SERMON XXXI. HOSEA xiv. 5.—I will be as the Dew unto Israel. In this most affecting chapter, we have the Reconciliation at length accomplished, between an offended God, and the rebellious people with whom he had been chiding all through the prophecy of Hosea. Having resolved to spare, convert, and heal them, God's compassion begins to yearn over his outcasts; and he finds a sacred satisfaction in enumerating the blessings which he purposes to bestow upon them. The first is that which you hear in my text: "I will be as the Dew unto Israel."-Let us consider, I. TO WHOM THE BLESSING IS PROMISED. "To ISRAEL"-that is, you will say, to the Jewish church and people; since nothing is more common in the Scriptures, than to speak of the nation collectively as “Israel.” True; yet you must recollect the important distinction made by St. Paul-" They are not all Israel which are of Israel: "' and again"We are the circumcision" (that is, the only genuine Israel)" who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Now, blessed be God's mercy! if we "sinners of the Gentiles are enabled to do this, then are we also his Israel; entitled to a share in all those spiritual promises, which were once thought to be the exclusive 2 Phil. iii. 3. 1 Rom. ix. 6. property of Israel after the flesh." "Because of unbelief they are broken off;" and by faith “ we are graffed in."i If you call to mind from whom the people of God derived this name of ISRAEL, it will furnish you with some marks for ascertaining whether you belong to that privileged body. They received it from that eminent ancestor of theirs, Jacob-concerning whom there are two remarkable circumstances recorded. The first is 1. God's special Choice of him to be the heir of his promises. This choice was made prior to his birth; and was therefore altogether of grace unmerited. It was made in preference to his elder brother. 2 It was carried into execution by converting grace, working with afflictions—and by various acts of an over-ruling and guiding providence; which brought him at length to a dying bed in sure and certain hope of God's salvation. 3 If, then, we would bear his name, and share in the promises made to Israel, we, like him, must be (as St. Peter expresses it) "elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." 4 In other words-" we must be born again," 5 through sovereign grace; called, converted, justified, sanctified. But alas! how few, even in countries called Christian, possess this indispensable mark of being " Israelites indeed!" 2. His “ Power with God" in prayer is the other distinguishing point in the history of Jacob; it was this, indeed, which procured for him the name of Israel.--You have the account in Genesis xxxii. One whole night, of deep and bitter sorrow, 1 Romans xi. 19, 20. 3 Gen. xlviii. 15, 16; xlix. 18 did he spend in earnest and persevering prayer. Not words alone were the expression of his desires: there was also a significant action appointed by the Lord; to be an emblem, while it continued, of Jacob's importunityand of God's compliance, when it ceased. "There wrestled a man with him"--but Jacob prevailed. Hosea himself reminds you of the transaction, and informs us who this man was-even "the Lord God of Hosts; the Lord is his memorial." 1 And most assuredly, in this point also, the spiritual Israelite must resemble him, who "as a prince had power with God." Prayer is the very life's breath of a true believer. For he knows his manifold wants, dangers, sorrows, and weakness; and he has found his way to the throne of grace-has met with Jesus there, the great Angel of the covenant"—and in his name daily seeks those mercies, those assistances, which he needs. And, as he seeks, so he also finds. His prayers are heard-nay, even his groanings are heard. God communes with him and blesses him; and he receives that new name-ISRAEL, the prince of God! 66 What title have you, my friends, to a name SO distinguished? Are you in the number of the Lord's chosen, praying people? Do they own you as their brethren in Christ ?-If so, consider now II. THE NATURE OF THE BLESSING SET BEFORE THEM. "I will be as the Dew unto Israel." On comparing this with other similar promises in the word of God, it seems evident, that under the emblem of Dew, the influences of the Holy Spirit are here intended. Those influences are very frequently likened to water; 3 and almost every idea suggested by that comparison, is equally implied in this. But 1 Hosea xii. 5. 2 Rom. viii. 26. 3 See Isa. xliv. 3. John vii. 37-39. there are also some additional thoughts conveyed, when God promises to be "as the Dew unto Israel.” Reflect, then, that 1. DEW is refreshing and fertilizing.-After a day of blazing and burning heat, how are the plants revived at night-fall-nay, how is man himself refreshed after his toils! The same cause gives also further life and strength to the soil; not only reviving that which had begun to droop, but supplying moisture for future growth. But what is this, in comparison of the spiritual consolations, the growth in grace, which the Holy Ghost bestows on the Israel of God? When the soul is dry and withered-barren and unfruitful— dead to spiritual hope and feeling; then, if "the Spirit be poured from on high," "the wilderness becomes a fruitful field." Then he gives "all joy and peace in believing"-enlarged love to God and man-strength against sin and Satan-and a "growing up into Christ in all things."4 Oh seek this heavenly dew, to make you holy and happy-yea, holy and therefore happy! 2. DEW is, in many Eastern lands, the ONLY means for producing these effects.-Those countries that are blessed, like ours, with occasional rains, and with abundance of springs, may less feel the value of the dew. But in many eastern climes, they know not these blessings of our temperate region. The soil beneath is naturally dry, and the heavens seldom give forth showers; hence dew is their grand relief. In Egypt, as the prophet Zechariah intimates, they had no rain. 5 Even in Paradise, a mist was at first the only means of refreshment.-A true emblem this, of the grace of the Holy Spirit. It is the believer's 1 See Verses 6, 7. 2 Isa. xxxii. 15. 3 Rom. xv. 13. 5 Zech. xiv. 18. only resource, for light and life, for comfort and strength. Of earthly cisterns, "broken cisterns that can hold no water," there may be an almost endless variety: there must be, indeed; otherwise even foolish man would soon discover his folly in " hewing them out." But there is only one "Fountain of living water!" Without this dew of heaven, you must pine away and die. No natural skill, no human aid, no earthly gratification, can make up for its loss. 3. DEW is mild and grateful in the manner of its influence.-It comes not like those torrents, which, while they doubtless fertilize, often create at the same time irreparable damage; nor even like that singular blessing of Egypt, the periodical overflow of the Nile-enriching at last, but interrupting meanwhile all the business of the field. No-it falls mildly, gently, gradually, uniformly. I know not that a single undesirable effect was ever attributed to the dew.And thus softly do the influences of the Spirit drop on the heart of a true believer; with a steady and gradual power, softening what is rugged, cheering without overpowering, instructing without misleading. For human instruction- even the purest-generally communicates some evil with its best good. None, like our divine Teacher, can truly say " My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain on the tender herb, and as the showers on the grass. In this the Spirit resembles that "meek and lowly" Saviour, who never "breaks the bruised reed, nor quenches the smoking flax." 3 992 4. DEW is generally imperceptible in its approaches. In fact, it is present in the air, and has already begun its work of refreshment, even before it becomes visible. And does not our Lord himself give a similar account 2 Deut. xxxii. 2. 1 Jer. ii, 13. 3 Isa. xlii. 3. |