Oséias 7:8,9

DISCOURSE: 1159
CAUSES AND SYMPTOMS OF SPIRITUAL DECAY

Oséias 7:8. Ephraim, he hath mixed himself among the people: Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth it not.

IF the body be oppressed with sickness, we inquire into the symptoms of the disorder, and trace it, if possible, to its proper cause. The same course is proper in reference to the soul, and indeed to the state of nations as well as of individuals. The prophet is representing the declining, and almost desolate, condition of the ten tribes: and, in the words before us, he marks the particular sins which had provoked God to forsake them; and the fearful consequences of their transgressions. The Israelites had, in direct opposition to God’s command, united themselves with the heathen, and incorporated many of their idolatrous rites with the worship of the true God. They were even “mad upon their idols,” while they were very cold and indifferent in what related to Jehovah. In consequence of this, God gave them up into the hands of their enemies. Pul, king of Assyria, exhausted their treasures by the tribute he imposed [Note: 2 Reis 15:19.]: and the king of Syria reduced their armies to a mere shadow, “making them even as the dust by threshing [Note: 2 Reis 13:7.].” Proofs and evidences of decay were visible in every department of the state, and such as indicated approaching dissolution: yet such was the infatuation of the people, that they were as unconcerned and secure as if they had been in the most safe and flourishing condition.

It is not however our intention to enter any further into the history of the ten tribes. We shall rather draw your attention to our own personal concerns, of which theirs was a type and shadow: and we shall proceed to point out the causes and symptoms of spiritual decay.

I. The causes—

The two things mentioned in the text will be found among the most fruitful sources of declension in the divine life:

1. An undue connexion with the world—

[A certain degree of intercourse with mankind is necessary, in order to a due discharge of our civil and social duties. But if we mix with the world by choice, we shall go contrary to the commands ot God, and suffer loss in our souls. We are enjoined to “come out from among them, and be separate [Note: Romanos 12:2.Salmos 45:10.]” God even appeals to us respecting the impossibility of maintaining with propriety any intimate communion with them [Note: 2 Coríntios 6:14.]: and our Lord characterizes his followers as being no more of the world than he himself was [Note: João 17:14.]. But some professors of religion connect themselves more closely, and involve themselves more deeply, with the world in business, than they need to do: others associate with them as companions: and others are so blinded by their passions, as to unite themselves with them in marriage. What must we expect to be the result of such conduct? Must it not expose us to many temptations? Are we not, when so circumstanced, likely to drink into the spirit of the world, and to be drawn into a conformity to their ways? Surely the falls and apostasies of many must be traced to this source: and it will be well if this evil do not become fatal to some of us.]

2. A partial regard to God—

[A “cake” baked upon the coals and “not turned,” would be burned up on one side, while it was altogether doughy on the other. This fitly represents the state of those who are cold and indifferent in things relating to religion, but excessively ardent in their pursuit of other objects. Yet what is more common than such a stale? Some professors are so intent on their worldly business, and have their hearts so engaged in it, as scarcely to have any zeal left for better things. Some are occupied with this or that favourite study, in comparison of which the Bible, and prayer, and communion with God, have no charms for them. Some are inflamed by politics, and are never happy but when they are declaiming upon the affairs of state. Some are so intent upon the circumstantials of religion, such as Baptism or Church-government, that they seem to think an agreement with them in their opinions on those subjects as essential to salvation as even piety itself. Some again are heated by controversy about certain doctrines, while, alas! they pay but little attention to their duties, especially the duties of humility and love. What wonder if the soul languish, when its eternal interests are thus postponed to matters of inferior importance? If we would adorn our holy profession, we must be penetrated throughout with a fervent regard to God; and all other things must be subordinated to the one thing needful.]

Having traced the causes of spiritual decay, let us notice,

II.

