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or two things, in which they could not agree, men have rent the seamless robe of Christ into a thousand pieces!-What injury have men done to their bodies by penances of man's device! What trouble and perplexity have they also brought upon their souls by rash vows, and foolish impositions!-Such was the spirit against which St. Paul guarded the Christians at Colosser-And Solomon's caution against the same will be useful in every age and place-A self-justifying dependence on our own works is nearly allied to the foregoing evils, and is thought by some to be the more immediate object of Solomon's censure-But if we allow it not the first place, we may very properly mention it as another mistaken method of displaying our righteousness-Every person is prone to it; and the most upright persons need to be cautioned against it, because there is not any thing more destructive in its issue-It deprives us of all the benefit of whatever good we do; yea, it makes even the death of Christ of no effect-We can never therefore be too strongly guarded against it-We may have much zeal of this kind: but it is a zeal without knowledgeNor is there any salvation for us, unless, like the holy apostle, we renounce it utterly-]

Having explained at large the import of this caution, we shall

II. Subjoin some advice

We fear that, however great occasion there may be to caution sincere people against erroneous methods of exercising their religion, there is far more occasion to exhort the world in general to pay some attention to their duty -Our first advice therefore is

1. Be truly righteous

[They who are most ready to quote the text are, for the most part, those who are adverse to the exercise of all religion

And when they exclaim, Be not righteous over-much, their meaning is, Be not righteous at all-They would be far better pleased to see all walking in the broad road, than to be put to shame by those who are walking in the narrow path-But let no scoffs keep you from the performance of your duty-If the world set themselves against religion, let not that deter any upright soul-Our Lord has taught us to expect that our greatest foes would be those of our own household"-Let us not be discouraged if we find it so-Let our enquiry be, What is duty? and, having found that, let nothing turn us aside— Let us not be satisfied with the degree of righteousness which

P Col. ii. 18-23.

9 Gal. v. 4.

Phil. iii. 9.

the world approves-Let us examine the scripture to see what God requires-Let us see how the saints of old served GodAnd let us labour in every thing to "do his will on earth, even as it is done in heaven"-This is a conduct which will tend, not to our destruction, but salvation-To act otherwise will issue in our ruin; since "Whosoever doeth not righteousness is not of God"-But to walk after this rule is to insure present and everlasting peace-]

2. Be wisely righteous

["It is good to be zealously affected always in a good thing;" and to "maintain a conscience void of offence towards both God and man"-But we are far from recommending a wild inconsiderate regard for religion-We ought to exercise a sound judgment in all things" I wisdom," says. Solomon," dwell with prudence"-There is certainly much room for discretion in the performance of our duty even towards God himself We may so reprove a fault as to harden those whom we endeavour to reclaim, and, by casting pearl before swine, may cause them to turn again and rend us"We may exercise our Christian liberty so as to cast a stumblingblock before others, and destroy the souls whose salvation we ought to seek to the uttermost-Many things may be "lawful which are not expedient"-We should therefore consult times, persons, places, things; and "walk in wisdom toward them that are without"-Our determination should be, "I will behave myself wisely in a perfect way"-And our prayer should be, "O give me understanding in the way of godliness" -In every part of our conduct we should be circumspect, that being "blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse generation, we may shine among them as lights in the world"-Thus should we unite" the wisdom of the serpent with the harmlessness of the dove"And in so doing we shall both adorn our holy profession, and "put to silence the ignorance of foolish men"-]

3. Be righteous enough

[There is more danger of defect than of excess in this pursuit-Indeed whereinsoever you are truly righteous it is not possible to be righteous overmuch-We are to "walk as Christ himself walked," and to "be perfect even as our Father which is in heaven is perfect"-Have you attained much? be thankful for it; but go forward-If you were as holy as St. Paul himself, you must "not think you have already attained,

• 1 John iii. 10. = 1 Cor. viii. 11.

t Prov. viii. 12.

y Eccl. viii. 5.

Matt. x. 16.

u Matt. vii. 6. z Ps. ci. 2.

or are already perfect; but like him, you must forget the things that are behind; and reach forward unto that which is before, and press toward the mark, for the prize of the high calling of God in Christ Jesus"-The higher you are in grace, the richer will you be in glory-Begin then, all of you, to " run the race that is set before you"-The prize is worth all your careLose it not for want of due exertion-But "laying aside every weight, and the sin that doth most easily beset you, run with patience your appointed course, looking unto Jesus the author and finisher of your faith"-And let your constant motto be, This one thing I do"-Endeavour, every step you take, to walk in the fear of God-This is the advice of Solomon himself-Nor can there be any better preservative against extremes than this-By this you will be kept from the undue bias of fleshly wisdom, and from consulting with flesh and blood-By this you will be enabled to maintain your conver sation in the world with "simplicity and godly sincerity"Cultivate this, and the path of duty will be clear-Cultivate this, and you will never lose the promised reward-]

b Phil. ii. 13.

