Jonathan Edwards · 369 of 409

SERMON III. Hope and Comfort usually follow genuine Humiliation and Repentance · Part 1

hosea ii. 15.

And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

In the context, the church of Israel is first threatened with the awful desolation which God was about to bring upon her for her dealing so falsely and treacherously with God; because though, in the bold language of the prophet, she had been married to God, she had yet gone after other lovers, and had committed adultery with them, “For she said, I will go after my lovers, that give me my bread, and my water, my wool and my flax, mine oil and my drink. ” Therefore God threatened that he would strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst, and that he would discover her lewdness in the sight of her lovers, and destroy her vines and fig-trees, and make them a forest. So the prophet goes on terribly threatening her to the end of the thirteenth verse. And those things were fulfilled in the captivity of Israel in the land of Assyria. But in the verse preceding the text, and in the remainder of the chapter, there follows a gracious promise of mercy, which God would show her in the days of the gospel. “Therefore, behold I will allure her, and bring her into the wilderness, and speak comfortably unto her. And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. ” “I will allure her,” that is, I will court or woo her again, as a young man woos a virgin, whom he desires to make his wife. God, for her committing adultery with other lovers, had threatened that he would give her a bill of divorce, as verse second. “Plead with your mother, plead; for she is not my wife, neither am I her husband.” But here in the latter part of the chapter, God promises that in gospel times he would make her his wife again, as in the sixteenth verse. “And it shall be at that day that thou shalt call me Ishi;” that is, “my husband.” And so in verses 19, 20. “And I will betroth thee unto me for ever; yea, I will betroth thee unto me for ever in righteousness, and in judgment, in loving-kindness, and in mercies; I will even betroth thee unto me in faithfulness.” Here in the fourteenth verse., God promises that he will woo her, and in the latter part of the verse, he shows in what manner he will deal with her when he is about to woo or allure her. He would first bring her into the wilderness; that is, he would bring her into trouble and distress, and so humble her, and then allure her by speaking comfortably or pleasantly to her, as a young man does to a maid whom he woos. Then follow the words of the text.

1. We may observe what God would give to the children of Israel; viz. hope and comfort. He promises to give her vineyards; which being spiritually interpreted as most of the prophecies of gospel times are to be interpreted, signifies spiritual comforts. Vineyards afford wine, which is comfort to those who are of heavy hearts. Prov. xxxi. 6. “Give wine to those that are of heavy hearts.” Wine is to make glad the heart of man. Psalm civ. 15. Gospel rest and peace are sometimes prophesied of, under the metaphor of every man’s sitting under his vine and under his own fig-tree. God promises to give her hope, to open a door of hope for her, and to give her songs; that is, to give her spiritual joy, and both cause and disposition joyfully to sing praises to God.

2. We may observe after what manner God would bestow those benefits. 1. They should be given after great trouble and abasement. Before she had this hope and comfort given, she should be brought into great trouble and distress to humble her. He promises to give her her vineyards from thence; that is, from the wilderness spoken of in the foregoing verse, into which it is said that God would bring her, before he spoke comfortably to her. God would bring her into the wilderness, and then give her vineyards. God’s bringing her into the wilderness was to humble her, and fit her to receive vineyards, and to make her see her dependence on God for them, that she might not attribute her enjoyment of them to her idols, as she had done before, for which reason God took them away, as in the twelfth verse. Hosea ii. 12. “And I will destroy her vines and her fig-trees, whereof she hath said, These are my rewards that my lovers have given me; and I will make them a forest.” There it is threatened that God will turn her vineyards into a forest, or wilderness. Here it is promised that he would turn the wilderness into vineyards, as Isaiah xxxii. 15. “Until the Spirit be poured on us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest.” She should first be in a wilderness, where she shall see that she cannot help herself, nor any of her idols help, or give her any vineyards. And then God will help her, that she shall see that it is God, and not any of her idols or lovers. God would first bring her into a wilderness, and thence give her vineyards, as God first brought the children of Israel into a dreadful wilderness. So God opened a door of hope to them in the valley of Achor, which is a word that signifies trouble, and was so called from the trouble which the children of Israel suffered by the sin of Achor. So God is wont first to make their sin a great trouble to them, an occasion of a great deal of distress, before he opens a door of hope. God promises to make her sing there as in the days of her youth, and as in the day when she came up out of the land of Egypt. This plainly refers to the joyful song which Moses and the children of Israel sang when they came up out of the Red sea. The children of Israel there had great joy and comfort; but just before they had great trouble. They had been in extreme distress by the oppression of their task-masters; and just before this triumphant song, they were brought to extremity and almost to despair, when Pharaoh and the Egyptians appeared ready to swallow them up.

