Vers. 5-24.-God's remonstrance with man's reason. It is an act of singular kind- ness that God should stoop to reason with the perverted mind of man. It bad been a pleasure to instruct the uncorrupted mind; but new that the instrument is injured, it requires infinitely more patience and skill to deal with it. Yet God deigns to explain his principles of rule, and will eventually vindicate, as supremely just, every secret act. But sinful men are self-blinded. I. WE ARE REMINDED OF JIUN1B RESPONSIBILITY. God deals with men as creatures capable of discerning between right and wrong. Man's morality is, in God's sight, everything. To be righteous is his glory. The final inquiry will be not-Is he rich or poor? learned or unlearned? but this only-Is be righteous or unrighteous? Every man is undergoing moral trial. He must give an account of himself before God. II. IDOLATRY IS A. ROOT OF VARIOUS IMMORALITY. It is not merely a creed, nor yet only a form of worship. It indicates a state of heart, a departure from the soul's anchorage. The living God is the Source of human purity, human greatness, and to wander from him is to drift into darkness and vice and ruin. Wherever idolatry has prevailed, there bas prevailed also uncbastity, licentiousness, violence, and cruelty. III. PARENTAL mFLUENCE IB POTENT, YET NOT FATAL. A father's opinions and beliefs will, in the first instance, he conveyed to his child ; yet soon the child will gather opinions and teaching from other sources, and often modifies or reverses the beliefs of its parent. The evil example of a parent moulds, more or less, the character of a child. As a pa.rent is the channel of natural life to the child, so too be may become the channel of moral and spiritual life. As a fact, the results of parental influence are conspicuously seen. Yet a. son is not doomed to copy the character of his parent, nor fated to imitate his vices. He has the power to consider, to ponder, to choose, to resist. Strong influence is not fate. IV. REPENTANCE, AT ANY STAGE OF HU1dAN PROBATION, IS POSSIBLE. It is recognized, throughout the Bible, that a man may turn from evil ways. If, at any point short of <leatb, a man is disposed to turn from a vicious course, all the resources of God's skill and power are on bis side. There is no hindrance to a man's reformation and restora- tion save bis own unwillingness. Incessantly, God is inviting such repentance. V. RF.PENTANCE LEADS TO COMPLETE A.ND PERFECT RIGHTEOUSNESS. Repentance is not merely a negation; it is a positive good. It is the first link in a golden chain that shall bind the soul in sweet allegiance to God. It is the first drop in a precious shower of blessing. It is the foundation-stone of a new character. It is the seed of e. magnificent harvest. From true repentance every virtue, every excellence, every noble quality, shall spring. Give it time, and it shall bear upon its branches all the flowers and fruits of goodness. It is the first ray of heaven struggling to find entrance into man's heart. VI. RmnTF.OUBNESS IS INCIPIENT LIFE. "In his righteousness that he hath done, he shall live." Only that man who is righteous truly lives. The life of a man must include the life of conscience-the life of the soul. To eat, drink, sleep, is the life of 336 THE BOOK OF THE PROPHET EZEKIEL. [err. x.vm. 1--32
an animal, not the life of an immortal. The first activities of conscience are the move- ments and signs of life. Therefore penitence is nascent life. Reformation is life, Reconciliation with God is life-the budding of the heavenly life. 'l'he life of grace on earth is the dawn of an eternal day. Such righteousness brings peace, rest, joy into the heart-heaven begun below. These are the first fruits of the coming harvest. :, The just shall live by his faith."-D.
Vers. 25-32.-The path to life. Sin has a blinding effect upon man's intellect and reason. It leads to most erroneous conclusions. It produces deep-seated and suicidal prejudice. It puts "darkness for light, and light for darkness." The most perfect equality it brands "inequality." It would make heaven into hell. I. THE FIRST STEP REA VENW ARD IS THOUGHTFUL CHOICE. The chief folly of men is their thoughtlessness. They sink into mental and moral indolence. They will not investigate truth, nor ponder the demands of duty, nor forecast the future. But when "he comes to himself," he begins to reflect. "Because he considereth" (var. 28), he turns over a new les.f. The man allows intelligence and wisdom and reason to prevail. He resolves to seek his real good. He chooses the best course, and determines to pursue it. II. WrsE DECISION LEADS TO NEW ACTION. Having made an intelligent resolve, the man "tun;s away from his transgressions." He begins with known sins. He abandons these. That is only a sham decision which does not lead to action. The will may be a slave to feeling and appetite; in that case no real decision has been made. The soul is divided. There is strife and war within! But if the man has decided upon a line of conduct, new action will at once follow. III. ACTIONS REACT UPON THE AFFECTIONS. It is a known fact that necesary work which was at first repulsive ceases to be repulsive. We grow to love actions which are oft repeated. Especially if such actions are right in themselves, if they have a moral loveliness, if others approve them, if they produce good effects, we learn to love them. Our actions develop and strengthen our affections. The heart is benefited. The tone and temper of our spirit are improved. True, it is God that renews and pnrifies the heart; but he works through our own activity. He gives Divine efficacy to the means employed. IV. TnE AFFECTIO~S OF A lllAN FASHION ms CHARACTER. As a man's sentiments and affections are, so is he. "A new heart and a right spirit" go together. The character follows the affections. The man that loves purity will become pure. The man that loves God will become God-like. So long as man is on earth, he never is, he is always becoming, good or bad, great or mean. Character here is in a state of fusion. V. MAN'S SUPREME GOOD IS IDENTICAL WITH Goo's PLEASURE. God has no pleasure in the death of a sinner; he has pleasure from his ransomed life. If my heart and life are right, I afford pleasure to God, I add to his joy. On the other hand, my sin diminishes his joy. For his own sake, therefore, he will hear my prayer; he will help me in my struggles against sin. Why, then, should we die? It is unreasonable. Every argument, every motive, is against it. To continue in ein is folly, madness, suicide.-D.