The symptoms—

Agreeably to what has been observed in relation to the Israelites, we shall mention three marks, which, in the progressive stages of decay, will shew themselves in a declining soul:

1. Inward weakness—

[The exercises of religion require our utmost efforts: without a fixedness of purpose, an intenseness of thought, an ardour of desire, and a resoluteness of conduct, we cannot get forward in our Christian course. But when we have declined from God, all these are proportionably relaxed. The bow is unstrung, and cannot send the arrow to the mark [Note: Oséias 7:16.]. We take up the Bible; but it is a sealed book: we address ourselves to prayer; but our mouths are shut, and we cannot utter a word before God. The duties which once were easy, are become arduous and irksome. The temptations which once had lost all their force, now obstruct our way, and entangle our feet. The cross, which was once an object of holy glorying, and served only to animate us to fresh exertions, now becomes an object of terror; and instead of taking it up with cheerfulness, we study as much as possible to avoid it.

Let us look and see, whether “strangers have not devoured our strength,” and whether “the things which remain in us be not ready to die [Note: Apocalipse 3:2.].”]

2. Outward proofs of that weakness—

[“Grey hairs” are indications of declining strength. They are first thinly interspersed; and afterwards diffused over the whole head. Thus are the symptoms of decline small at first, and scarcely visible, except upon close inspection. They will however appear, when the inward weakness has commenced. There will be a visible alteration in the temper: a proud imperious spirit will be more ready to shew itself: fretfulness and impatience will more easily arise. A change will be found in our dealings with the world. We shall be less open, less generous, less scrupulous about adhering to truth, or practising the tricks of trade. In our families also will a deterioration of our state be manifest. There will be less attention paid to their spiritual interests. The word of God will not be read to them with such practical and interesting remarks: nor will the devotions be conducted with life; but will degenerate into a mere form. In the closet, more especially, the symptoms of our decay will be seen. Prayer will probably be a mere lip-service, and not unfrequently be entirely omitted. The sacred volume will either be glanced over in haste, or lie wholly neglected. In short, there will be no delight in God, no peaceful serenity of mind, no joyful hope of immortality. These things will be exchanged for gloom and melancholy, for sighs and sorrows, for an accusing conscience, and a dread of death.]

3. Insensibility under that weakness—

[Things have proceeded far when this mark appears. But it is the natural effect of sin to blind the eyes, and harden the heart, and sear the conscience [Note: 1 João 2:11. Hebreus 3:13. 1 Timóteo 4:2.]. Twice is it said of the Israelites in the text, “They knew it not:” they had contracted a stupid indifference, bordering on judicial blindness and infatuation. And this is the state to which many professors of religion are reduced. Others see their grey hairs, but they see them not: they have ceased to look into the glass of God’s law, or to examine themselves: they have quieted their minds by some carnal expedient of business, or company, or by comparing themselves with others. Deplorable indeed is their condition! and if they be not soon roused from their lethargy, they will have reason to wish they had never been born, or never seen the light of Gospel truth [Note: 2 Pedro 2:20.]

Address—
1.

Those who are resting in a formal religion—

[Religion is a state of holy active exertion in the things pertaining to God. God says to us, “My son, give me thy heart [Note: Provérbios 23:26.].” Without this, our services are of no value. Look to it then, my Brethren, that ye get your hearts quickened by the Spirit of God. You must not be satisfied with seeking: “you must strive to enter in at the strait gate [Note: Lucas 13:24.].” You must “take the kingdom of heaven by violence [Note: Mateus 11:12.].” Beg then that you may be “renewed by the Spirit in your inward man,” and be enabled, so to fight as to conquer, so to run as to win the prize [Note: 1 Coríntios 9:24; 1 Coríntios 9:26.]

2. Those who profess to experience “the power of godliness”—

[Astonishing is the deceitfulness of the human heart. We all see in others defects, of which they themselves are not conscious. And can we suppose that we ourselves also are not blind to our own defects? Yes: and perhaps the very locks which we think our greatest ornaments, are full of grey hairs. Our graces perhaps are rather the resemblance, than the reality, of virtue: our humility may be affectation, our zeal pride, our confidence presumption. Let us “be jealous over ourselves with a godly jealousy [Note: 2 Coríntios 11:2.].” Let us search and try ourselves [Note: Lamentações 3:40.]; and beg of God also to search and try us [Note: Salmos 139:23.]. Let us be careful that we set out well, and then labour to “go on from strength to strength, till we appear before God in Zion [Note: Salmos 84:7.].”rsqb;