then what the
prophet speaks respecting the princes, the judges, the prophets,
and the priests of his day c : we will not say that precisely the same
iniquities prevail amongst those different orders in our land; but
we appeal to you, whether any material change has taken place
amongst the higher ranks ; or whether those, whose duty it is
to instruct and reform the world, have increased in activity and
zeal, by any means to the extent that the occasion has called
for ? Alas ! if we consult the records of the New Testament,
and sec what the Apostles preached, and how they lived, and
then compare it with the lives and ministrations of the sacred
order amongst us, we shall see cause to wonder that God has
not already removed his candlestick from us, and left us in utter
darkness
b Here shew particularly wherein that improvement should have
consisted ; and our additional obligation to it, arising from our reli
gious privileges : ver. 5.
c Isai. v. 3, 4. d ver. 2. c ver. 3, 4.
396 ZEPHANIAH, III. 7, 8. [1229.
And well may the misconduct of these orders be more dis
tinctly noticed, since on them depends, in so great a degree, the
state of all the other classes of society. If all ministers would
preach the Gospel with fidelity, and exemplify its holy pre
cepts in their lives ; and if our princes and nobility would take
the lead in the great work of reformation ; an immense change
would soon be wrought in every quarter of the land : but if,
for want of their exertions, the whole land continue in its ini
quities, let them not wonder that their criminality is exposed,
and that the judgments reserved for them are proportioned to
the guilt which they contract.]
The disappointment of God s expectations from us
leads us naturally to consider,
III. What we may expect from him
On this part of our subject we shall be led to
extremely different views, according to the interpre
tation which we put on the concluding words of our
text. Some understand the words thus : " Ye have
disappointed all my reasonable expectations ; therefore
expect from me the most tremendous judgments."
Others justly observe, that the word " therefore" may
properly be translated "nevertheless ;" and that the
sense is, ye have disappointed all my reasonable
expectations ; nevertheless that shall not induce me to
alter my gracious purposes towards Jews and Gentiles,
whom I will unite under one head, and sanctify as my
peculiar people. In confirmation of this latter sense,
we must say, that this is the very way in which God
often introduces his most glorious promises g ; and that
the two verses following our text seem to require it.
But as we cannot certainly determine which of the
senses is the right, we include both ; and shew what
we may expect from God,
1. In a way of judgment
[Often does God denounce especial vengeance against
those who have abused his mercies h : and well indeed may we
expect to have it executed upon us : well may we be con
strained to drink the dregs of that cup which has been put
into the hands of the surrounding nations. And how fearful
f That is evidently the true sense of the word in Mic. v. 2, 3.
g Isai. xliii. 2226. and Ivii. 16, 17. and Hab. ii. 1214.
h Isai. v. 5, 6. Jer. v. 5, 6.
1230.] THE POOR LIVING BY FAITH. 397
will be our state, if " God pour upon us his indignation, even
all his fierce anger ! " Let us not indulge in presumptuous
security. Who that had been told a few years ago that either
the ancient capital of the Russian empire, or that of the British
empire, would before this be certainly destroyed by fire, would
have imagined on which the lot should fall ? O let us tremble
for ourselves, and labour to fulfil the gracious designs of God,
before his wrath come upon us to the uttermost ]
2. In a way of mercy
[The Jews have an idea that the Messiah s advent was
deferred on account of the wickedness of their nation : but it
was not deferred ; nor shall any thing prevent the final execu
tion of God s promises, in the restoration of the Jews, and the
bringing in the fulness of the Gentiles No: we look
for those events with full assurance that they shall be accom
plished in due season. It is probable, indeed, that great cala
mities will precede those events k ; and there is great reason to
hope, that the calamities of the present day are preparing the
way for them. May God hasten forward that glorious period !
and then, grievous as have been the distresses of the world
for so many years, we shall not think we have sustained one
too much, if it has been accessary in any measure to the pro
motion of so blessed an end.]
APPLICATION
[Let us now drop all idea of national concerns, and come
to those which are purely jierso/ial. Let us call to mind our
personal transgressions, and reflect upon the personal judg
ments or mercies that await us And may God reap
the fruit of all his kindness ; and Christ " see of the travail of
his soul, and be satisfied ! "]
1 ver. 9, 10. k Luke xxi. 2528.
MCCXXX.
THE POOR LIVING BY FAITH.
Zeph. iii. 1 2. I will also leave in the midst of thee an afflicted
and pour people ; and they shall trust in the name of the
Lord.
THE Lord s people have in every age been a mere
remnant, in comparison of the great mass of mankind.
At the time of the deluge they were confined to Noah
and his family. In the patriarchal age, from the call
of Abraham to the descent of his posterity into Egypt,
398 ZEPHANIAH, III. 12. [1230.
they were still a very "little flock :" and though they
afterwards in appearance multiplied, and became a
great nation, yet " they were not all Israel who were
of Israel :" there was still but a small portion of that
people who truly loved and served God ; and even in
the apostolic age St. Paul tells us, that they were then
only " a remnant according to the election of grace."
Moreover, this remnant has for the most part been of
the description mentioned in our text, persons des
titute of any thing whereon to found a carnal confi
dence, and necessitated to confide solely in their God.
At the period referred to in the preceding context they
will cease to bear the character of a remnant, seeing
that they will fill the face of the whole earth, and
comprehend in their number all the kings and princes
of the world 3 : but till that period they will be cha
racterized as " an afflicted and poor people, who shall
trust in the name of the Lord."
In further speaking of them, we shall be led to
notice,
I. Their low condition
The description here given of them is for the most
part verified in them,
1. As members of the community
[Riches and poverty are relative terms ; and, when viewed
in a large and comprehensive sense, will serve to draw a broad
line between the different classes of society. It is from the
lower of these classes that the Lord s people are most generally
taken. Others are not excluded ; on the contrary, some of the
opposite class will always be found among them : but " not
many great, not many mighty, not many noble, are called :
God has chosen rather the foolish, the weak, the base, the
despised, that no flesh should glory in his presence 1 *." So evi
dent has this been in all ages of the Church, that St. James
appeals to his brethren all the world over in confirmation of
the fact : " Hearken, my beloved brethren, Hath not God
chosen the poor of this world, rich in faith, and heirs of his
kingdom ?" Indeed to this circumstance our Lord himself
referred as confirming the truth of his Messiahship, that " to
the poor the Gospel was preached d :" and they received his
a ver. 9. * 1 Cor. i. 2629.
c Jam. ii. 5. d Matt. xi. 5.
1230.] THE POOR LIVING BY FAITH. 399
word, and " heard him gladly," whilst the Scribes and Pha
risees almost universally rejected him.
Affliction too is not unfrequently associated with poverty in
the Lord s people : for it is rarely that any man will turn truly
unto the Lord, till affliction of some kind or other has prepared
his heart, and " plowed up, as it were, the fallow ground"
for the reception of the heavenly seed. Almost all have
occasion to acknowledge, with the Psalmist, " Before T was
afflicted, I went astray." The minds of men are so carnal and
worldly, that they will scarcely admit a serious thought, till
they are made to feel, like the Prodigal in the parable, the
insufficiency of earthly things to comfort them in the hour of
trouble. Then they awake, as it were, out of a dream ; and
begin to say, " I will go unto my Father, in whose house there
is bread enough and to spare."]
2. As convinced sinners-
fin this state every child of God without exception an
swers to the character in our text. There was once a time
when all of them thought that they were " rich and increased
in goods, and had need of nothing ;" but, when the Lord
opened the eyes of their understanding, they were made sen
sible that they were " wretched, and miserable, and poor, and
blind, and naked." From that time they become " poor in
spirit," and "go on their way weeping" for all their past ini
quities and abominations. Now they have on their hearts a
load too heavy for them to bear ; and under the pressure of it
they go to that adorable Saviour, who has invited to him the
weary and heavy-laden, and who alone is capable of giving
them rest. Such are the persons to whom alone the Gospel is
acceptable 6 , or can ever be preached with full effect: "the
whole need not a physician :" it is the sick alone that desire
his aid, or will receive his prescriptions. And such are the
Lord s people: they feel themselves utterly destitute of all
wisdom, goodness, and strength ; and they are content to re
ceive these blessings out of the fulness that is in Christ Jesus.]
