Ir was recently stated in the newspapers that a man had stolen the contents of a cash box belonging to a Benefit Society; but afterwards getting intoxicated with part of his ill-gotten gain, he revealed, while in that state, the fact of the robbery to some of his companions, and was thus brought to justice. Thus demented, a man may unwittingly betray his own secret, and so his sin may find him out.

Another instance occurs in the case of a murderer in London, who being undiscovered, and finding that a reward of £300 was offered for the apprehension of the criminal, accused, and attempted to convict an innocent man of the very crime of which he himself had been guilty, and thus led to his own conviction and execution. Thus the love of money, which, no doubt, in this case, led to the first crime, demented the man; shut his eyes to the danger of attempting further to enrich himself by false accusation against the innocent, and so secured the detection of his guilt in both instances.

It is idle for any one to say respecting these causes of discovery, that they were accidental or exceptional; and that if the one had not got drunk, and if the other had not hoped to gain the offered reward, they would not have been found out. Let it be borne in mind that no man, however careful and prudent, is equally so at all times. And if a

man is wicked enough to be guilty of such crimes, the probability is, that he may be foolish enough to commit some indiscretion which shall lead to the detection of his wrong doing. Beside which, it is utterly impossible to resist the conclusion, that an over-ruling and righteous providence does often frustrate, in the most remarkable manner, all the desires and cunning craftiness of the wicked. "When God wills it, our secrets are found out."

Sometimes, the very secrecy with which sin has been committed, and especially its non-detection for a time, leads to its ultimately being found out, by inducing a spirit of false security in the further commission of sin. Immediate detection and speedy punishment of sin might fill the mind with apprehension, and induce extreme caution and watchfulness against its repetition; but "because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are fully set in them to do evil." Men grow bold and confident in their supposed immunity from detection; presumption takes the place of prudence, and the consequent haughtiness of the spirit secures and precipitates the fall.

I do not, however, by any means, intend to assert that those whose sins are thus brought to light in this world, and who have here in various ways to suffer afflictions,

and to endure in their own persons, or in their families or circumstances, evident, just, and righteous retribution for their offences, are greater transgressors than some others, because they suffer such things. The tower in Siloam may fall upon some, while others escape; Pilate may mingle the blood of some with the sacrifices, while the blood of others may continue to flow peacefully through their veins; but the sufferers are not therefore to be accounted the greatest of all sinners. The felon's dock does not always hold the guiltiest criminal in a court of justice. The witness may be worse than the prisoner; and even a judge (as was doubtless the case in many instances with the notorious Jefferys) may be more wicked than the man whom he condemns to the

gaol or the scaffold. There are, doubtless, many who are not found out, as bad, or worse, than those who are. A fair exterior, prosperous worldly circumstances, reputation and honour amongst men, or even a religious profession itself, may but serve lightly to veil over from the sight of man for a season, the depravity that shall be all the more revolting when it comes to light; like the whited sepulchres to which our Lord compared the hypocritical scribes and Pharisees, "which indeed appear beautiful outward, but within are full of dead men's bones, and of all uncleanness." We shall do well, all of us, to remember that the warning words of the Saviour, already quoted, are of universal application, "Except ye repent, ye shall all likewise perish."

Especially do I wish that it should

be felt, that it is not only to the class of flagrant transgressors, or to those that violate the law of the land, as well as the law of God, that this Scripture may be applied. It is very comprehensive, and must, doubtless, include all offences, whether of an open or secret nature, whether having reference more immediately to God, as between Him and our consciences, or to others beside ourselves; of all sin, without exception, it must be true, "Be sure it will find you out."

Even if it be not discovered before men, sin must reveal itself to the conscience, which is God's law to us, and either excuses or accuses us; and, unless it is seared as with a hot iron, it must testify against us if we sin against God. It thus finds us out to ourselves, for "There is no peace, saith my God, to the wicked, for they are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt." And how terrible often is this finding out? The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? A guilty conscience sometimes speaks in tones so loud, and deep, and constant, that death itself is felt to be preferable to the life of bitter remorse and fearful terror which some have endured.

Judas, one of the twelve, actuated by the love of gain (which the Scriptures assert to be the root of all evil), had, with the view of gratifying this base passion, conceived the design of betraying the Saviour into the hands of the chief priests, and covenanted with them for thirty pieces of silver. The favourable time for accomplishing his purpose

having arrived, he gave the sign agreed upon, and having betrayed him into the hands of His intended murderers, duly received the bloodmoney. But he was not happy with his ungodly gain, "his sin soon found him out." Seeing that Jesus was condemned, a consequence of the betrayal he had not perhaps anticipated (as indeed few, if any, can fully or correctly anticipate the results of their sins), his conscience deeply and bitterly accused him; each coin was as a viper darting its poisoned fangs into his heart. Then he repented himself, and sought to undo the evil he had committed, and brought back again the thirty pieces of silver to the chief priests and elders, saying, "I have betrayed the innocent blood." But it was of no avail, they said, "What is that to us? See thou to that." Then he cast down the pieces of silver in the temple; and in the agony of a troubled mind, like the sea when it cannot rest, and with the terror of a despairing heart, went out straightway and hanged himself.

