to us is like that of the Jews of old; "Prophesy not unto us right things; prophesy unto us smooth things, prophesy deceits; make the Holy One of Israel to cease from before us," or, at least, do not set him before us in his real character. And, when they cannot prevail, they tell us plainly, if not in words, yet more strongly in deed, "As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee"." And what if we presume to speak to men in private? What indignation do we then excite! If there we should say to them, "I have a message unto thee from the Lord;" and should then proceed to add, in reference to their contempt of God as their chief good, "Wherefore do ye spend your money for that which is not bread, and your labour for that which satisfieth not?" and then, in reference to their contempt of Christ as their Saviour, "How shall ye escape, if ye neglect so great salvatione?" we should soon find whether the spirit of Amaziah does not prevail at this day, as much as ever. It is worthy of observation, that those very persons who will take the most indecent liberties with us, decrying to our face all our views and conduct as the grossest absurdity, will not suffer us to speak in ever so gentle terms to them against their views and conduct and, if we presume to bear a faithful testimony against the iniquities that prevail around us, we are instantly silenced by reproaches, and are cast out as the very pests of society."] That we may be the better able to appreciate such conduct, we now proceed to shew, II. In what light it is to be viewed- The world themselves uphold one another in this conduct, as innocent at least, if not also highly laudable: but, wheresoever it is found, it must be regarded, 1. As a symptom of obduracy [The prophet needed no other evidence than this to convince him, that Amaziah was a hardened sinner before God. We do not say that every neglect of divine warnings argues the same degree of obduracy; but, in proportion as such neglect is wilful, deliberate, and persevering, it betrays a spirit of rebellion, and a determined hostility against the God of heaven. And here let us ask ourselves, whether we have not throughout the course of our whole lives set God at defiance, neglecting d Isai. lv. 2. f See Jer. xxix. 24--27. b Isai. xxx. 8-11. e Heb. ii. 3. e Jer. xliv. 16. daily what we knew to be right, and practising habitually what we knew to be contrary to the divine commands? Let each of us enter into the secret recesses of his own heart, and say, Whether his own will, rather than God's, have not been the determining principle of all his actions, and whether self have not been the rule, the measure, and the end even of those things wherein he has professed to serve his God? Verily, if to "tremble at God's word" be that which characterizes the first beginnings of grace in the soul, the state of those who can live so carelessly in a wilful opposition to it must be awful indeed.] 2. As a ground of dereliction— [God's secret" determination" to withdraw from Amaziah all further communications of his grace, was justly inferred from the measure of obduracy now visible in his conduct. And though we cannot certainly dive into the secrets of the Almighty, we may often form a very probable judgment respecting them from what we see with our eyes. We know how God has acted in former times, and how he has told us that he will act: "My people would not hearken to my voice, and Israel would none of me," says he; 66 SO I gave them up unto their own hearts' lusts." Repeatedly is the same awful truth declared respecting the heathen world, notwithstanding their sins were far less aggravated than those committed by persons enjoying the light of revelation". What then must we expect, who dwell under the meridian light of his Gospel? Have not we reason to fear that he will say, Ephraim is joined to idols; let him alonei?" Yes, indeed: "His Spirit will not always strive with mank:" and if we continue to "rebel and vex his Holy Spirit, he will turn to be our enemy, and fight against us." If once we prevail to quench the motions of his Spirit, our state will be awful beyond all expression: "Woe to them," says God, "when I depart from them m!"] 3. As a prelude to destruction [Trace the conduct of Amaziah from this moment, and behold his end! He would not listen to the counsels of God, and he is instantly given over to other counsellors". He sends a challenge to the king of Israel, who dissuades him from entering into an unnecessary and destructive war. The parable used on this occasion intimated to him his insufficiency to cope with Israel, and the certain issue of so unequal a contest: but "he would not hear; for IT CAME OF GOD, that he might Ps. lxxxi. 11, 12. k Gen. vi. 3. n ver. 17. h Rom. i. 24, 26, 28. 1 Isai. lxiii. 