Is it eo often acknowledged that the reception of truth is an equally important condi- tion? God's Spirit does not come like a flash of lightning, striking the unexpectant : soul, nor like a gift of magic. The understanding of truth is the open door through which the inspiration of life enters. Hence the importance of teaching, preaching, reading the Bible, meditation, cultivating spiritual intelligence and enlightened faith. Yet this very connection between the Spirit and the Word is a rebuke to cold intel- lectualism. The Word by itself is not enough. When we have comprehended and embraced it to the full, it is still but the door through which to receive the far more important gift of the Holy Ghost. III. 'l'HE ENTRANCE OF THE SPIRIT 1s A BOUROE OF S'l'RENGTH. Ezekiel was bidden to stand up. At first it would seem he was so overwhelmed with awe in the presence of sublime visions of heaven, that he could scarcely obey. But as the first sounds of the Word of God reach hie dazed ears, the Spirit of God enters him, and at once he acquires a new energy, and is able to stand erect in manly strength. Shame for sin casts us down; inspirations of God lift us up. To see God afar off is to fall down before him in confusion and terror; to welcome God in the shrine of the heart is to enjoy a cheering enco•iragement and an uplifting power. The Church too often droops and lanuuishes for lack of this inspiring presence. She should remember that God's Spirit is ;ot only a purifying, enlightening, and comforting influence, but also the supreme Source of energy. That same Spirit which of old brooded over the face of the waters, and brought life and order out of chaos and death, now broods ovor the human world with infinite powers of life to bestow on all who will receive him. Then, in receiving strength from the incoming of the Spirit, the soul is able to receive more truth from God, as Ezekiel heard more Divine words when he stood up in his new strength. Thus there is no limit to the growth of knowledge and power in this twofold process. Vers, 3, 4.-.An embassy to rebels. The people of Israel are regarded as a vassal nation that has added rebellion to disloyalty, and bas gone so far as to throw off its allegiance to its suzerain lord, and now the Supreme Sovereign sends his prophet as an ambassador to declare his will at this terrible crisis. I. TRANSGRESSORS RIPEN INTO REBELS. They and their fathers had transgressed in the past. But the children have exceeded the wickedness of their parents by breaking out into open revolt, This may refer to the idolatry that follows neglect of the service of the true God, or to the abandonment of Jehovah after previously disobeying him. 1. All sin tends to aggravate its own evil. Rebellion is worse than transgression, The bad child may be more wicked than bis corrupt parent-at least, if only left to the evil influences of his home. In every man, if sin is chosen, a downward course is being followed into blacker iniquity and more out- rageous wickedness, till the goal is reached and the sinner has fully developed the kingdom of hell within him. 2. Moral transgression leads to personal opposition against God. At first the transgressor may have no desire to quarrel with God. He only wants to have his own way, and possibly regrets the misfortune that this happens to be opposed to the Divine will. For a time he tries to sever morality from devotion, and to retain his worship after he has broken up his obedience. This state of discord cannot last. 'l'be enemy of God's Law cannot but become an enemy of God. He who resists the law opposes the government. 3. Concealed iniquity ends in confessed impiety. 'l'be transgression may be secret ; the rebellion will be open. The sudden fall of a saint that sometimes surprises and shocks the Church may be only the step from disloyalty to rebellion. 4. The progress of sin coarsens and hardens the sinner. The parents "transgressed." The children are "impudent" and "stiff-hearted." Reve- rence cannot long outlive obedience. The conscience which is roughly used loses its sensitiveness and becomes harsh and callous, like the skin of the hand that works with rough materials. 'fhus the worst sin is least acknowledged, and the greatest sinner most impenitent. II. Gon DOES NOT NEGLECT ms REBEL CHILDREN. 1. God has not lost his claima 0!1- them. Men may throw off their allegiance to God, but they cannot destroy his rightful authority over them. No soul can outlaw itself. To renounce a sovereign is not t? escape from the power of his rule. If an English soldier declared himsolf a repub- lican, he would not be exonerated from the service of the queen. God is the Judge of EZEKIEL, D THE BOOK OF THE PROPHET EZEKIEL. [on. II, 1-10,
all the earth-of those who reject his Law as surely ILi! of those who obey it. 2. God de.sires to recover them. 'l'he message may come in wrath, threatening destruction. Yet it need never have been sent at all. The ambassador might have been spared, and an avenging army despatched to tbe rebellious nation. But God sends warnings before judgments, preaching prophets before destroying angels, invitations to return before mandates of extermination, gospels of grace before swords of doom. The darker the messaj!e of warning is, the more assuredly is it prompted by mercy; because, if on exceedingly dreadful punishment is deserved and is even impending, it is an especial mark of God's forbearance towards the worst of sinners that he holds it back in the hope of urging to repentance those who have been treasuring up for themselves so fearful an accumulation of wrath. Much more, then, is the i!Ospcl of Christ a messa()'e of mercy, inviting sinners back into the kingdom of heaven instead of trampling the~ underfoot as worthless rebels.