Yer. 26.-lloly and p1·ofane. l. THE TRUE DISTINCTION BETWEEN HOLY AND l'ROl'ANE. The Jewish La,v made elaborate distinctions between tile clean and tho unclcnn, some of which were founded on moral differences, some on sanitnry require- ments, but others on merely symbolical and ceremonial points. Mo.ny of these distinc- tions were only temporary, as that between certain foods, and that between Jews o.nd Gentiles, the abolition of which was revealed to St. Peter in his vision at Joppo. (Acts x. 15). Christ denounced the folly of formal distinctions (Matt. xv. 11). St. Po.ul cbimed large liberty in this respect, and pointed out the danger and delusion of the will-worship which was associated with too punctilious an observance of minute external distinctions (Col. ii. 28). Nevertheless, there remain true distinctions apart from the formal and ceremonial differences, 1. TM distinction between holiness and sin, In this distinction we have the root out of which the ceremonial notions of cleanness and uncleanness sprang. The formal notions may pass, the moral foundation is eternal. 2. The distinction between the service of God and the service of the world. We do not want to regard the temple as the only sacred place, so that the forum must be relegated to profanity. In the Christian age," Holiness unto the Lord" is not only to be inscribed on the bells of the high priest; it is to be seen on the bells of the horses (Zech, xiv. 20). But this means a dedication of all to the service of God. If we neglect that sen-ice and sink into secularism, we fail to observe the holiness; we then make all things profane-temple as well as forum. IJ. THE SIN OF DESTROYING THE DISTil<OTION BETWEEN SACRED AND PROFANE, We have not now to do with definite Jewish offences against the Law of Moses, in which the finely drawn distinction between the clean and the unclean is disregarded. Sacred things of the temple were desecrated by the insolent heathen at Belsha.zzar's feast, but they had been :first desecrated by Jews in the house of God, while they were touched with sinful hands and nsed without holy motives. They who are most careful to keep up ihe ceremonial distinction may yet profane sacred things. 1. The sabbath is pro- faned, not only when the shops are open and when crowds throng the public resorts of amusement, but when the congregations at church play the part of ostentatious Pharisees, and mock God with pretentious prayers while their hearts and thoughts are far from him. 2. The Bible is profaned when it is quoted to prop up a private opinion in disregard to the royal rights of truth. 3. The gospel is profaned when it is preached for the sake of winning popularity or raising money, to the neglect of the claims of Christ and the needs of mankind. 4. The conscience, which should be a holy standard of rigLt, is profaned when it is distorted by casuistry into excusing a lack of integrity. 6. 'l'he body is profaned when, instead of being a temple of the Holy Ghost, it is an instrucent of sin (1 Cor. vi. 15). 6. The Ohurch, which should be the bride of the Lamb, is profaned. when she sinks into worldly living or is divided against herself in bitter uncbaritableness. Ver. 30.-.A man to stand in the gap. The nation of the Jews is in a desperate cor,dition. Their defence is broken down, and God is ready to rush in through the brl'ach with devastating vengeance. But he is loth to do so, and, though his is the threatening power, yet in a wonderful clemency God looks for some one to 611 the gap and so to save the devoted nation. Unhappily, no such man is to be found. L THE BREACH IB HADE. 'l'he Jews have been already beaten in the war with Babylon. lo the corresponding experience of souls the same lamentable condition is observable. The sinner sets himself against God with a brazen face, and makes the stoutest fence of worldly precautions wherewith to protect himself. But alas I _this is a foeble structure. We have not to wait long before we discover that it has been broken through. Trouble has come. Misfortune has fallen on the self-complacent sinner. Or it may be he has suffered from severe sickness, that has weakened the energies of hill body. Possibly his mental faculties have begun to fail. He receives unpleasant warning of his mortality. There is a. breach in his hedge. IL Goo IB PBEPABmG TO coHE THROUGH THE BBEAOB. He cannot disregard the sins of his people, for he is their King, and he must a.et justly. He might even make a breach at any moment, and in the awful crash of judgment sweep away the strongest fortifications of the soul as so much dust and rubbish. Much more, then, must tho enfeebled soul, with ruined fences, stand open to the irresistible wrath of God I So long on. xrn. 1-31.] THE BOOK OF THE PROPHET EZEKIEL. 7
ns we live in sin we are inviting God to come in vengeance through the ever-widening hreachos in our pnltry defences. III. GoD WIBIIES THE DREAOH TO BE PILLED, Here is the wonderful part of our ~uhject. 'l'hough we deserve God's vengeance, he is reluctant to wreak it upon us. While he is necessarily preparing to smite the sinner, he longs to spare him. When tho soul is indifferent to its own danger, God grieves over it and looks out for a we.y of escnpe. God now longs to save us before we think of seeking for our deliverance. IV. A MAN IS NEEDED TO FILL 'l'HE BREA0H, The Jews cannot do this for them- selves. They do not see their danger,;or they are too busily engaged upon the walls, or no one among them is strong and brave enough to take so perilous a position. We cannot mend the breach in our own lives. We cannot fortify our own souls against the wrath of God. V. No MAN IB FOUND TO FILL TUE BREACH. Jeremiah might have seemed the most likely saviour in this time of extreme need; but even that great prophet was not able to stand alone against the inrushing army of vengeance, No man can eave his neighbour from sin and ruin. The evil of the world is too great for all the good men in it to resist. The case of man ia hopeless if U ia left only to his fellow-man to save him. VI. Gon HAB BENT HIB SoN TO FILL THE BREACH. God looked to see if there wns any to save, and wondered that there was no man. Then his own arm brought salvation. 1. Christ came as a man. A man was wanted. God coming in wrath against mankind must be met by a representative man. 2. Christ came into the W<IT'ld. He stood in the breach and met the fury of the storm. He was " made sin for u.~," and faced the curse of the cross. 3. Christ came in the might of God.