3. As professors of godliness
[In former ages, long before the coming of Christ, the
Lord s people were persecuted by an ungodly world. Thou
sands " of whom the world," as the Apostle says, " was not
worthy, had trial of cruel mockings and scourgings, yea,
moreover, of bonds and imprisonment : they were stoned, they
were sawn asunder, were tempted, were slain with the sword ;
they wandered about in sheep-skins and goat-skins, being des
titute, afflicted, tormented f ." Of the saints under the Gospel
dispensation it is needless to speak : the Acts of the Apostles
e Isai. xiv. 32. f Heb. xi. 3G 38.
400 ZEPHANIAH, III. 12. [1230.
amply testify, as the Epistles do also, that the followers of
Christ have been treated as " the filth of the world, and the
off-scouring of all things ;" and experience proves that they are
so regarded even to this day. The increase of civilization, and
the protection afforded by human laws, prevent the same cruel
ties from being exercised towards them as in days of old : but
it is as true at this day as at any period of the world, that " he
who departeth from evil maketh himself a prey;" and that " all
who will live godly in Christ Jesus shall suffer persecution."
True, we are not dragged to the stake as formerly: but is it
nothing to be hated, and despised of all men, and to be made
a butt for impiety and profaneness to expend their arrows
upon ? Is it nothing, too, to have one s " greatest foes amongst
one s own household?" Yet so shall every man, who will be
faithful to his God, find it in his own experience: he shall
surely have some cross to bear ; and be himself a witness, that
the Lord s servants are " a poor and afflicted people."]
Nevertheless they need not be discouraged, if only
they will improve,
II. Their exalted privilege
" The name of the Lord is to them a strong tower,
to which they may run and be safe." It is their pri
vilege to trust in,
1. His mercy to pardon their offences
[Whatever their former sins may have been, their Lord
and Saviour is ready to forgive them, and to blot them all out
as a morning cloud. Even though they may have been " red
like crimson, they, through the virtue of his blood, shall be
made white as snow." Know then your privilege in this respect:
let no sense of guilt keep you from him : limit not his tender
mercies : look at those whom he received in the days of his
flesh: and be assured, that he is still as gracious as ever ; and
that " those who come to him he will in no wise cast out."
" Though your sins may have abounded, his grace shall much
more abound ;" and he will say to you, as he did to a notorious
sinner of old, " Thy sins, which are many, are forgiven thee."]
2. His power to uphold them in their difficulties
[Great may be your conflicts with sin and Satan ; but great
shall be the succour which you shall derive from your living
Head, the Lord Jesus Christ. He will " strengthen you with
might by his Spirit in your inner man :" and " as your day is, so
shall also your strength be." In you shall that sweet promise
be verified, " The foot shall tread down its adversaries, even
the feet of the poor, and the steps of the needy e." However
% Isai. xxvi. 6.
1230.] THE POOR LIVING BY FAITH. 401
formidable then your enemies may appear, remember, that
" your Redeemer also is mighty ;" and that, " whilst God is
for you, none can with any effect be against you."]
3. His love to overrule every thing for good
[God has promised to his people that " all things shall
work together for their good." How the good shall be elicited
from the evil, and especially at the time, they have no idea. But
God knows how to accomplish his own gracious purposes by the
very means which his enemies are using to defeat thorn. The
history of Joseph, and the book of Esther, draw aside the veil,
and shew us how God is acting at this very hour. The instances
that occur are invisible to mortal eyes, as they were in the
histories referred to: but the plot is going forward; and in due
time millions of other instances will be seen, no less real, and
no less wonderful than they. It is the privilege of God s people
to " commit their ways entirely to him," and he engages that
he " will bring to pass " what shall eventually be for their
greatest good.]
4. His faithfulness to keep them, even to the end
[Never does he forsake his poor and afflicted people. He
has promised them, " I will never leave thee ; 1 will never,
never forsake thee." We may be confident, as the Apostle
was, that " where God has begun a good work, he will carrv
it on, and perfect it till the day of Christ." This is assured to
them by covenant and by oath, that they may have the stronger
consolation 11 . Not that a reliance on their Saviour is to super
sede their own efforts, but rather to encourage them ; seeing
that it is by their own efforts he will work : but still it is their
privilege to anticipate the issue of their conflicts with confidence;
and to rest assured, that " nothing shall ever separate them
from the love of God that is in Christ Jesus their Lord."]
ADDRESS
1. Let it not be a grief to any that they are " af
flicted and poor"-
[Such the Saviour himself was; " a man of sorrows, and
acquainted with grief." And shall it be a grief to any to be
made like unto Him? - - Besides, it is by our own utter
destitution of all good, that the power and grace of Christ will
be magnified. And shall we not thankfully acquiesce in any
thing that glorifies him ? The Apostle Paul " took pleasure in
his infirmities and distresses," because " the power of Christ
was made perfect, and manifested to be perfect, by his weak
ness :" and this is the proper disposition for us all. Be con
tented to be nothing; that " Christ may be all in all."]
h IK-b. vi. 1719. 2 Cor. xii. 9, 10.
VOL. X. D D
402 ZEPHANIAH, III. 14, 15. [1231.
2. Let the religion of the heart be more and more
cultivated
[We are far from undervaluing religious acts: they are
excellent, as fruits of the Spirit, and as evidences of a lively
faith. But it is the religion of the heart that must be our first
concern ; since till the tree be made good, it is in vain to hope for
any good fruit to spring from it. The grand characteristic fea
ture of the Lord s people is, that " they trust in his name."
Now trust is altogether an act of the soul ; an act invisible to
mortal eyes. It realizes the presence of Jehovah, and his
government of the whole universe. It rests on him: it reposes
all its hopes on his agency ; and thus honours him, far beyond
all other exercises either of the mind or body. This then is to
be the habit of our minds : and " the whole life which we now
live in the flesh, we must live altogether by faith in the Son of
God, who has loved us, and given himself for us."]
MCCXXXI.
THE DUTY OF THANKFULNESS FOR GOD S MERCIES.
Zeph. iii. 14, 15. Sing, O daughter of Zion ; shout, O Israel ;
be glad and rejoice with all the heart, daughter of Jeru
salem. The Lord hath taken away thy judgments, he hath
cast out thine enemy : the King of Israel, even the Lord, is
in the midst of thee : thou shaft not see evil any more.
THE prophets are chiefly occupied with reproving
the evils which prevailed in their day, and with de
nouncing, both on Israel and the surrounding nations,
the judgments they had merited by their multiplied
transgressions. But occasionally they change their
voice, and, as heralds of mercy, proclaim to all, but
to Israel more especially, the blessings which God has
in reserve for them in the latter day. In performing
this office they quite exult ; and, when they have
begun, they scarcely know how to end, their bene
volent congratulations. In the former part of this
chapter the prophet brings his accusations against the
Jews, who, disregarding the warnings which God in
his providence had given them by the judgments
visibly inflicted upon others, persisted in their iniqui
ties without shame or remorse 8 . But, in the latter
a ver. 1 7.
1231.] THANKFULNESS FOR GOD S MERCIES. 403
part of it, he launches forth into a subject more
congenial with his feelings, and announces, both to
the Jewish and Gentile world, that God had designs
of love towards them, and would incorporate them
all in one blessed society, and restore them all to his
favour. In the address which I have just read to
you he is peculiarly animated. We may consider it
as delivered,
I. To the Jews, prospective/I/, in a way of anticipa
tion
The events referred to are spoken of as already
past, even though at this time, after the lapse of
twenty-five centuries, we see not yet the predictions
fulfilled. But this mode of speaking is common to
all the prophets, who, knowing the unerring certainty
of their predictions, look through intervening ages
as through a telescope, and see the objects of which
they speak accomplished before their eyes.
Now here the prophet felicitates the Jews as already
liberated from the judgments which they had suf
fered, or which yet at distant periods impended over
them
[They were to be carried captive to Babylon and to As
syria, and to be utterly destroyed by the Roman power, and to
be scattered over the face of the whole earth as objects of hatred
and contempt amongst all people. And it is a fact, that no
people that ever existed upon earth were ever so universally
despised, and hated, and persecuted as they. But the prophet
says to them by anticipation, " Thy judgments are taken away."
