worldly cares and pleasures. Instead of resisting their adversary, they yield to him; and give way to desponding thoughts, when they should renew their exertions with more abundant diligence. If they followed on as they ought, not only would their success be certain and gradual, but it would be accompanied with a proportionate increase of joy and holiness. Let us not then turn aside to earthly vanities, or waste our time in fruitless lamentations and complaints; but let us "be followers of them who through faith and patience inherit the promises;" that so our "path may be as the shining light, which shineth more and more unto the perfect day."]

MCLV.

MAN'S INSTABILITY AND GOD'S FORBEARANCE.

O Judah,

Hos. vi. 4. 0 Ephraim, what shall I do unto thee? 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 took up this pathetic lamentation over them; which leads us to notice,

I. The instability of man

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

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.

who make some profession of religion. therefore notice the instability,

1. Of merely nominal Christians

We shall

[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 turned 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 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.]

b See this exemplified in Pharaoh, Exod. x. 16, 28; in the Israelites, Exod. xxxiii. 4. with Ps. lxxviii. 34—37; in Felix, Acts xxiv. 25, 27.

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

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 of 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 ups: 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 mercyi."]

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."

How strongly is this intimated in the tender manner of his address, "O Ephraim, O Judah," as though he spoke to every one of us severally by name; and by the repetition of that question, "What shall I do unto thee?" Let a reciprocal tenderness be excited in our hearts towards him; and both the grounds of his anger, yea, and the consequences of it also, shall soon be removed.]

ADDRESS

1. Those whose goodness has altogether vanished—

d Mal. ii. 17. Amos ii. 13.

Ezek. xxxiii. 11.

h Isai. xxviii. 21.

e Mic. vi. 3. Jer. ii. 5. Isai. v. 4.

Hos. xi. 7, 8.

i Neh. ix. 17.

[How many have reason to look back with shame, and to say, "O that it were with me as in months past!" Once you felt some concern about your soul; but now you are regardless of your eternal interests: once you had some prospect of heaven; but now you have none at all. Consider what a melancholy state this is; and that, if you continue in it till you go to the bar of judgment, your condition will be most desperate for ever. Be assured that God will be at no loss how to deal with you then: there will be no longer any conflict in his mind between wrath and pity: abused patience will demand your punishment; and that punishment shall correspond with your iniquity'. O that you were wise, and would consider your latter end!]

2. Those who are yet in a hopeful way—

[Some there are, we trust, over whom the clouds are yet suspended, and the dew is yet lying with prolific virtue. O beg of God, that no wind of temptation may dispel the one, no sun of persecution exhale the other. "Remember Lot's wife: " and watch against every thing that may impede your progress, or shake your constancy. Be much in prayer, that God would "carry on his good work within you, and perform it to the day of Christ." Guard as much against self-dependence as against the grossest of sins: for "God is a jealous God," and will leave you to learn by bitter experience what is in your heart, if you trust in an arm of flesh m "Trust in him only, and with your whole heart;" and he will "perfect that which concerneth you," and "preserve you unto his heavenly kingdom."]

k Job xxix. 2.

1 N. B. Compare Hos. xiii. 3. with the text. m 2 Chron. xxxii. 31.

MCLVI.

MERCY BEFORE SACRIFICE.

Hos. vi. 6. I desired mercy and not sacrifice; and the knowledge of God more than burnt offerings.

THERE is a disposition in every man to substitute external observances for the devotion of the heart; and to rest satisfied with rendering to God some easy services, while they are utterly averse to those duties which are more difficult and self-denying. But God cannot be deceived, nor will he be mocked. He will look at the heart, and not at the outward

appearance only; and will mark with indignation the partial obedience of the hypocrite, no less than the open disobedience of the profane. It was thus that he dealt with his people of old, "hewing them by his prophets, and slaying them by the words of his mouth," because they rested in their sacrifices and burnt-offerings, when he desired the more acceptable services of faith and love.

In this view the prophet intimates in the text, I. The use of instituted ordinances

The words of the text are not to be considered as importing that God did not require sacrifices at all, but as declaring his decided preference for spiritual obedience; just as our Lord's injunction, "not to labour for the meat that perisheth, but for that meat which endureth unto eternal life," was not intended to prohibit the pursuit of earthly things, but only to enjoin a superior regard for the concerns of eternity. God approves and loves the observance of his appointed ordinances—

[God appointed a great variety of ordinances to be observed: but the most important among them were 66 sacrifices and burnt-offerings." These he honoured with many signal tokens of his approbation. It is not improbable, that his acceptance of Abel's offering was marked by the descent of fire from heaven to consume it. Certain it is, that on many other occasions God vouchsafed to men this testimony of his regard": and in unnumbered instances he imparted grace and peace to the souls of his people, while they presented their sacrifices before him.

Under the Gospel dispensation he has enjoined the public administration of his word and sacraments; and has crowned the observance of these ordinances with the brightest displays of his glory, and the richest communications of his love. He has promised his presence in them to the end of the world; and that too in a manner and degree that we are not generally to expect it on other occasions.

Thus, both under the law and under the Gospel, God has

© To Moses; Lev. ix. 24. Manoah, Judg. xiii. 19, 20. Solomon; 2 Chron. vii. 1. and Elijah, 1 Kings xviii. 38.

d Matt. xxviii. 20.