usher in the day of the Lord's redeemed-the day of the glory of Zion. The instruments he will use are his own people, whom he regards in mercy; for whom the world itself is preserved; who are witnesses for his truth; and whose interest is the central point to which all the dispensations of his providence tend. The increase of their numbers is thus desirable, not only for the sake of sinful men individually, but for the sake of nations themselves. To them under God we must look ultimately for national safety, and true national glory.

With this great end in view, I have selected the subject of discourse from the prophecies of Hosea. His principal topics are "the guilt of the Jewish nation in general, (including Judah and Israel) "their disobedient refractory spirit, the heavy judgments that awaited them, and "their final conversion to God, their re-esta"blishment in the land of promise, and their "restoration to God's favour, and to a con"dition of the greatest national prosperity, "and of high pre-eminence among the na"tions of the earth, under the immediate protection of the Messiah in the latter 40

ages

"of the world.

He confines himself more

"closely to this single subject, than any "other prophet. He seems indeed, of all "the prophets, if I may so express my con

ception of his peculiar character, to have "been the most of a Jew." "His country " and his kindred is the subject next his "heart. Their crimes excite his indigna"tion; their sufferings interest his pity; their "future exaltation is the object on which his "imagination fixes with delight"."

In the text their guilt is introduced in general terms, Hosea having in the preceding part of his prophecies exhibited the same in the most minute detail. This guilt had caused God to act towards them the part of a lion, even a young lion. He tore them as his prey, visited them with his wrath, distracted their counsels, suffered their territory to be invaded, gave them up to their enemies; and then, as a lion making off with his prey to his lair, Jehovah returned to his own place, withdrawing the tokens of his presence from the Jewish temple. His conduct in this matter he himself explains, when he says, "In their affliction they will seek me.'

a Horseley's Hosea. Preface, p. vii. viii.

His design was merciful: he tore them that he might heal them on their repentance; he smote them that he might bind them up. The effect of his visitation, the prophet informs us, in the end would be salutary. They themselves, constrained by their sufferings sanctified to them, would exhort one another to return unto the Lord, encouraging themselves by his former promises of good towards them.

The meaning of the text thus far is obvious; but there is some ambiguity about "the two days and the third." Some consider that they denote three distinct' periods of the Jewish people. The first day, say they, is the captivity of the ten tribes by the Assyrians, and of the two by the Babylonians, considered as one judgment upon the nation; beginning with the captivity of the ten, and completed with that of the two tribes. The second day is the whole period of the present condition of the Jews, beginning with the dispersion of the nation by the Romans. The third day is the period yet to come, beginning with their restoration at the second advent of Christ'. Others explain them a meaning merely a certain period; and ad

b Horseley's Hosea. Note in the text.

duce as their authority, the usage of the sacred writers, in other instances, where a definite time is put for an indefinite duration, of the termination of which they give us full assurance, but leave us in the dark as to the conclusion of the period, for the trial of our faith and obedience. In either sense, the prediction, as it respects the Jews, will be fulfilled.

These words, thus referring to the Jewish nation, suggest to the consideration of every nation which respects the authority of the Scriptures, the following important truths:

I. God will assuredly punish national guilt with national judgments.

II. By national judgments God calls for national reformation.

III. The duty of a people suffering national judgment, is to obey the call, by returning to God.

IV. God affords to such a people the greatest and strongest encouragements, urging them thus to return.

These topics are not only proper in themselves, as mere subjects of examination, on an occasion like the present; but will naturally lead to such an application of them to

the heart and the conscience, as, with the blessing of Jehovah the Spirit, shall increase the number of them who understand the signs of the times; and enable them to avoid thoughtlessness, on the one hand, and despondence on the other, in the midst of the judgments with which it has pleased God in righteousness to visit us.

First. We shall attend to the truths suggested by the text.

I. God will punish national guilt with national judgments.

This general proposition includes the following principles, illustrating God's government of the world.

1. God exercises a particular superintending providence over nations, as well as individuals.

Nations being composed of individuals, if he exercises such a providence over the individuals, he must necessarily do the same over the nation composed of these individuals. I am aware that this doctrine is opposed by many; but I am certain that it is taught in Scripture, and that every view which we take of the perfections of God, proves its truth. To what cause are we in