© Ver. 18.

CCCCXIII. MAN'S INSTABILITY AND GOD'S

FORBEARANCE.

Hos. vi. 4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew it goeth away.

WHEREVER the gospel is faithfully preached, some are savingly converted by it. But of those who "run well for a season, many are hindered" in their course, and many turn back again to the world. Such were they to whom God spake in the words before us. The word had produced some good effect among them; but their penitence was of very short duration. God therefore

a We may indeed interpret the three first verses of this chapter as descriptive of what shall take place in the latter day; and so consider the words of the text as a continuation of the complaints uttered against the Jews in the preceding chapter. But we know that there were some partial reformations, as under Hezekiah and Josiah; and therefore we may well explain the passage as belonging to the people of that generation.

took up this pathetic lamentation over them; which leads us to notice

I. The Instability of mari

Man in his best estate is a weak and frail creature: But "Ephraim" (who had' cast off the worship of God) and "Judah" (who retained the form but without the power of godliness) may properly be considered as characterizing two different descriptions of persons, namely; mere nominal Christians, and those who make some profession of religion. We shall therefore notice the instability

1. Of merely nominal Christians

[However men may have shaken off all regard for God, there have been times when they entertained some good desires, and some purposes of amendment. They did not always sin with the same ease that they now do. We may appeal to all, whether there has not been some period of their life when their mind was comparatively tender, and when they felt, in some little measure, the importance of preparing for death and judgment?

But these seasons have passed away without any permanent effect; and the appearances of good have altogether vanished. Fitly therefore are they compared to a morning cloud, and to the early dew: for, as in a season of drought the morning clouds, which seemed to portend rain, are soon scattered; and the dew, which seemed a welcome substitute for rain, is exhaled, before it has penetrated to the roots, and thereby the expectations of the husbandman are disappointed; so it is with them; their vows are forgotten, their consciences are become callous, and all prospect of their conversion is annihilated."]

2. Of many who make a profession of religion

[Many, like those addressed in the text, have at some time appeared penitent, and have excited both in themselves and others a hope that they would one day be faithful followers of the Lamb. But they have "left off to behave themselves wisely." "The cares of this world, or the deceitfulness of riches, or the lust of other things," have turnéd them aside; so that they are as barren and unfruitful as if they had never professed themselves the Lord's people.

How many have there been in every age who have thus "made shipwreck of their faith!" And how many amongst

See this exemplified in Pharaoh, Exod. x. 16, 28. in the Israel. ites, Exod. xxxiii. 4. with Ps. lxxviii. 34-37. in Felix, Acts xxiv. 25, 27.

VOL. IV.

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ourselves perhaps, have declined from the ways of God, and given reason to fear that "their last end will be worse than their beginning!”

These are yet more strictly conformed to the images in the text, inasmuch as the hopes and prospects they afforded were more flattering, and the state in which they are left, is more desperate and afflictive.]

No subject whatever reflects more light than this upon II. The forbearance of God

We must not suppose that God is really at a loss what to do, since both his wisdom and power are infinite. But the expressions in the text import

1. That he is extremely averse to punish us as we deserve

[Our provocations against him have been such as nothing but infinite patience could have endured. He complains of us that "we have wearied him," and that "he is pressed under us as a cart is pressed that is full of sheaves." He appeals to us that he has omitted nothing on his part that could tend to our good: and expostulates with us respecting our obstinacy in destroying ourselves. When there seems scarcely any hope left, he declares that he cannot endure the thought of giving us up: and, in the words before us, intimates the perplexity of his mind halting between his duty as a lawgiver, and his inclinations as a parent. Well may it be said of him, that "judgment is his strange work;" for his whole conduct towards us shews, that he is "slow to anger and rich in mercy."]

2. That there is nothing he can do consistently with his own honour which he is not ready to do for our salvation

[He cannot save us in an impenitent state: that would be a violation of his justice, his holiness, and his truth. But if we . would repent, he would forgive us for his dear Son's sake: if we would pray to him for his holy Spirit, he would renew us, sanctify us, establish us. Whatever his wisdom could devise for our good or his power execute, he would be ready to effect, if only we would "cleave to him with full purpose of heart."

• See instances of this also in Demas. Compare Philem. 24. with 2 Tim. iv. 10. See also 1 Tim. i. 19. and iii. 6. and v. 12, 15. and 2 Tim. . 18. and iv. 4.

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