Vere. 12, 13.-The vanity of transitory goodness. The ministers of religion are often pained and sometimes discouraged by instances, such as are here referred to, of that goodness which is "as the morning cloud and the early dew, which soon goeth away." I. THERE IS A GOODNESS WBIOH IS SPECIOUS, BUT SUPERFICIAL. Like the seed growing upon rocky soil, it springs up rapidly, and its show is fair; but the reality has no correspondence to the appearance. Impressible, easily influenced, and fickle natures are the soil upon which this growth is observed. I!. IN TIME OF TRIAL THE BASELESSNESS OF THIS GOODNESS IB MADE APPARENT, The man trusts to his own righteousness, commits iniquity, and transgresses the Divine Law, Temptation assails, persecution terrifies, ridicule overcomes, evil examplo per- EZEKIEL-IL 0 t:94, THE BOOK OF THE PROPHET EZEKIEL. [OH. xxxm. 1-33.
l!Uades; and then the weak character yields, unable to endure the probation. Snob cases .u-e fre,quent in the experience of all who work for God and have to deal with a variety of human character and disposition. lIJ. GooDNESS WHICH DOES NOT ENDURE PROBATION 18 NOT REMEMBERED, AND AVAILS NOTHING IN GoD's SIGHT, The character of a man is regarded as a whole, and is not judged by any partial aspects or manifestations. Because a n1an has had good feelings gr has performed good acts, it does not follow that he is a good man. It is life, and not any one day of life, which is the true period of probation. A virtue that cannot endure temptation is no true virtue. "He that endureth to the end shall be saved." APPLICATION. The minister of religion must not be misled by the mere appearance ef piety. He must wait and look- for the proof of that deep-seated principle, which :a.lone can govern the conduct and transfigure the life. At the same time, ho must make use of every means to fortify men against inevitable temptation, and especially must he admonish the young and inexperienced to watch and to pray, and to take unto them the whole armour of God.-T. • Vers. 14, 15.-The effirocy of repentance. If, on the one hand, the prophet was warned that some seemingly righteous, superficially good, would fall, he was encour- aged, on the other band, by the assurance that some wicked persons would, as the :result of his admonitions, repent and convert, and would be brought to true and Divine life. 1 TBE SEAT OF REPENTANCE. This must be the spiritual nature. The promptings to a better life come from within, from better feelings and better convictions and purposes. Repentance is a change of mind, of heart. II. TBE MANIFESTATIONS OF REPENTANCE. These will vary with the previous life, with the special circumstances, the opportunilies and position of the convert. In ver.15 these practical proofs of repentance are mentioned, and these acts may be taken as examples of the modes in which true repentance will undoubtedly display itself. Ill THE BEWABD OF BF.PENTANCE. 1. The evil deeds of the former life shall not be remembered or imputed. 2. The sentence of death shall be cancelled. 8. The penitent and reformed shall live, i.e. in the life of God himself.-T. Ver. 20.-Divine equity. Ezekiel was well aware that his message would not meet with universal acceptance. But he was also aware that it would meet, not only with indifference and unbelief, but also with hostility and rejection. The very principles of the Divine government would be questioned. Forewarned is forearmed. And the prophet was himself convinced of the Divine justice. For were he not so convinced, the heart would have been taken out of bis work, and his personal and ministerial life would have been blighted and weakened. I. THE DIVINE EQUITY CHALLENGED. There were those who, when they listened to the intentions of the Supreme Ruler, as declared by his minister, criticized the principles of God's administration, affirming, "The way of the Lord is not equal." 1. There is a presumption against this criticism, arising from human ignorance and the limitation of human faculties. 2. And there is a presumption against it, arising from all that we eertainly know of the character of the supreme Eternal Judge. 3. Another objection in maI!y cases arises from the character of those who censure the ways of God: they have much to fear from judgment by a righteous and impartial tribunal. II. THE DIVINE EQUITY VIEDICATED. It is very remarkable that the method of vindication is not by a laboured argument, but by a direct statement of fact and a direct appeal to men's reason and conscience. " 0 house of Israel, I will judge every one of you after his -ways." That is to say: 1. God's judgment and the consequent retribu- tion are facts which no objection or scepticism can destroy. 2. The principles of God's judicial action are such as it is hard for any reasonable man to blame or dispute. Every man is to be judged individually, and every man is to be judged u~on his own conduct and his own character. These considerations have only to be amplified and to be pondered, and they afford a convincing and satisfactory reply to the objections of the captious and critical.-T. Ver. 21.-Evil tidin9s. Ezekiel had repeatedly and most plainly foretold the capture -CII. xxxm. 1-33.] THE BOOK OF THE PROPHET EZEKIEL. l!J5