Let us remember secondly, that all is not fading. "All flesh is grass, and all the glory of man as the flow"er of grass. The grass withereth, and the flower "thereof falleth away: but the word of the Lord en"dureth for ever: and this is the word which by the "gospel is preached unto you." By means of this everlasting word, you are informed of-a Saviour, who is "the same yesterday, to-day, and for ever-of durable "riches of bags which wax not old-a crown of life "—an inheritance incorruptible and undefiled, and that "FADETH NOT AWAY.'

"Let us therefore fear lest a promise being left us of entering into his rest, any of you should seem to "come short of it."

URSE

DISCOURSE VI.

THE DESIGN OF AFFLICTION.

Therefore behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths; and she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now. -Hosea ii. 6, 7...

THE language of scripture is very figurative. And herein lies much of its excellency and utility. For since we derive our knowledge through the medium of the senses, in no other way, could spiritual truths so easily and forcibly lay hold of the mind.

Nothing is more common in the prophecies than to hold forth the relation between God and the Jews of old, by the alliance of marriage. He was considered as their husband. Hence they were laid under peculiar obligations to him; and hence their sins had the character of violations of the marriage contract.

They were commanded to worship the Lord alone: and him only were they to serve. But alas, they often declined from his ways, and hardened their heart from his fear or to use the language of the metaphor, they went "a whoring after other gods ;" and " played the "harlot with many lovers." Hence the calamities which befel them.

But while these calamities were the effects of sin, they were also the means to bring them to a proper state of mind. They are therefore considered eventually as mercies, and are spoken of, not in a way of threat

ening, but promise. "Therefore behold, I will hedge "up thy way with thorns, and make a wall, that she "shall not find her paths; and she shall follow after "her lovers, but she shall not overtake them; and she "shall seek them, but shall not find them: then shall "she say, I will go and return to my first husband; for "then was it better with me than now."

But what is all this to us? Much every way."Whatsoever things were written aforetime, were writ"ten for our learning, that we through patience and "comfort of the scripture might have hope." God has a people for his name in all ages. And christians stand in the same relation to him now, as the Jews did of old. And are we better than they? In no wise.— And were not God's dealings with them designed to be typical of his dealings with us? They were: and in reading their history, we may peruse our own.

Let us then endeavour to explain and improve the words, as applicable to ourselves.

They do not indeed require much.explanation. For when God says-I will hedge up thy way with thorns; it is obvious that he means I will perplex them, embarrass them; pierce them through with many sorrows. There is another hedge which God raises for his people, and of which we read in the scripture-it is the hedge of protection. Thus speaking of Israel as a vineyard, says God, I will take away the hedge thereof; thereby laying it open to the intrusion of beasts and travellers. And thus, when Satan surveyed the condition of Job, he saw that he could not touch him, without divine permission" hast not thou made an hedge "about him, and about his house, and about all that he "hath, on every side ?”—

But the hedge here spoken of, is the hedge of afflic tion, composed of some of those thorns and briars which sin has so plentifully produced in this wilderness world. And the metaphor is taken from a husbandman, who to keep his cattle in the pasture, and prevent their going astray, fences them in; and the sharper the hedge the

better. Thus God resolves to make our rovings difficult. If we will go astray, we must smart for it. "And now what hast thou to do in the way of Egypt, "to drink the waters of Sihor? or what hast thou to do "in the way of Assyria, to drink the waters of the ri"ver? Thine own wickedness shall correct thee, and "thy backslidings shall reprove thee: know therefore "and see, that it is an evil thing and bitter that thou "hast forsaken the Lord thy God, and that my fear is "not in thee, saith the Lord God of hosts."

-But he adds-I will make a wall, that she shall not find her paths. This is another image to convey the same truth, only with this addition that if lighter afflictions fail of their end, God will employ heavier. "They may be fool hardy enough to break through the "thorns, and may go on, though wounded and bleed"ing-but they shall not get over the wall-I have "stones as well as brambles-I will present insuperable "difficulties." Yes, God can deprive us of liberty: he can reduce our means; he can deprive us of health and property; he can take away the desires of our eyes with a stroke; and easily and effectually stop us in all the ardour of our schemes and enterprises.

It shews us what a variety of troubles God has to dispose of; afflictions of all kinds, and of all degrees; suited to our natural disposition, and our moral perverseness. It shews us also our obstinacy-that God is compelled to deal with us as with brutes, who are not to be governed by reason, and ingenuous motives, but require blows and restraints. So foolish are we, and ignorant; so much are we like a beast before him, that we must be hedged in with thorns, and confined in with a wall.

To

At length, wearied to find their paths, and unable to overtake their lovers, they are convinced of their folly, take shame to themselves and resolve to go back. this they are excited, not only by present distress, but by former pleasure. They remember the happiness they once enjoyed in the service of God-and say,

"what have I any more to do with idols? I will go and return to my first husband, for then it was better " with me than now."

Thus it was with the prodigal. He had destroyed his reputation, and wasted his substance among harlots, and in riotous living; he had reduced himself to the most abject condition, and lived on the husks which the swine did eat, and no man gave unto him. One day-a thought of home struck him-he instantly form. ed a comparison between his present and his former circumstances he recollected the honor that had attended him before his wanderings; the plenty that crowned his father's board; how much was always ta. ken away from the table, yea, how much the servants left-and sighed and said "How many hired ser vants of my father's have bread enough, and to spare "-and I perish with hunger!I will arise and go to my father, and will say unto him, father, I have sin"ned against heaven, and before thee, and am no more "worthy to be called thy son; make me as one of thy "hired servants.-Therefore behold, I will hedge up thy way with thorns, and make a wall, that she shall "not find her paths. And she shall follow after her "lovers, but she shall not overtake them; and she "shall seek them, but shall not find them: then shall "she say, I will go and return to my first husband; " for then was it better with me than now.”

46

From the passage thus briefly explained, let us glance at four things. The first reminds us of our depravity. The second, of the divine goodness and care. The third, of the benefit of affliction. And the fourth, of the difference there is between our adhering to God, and our departing from him.

I. We are reminded of our depravity. It appears in Our proneness to go astray. There is in us an "evil "heart of unbelief in departing from the living God.' We transfer to the creature, those regards which are due only to the Creator. We fear other things more than God; we love other things more than God. We