This has already in part been " fulfilled." And it is certain
that in God s good time her judgments shall be so perfectly taken
away, as not to leave even the appearance, and scarcely the
recollection, of them behind : " Thou shall forget the shame of
thy youth, and shall not remember the reproach of thy widow
hood any more. For tliv Maker is thine husband .... the
God of the whole earth shall he be called 1 ." So completely
shall this be done, that Jerusalem shall yet become a name and
a praise amongst all the people upon earth, as soon as ever the
Lord shall have turned back the captivity with which his people
are now oppressed .]
h Isai. liv. 1 10. S( ;I!M> Xech. i. !."> 17. In a Discourse writ
ten on this subject, almost all the passages here referred to, under the
first head especially, should be cited fit full li iic/tti.
c ver. 10. with Isai. Ixv. 17 in.
D D 2
404 ZEPHANIAH, III. 14, 15. [1231.
But, to enter more distinctly into this subject
[Three things are here predicted as grounds of unutterable
joy : First ; Their enemies shall all be cast out; next, The Sa
viour, the Lord Jesus Christ, shall dwell in the midst of them;
and lastly, There shall be an utter end of their troubles.
Their enemies shall all be cast out. When the time shall
arrive for the full accomplishment of this, the combination
against them will be formidable in the extreme. But " all of
their enemies shall fall for Zion s sake* 3 :" yea, if there were " a
confederacy of the whole earth against them," the Jews shall
consume them " as easily as a torch of fire consumes a sheaf 6 ,"
and as certainly "as a lion prevails over a flock of sheep f :"
such " a burthensome stone shall Jerusalem be, to crush all her
opponents ; " and to such an abject state shall she reduce them,
that, " like serpents, they shall lick the dust of the earth before
her," and be " like worms that dare not to crawl out of their
holes through fear g ."
Then shall the Saviour, the Lord Jesus Christ, descend to
dwell in the midst of them. This is repeated in most glowing
terms by the prophet in the second verse following my text h ;
and is affirmed also by the prophet Zechariah , and by Ezekiel
also, who declares, that " they shall dwell in the land where their
fathers dwelt," and that the true " David, their Messiah, shall
be king over them;" and that " God s tabernacle shall be with
them ; " and his presence so conspicuous in the midst of them,
that " all the heathen world shall acknowledge them as his
peculiar people k ." As to the personal reign of Christ on earth
for a thousand years, I can say nothing to it. But I have no
doubt, his manifestations of himself to them will be beyond all
former example glorious ; and his communications of his grace
and peace to them far exceed all the precedents of former
times, " the light of the moon being as the light of the sun, and
the light of the sun seven-fold, as the light of seven days 1 ."
Under the Mosaic dispensation they saw the Saviour as in a
shadow : we see him as in a glass or mirror : but " the Jews in
that day shall see him eye to eye," and face to face m .
Then shall there be to them an utter end of all their troubles.
" They shall not see evil any more." Then " will God take
out of their hands the cup of trembling ; and they shall drink
it no more"." " No more will he hide his face from them :"
" the days of their mourning shall be ended p :" and they shall
d Isai. liv. 10, 17. e Zech. xii. 3, 6, 9. f Mic. v. 8, 9, 15.
E Mic. vii. 15 17. h ver. 17. Zech. ii. 10 12.
k Ezek. xxxvii. 24 28. ] Isai. xxx. 20.
m Isai. Hi. 8. with 1 Cor. xiii. 12. " Isai. li. 21 23.
Ezek. xxxix. 25 29. P Isai. Ix. 15 20.
1231.1 THANKFULNESS FOR GOD s MERCIES. 405
thenceforth be for a name and a praise to God amongst all the
nations of the earth q ."
And now I ask, is not this a ground for most exalted joy?
So Jehovah himself regards it : " Behold, I create new heavens
and a new earth : and the former shall not be remembered, nor
come into mind. Be you glad and rejoice for ever in that
which I create ; for behold, I create Jerusalem a rejoicing, and
her people a joy r ." I call upon you then, my brethren, not to
be indifferent to this sublime subject. If at the time when the
prophecy was delivered, the prospect of these great events was
a ground of joy, much more should it be so now, when the ac
complishment of them is no near at hand. Could I address all
the nation of Israel dispersed throughout the world, I would
say to them, "Sing, O daughter of Zion ; shout, O Israel;
rejoice and be glad with all the heart, O daughter of Jerusa
lem;" for thy complete redemption draweth nigh. I already
see, as it were, " the glory of the Lord revealed to thee ;" and
in the name of the Most High God I proclaim unto thee,
" Thy warfare is accomplished ; thine iniquity is pardoned ;
and thou shalt receive at the Lord s hands mercies double" the
amount of all the sins thou hast committed, and of all the
judgments thou hast merited 8 .]
But we must not confine the prophet s address to
the Jews : whilst it was delivered to them in a way
of anticipation, it was delivered also,
II. To us immediately in a way of congratulation-
It is in reference to converts from among the
Gentile world that the prophet says, " Then I will
turn to the people a pure language, that they may
all call upon the name of the Lord, to serve him with
one consent" that is (as the margin translates it),
with one shoulder ; the whole world, Jews and Gen
tiles, drawing together harmoniously, like well-disci
plined oxen, in the same blessed yoke. The truth is,
that every soul, on its conversion to God, is brought
into this blessed state, and made a partaker of all
these privileges. The only difference between the
Millenarians and us is, that we enjoy, in the earlier
dawn, the light which they will behold in its meridian
splendour. To all of you then who have believed in
Christ, and through him been made the children
i vrr. 20. r Isai. Ixv. 17 19. and xlix. 13.
s Isai. xl. 1 5.
406 ZEPHANIAH, III. 14, 15. [1231.
of the living God, I say, " Sing and shout, yea, be
glad and rejoice with all your hearts ;" for " Jerusalem
is as much your mother," as she was of the Jews of
old*. To you then I say,
" The Lord hath taken away your judgments"
[Think what guilt you have contracted, and what con
demnation you have merited, by your numberless transgressions
in thought, word, and deed, from the first moment of your
existence, even to the present hour : yet, if you have believed
in Christ, I am authorized to declare, that " your sins are all
blotted out as a morning cloud u ," that " God has cast them all
behind his back into the very depth of the sea x ," and that
" there is now no condemnation to you?" ]
"He hath also cast out all your enemies "-
[You well know, you cannot but know, how the world, and
the flesh, and the devil, have had dominion over you, and led
you captive at their will. But " by faith you have been enabled
to overcome the world 2 :" " you have also crucified the flesh,
with it safFections and lusts a :" and " from the snares of the devil
are you recovered 13 ." He is a vanquished enemy, " judged by
God c ," and " cast out from his dominion* 1 ," yea, and " over
come by you 6 ," and so restrained, that he " cannot touch you f ,"
though, like a roaring lion, he is incessantly seeking to destroy
you. He is indeed still permitted to assault you : but his
efforts are all in vain : the prayer of faith " puts him utterly to
flight g ;" and in a little time " he shall be bruised for ever
under your feet h ." Whatever other enemies you may have,
they shall all be put to shame, and, " through him that loved
you, you shall be more than conqueror over all 1 "- ]
" To you also does the Lord Jesus manifest himself
as he does not unto the world k "-
[" He dwells in your very hearts by faith 1 ." He is alto
gether " one with you," " one body with you m ," and " one
spirit also"." So gloriously does he reveal himself unto you,
that " you behold his glory, the glory as of the only-
begotten of the Father, full of grace and truth ;" you so " be
hold his glory, as to be changed by it into his image, from glory
to glory, even as by the Spirit of the Lord p ;" and you are
I Gal. iv. 26. u Isai. xliii. 25. x Mic. vii. 19.
y Rom. viii. 1. z 1 John v. 5. a Gal. v. 24.
b 2 Tim. ii. 26. c John xvi. 11. d John xii. 31.
e 1 John ii. 14. f 1 John v. 18. Jam. iv. 7.
II Rom. xvi. 20. Rom. viii. 37. k John xiv. 22.
1 Eph. iii. 17. m Eph. v. 30. n 1 Cor. vi. 17.
John i. 14. P 2 Cor. iii. 18.
1231.] THANKFULNESS FOR GOD S MERCIES. 407
enabled by him so to " comprehend the breadth, and length,
and depth, and height of his unsearchable love, as to be filled
by means of it with all the fulness of GodV In a word,
" He lives in you, and is your very life 1 ";" and from that very
circumstance you are assured, that " at his future coming you
shall appear with him in glory 8 " ]
From this time also you may bid an eternal fare
well to evil of every kind
[You may have trials ; but " they shall all work together
for your good 1 :" they shall all prove only blessings in disguise.