2. This hope and comfort should be bestowed on the slaving and forsaking of sin. That is the troubler of the soul. It should be given in the valley of Achor, which was the valley where the troubler of Israel was slain, as you may see in Joshua vii. 26.; and the place where the children of Israel sang, when they came up out of the land of Egypt. The eastern shore of the Red sea was the place where they saw their enemies and old taskmasters, the types of men’s lusts, which are sinners’ taskmasters, lie dead on the sea-shore, and of whom they took their final leave. And God had told them, that their enemies whom they had seen that day, they should see no more for ever.

Doctrine. God is wont to cause hope and comfort to arise in the soul after trouble and humbling for sin, and according as the troubler is slain and forsaken. I would show,

I. That it is thus with respect to the first true hope and comfort which is given to the soul at conversion.

II. That God is wont to bestow hope and comfort on Christians from time to time in this way.

I. God is wont to cause hope and comfort to arise to the soul in conversion after trouble and humbling for sin, and upon the slaying of the troubler.

1. It is God’s manner to bestow hope and comfort on a soul in conversion after trouble and humbling for sin. Under this head are three things to be observed. 1. The trouble itself. 2. The cause, viz. sin. 3. The humbling.

1. Souls are wont to be brought into trouble before God bestows true hope and comfort. The corrupt hearts of men naturally incline to stupidity and senselessness before God comes with the awakening influences of his Spirit. They are quiet and secure; they have no true comfort and hope, and yet they are quiet; they are at ease. They are in miserable slavery, and yet seek not a remedy. They say, as the children of Israel did in Egypt to Moses, “let us alone, that we may serve the Egyptians. ” But if God has a design of mercy to them, it is his manner before he bestows true hope and comfort on them, to bring them into trouble, to distress them, and spoil their ease and false quietness, and to rouse them out of their old resting and sleeping places, and to bring them into a wilderness. They are brought into trouble, and sometimes into exceedingly great trouble and distress, so that they can take no comfort in those things in which they used to take comfort. Their hearts are pinched and stung, and they can find no ease in any thing. They have, as it were, an arrow sticking fast in them, which causes grievous and continual pain, an arrow which they cannot shake off, or pull out. The pain and anguish of it drinks up their spirit. Their worldly enjoyments were a sufficient good before; but they are not now. They wander about with wounded hearts, seeking rest, and finding none; like one wandering in a dry and parched wilderness under the burning, scorching heat of the sun, seeking for some shadow where he may sit down and rest, but finding none. Wherever he goes the beams of the sun scorch him: or he seeks some fountain of cool water to quench his thirst, but finds not a drop. He is like David in his trouble, who wandered about in the wilderness, Saul pursuing him wherever he went, driving and hunting him from one wilderness to another, from one mountain to another, and from one cave to another, giving him no rest. To such sinners, all things look dark, and they know not what to do, nor whither to turn. If they look forward or backward, to the right hand or the left, all is gloom and perplexity. If they look to heaven, behold darkness; if they look to the earth, behold trouble, and darkness, and dimness of anguish. Sometimes they hope for relief, but they are disappointed, and so again and again they travail in pain, and a dreadful sound is in their ears. They are terrified and affrighted, and they seek refuge, as a poor creature pursued by an enemy. He flies to one refuge and there is beset, and that fails; then he flies to another, and then is driven out of that. And his enemies grow thicker and thicker about, encompassing him on every side. They are like those of whom we read in Isa. xxiv. 17, 18. Fear, and the pit, and the snare are upon them, and when they flee from the noise of the fear they are taken in the pit; and if they come up out of the pit, they are taken in the snare. So that they know not what to do. They are like the children of Israel, while Achor troubled them. They go forth against their enemies, and they are smitten down and flee before them. They call on God, but he does not answer, nor seem to regard them. Sometimes they find something in which they take pleasure for a little time, but it soon vanishes away, and leaves them in greater distress than before. And sometimes they are brought to the very borders of despair. Thus they are brought into the wilderness, and into the valley of Achor, or of trouble.