10. o ver. 18, 19. i Hos. iv. 17. m Hos. ix. 12. deliver them into the hand of their enemies, because they sought after the gods of EdomP." To battle he went, and was defeated, and taken; and his capital became an easy prey to the conqueror, who plundered it of all its wealth, and broke down a portion of the wall which had been erected for its defence. From that time he lost all the affection and confidence of his subjects, who at last conspired against him; and, when he "had fled to Lachish for safety, sent after him and slew him there." The whole of this is traced to God as its author, on account of his impious rejection of the divine counsels'. And what may not be expected by us also, if we "reject the counsel of God against ourselves?" Surely we shall be left to follow the infatuated devices of others, or of our own hearts, till we bring upon ourselves the destruction we have merited. Hear, how awfully this is declared by God himself: "If we receive not the love of the truth that we may be saved, God will send us a strong delusion, that we may believe a lie, and finally be damned, because we believed not the truth, but had pleasure in unrighteousness"." And by us is this sentence more especially to be expected, because of the many and faithful warnings which we have despised; for "he that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." The gathering of clouds does not more certainly portend rain, than a contempt of God's messages gives reason to expect his everlasting displeasure.] LEARN then, 1. In what manner we should attend the ordinances of religion [We should" be doers of the word, and not hearers only, if we would not deceive our own souls"———] 2. What obligations we owe to God for his longsuffering towards us [Long has "he stood at the door of our hearts, knocking," and has been refused admission O let us bless his name, that he has not yet given us over to judicial blindness, and final impenitence. Still has our Great Advocate, the Lord Jesus Christ, interceded for us; and still does our "God wait to be gracious unto us." O that "to-day, while it is called to-day, we might hear the voice" that yet soundeth in our ears, and that "the long-suffering of our God might lead us to repentance b!"] CCCCXVII. CONNEXION BETWEEN DILIGENCE AND PROSPERITY. 2 Chron. xxvi. 5. As long as he sought the Lord, God made him to prosper. THE dispensation under which the Jews lived being of a temporal nature, their advancement in respect of temporal prosperity was, for the most part, proportioned to the regard which they, and their rulers, shewed to God. The account given of Uzziah may serve almost as a general history of God's conduct towards thema: when he walked humbly before God," he was marvellously helped till he was strong" but when, by his pride and disobedience, he had provoked God's heavy displeasure, he was given over to "destruction." The dispensation under which we live is altogether spiritual; and God observes the same rule of procedure towards us in spiritual things, as he maintained towards them in temporal things. Respecting the prosperity of our souls the text calls us to notice two things; I. Its dependence on God [However diligent Uzziah was in seeking the Lord, it was God, and God alone, that "made him to prosper." And whatever means we may use, our advancement in the divine life must be traced to the same source. Our first inclinations to good originate with him. The continuance and increase of holy dispositions is in like manner the effect of his grace. If he were for one moment to suspend his communications, we should be as incapable of bearing fruit to his glory, as a branch is when severed from the tree. Let it only be inquired wherein prosperity of soul consists; and it will immediately appear, that he must be the author of it in all its parts II. Its connexion with our diligence [The fruits of the earth are given us by God; yet he bestows his bounties on those only who use the proper means for the attainment of them. So does he also require exertion on A subjugation of our passions; a victory over the world; an abiding sense and enjoyment of the divine presence. our part in order to our spiritual advancement. The means are inseparably connected with the end: they are connected in God's decree—in the very nature of things-and in the experience of all the saints; and the more diligently we use the means, the more will both "grace and peace be multiplied unto us."] From this SUBJECT we may derive matter, 1. For reproof [How awfully does this reprove the careless sinner! for if all our prosperity of soul be inseparably connected with diligence in the ways of God, it is obvious that they who neglect the word of God and prayer must be in a perishing condition. The backslider too must feel himself condemned by the fact recorded in the text. It is plainly intimated that Uzziah, through his remissness, experienced a sad reverse. And such a reverse will all experience who relax their diligence in the ways of God. Let us watch therefore against secret declensions: and, if we have already declined, let us "repent, and do our first works," and "strengthen, by exertion, the dying remnants" of grace within us.] 2. For encouragement [We cannot command success, either in temporal or spiritual pursuits; yet in both it is found true, that "the diligent hand maketh rich." In some instances indeed God is found of them that sought him not; and persons may use the means of grace without receiving any sensible increase of grace or peace. Nevertheless this is not God's usual mode of proceeding; nor does he ever continue either to bless the indolent, or to withhold his blessing from the diligent. He never will suffer any to seek his face in vain. Let this then encourage all to persevere in the use of means, "knowing assuredly that their labour shall not be in vain in the Lord."] d Ezek. xxxvi. 37. Matt. vii. 7, 8. e Rev. ii. 4, 5. 8 Isai. xlv. 19. CCCCXVIII. THE BAD EFFECTS OF PROSPERITY. 2 Chron. xxvi. 15, 16. He was marvellously helped, till he was strong. But when he was strong, his heart was lifted up to his destruction. IT not unfrequently happens, that, after the most promising appearances of abundance, the hopes of |