Moral evil shall no more prevail over you. Penal evil, so far
as it is the loving correction of a Father, you may yet feel ;
but, as a vindictive process of a Judge, you shall never feel it
to all eternity. Not one of your sins shall ever be remembered
by him"; nor shall any one of your corruptions retain an
allowed ascendant over you x . God engages that he ii ill " per
fect that which concerneth you y ," and " finish in you the
good work he has begun z ." Though you be the least of his
little ones, " he will not suffer you to perish 3 :" nor shall any
prevail to " pluck you out of his hands 1 ." Therefore, even
whilst you are yet conflicting with evils of various kinds, you
may rest assured, that " none of them, how great or formidable
soever they may be, shall ever separate you from the love of
God which is in Christ Jesus our Lord 1 . ]
And is not here abundant ground for joy ?
[Well does David say, " Let the children of Zion be joyful
in their King d ." I say then to you, in the name of Almighty
God, " Rejoice in the Lord ahvay ;" " rejoice evermore 1 :
yea, " though now ye see not your beloved Saviour with
your bodily eyes, yet, believing in him, it is both your privi
lege and duty to rejoice in him with joy unspeakable and
glorified B ." In fact, " if you do not sing, and shout, and
rejoice in him with all your heart, the very stones will cry out
against you 1 ."
Whilst I say this, I am far from recommending to you a
tumultuous joy. A tender contrite spirit must be retained in
the midst of all your joy. Even in heaven are his redeemed
people all prostrate before him, whilst they sing with all ima
ginable love and gratitude his praise . A similar prostration
i Eph. iii. 18. r Gal. ii. 2<>. s Col. iii. -1.
Rom. viii. 28. Hub. x. 17. x Rom. vi. 14.
> Fs. cxxxviii. 8. z Phil, i. <>. a Matt, xviii. 14.
11 John x. 28, 29. < Horn. viii. S8, ;5!>. <> Ps. cxlix. 2.
Phil. iv. 4. 1 Thess. v. 1 1. K 1 Pet. i. 8.
11 Luke xix. 40. j Rev. vii. 11.
408 ZEPHANIAH, III. 17. [1232.
of spirit I recommend to you : and, if only that be preserved,
your joy can never be too exquisite, nor your praises too
devout ]
APPLICATION
[But do these congratulations belong to all of you, my
brethren ? Must I not rather say to many of you, " Be
afflicted, and mourn, and weep k ?" Many, I fear, have never
sought the removal of their judgments, so that " the wrath of
God abideth on them to this very hour 1 ." They are still, as
much as ever, the bond-slaves of sin and Satan. As for union
and communion with the Lord Jesus Christ, they are yet
strangers to it, and know nothing of " a life of faith upon the
Son of God, as having loved them, and given himself for them"
What then shall I say to such persons? That " they shall
not see evil any more ? " No : I must rather say that nothing
but evil is before them, both in this world and the next an
unholy life, an unhappy death, a miserable eternity. " O
that mine head were waters, and mine eyes a fountain of tears,
that I might weep over them day and night m !" I pray you,
brethren, see what mercies you lose, what blessings you
despise. Were you but penitent, and believers in Christ, all
the congratulations which we have been contemplating would
be yours. The Lord grant that ye may avail yourselves of the
opportunity now afforded you, and that " this day of grace
may be the day of salvation" to all your souls"!]
k Jam. iv. 9. l John iii. 36.
m Jer. ix. 1. "2 Cor. vi. 2.
MCCXXXII.
GOD S DELIGHT IN SAVING SINNERS.
Zeph. iii. 17. The Lord thy God in the midst of thee is mighty:
he will save, he will rejoice over thee with joy : he will rest
in his love, he will joy over thee with singing.
HOW wonderful are these expressions, as uttered
by Jehovah himself, in reference to such a worthless
and sinful creature as man ! But they are the very
words of the Most High God addressed to his Church
of old, and, in them, to us also. Behold then,
I. What bright prospects are here for the Jewish
Church !
[Greatly had they sinned against their God and raised his
indignation against them. Hence they are threatened with
1232.] GOD S DELIGHT IN SAVING SINNERS. 409
utter destruction 3 . But their enemies too had grievously
offended; and therefore they also are threatened with the
visitations of his wrath b . But in the midst of judgment God
remembered mercy towards his ancient people ; and by his
prophet announced his purpose to bring them back unto him
self, and to make them happy in the enjoyment of his love c .
But, scattered as they are over the face of the whole earth, this
seemed to be almost impossible. He therefore reminds them
how " mighty" he is to save, even as in the day that he
delivered them from their Egyptian bondage. And, as he had
rejoiced over her to do her good in former days, so would he
again in the latter day, taking away all her judgments, casting
out all her enemies, and so perpetuating his mercies towards
her that she should not see evil any more d ."- ]
But let us notice also,
II. What bright prospects are here for every indivi
dual believer !
" Fear not, believer,, nor let thy hands be slack,"
but consider for thine encouragement what thy God
has here so graciously set before thee ; namely,
1. His power to save
[He who was in his Church of old, is equally present with
thy soul: and he, even " the Lord thy God, is mighty." See
what he wrought in the days of old, when he brought forth his
people out of Egypt, delivering them from all their enemies,* 1
and supplying all their wants 1 ". And " is his hand now shortened
that he cannot save, or his ear heavy that he cannot hear 8 ?"
Be assured, there is not any thing which he will not accomplish
for you also, through the care of his providence 1 and the
operation of his grace 1 .]
2. His determination to save
["He will save ;" and none shall hinder him. Having
bought you with the blood of his dear Son, and committed
you to him, he will suffer " none to pluck you out of his
hands." Under all circumstances, "the grace of Christ shall
be sufficient tor you," and " the strength of Christ be magnified
in your weakness." Onlv "be strong in the Lord and in the
a Zeph. i. 1218. Zeph. ii. 1 1."). ver. 9 13.
(1 VCT. 1"). If this were the subject of a Jewish Scniion, the four
liints in this last sentence should he distinctly considered, and largely
amplified, by appropriate citations from Holy Writ.
Exod. xiv. 27, 28. and xvii. 11. f Ps. Ixxvii. lf>,16, 24, 25.
- Isai. lix. 1. Rom. viii. 28. 2 Cor. x. -1, ;>.
410 ZEPHANIAH, m. 17. [1232.
power of his might," and " nothing shall be impossible unto
youV]
3. His delight in saving
[You may see in the parable of the prodigal son, what arc
the feelings of Jehovah towards returning penitents. But if
that convey not an adequate idea to your minds, call to mind
the image under which God has condescended to set forth the
joy which he feels in his believing people. Nothing that a
natural man can experience, can exceed the joy with which a
bridegroom, after a long season of suspense and fear, is ani
mated in the possession of his bride. Yet to that does Jehovah
refer as most fitly illustrating the delight which he has in
manifesting his love to his chosen people 1 .]
4. His immutability towards those whom he intends
to save
[Man is often alienated from the object of his aifections,
either by means of some unexpected evil he has discovered, or
through his own fickleness and inconstancy. But God changeth
not m . Whom he loveth he loveth to the end n . He hateth
putting away . And, as he loved his people from eternity p ,
and chose them without any reference to good, either seen or
foreseen, in them* 1 , so will he not forsake them on account of
their infirmities 1 . He will indeed punish their transgressions
with all needful severity s ; but his gifts and callings are with
out repentance 1 ; nor will he cast off the people whom he has
chosen in Christ, and given to him u .]
SEE, Brethren,
1. How marvellous the compassion of your God!
[Call to mind the wickedness of God s ancient people
through the whole course of their conduct, till they completed
it and filled up the measure of it in crucifying their Messiah,
the Lord of glory. Yet to them is my text more immediately
addressed, and in them shall it ere long be certainly fulfilled.
How utterly does such love pass all human comprehension ! But
look back to your own ways, my brethren, and ye will have
reason enough to adore and magnify the grace of God, when
ye consider, that you also are interested in these promises, and
that in you shall they receive a speedy accomplishment. Dear
brethren, I would have this to be, if I may so say, the con
stant subject of your devoutest meditations. It is this that will
k Mark ix. 23. } Isai. Ixii. 5. m Mai. iii. 6. Jam. i. 17.
n John xiii. 1. Mai. ii. 16. i> Jer. xxxi. 3.
i Deut. vii. 7, 8. and ix. 5, 6. r Isai. liv. 7 10.
s Ps. Ixxxix. 30 34. * Rom. xi. 29.
u 1 Sam. xii. 22. Hos. ii. 19, 20.