2. Sin is the trouble or the cause of this trouble. Sin is the disease of the soul, and such a disease as will, if the soul is not benumbed, cause exceeding pain. Sin brings guilt, and that brings condemnation and wrath. All this trouble arises from conviction of sin. Awakened sinners are convinced that they are sinful. Before the sinner thought well of himself, or was not convinced that he was very sinful. But now he is led to reflect first on what he has done, how wickedly he has spent his time, what wicked acts or practices he has been guilty of. And afterwards in the progress of his awakenings he is made sensible of something of the sin and plague of his heart. They are made sensible of the guilt and wrath which sin brings. The threatenings of God’s law are set home, and they are made sensible that God is angry, and that his wrath is dreadful. They are led to consider of the dreadfulness of that punishment, which God has threatened. The affection or principle, which is wrought upon to cause this trouble, is fear. They are afraid of the punishment of sin, and God’s wrath for it. They are commonly afraid of many things here in this world as the fruit of sin. They are afraid that God will not hear their prayers, that he is so angry with them, that he will never give them converting grace. They are afraid oftentimes that they have committed the unpardonable sin, or at least that they have been guilty of such sin as God will never pardon; that their day is past, and that God has given them up to judicial hardness of heart and blindness of mind. Or if they are not already, they are afraid they shall be. They are afraid oftentimes, that the Spirit of God is not striving with them now, that their fears are from some other cause. Sometimes they are afraid that it is only the devil, who terrifies and afflicts them; and that if the Spirit of God is striving with them, he will be taken from them, and they shall be left in a Christless state. They are afraid that if they seek salvation, it will be to no purpose, and that they shall only make their case worse and worse; that they are farther and farther from any thing which is good, and that there is less probability now of their being converted, than when they began to seek. Sometimes they fear, that they have but a short time to live, and that God will soon cast them to hell; that none ever were as they are, who ever found mercy; that their case is peculiar, and that all wherein they differ from others is for the worse. They have fears on every side. Oftentimes they are afraid of every thing. Every thing looks dark, and they are afraid that every thing will prove ruinous to them. But in the issue of all they are afraid they shall perish for ever. They are afraid that when they die they shall go down to hell, and there have their portion appointed them in everlasting burnings. This is the sum of all their fears. And the cause of this fear is a consciousness of the guilt of sin. It is sin, which is the cruel task-master, which oppresses them, and chastises them; and sin is the cruel Pharaoh, which pursues them. As the children of Israel, before they came to sing with joy after they came out of the land of Egypt, were under great trouble from their task-masters, and sighed by reason of the hard bondage, and then were pursued, and put into dreadful fear at the Red sea. It was their taskmasters who made them all this trouble. So it is sin which makes all the trouble which a sinner suffers under awakenings. Their trouble for sin is no gracious, godly sorrow for sin; for that does not arise merely from fear, but from love. It is not an evangelical, but legal, repentance of which we are speaking, which is not from love to God, but only self love.

