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

ADDRESS

1. Those who resemble an empty vine

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

2. Those who may rather be compared to fruitful

vines

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

k John xv. 6.

m 1 Cor. xiii. 1.

1 Matt. xxv. 30.

n 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.

prophet himself as collectively importing, that we should "seek the Lord:" but, separately taken, they point out the particular manner in which we should seek him :

1. In the performance of his will

[Though no man ever hopes to reap wheat, where he has sowed only tares, almost all expect to obtain heaven, notwithstanding they have never made it the one object of their pursuit. But the Apostle guards us against this fatal error, and assures us, that we shall reap according to what we have sowed a. 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—

66

sow in

[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 righteousness," we must "reap in mercy." Death is the wages of sin but life is not the wages of righteousness; all our righteousnesses are imperfect": our best deeds are mixed with sin: and therefore we must be contented to accept heaven as the unmerited gift of God through Jesus Christ.]

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

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

a Gal. vi. 7, 8.

Rom. vi. 23. Phil. iii. 9.

b Isai. lxiv. 6.

d Rom. vii. 9.

other way of combining diligence in exertion with an humble dependence on the Divine favour.]

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

II. The arguments with which it is enforced

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

1. The urgency of this duty

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

e Gal. ii. 19. Rom. vii. 4. Eph. v. 16.

of his presence? He will work it in us by his good Spirit, and transform us into his own blessed image'. Yea, he will "rain down righteousness upon us," giving us "abundance of grace and of the gift of righteousness 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. us study it more and more. Let us try ourselves by it. us bring our actions, words, and thoughts to it as to a touchstone. Let us use it for the rooting out of all false principles, and base affections. Thus shall our seed be sown to more advantage; and a glorious harvest await us in the day of the Lord Jesus.]

Let

Let

n Isai. xlv. 19.

MCLXIX.

CHRIST CALLED OUT OF EGYPT.

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

WITHOUT supposing a primary and secondary sense of Scripture, it is impossible to interpret the prophetic writings, so as to make them accord with the construction put upon them in the New Testament. Indeed, on many occasions, we are necessitated to apply them also in a spiritual or mystical sense, so as to bring out from them that full instruction which they are intended to convey. Not that we are at liberty to indulge our own conceits in explaining God's blessed word, or to put upon it any sense which a fanciful imagination may suggest; but if we follow the inspired writers of the New Testament, we are safe. The passage before us has doubtless an historical import, in relation to the ten tribes of

Israel: nor can we doubt but that it has a prophetical meaning in reference to our blessed Lord. And I think the whole analogy of Scripture justifies us in affixing to it also a mystical meaning, in reference to the Church of God in all ages.

In accordance with this view, let us consider, I. Its historical import, as relating to the Jewish people

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

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

He had brought them out of Egypt with a mighty hand

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

But let us view,

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

a Mal. i. 2, 3.

c Ezek. xvi. 6.

b Deut. vii. 7, 8.

d Exod. iv. 22, 23.