1232.1 GOD S DELIGHT IN 7 SAVING SINNERS. 411
set your hearts at liberty, and cause you to go on your way
rejoicing. Nothing can obstruct the happiness of a mind
habituated to such contemplations as these.]
2. How ardent should be your zeal in his service !
[Is his mind so set on you, and his power so engaged
for you ? how devoted then should ye be to him ; and how
entirely should your souls be occupied in endeavours to fulfil
his holy will ! Does he " rest in his love " to you, and will ye
suffer one moment s intermission in your love to him ? O stir
yourselves up more and more to serve him ; and let your every
faculty, whether of mind or body, be in constant exercise for the
advancement of his glory.]
HAGGAI.
MCCXXXIII.
CONSIDERATION OF OUR WAYS ENFORCED.
Hagg. i. 2 5, 12. Thus speaketh the Lord of Hosts, saying,
This people say, TJte time is not come, the time that the
Lord s house should be built. Then came the word of the Lord
by Haggai the prophet, saying, Is it time for you, ye, to
dwell in your deled houses, and this house lie waste ? Now
therefore thus saith the Lord of Hosts ; Consider your ways.
.... Then Zerubbabel the son of Shealtiel, and Joshua the
son of Josedech, the high-priest, with all the remnant of the
people, obeyed the voice of the Lord their God, and the tvords
of Haggai the prophet, as the Lord their God had sent him,
and the people did fear before the Lord.
ALL the preceding prophets prophesied either be
fore or during the Babylonish captivity : but Haggai,
and the two who follow him prophesied after the
return of the Jews from Babylon. What space of
time Haggai continued to prophesy, we know not :
but all his prophecies which are come down to us
were delivered in the short space of two months.
His principal office, in which he was soon joined by
the Prophet Zechariah, seems to have been to stir up
the Jews to rebuild their temple, and to assure them,
that, however inferior to the former temple it might
be in their eyes, it should in reality far surpass that
in glory. In reference to their neglect, he reproves
them with just severity ; and shews them, that al
ready had God inflicted his judgments on them on
account of it ; but assures them at the same time,
that, if they will recommence and prosecute the work
123*3.] CONSIDERATION OF OUR WAYS ENFORCED. 413
with diligence, his blessing shall be visibly poured out
upon them 3 .
In discoursing on this subject, we will notice,
I. The conduct reproved
They had begun to build the temple about sixteen
years before ; but having been stopped by an edict
from Artaxerxes, they had desisted, and had attended
only to their own personal accommodations. But the
Persian monarch was now dead ; and they ought
therefore to have availed themselves of that circum
stance, and to have proceeded with the work. A whole
year had elapsed, and they had not even thought of re
suming the pious labour: they were even well pleased
with the obstacle that had been put in their way ; and
satisfied their consciences with saying, that "the Lord s
time for rebuilding the temple was not yet come."
They did not say that they would never execute that
work ; but they justified their present neglect of it by
this vain excuse.
Now this is precisely what we ourselves are prone
to do,
1. In reference to God s temple which is to be
erected in the world
[The Church is his temple, " the habitation of God
through the Spirit ;" and on the whole face of the globe is it
one day to be erected. But when we call on persons to arise
and work, they answer, " The Lord s time is not come." They
see many difficulties to be surmounted ; and, instead of regard
ing them as occasions only for calling forth their zeal, they
consider them as indications that God does not require the
work itself to be performed; thus making the dispensations of
his providence a cloak for their own supineness. In reference
to the conversion of the Jews in particular, this excuse is
offered by many ; and offered with as much confidence, as if
they were acquainted with all the counsels of the Deity, and
knew exactly all the times and the seasons which the Father
has reserved in his own power. But this excuse of theirs is
nothing more nor less than a plea for inactivity, and an
acknowledgment, that they are altogether indisposed for the
exertions which they are called to make in this sacred cause.]
a Hagg. ii. 1") 19.
414 HAGGAI, I. 25, 12. [1233.
2. In reference to the temple which is to be erected
in our own hearts
[Believers are " temples of the Holy Ghost :" Christ
dwells in their hearts by faith : " the Father too dwelleth in
them, and they in him :" and such temples all of us are called
to be. But when persons of every description are urged to
consecrate themselves entirely to the service of their God, they
reply, as with one consent, " The time is not come." They will
not say, e No ; God never shall dwell in me ; but, acknow
ledging it to be their duty to surrender up themselves to him,
they think themselves excused from it by some providential
impediment : one is too young to engage in such holy services
as yet: another is too much immersed in business to afford
the time : another is for the present afraid of offending some
earthly superior : and thus, like the persons invited to the
wedding in the Gospel, they all, on some frivolous pretext or
other, unite in saying, " I pray thee have me excused."]
But how vain such excuses are, may be seen by,
II. The reproof administered
This consists of two parts ; an expostulatory appeal,
and a solemn admonition : " Is it time for you, O ye,
to dwell in your cieled houses, and this house lie
waste ? Now therefore, thus saith the Lord of Hosts,
Consider your ways."
We then in like manner make our appeal to you
[Have you time for yourselves, and not for God? for
your bodies, and not for your souls? for the affairs of this
short transitory life, and not for those of eternity ? Is it thus
that ye have been taught of God ; to " seek the kingdom of
God and his righteousness last?" and to "mind your own
things only, and not the things of Jesus Christ b ?" Was this
a just return from those who had been delivered from their
captivity in Babylon ? and, if not from them, is it from you,
who have been redeemed by the blood of God s only dear Son
from a bondage infinitely more tremendous, a bondage to sin
and Satan, death and hell ? Judge ye, whether it becomes you
to be seeking your own carnal ease, interest, and pleasure ;
and to be neglecting the work of God, and the welfare of your
immortal souls ? Only let conscience deliver an unbiassed
testimony, and we consent that you shall be judges in your
own cause.]
To you also we offer this salutary admonition
b Phil. ii. 21.
CONSIDERATION OF OUR WAYS ENFORCED. 415
[" Consider your ways." Twice is this repeated by the
prophet c : and repeatedly should it be urged on all who are
guilty of the conduct before described.
" Consider your ways," in order to your humiliation. Look
back, and see, how highly criminal they have been. The more
fully you call them to remembrance, and the more distinctly
you view them with all their several aggravations, the more
you will see cause to humble yourselves before God in dust
and ashes
" Consider your ways," in order that you may see what in
dignation they have already excited in the bosom of an avenging
God. The Jews were referred to the judgments which God in
his providence had inflicted on account of their sin, as proofs
of his heavy displeasure* 1 : and, if we could with equal certainty
be informed of the reasons of those chastisements which God
from time to time has inflicted on us, either publicly in com
mon with the whole land, or privately in our several persons
and families, there can be no doubt but that we should find
our sins to have been the root and ground of all. But with
out such infallible information from above, we should not
presume to interpret the dispensations of Providence in this
way, except in our own particular case; and even then we
should do it with great caution and diffidence. Nevertheless
in many instances we may clearly read our sin in our punish
ment. We have preferred the cares and pleasures of the
world ; and we have been given over to a worldly mind : we
have been impenitent; and have been delivered up to hardness
of heart : we have disregarded the gracious visits of our God ;
and he has withdrawn himself from us altogether : he has left
us to " be filled with our own devices, and to eat of the fruit
of our own ways."
Once more ; Consider your ways, in order to the amending
of them in future. To this the Jews were called e ; and to this
we also are called : and without this, all consideration of our
ways would be to no purpose - Determine then, with
David, " not to give sleep to your eyes, or slumber to your
eye-lids, till your hearts are become a temple for the Lord, an
habitation for the mighty God of Jacob V]
Happy the prophet who executed his office with such
fidelity ! and happy the people who were favoured with
such a monitor ! may our testimony also correspond
with his in,
III. The effect produced
Great and instantaneous was the change wrought
on their minds
c ver. 5, 7. d ver. 9 11. c Hagg. ii. 4. f Ps. cxxxii. 4, 5.