3. The end of this trouble in those to whom God designs mercy is to humble them. God leads them into the wilderness before he speaks comfortably to them, for the same cause that he led the children of Israel into the wilderness before he brought them into Canaan, which we are told was to humble them. Deut. viii. 2. “And thou shalt remember all the way, which the Lord thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, and to know what was in thine heart.” Man naturally trusts in himself, and magnifies himself. And for man to enjoy only ease and prosperity and quietness tends to nourish and establish such a disposition. Deut. xxxii. 15. “Jeshurun waxed fat, and kicked.” But by trouble and distress, and by a sense of a heavy load of guilt, God brings men down into the dust. God brings souls thus into the wilderness to show them their own helplessness, to let them see that they have nothing to which they can turn for help, to make them sensible that they are not rich and increased with goods, but wretched, miserable, poor, blind, and naked; to show them that they are utterly undone and ruined, to make them sensible of their exceeding wickedness, and to bring them to be sensible how justly God might cast them off for ever. Those legal troubles tend to show them their utter inability to help themselves, as their fears put them on using their utmost endeavours, and trying their utmost strength; and by continuing in that way their experience teaches them their weakness, and they find they can do nothing. It puts them upon repeated trials, and they have as repeated disappointments. But repeated disappointments tend to bring a man to give up the case, and to despair of help in that way in which he has tried for it. It tends to make men sensible of the utter insufficiency of their wisdom, and bring them to see their own exceeding blindness and ignorance. For fear, and concern, and distress, necessarily put a person on intensely thinking, and studying, and contriving for relief. But when men have been thus trying their own wisdom and invention to their utmost, and find it fails, and signifies nothing, and is altogether to no purpose, it makes them more and more sensible of their weakness and blindness, and brings them to confess themselves fools, and blind, as to those things which concern their relief. They are like one who is placed in the midst of a vast hideous wilderness. At first it may be he may not be sensible but that he knows the way home, and can directly go in the way which leads out of the wilderness. But after he has tried and has travelled awhile, and finds that he cannot find the way, and that he spends himself in vain, and only goes round and round, and comes to the same place again at last, he is brought to confess that he knows not where to go, nor what to do, and that he is sensible that he is like one who is perfectly lost, and altogether in darkness, and is brought at last to yield the case and stand still, and do nothing but call for help, that if possible any one may hear, and lead him in the wilderness. For this end God leads men into the wilderness before he speaks comfortably to them. The troubles which they have for sin tend to bring them to be sensible how justly God may cast them off for ever; and this brings them to reflect on their sins; for these are the things of which they are afraid. When a man is terribly afraid of things with which he is surrounded, this engages his eyes to behold; he looks intensely on them, and sees more and more how frightful and terrible they are. When they are in fear, they take much more notice of their sins than at other times. They think more how wickedly they have lived, and observe more the corrupt and wicked working of their own hearts, and so are more and more sensible what vile creatures they are. This makes them more and more sensible how angry God is, and how terrible his anger is. They try to appease and to reconcile God by their own righteousness, but it fails. God still appears as an angry God, refusing to hear their prayers, or appear for their help, till they despair in their own righteousness, and yield the case; and by more and more of a sight of themselves are brought to confess that they lie justly exposed to damnation, and have nothing by which to defend themselves. God appears more and more as a terrible being to them, till they have done with any imaginations, that they have any thing sufficient to recommend them, or reconcile them to such a God. Thus God is wont first to bring the soul into trouble by reason of sin, and so to humble the soul, before he gives true hope and comfort in conversion.

4. This hope and comfort are given upon the slaying of the troubler. Whatever troubles there are for sin, yet if the troubler is not slain, it cannot be expected but that there will be trouble still. Before there will be no true comfort. The soul may return to stupidity and carelessness, and may receive a false peace and hope, and sin be kept alive; but no true hope. Persons may be exceedingly troubled for sin, and yet sin be saved alive. Persons may seem to lament they have done thus and thus, and weep many tears, and cry out of their sinfulness and wickedness, and yet the life of sin be whole in them. But if so, they never shall receive true comfort. They may refrain from sin; there may be a great reformation, and exact life for a time; or there may be a total reformation of some particular ways of sin, and yet no true hope; because sin is only restrained; it is not slain. Many men are brought to restrain sin, and to give it slight wounds, who cannot be brought to kill it. Wicked men are loth to kill sin. They have been very good friends to it ever since they have been in the world, and have always treated it as one of their most familiar and best friends. They have allowed it the best room in their hearts, and have given it the best entertainment they could, and they are very loth to destroy it. But until this be done, God never will give them true comfort. If ever men come to have a true hope, they must do as the children of Israel did by Achan. Joshua vii. 24, 25, 26. “And Joshua and all Israel with him took Achan, the son of Zerah, and the silver and the garment, and the wedge of gold, and his sons and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had; and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? The Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones. And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger. Wherefore the name of that place was called the valley of Achor unto this day.” So if ever men come to have any true hope, they must take sin which is the troubler, and all which belongs to it, even that which seems most dear and precious, though it be as choice as Achan’s silver and wedge of gold, and utterly destroy them, and burn them with fire, to be sure to make a thorough end of them, as it were, bury them and raise over them a great heap of stones, to lay a great weight upon them, to make sure of it that they shall never rise more. Yea, and thus they must serve all his sons and daughters. They must not save some of the accursed brood alive. All the fruits of sin must be forsaken. There must not be some particular lust, some dear sinful enjoyment, some pleasant child of sin, spared; but all must be stoned and burned. If we do thus, we may expect to have trouble cease, and light to arise, as it was in the camp of Israel after slaying the troubler.

