[He will draw us, even as he did them, by rational considerations, and by gracious influences, or, as my text expresses it, "by the cords of a man, and by the bands of love." " When first God begins a work of grace upon the soul, he shews to a man his fallen state, and his utter incapacity to save himself. Then He makes known to him the Lord Jesus, who has died for the redemption of a ruined world, and shews to him, that through that adorable Saviour he may obtain a deliverance from all guilt and misery, and be made a partaker of everlasting happiness and glory. Now the question necessarily arises in his mind, Shall I persist in 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," and thus makes "Christ more precious to him" than ten thousand worlds'. In time he enables the soul to "comprehend the height, and depth, and length, and breadth of that love of Christ which passeth knowledge*;" and by witnessing with the soul that it is an object of God's love, he enables it with boldness and with confidence to address him by the endearing name of Father', and to assure itself of an everlasting participation of his kingdom and glory. With such bands cast around him, the Believer is drawn to God in a way of holy obedience, and can "defy all the hosts of hell itself ever to separate him from his lovem." The abiding feeling of his heart from henceforth is, "The love of Christ constraineth me, because I thus judge; that, if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto him who died for them and rose again "."] OBSERVE from hence, 1. What reason unconverted men have to blush and be ashamed [They will take occasion from the doctrine of Divine influences to justify themselves, saying, If God do not draw me, how can I go to him?' But I ask, Have not the cords of a man been spread around you, yea, and the bands of redeeming h John xvi. 14. Rom. viii. 15, 16. i 1 Pet. ii. 7. * Eph. iii. 18. 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." Give him then the glory due unto his name and look to him for a continuance of his grace, that his work may be carried on and perfected in your souls. Beg of him to fasten his bands yet more firmly about you, that nothing either within or without may break them. And endeavour at all times to yield to his attractive influences, and to comply with the first intimations of his will. And, if you be treated with contempt for this by an ungodly world, comfort yourselves with the reflection, that you are acting the part of rational beings; and that the more closely you are drawn to God in this world, the more intimately you will enjoy him to all eternity in the world to come.] • John vi. 44. MCLXXI. P 2 Cor. v. 5. 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] how shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim ? mine heart is turned within me; my repentings are kindled together: I will not execute the fierceness of mine anger. THE riches of divine grace are manifest in all the promises; but they are more eminently displayed in the manner in which the promises are given. God often introduces them after an enumeration of his people's sins. The passage before us well exemplifies this remark". God has been contrasting his kindness to Israel, and their ingratitude towards him; in the text he sets forth their wickedness with all its aggravations: yet all this is preparatory, not to a heavy denunciation of his wrath, but to the tenderest expressions of paternal love I. The conduct of men towards God The ten tribes, since their separation from Judah, had become idolaters: yet God calls them his people because they had been admitted into covenant with him, and still professed to be his. Thus all who call themselves Christians are "God's people." But they "are bent to backsliding from him”— [The ungodly are justly compared to an unruly heifer: they will not submit to the yoke of God's laws: their whole spirit and temper is like that of Pharaoh'; the "bent" and inclination of their hearts is wholly towards sin. An outward conformity to God's will they may approve, but they have a rooted aversion to spiritual obedience.] Nor can they by any means be prevailed on to "exalt and honour him" [They are "called" frequently by God's ministers; they are exhorted and entreated to return to the Most High; but neither promises can allure nor threatenings alarm them: they turn a deaf ear to all admonitions; they will not "exalt" God in their hearts and lives.] This is almost universally the conduct of mankind [There are a few indeed who desire and delight to serve God; they wish him to be the sole Lord and Governor of their hearts; it is their study to exalt him both in their words and actions but these are few in every age and place; so few, that, in comparison of the rebellious, they may be said to be "none at all."] See similar instances, Isai. xliii. 22-25. and lvii. 17, 18. b Exod. v. 2. What might such persons expect at the hand of God? II. God's conduct towards them How different are God's ways from the ways of man! Instead of executing vengeance in a moment, He deliberates [Admah and Zeboim were cities destroyed with Sodom and Gomorrah; and such monuments of wrath do the unregenerate deserve to be; but God knows not, as it were, how to inflict the deserved punishment: he calls to mind that they are his people; he hesitates, like a parent that is about to disinherit his son; thus is he distracted between his affection for them, and his regard for his own honour".] He relents [To accommodate himself to our weak apprehensions, he speaks of himself after the manner of men: he cannot endure the thought of making men the objects of his everlasting displeasure. Thus did Jesus weep over the murderous Jerusalem; and thus do the bowels of our Father yearn over us'.] He resolves [Often has "the fierce anger" of the Lord been kindled against us; yet many times has he turned away from his wrathful indignation: often, when his bow was bent, has he forborne to strike he waits, if peradventure we may yet return to him. His language to his rebellious creatures is the same as ever.] INFER 1. How precious in the sight of God are the souls of men! [When it was necessary for man's salvation, God gave his Son nor did he then deliberate, "how shall I do this?" neither did he relent, when he laid our iniquities on him'; yea, he was even pleased in bruising his own Son for us. But when a sinner seems irreclaimable, every tender emotion is excited; God sustains a conflict in his mind, and cannot give him up. O that men would duly estimate the worth of their own souls!] The repetition of their names," thee, Ephraim, and thee, Israel," seems to import tenderness and affection towards them. d Thus also in Hos. vi. 4. g Ps. lxxviii. 38. k Rom. viii. 32. This is the proper sense of Isai. liii. 10. 2. How just will be the condemnation of the impenitent! [This compassion of God greatly aggravates their backslidings; and at last it will give way to wrath and indignation" Soon God will not deliberate, but decide; not relent, but laugh at their calamity; not resolve to pardon, but swear they shall not enter into his rest. Then how just will their condemnation appear! May this goodness of God now lead us to repentance!] 3. How certainly shall the returning sinner find mercy! [If God feel thus for the rebellious, how much more for the penitent! Let all then seek him with humble confidence in his mercy. Let them offer their supplications like those of old; so shall that song of praise succeed their present disquietude P―] n Gen. vi. 3. 。 Isai. lxiii. 15. P Isai. xii. 1. MCLXXII. JACOB WRESTLING WITH THE ANGEL. Hos. xii. 3, 4, 6. By his strength he had power with God: yea, he had power over the angel, and prevailed: he wept and made supplication unto him. . . . Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually. THE historical parts of Scripture, if duly improved, will be found no less useful than any other. The Apostles often refer to them, and declare, that the things which had occurred to their ancestors, had happened to them for ensamples," and that they were recorded "for our admonition." The Prophet Hosea was reproving both Ephraim (or the ten tribes) and Judah (the two remaining tribes) for their respective sins. But having called the latter by the name of "Jacob," he thought it proper to guard them against the delusion of imagining themselves accepted of God because of their descent from Jacob, when their conduct was in direct opposition to that which he maintained. He then brings to their remembrance a very striking instance of Jacob's communion with |