416 HAGGAI, I. 25, 12. [1233.
[" The remnant of the people," from the highest to the
lowest, all obeyed the voice of the Lord, and of the prophet
whom he had sent unto them. They all began to " fear the
Lord," and in little more than three weeks actually commenced
the work to which they were called 8 . O that such a change
also might be wrought in us! O that our governors also, both
in Church and State, might obey the call ; and that all classes
of the community would begin, as with one heart and one
mind, to serve the Lord ; first, to get their whole souls sanc
tified unto the Lord ; and then, to promote his glory through
out the world ! ]
Great also was the encouragement instantly afforded
them by God himself
[No sooner did they evince a desire to comply with God s
command, than God commissioned his prophet to say to them,
" I am with you, saith the Lord h ." And no sooner did they
set about the work, than God called them to notice the very
day, and pledged himself from that hour to bless them \ Yea,
even the very day of their change did God himself register, not
only in the book of his remembrance in heaven, but in the
written records of his prophet on earth : " In the four and
twentieth day of the sixth month, in the second year of Darius
the king k ." O that this present year of our king might be so
marked ! yea, that this very day might be so registered, as
the season of a remarkable conversion of our souls to God ! Be
assured, that, if only one amongst us should now begin to obey
his call, and to turn from earthly vanities to the Lord our God,
it should not be overlooked, nor should it be forgotten in the
eternal world. The very angels in the presence of God would
shout for joy : and if they would notice it with such delight, we
may be well assured that our God and Saviour, at whose call
we turn, will not be regardless of so blessed an event.]
CONCLUSION
[The time will come when you will deeply regret that you
have wasted the present hours in frivolous pursuits. Your past
ease, and pleasure, and vanities, of whatever kind they have
been, where are they? What fruit of them all have you at
this time ? Compare them with one single hour that has ever
been spent in penitential sorrow : Is there any comparison as to
the satisfaction they have left behind them ?
Again : For what end is your time now allotted you by God?
Is it for no higher purpose than to advance your temporal inte
rests ? Is there no work that you have to do for him, and none
for your own souls ?
z ver. 14. h ver. 13. 5 Hasa. ii. 15 19. k ver. 15.
1234. J CHRIST THE DESIRE OF ALL NATIONS. 417
Again : Will it not be a bitter subject of regret to you in a
dying hour, that the day in which you might have worked is
passed away; and that the night is arrived when no man can
To all then, I say, J n the name of the Most High God
Consider your ways." Consider the evil of them, that you
may see your guilt; consider the fruit of them, that you may
bewail your fatty; consider the commands of God relating to
them : that ^ you may amend them henceforth, and obtain from
>dthe blessings reserved for you in the eternal world.]
MCCXXXIV.
CHRIST THE DESIRE OF ALL NATIONS.
Hagg. ii 7 The Desire of all nations shall come : and I ///
Jill tins house with glory, saith the Lord of Hosts.
MANKIND are apt to imagine that God is pleased
with what is grand and magnificent in their eves -
hence the many splendid edifices that have been raised
to his honour : but a contrite heart is a more accept
able residence for God than even the temple of
Solomon itself. The Jews, on their return from
Babylon, began to rebuild their temple ; but they
who remembered the former temple, wept aloud"
lo encourage them to complete the structure, the
prophet was sent to declare, that, however inferior
this should be to the former in point of magnificence,
should exceed that in glory; for that th? Messiah
should adorn it with his own personal ap-
Let us inquire,
I. Who is the person here spoken of
The prophet does not speak of desirable things, as
lver and gold". He refers to Christ s advent, and
Isai. Ixvi , 2. b Ezra iii. 11-13.
Some indeed, put that interpretation on the text : but it is not
probable that such an event would be so solemnly introduce 1 or t
uch a fact ever took place in the degree supposed ; or that, fit did
the glory of their temple could by such means be brought i, exceed
Uiat OI tile lOrmpr nnnci<ln>: nn !,... .
iy things there were in the
VOL. x.
E E
418 HAGGAI, II. 7. [1234.
appearance in the flesh. Christ is here properly called
" the Desire of all nations d "-
Many in all nations do desire him
[The Jews, by means of their captivities, or flight, were
scattered through the Assyrian, Chaldean, Persian, and other
empires, and since the establishment of Christianity there are
Christians in every part of the globe. Amongst these, there
is indeed found a considerable difference with respect to clear
ness of knowledge and fervour of affection ; but the desire of
them all accords with that of the Apostle 6 .]
All nations, if they knew him, would desire him
[He has in himself all imaginable excellencies, as God, as
man, as mediator. Would we desire a mighty Saviour ? he is
God over all f . Would we desire one in our own nature ? he
was made flesh g . Would we desire one that had testified his
love ? he has died for us h . Would we desire one that from
his own experience might sympathize with us? he has been
tempted like us for this purpose 1 . If any hear of him, and
desire him not, the reason is plain k .]
He did in due season honour the temple with his
presence
[The season of his appearance there was foretold 1 . At the
appointed time he was brought thither by his parents : at
twelve years old he sat there among the doctors", and afterwards
it became the frequent place of his resort.]
The prospect of this event was peculiarly consoling
on account of,
II. The consequences of his advent
The presence of Christ in the temple " filled it with
glory." It rendered the latter temple far more glo
rious than the former ."
He more than supplied all those things which were
wanting in this temple
d All nations indeed do not actually desire him, because they know
him not : but they may be said to desire him, just as the whole cre
ation is said to be waiting for the manifestation of the sons of God,
&c. Rom. viii. 19 21. or, as Mount Zion is said to be the joy of
the tvhole earth, Ps. xlviii. 2.
e Phil. iii. 8 10. f Rom. ix. 5. s John i. 14.
h Eph. v. 2. i Heb. iv. 15. and ii. 18. k 2 Cor. iv. 4.
1 lie was to come while the temple was standing ; Mai. iii. 1. and
the text. About forty years after his death it was utterly demolished.
m Luke ii. 27. " Luke ii. 46. Hagg. ii. 9.
1234.] CHRIST THE DESIRE OF ALL NATIONS. 419
[Though many of the sacred vessels were restored to the
Jews by Cyrus, there was much that was irrecoverably lost.
The Shechinah, the bright cloud, the symbol of the Deity, was
withdrawn : the ark, with all that it contained, was missing 11 :
the urim and thummin, or breast-plate, whereby the high-priest
discovered the Divine will, was also gone : the Jire, that came:
down from heaven, was extinguished. These defects however
were more than supplied to the latter temple by the presence
of Jesus. Instead of a shadowy resemblance of the Deity, it
had God incarnate : it had the true ark, containing infinitely
richer memorials of Divine love 1 : it had a divine Instructor,
who revealed all his Father s counsels : nor could it need the
fire to render the sacrifices more acceptable, since Jesus was
about to offer one sacrifice for all. Thus did it excel in glory,
even in those very particulars wherein it appeared most de
fective.]
He also exhibited in it a brighter display of the Deify
than erer had been seen in the former temple
[The glory of God did indeed fill the temple of Solomon 1 ",
but in Christ it shone with brighter, though less dazzling splen
dour. Behold the condescension of the Deity, in that he not
merely dwelt with man, but became man ! Ik-hold the wisdom,
in every discourse that Jesus uttered 8 ! Behold the power, in
in his miraculous cures, and irresistible operation on the minds
of men". Behold \\\c yrace, in his treatment of the adulterous
woman 11 ! Such an exhibition of the Divine perfections in the
temple far overbalanced every defect.]
APPLICATION
[Wherever Christ dwells, he imparts a glory. And has he
not yet a temple to which he will come x ? Will he not vouch
safe his presence in his ordinances? And will not his presence
in them make them glorious 5 ? Will he not also make the
souls of his people his habitation 2 ? And will not the soul, in
which he takes up his residence, be transformed 8 ? Let him
then be " the desire of our hearts ; nor let us ever be satisfied till
we possess that privilege 1 .]
i viz. a copy of the law, the pot of manna, and Aaron s rod that
budded.
i The Jews no longer need the law to instruct them, the rod to
confirm their faith, and the manna to shew them how their fathers
were sustained . since Jesus himself possessed all that was necessary
for their instruction, confirmation, and nourishment.
I 1 Kings viii. 10, 11. s John vii. 40. l Matt. x>d. 12.
II John viii. 11. x Matt, xviii. 20. and xxviii. 20.
> Isai. Ix. 7, 1. }. z 2 Cor. vi. 10. a Isai. Iv. 1J.
> Kph. ii. 21, 22.
i; i: ;.
420 HAGGAI, II. 1114. [1235.
MCCXXXV.