Inquiry. Here it may be inquired, What is implied in slaying sin at conversion? And it implies these several things:

1. There must be a conviction of the evil of it as against God. All is carried on by conviction. Those legal troubles, which are before conversion, arise from some conviction of the being of sin, and the guilt and danger of it. And the slaying of sin is by conviction of its evil and hateful nature. To slay the troubler, we must find him out, as the children of Israel did before they slew Achan. They rose early in the morning, and searched, and brought all Israel by their tribes; and then searched the tribe, which was taken by families, and the family by particular persons, and so found him.

2. It is to have the heart turned from, and turned against, it in hatred. The troubler is never slain, but by a thorough and saving change of heart and renovation of nature, so that that which before loved sin and chose it, may now hate and abhor it, and may disrelish it, and all its ways, and especially hate their former ways of sin.

3. Forsaking and renouncing it. Let men pretend what they may, their hearts are not turned from sin, if they do not forsake it. He is not converted, who is not really come to a disposition utterly to forsake all ways of sin. If ever sinners have true hope and comfort, they must take a final leave of sin, as the children of Israel did of the Egyptians at the Red sea. Persons may have a great deal of trouble from sin, and many conflicts and struggles with it, and seem to forsake it for a time, and yet not forsake it finally; as the children of Israel had with the Egyptians. They had a long struggle with them before they were freed from them. How many judgments did God bring upon the Egyptians, before they would let them go? And sometimes Pharaoh seemed as if he would let them go; but yet when it came to the proof he refused. And when they departed from Rameses doubtless they thought then they had got rid of them. They did not expect to see them any more. But when they arrived at the Red sea, and looked behind them, they saw them pursuing them. They found it a difficult thing wholly to get rid of them. But when they were drowned in the Red sea, then they took an everlasting leave of them. The king and all the chiefs of them were dead; and therefore God said to them, Exod. xiv. 13. “The Egyptians, whom ye have seen to-day, ye shall see them again no more for ever.” So sinners must not only part with sin for a little time, but they must forsake it for ever, and be willing never to see or have any thing to do with their old sinful ways and enjoyments. They must forsake that which is their iniquity, the sin which most easily besets them, and to which by their constitution or custom they have been most addicted, which has been, as it were, the dearest of all, and most respected, as a king among the army of sins; though that must be slain too, as Pharaoh, the king of the Egyptians, was in the Red sea. And we must not do as Saul did, when God sent him to kill the Amalekites; but he saved the king of the Amalekites alive, which cost him his kingdom.

4. It implies embracing Christ, and trusting in him as the Saviour from sin. We must look to him not only as a Saviour from the punishment of sin, but we must receive and embrace him as a Saviour from sin itself. We cannot deliver ourselves from sin. We cannot slay this enemy of ourselves. He is too strong an enemy for us. We can no more slay sin ourselves, than the, children of Israel, who were themselves a poor feeble company, a mixed multitude, unprepared to resist such a force, could themselves slay Pharaoh, and all his mighty army with chariots and horsemen. It was Christ in the pillar of cloud and fire, who fought for them. They had nothing to do but trust in him. Exod. xiv. 4. “The Lord shall fight for you, and ye shall hold your peace.” They could never have drowned the Egyptians in the sea. It was Christ who did it; for the pillar of cloud stood between them and the Israelites, and when they were up out of the sea, then Christ brought on them the waters of the sea. Our enemies must be drowned in the all-sufficient fountain, and, as it were, sea of Christ’s blood, as the Egyptians were in the Red sea, and then we may sing, as the children of Israel did in the day when they came up out of the land of Egypt. When sin is thus slain, then God is wont to open a door of hope, a door through which there flashes a sweet light out of heaven upon the soul. Then comfort arises, and then is there a new song in the mouth, even praise unto God.