AS BOON AS THEY ARE COMMITTED, He is present when the deeds are done; his eyes nre alw11ys open to observe the conduct of his cre11tures; he is not negligent of sin. We start, therefore, with the position that there is no such thing as secret sin. The appeo.r- a.nce of secrecy a.rises from the fact that the great Witness wit.hholds his evidence for the present. Such a position leads to the inevitable conclusion that some day the most hidden evil ma.y be made manifest. God holds the key, and.he will unlock the door whenever he sees fit. Il, TRANSGRESSIONS WILL DE DISCOVERED TO THE UNIVERSE IN THE FUTURE JUDG- KENT. This must be what the judgment really means, We have been accustomed to the picture of a vast assize, as though God needed to go through the forms of a criminal trial with souls, e.ery secret of whom has been perfectly known to him from the first. Such a trial would be an empty form, a mere theatrical display. But God will make the justice of his action apparent to all, and in doing so the secrets of all hearts will be revealed. III. TRANSGRESSIONS ARE LIKELY TO BE DISCOVERED ON EARTH. It is scarcely possible for a. man to play the hypocrite successfully till his secret is sealed in death. At sowe moment of inadvertency he is almost certain to lift the mask, and then the dis- covery of his deceit, once made, will destroy for ever the reputation of years. Sin will work its fruits in the bad man's life. Though never confessed in words, it is expressed in tone and temper. The very features of the countenance set themselves to the character of the life within. Moreover, sudden surprises a.nd unexpected turns of events will reveal a man to the world. The long-buried secret comes to light. Achan's Babylonish garment is brought to light (Josh. vii 18-20). Ananias and Sapphira ~nnot conceal their lie (Acts v. 9). Eugene Aram cannot hide the corpse of his victim. Dimsdale is driven to reveal the scarlet letter that burns in fire on his breast. IV. TRANSGRESSIONS M.A.Y BE HIDDEN DY FORGIVENESS. In the expressive Hebrew phrase, they are then said to be "covered." The only way to have our transgression thus buried out of sight is for us first to confess it to God. Thus we need to pray that he will search us and try us, and see if there be any wicked way in us (Ps. cxxxix. 23, 24). Until our sins are brought home to our consciences, there is no hope that they will be permanently hidden. If we forget them, God will remember them. For God to forget them we must first remember them. When transgressions are thus owned to God, we are in the condition to receive his pardon, after which we may take the assurance, "Your sins and iniquities will I remember no more." The sins are then banished " as far as the east is from the west." They are "buried in the depth of the sea." God does not goad his restored children with their old sins. Ver. 27.-Revolution and restoration. I. REVOLUTION, God overturns Israel and its institutions by repeated acts in the successive invasions of Nebuchadnezzar. The ruin is utter. No city bas sustained so many sieges as Jerusalem, or has been so often sacked aud destroyed. Now, we are reminded that these terrible disasters are elements in a Divine judgment and discipline. It is God who overturns. 'l'here is, therefore, a providential purpose in the event. 1. Revolution must precede restoration. The Divine education of mankind is not a continuous, unbroken development. The earth- quake has its mission as truly as the April shower. Evil must be overthrown before good can be built up. This may mean a violent process. We are too mild in some of our methods of treating sin. Undoubtedly, God has not committed his sword of judg- ment to us, but he expects his servants to testify against sin, and so to pull down the strong walls of Satan. Aggressive work is absolutely necessary. While we preach the gospel of peace, we have also to fight against intemperance, commercial corruption, and all evil customs and institutions, 2. This revolution must be 'Universal. There is a sweeping comprehensiveness in our text. Political revolutions, indeed, may not be called for for now we have to engage in spiritual work. But there must be revolution in ev~ry region of life. (1) In the heart. Old prejudices and habits mnst be thrown down-every mountain made low. (2) In the Church. Christ cleansed the temple, The Reformation was a great overturning. Much in the Church now nee<le to be ovtrturned; e.g. worldly practices, human inventions, false ideas, Christlees journalism, etc. (3) Jn society. The apostles were regarded as firebrand revolutionists, who "turnt:cl the world upside down." Social injustice must be overturne<l, not, perhaps, by ott. XXI, 1-82.] THE BOOK OF THE PROPHET EZEKIEL. 391
11 Red Republicanism," but by Christian brotherhood. We must not suppose that God will let the monstrous evils of Christendom go on for ever. He will overturn much before wo can see the millennium. The new wine cannot be contained in the old bottles. II. RESTORATION. 1. The revolution prepares for a restoration. Mere destruction perfects nothing. It is necessary only as preliminary to something constructive. Blank nihilism is the most barren philosophy. The "everlasting no" is not a gospel for hungry humanity. .After the revolution there must be a new order, and after repentance there must be a new life. 2. The restoration can only be accomplished, 1,y Ohrist. Until Christ came the Jews were never truly restored, though they had returned to their land. In Christ Israel had its long hoped-for redemption (Luke ii. 29, 30), though, alas l most of the nation rejected it, and left it to others. It is easy to demolish an ancient effete system. The difficulties begin with building up a new and better one. We cannot establish a new social order, nor can we even stir up a better life in our own breasts. The weary world waits for the full coming of Christ to restore its overturned peace and order. 3. This restoration will be fully satisfactory. (1) Christ has a right to enjoy the headship over it: "Whose right it is." He is not only the Son of David, and Hmr to the old throne; he is the Son of God, vested with Divine rights. (2) Christ receives his kingdom from his Father (Phil. ii. 9-11): "I will give it him." (3) This restoration will not be a return to the old position. If it were so, the whole process would be a profitless cycle, But Christ's kingdom of heaven is infinitely better than David's kingdom of Israel.