INTEGRITY OF THE SOUL ENJOINED.
Hagg. ii. 11 14. Thus saith the Lord of Hosts ; Ask now the
priests concerning the law, saying, If one bear holy flesh in the
skirt of his garment, and with his skirt do touch bread, or
pottage, or wine, or oil, or any meat, shall it be holy ? And
the priests answered and said, No. Then said Haggai, If
one that is unclean by a dead body touch any of these, shall
it be unclean ? And the priests answered and said, It shall
be unclean. Then answered Haggai, and said, So is this
people, and so is this nation before me, saith the Lord ; and
so is every work of their hands : and that which they offer
there is unclean.
THE one great rule of life which was given to
Moses, and which is of universal and unchangeable
obligation, is the moral law the law of the ten com
mandments. But the ceremonial law also, which, in
its primary use, was to shadow forth the Gospel of
Christ, was of a moral tendency, and very instructive
in that view. Take the most insignificant of its rites,
such as the not wearing a garment of mixed materials,
or sowing a field with different kinds of corn, or seeth
ing a kid in its mother s milk ; they were all intended
to teach us some practical lessons of great importance.
The same we may say of the law mentioned in my
text. Jehovah intended to reprove the supineness of
his people in neglecting to rebuild the temple. For
this end, he directed the Prophet Haggai to consult
the priests as to the demands of the law ; and from
their answers, to deduce the truth, which he was in
structed to enforce. They acknowledged, that the
meat which belonged to the priests, as their share of
the sin-offerings, could not, though holy in itself, make
any thing else holy which it might come in contact
with ; though a person, who by the touch of a dead body
was unclean, would, according to the law, render any
thing else unclean which he might chance to touch 3 .
a Whatever touched the altar was thereby rendered holy, as was
also any thing which touched the flesh of the sacrifice (Lev.xxix.37.
and Lev. vi. 27.) ; but the cloth, in which such flesh was contained,
conveyed no sanctity : but the clothes of one unclean communicated
a ceremonial uncleanness. Numb. xix. 22.
1235.1 INTEGRITY OF THE SOUL ENJOINED. 421
From thence he took occasion to shew them, that the
sacrifices which they offered, so far from cancelling
their sins, were themselves vitiated, and rendered
worthless by their supineness.
Now here was a valuable lesson for them : and it
is no less valuable to us ; since it is of use,
I. For the forming of our judgment as to the theory
of religion
To enter into this, consider the precise state of
things at that time. The foundations of the temple
had been laid several years before. The people
having been obstructed in the work, became indiffe
rent to it ; and thought, that, by offering their sacri
fices with regularity, they should supersede the
necessity of incurring the expense and trouble of
rebuilding the temple. Now, says the prophet, your
sacrifices themselves, instead of being accepted of
God, are detestable in his sight, on account of the
hypocrisy which yet reigns in your hearts. In other
words, we may consider him as determining two most
important points :
1. That practice is of no avail without principle
[The Jews supposed that their offering of sacrifices would
be accepted, though they were wholly inattentive to the prin
ciples by which they were actuated. And a most common
error this is. Men abound in duties, public, social, personal ;
and add to these the offices of kindness and liberality to their
fellow-creatures ; and then ask with confidence, " What lack I
yet?" Such were the Pharisees of old ; who even went beyond
the law in their observances, whilst they " neglected many of
the weightier matters of the law justice, mercy, and truth."
But I must declare, that these people labour under a most
fatal error : for if St. Paul himself, who was, " touching the
righteousness which was of the law, blameless," and who was
therefore " alive, in his own estimation, without the law," but,
when he saw the defectiveness of his obedience, saw and
acknowledged himself to be a dead condemned sinner; if St.
Paul himself, I say, so failed in establishing any righteousness
of his own, much more must we lay aside such an erroneous
conceit, and confess, that without a principle of faith and love
we can never find acceptance with our God. We may attend
the house of God every Sabbath ; we may go to the table of
the Lord ; we may offer some stated prayers also in secret ;
422 HAGGAI, II. 1114. [1235.
and yet, if impenitent and unbelieving, be consigned over to
everlasting perdition. We may have the tongues of men and
angels, and have the gift of prophecy, and understand all
mysteries and all knowledge, and have faith so that we can
remove mountains, and bestow all our goods to feed the poor,
and even give our bodies to be burned ; and yet be destitute of a
principle, without which we are no better than " sounding brass
and a tinkling cymbal V "We may see clearly, that without a
principle of real, vital, universal holiness in the soul, no exter
nal services, however good, can find acceptance before God.]
2. That principle is of no avail without practice
[As men of a Pharisaic cast maintain the error which I
have just mentioned; so men of an Antinomian complexion
are prone to indulge this of which I am now to speak. They
have embraced the Gospel ; they believe in Christ : they see
in him a perfect righteousness : they have that righteousness
imputed to them: they stand, as they suppose, perfect and
complete before God, and are in his sight " without spot or
wrinkle or any such thing; yea, holy and without blemish ."
But are they necessarily in the state which this profession
seems to imply? The persons reproved in my text offered
their sacrifices, and professed to look to that great Sacrifice
which those offerings prefigured : but were they therefore
accepted of their God? No: they were essentially defective as
to practical religion : under the influence of covetousness and
self-indulgence, they neglected to rebuild the temple of the
Lord : and therefore all their professions of faith were vain.
Thus it is with thousands who rely on the Gospel of Christ
for salvation, but neglect to adorn it by a suitable conversa
tion. Their faith does not " overcome the world," and " work
by love," and " purify the heart ;" and therefore " their faith,
being without works, is dead ; and is in reality no better than
the faith of devils d ."
Nor let any one imagine that it is only a course of open sin
that will thus invalidate the efficacy of his faith. No : if there
be in him any secret lust, such as covetousness, or pride, or
envy, or impurity, or any other, it will " so defile him 6 ," as to
make all his professions of religion vain f ." " A right eye or a
right hand, which offends" against the principles of vital god
liness, must be parted with, or " it will destroy him, both
body and soul, in hell for ever g ."]
But the reproof here given is yet further useful,
> 1 Cor. xiii. 13. c Eph. v. 27.
d Jam. ii. 19, 20. e Mark vii. 21 23.
f Jam. i. 26. e Mark ix. 43 48. with Jam. ii. 10.
1235.] INTEGRITY OF THE SOUL ENJOINED. 123
II. For the regulating of our conduct, as to the prac
tice of it
You will observe in the text the figure, and the
truth contained in it. Now both of these are instruc
tive, in reference to practical religion :
1. From the figure we may learn to take heed to
our communications-
fit is a far easier thing to convey defilement to the souls
of men, than holiness. One man that is diseased may impart
infection : but ten men that are in health cannot impart health.
Now, it is common for persons professing godliness to associate
with the world, under an idea of doing them good ; forgetting
how much more likely they themselves are to contract evil
from such society, than to impart to them any substantial
benefit. A heathen could say, " Evil communications corrupt
good manners 1 ." And experience proves the truth of it: for
there is scarcely a person who associates much, and without
necessity, with the world, but he imbibes the spirit of the
world; and if not outwardly, yet in heart, declines from God.
I mean not to say, that all connexion with ungodly men should
be avoided; for " then must we needs go out of the world:"
our duties in civil and social life require some measure of inter
course with them : but I mean, that we should be aware of the
danger of infection from the ungodly; and that we should mix
with them as a physican mixes with his patients in a hospital;
having in our minds a desire to do them good, and exerting
our influence for that end ; and withdrawing, when we have
fulfilled our duty, happy to breathe a purer atmosphere, and
to associate with those whose state and habit are in accordance
with our own. And this is the rule prescribed for us in the
Gospel: " We are not to be conformed to this world 1 :" we
are to " come out from it, and be separated" we are " not to
be of the world, any more than Jesus Christ was of the world 1 :"
we are " not to affect its friendship 111 ;" or to " love any of its
ensnaring vanities 11 ." Our affections must be " set rather on
things above ;" and " our conversation is to be in heaven 1 :"
and we must be ever on our guard to keep our garments
clean q : since it is almost impossible to come in contact with
the ungodly, without contracting some defilement from them.]
2. From the truth itself we may learn to look well
to our hearts
h 1 Cor. xv. . 53. from the poet Menander. Rom. xii. 2.
k 2 Cor. vi. 17. John xvii. 1410 . ra Jam. iv. 4.
n 1 John ii. 15, 10. Col. iii. 2. P Phil. iii. 20.
i Rev. iii. 4. and xvi. !.">.
424 HAGGAI, II. 19. [1236.
[Solomon s advice is good : " Keep thy heart with all dili
gence ; for out of it are the issues of life 1 ." It is lamentable
to think how much there may be amiss within us, whilst the
external conduct is correct ; yea, and whilst religion appears
to have the chief ascendent over us. Truly, it becomes us to
" search and try our ways 8 ;" yes, and to beg of God also to
" search and try our hearts, to see whether there be any
wicked way or principle in us, and to lead us in the way ever
lasting*." When we reflect, that one evil propensity, if in
dulged, will vitiate all our moral and religious acts ; and that
it will make " our very prayers an abomination in the sight of
God u ;" we cannot but tremble for the great mass even of reli
gious professors, who will be tried by the heart-searching God,
and have their final doom fixed according to their real charac
ter, as it stands before him. Indeed, brethren, I wish you to
examine yourselves well, whether ye be sound in principle,
and upright in practice also. And be careful not to " deceive
your own souls;" nor to rest, till you have an evidence in your
own bosoms, and the witness of God s Spirit also, that ye are
" Israelites indeed, in whom there is no guile :" for whatever
ye may imagine, it is " the pure in heart, and they only, that
shall see God" with comfort in the day of judgment 1 .
1 Prov. iv. 23. s Lam. iii. 40. * Ps. cxxxix. 23, 24.
u Prov. xv. S. and xxviii. 9. x Matt. v. 8.
MCCXXXVI.
GOD RECOMPENSES OUR WORKS.
Hagg. ii. 19. From this day will I bless you.
MEN, when they see so great a disparity in the
states of their fellow-men, are apt to imagine that
there is an inequality in the ways of God. But
" God s ways are equal," both in the dealings of his
providence, and in the dispensations of his grace a .
True, indeed, this equality, under the Mosaic eco
nomy, was evinced in temporal gifts, whereas it is
now manifested rather in spiritual blessings : and we
may all observe it in reference to ourselves, almost as
clearly as they could who are addressed in my text.
Let us,
I. Review the dealings of God with us in past times
a Ezek. xviii. 25 29. with Ps. xviii. 25.
1236.] GOD RECOMPENSES OUR WORKS. 425
God called his people, after their return from
Babylon, to " consider" how he had dealt with them.
Whilst they were occupied only in their own concerns,
and neglected to execute his will in the rebuilding of
the temple, he visited them with sore and successive
judgments : but now that they were engaged in that
sacred work, he bade them take notice, even from the
very day that they had commenced the work, that he
would bless them. Now, " consider" how God has
dealt with us,
1. Before we began to seek the Lord
[We might prosper perhaps in temporal things, as the
world accounts prosperity ; but what was the real state of our
minds ? Did we find all the satisfaction in them which we hoped
for ? We sowed largely in hope : but when we reaped, and came
to measure the produce, were we not grievously disappointed ?
Say, brethren, was there even one half the happiness derived
from them that you expected b ? Did you not find, that whilst
you neglected to seek your happiness in God, the blessings
which you sought with the greatest avidity and labour were
but as "broken cisterns, that could hold no water ?" Yes;
you must confess that every thing to which you looked for
comfort has proved, not only " vanity, but vexation of spirit
also d ." There was a worm at the root of every gourd from
which you expected consolation and repose .]
2. Since we turned to him
[Possibly enough, in respect to temporal things, you may
have suffered loss. But has not that loss been abundantly
made up to you, by an increase of grace, and by the manifes
tations of God s love to your soul? Have you not learned,
that " man s life consisteth not in the abundance of the things
that he possesseth f ;" and that he only is happy who seeks his
happiness in God ? Possibly, too, you may have been bowed
down greatly under the weight and burthen of your sins : yet
will 1 ask with confidence, whether you do not look upon that
day, when you were first convinced of sin, and stirred up to
flee from the wrath to come, as the best and happiest day of
your life? From what time, think ye, would St. Paul date
his happiness, but from the hour when he was struck to the
ground in his way to Damascus, and when he received the first
communications of converting grace? And if you could tell
b See ver. 10, 17. c Jer. ii. 13. d Keel. i. 14.
c Jonah iv. G, 7. f Luke xii. 15.
4^6 HAGGAI, II. ID. [1236.
the time of your first awakening, with the same accuracy as
the laying of the first stone of the temple was marked (" the
21 th day of the 9th month"), you would be able to say with
certainty, "From that day God has blessed me"]
Supposing, then, that we have been truly converted
to God, let us,
II. Consider the anticipations which we are authorized
to indulge-
Here the promise in our text indisputably belongs
to us : " From this day will I bless you." Again I
say, that we are no longer to estimate the Divine
favour by the measure of our success in temporal
things. True indeed, " If we seek first the kingdom
of God and his righteousness, all earthly things, so far
as they will conduce to our welfare, shall be added unto
us g ." But that which we are authorized to expect,
is, that " God will bless us with all spiritual blessings
in heavenly things in Christ Jesus 11 ." God will give
you,
1. The communications of his grace
[These shall be suited to your necessities 1 , and sufficient
for your wants k ]
2. The manifestations of his love
[No words can express what is implied in these. But
" he will manifest himself to you as he does not unto the
world 1 ," and "shed abroad his love in your hearts" 1 ," and
" give you the witness of his Spirit, as the earnest of your
everlasting inheritance n " ]
3. A meetness for glory
[His whole work of grace will he carry on within you ,
till you are transformed into his image p , and fully prepared
for his glory q ]
ADDRESS
1. To those in whom the foundation of God s
spiritual temple is not yet laid
[You, alas ! have no part or lot in these promises : and a
far different portion have you to expect. If ye will be intent
8 Matt. vi. 33. >> Eph. i. 3. Jam. iv. C.
k 2 Cor. xii. 9. ] John xiv. 21 23. m Rom. v. 5.
n Eph. i. 13, 14. Phil. i. 6. i 1 2 Cor. iii. 18.
1 Phil. i. 911. and Col. i. 912.
1236.1 GOD RECOMPENSES OUR WORKS. 427
only on your own business, and be concerned only to please
yourselves, how can you expect that God should bless you ?
" Consider, I pray you," whether they who serve not their God
can reasonably hope for the same portion as his faithful ser
vants shall enjoy r . I will be content that you shall judge this
matter for yourselves. But, O! be persuaded, ere it be too
late, to follow the convictions of your minds, and to turn unto
God with your whole hearts.]
2. To those who are building up themselves a
temple for their God
[To you assuredly is the promise made, that God will
bless you, both in time and eternity. Be more and more
diligent, then, in the work in which ye are engaged. " Be
coming daily to Christ, as lively stones, to be built up on him
as the living foundation-stone 5 ;" and God will make you the
habitation of his holiness for ever and ever 1 .]
3. To those who think this distinction visionary
[If such there be among you, put it to the proof. God
himself challenges you to this". Make but the experiment
fairly, and I have no fear of the issue.]
r Mai. iii. 18. s 1 Pet. ii. 4, 5.
1 Eph. ii. 19 22. u Mai. iii. 10.
ZECHARIAH.
MCCXXXVII.
AN EXHORTATION TO TURN TO GOD.
Zecli. i. 3 6. Say thou unto them, Thus sailh the Lord of
Hosts ; Turn ye unto me, saith the Lord of Hosts, and I will
turn unto you, saith the Lord of Hosts. Be ye not as your
fathers, unto whom the former prophets have cried, saying,
Thus saith the Lord of Hosts ; Turn ye now from your evil
ways, and from your evil doings : but they did not hear, nor
hearken unto me, saith the Lord. Your fathers, where are
they ? and the prophets, do they live for ever ? But my
words and my statutes, which I commanded my servants the
prophets, did they not take hold of your fathers ? and they
returned, and said, Like as the Lord of Hosts thought to do
unto us, according to our ways, and according to our doings,
so hath he dealt with us.
TO those who look for novelties, and enjoy nothing
but deep and curious speculations, the words before
us will appear uninteresting : but to those who love
practical religion, they will convey sentiments and
feelings worthy to be cherished by every child of man.
It is a sickly taste that cannot relish them ; and that
minister who cannot find in them a proper subject for
his discourse, must either labour in a more fruitful part
of the Lord s vin 