And instances have not been rare or uncommon, in which even unsuspected persons have, from this cause, either destroyed themselves, or delivered themselves up to the officers of justice, and confessed their undiscovered offences.

There is, however, another aspect of the case to which, especially under the revelation of God's mercy in the Gospel, we are able to refer, and to give particular prominence, viz. :

That it is not only in the way of punishment on the sinner that sin finds us out in this life; but some

times in the way of mercy as well, and thus many can say, "I will sing of mercy as well as judgment. The Lord is gracious and full of compassion, slow to anger and of great mercy." He is not willing that any should perish, but that all should come to Him and live, and therefore He often causes our sins to find us out. He thus warns us against the evil consequences of our transgressions; calls upon us to repent and turn to himself; in effect saying to us, "Turn ye, turn ye, for why will ye die ?"

Numerous illustrations might be given of the manner in which God thus speaks in mercy. One is derived from the case of David (2 Sam. xii.), when the prophet Nathan was sent to him concerning the matter of Uriah, saying, "Thou art the man," and David was thereby led to repentance, and confessed and said, "I have sinned against the Lord," and the Lord put away his sin, so that he did not die. Another illustration is found in the case of the Prodigal Son, who, having wasted his substance in riotous living, and reduced to utter destitution and misery, was fain to satisfy his hunger with the husks which the swine ate, and no man gave unto him; but in that condition of wretchedness and neglect, he comes to himself, and remembers his father's house, with its plenty and its comfort, and resolves to return to his father, and confess his offences, and seek forgiveness; and in the carrying out of that resolve is restored to the full enjoyment of his father's love and favour. One more illustration may be referred to, and occurs in the case of one of

he malefactors at the crucifixion.

He justly suffered death for his offences, which thus "found him out," in his being condemned to suffer the extreme penalty of the law; but he was crucified with Christ; and being convinced not only of His innocency, but of His being a Saviour and a King, was led in true penitence to cry for mercy, saying," Lord, remember me when thou comest into thy kingdom;" and found it in the gracious promise of the Redeemer, "Verily, I say unto thee, to-day shalt thou be with me in paradise."

So also, in many visitations of His providence, in personal and relative afflictions, in losses and troubles of various kinds, and occasionally even in the entrance of death into our families, God undoubtedly speaks to us in mercy, causes our "sius to find us out," and calls us to repent of, and forsake them. These painful visitations are not sent willingly to grieve us; nor does He chasten us arbitrarily, or after His own pleasure, but for our profit, and that we may be made partakers of His holiness.

And if sin does thus find us out in the way of mercy, let us distinctly bear in mind, and recognise with devout and heartfelt gratitude, that although we must in every case

suffer some evils in this life on account of it, yet that its full punishment, especially in those aspects of it which relate to the divine character and law, and the future and eternal world, is borne by Christ, our great Surety and Substitute, "who died for our offences, and was raised for our justification:"-that we receive the benefits of His death, resurrection, and intercession, simply by faith; for "the righteousness of God is unto and upon them that believe." And to Him let us give the glory, "who is rich in mercy, for His great love wherewith He loved us, even when we were dead in trespasses and sins;" and gave His beloved Son to be a sin-offering, "that whosoever believeth in Him should not perish, but have everlasting life;" and in whom alone

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we have redemption through His blood, even forgiveness of sins."

But if sin does not find us out in this life, it will certainly do so in the next. It may remain hidden and covered up in this life. God may not bring it to light; the sinner may not confess or forsake it; but " after death cometh the judgment," and on that day there is nothing hid which shall not be known, when God shall reveal and judge the secrets of all hearts by Jesus Christ.

PRECIOUS THOUGHTS. "Open thy mouth wide," is the command: and "I will fill it," is the promise. There are many fiery darts in store for us, but the shield of faith will quench them all.

We only ask of God what we

think will be best, but He gives us what He knows will be best.

God weigheth more, with how much love one worketh, than how much it is one doeth.

Never despair until God's word gives you no ground for hope.

3. The "new heaven" and the new earth" which the apostle John saw in visions (Rev. xxi. 1-5.), was something vastly superior to that of which, under the same designation, Isaiah speaks. No building of houses and planting of vineyards; no sin, no sorrow, no pain, no death; from all which the millennial age will not be wholly free-shall ever be known in those abodes of the blessed. This is undoubtedly a description of the heavenly state. If the terms "new heavens and a new earth" were used figuratively by Isaiah, is it conceivable that, in describing a state so far excelling the former in glory and blessedness, the same terms should be used by John in a literal sense?

In the same chapter another figurative description of the same glorious abode, represents it as a city of pure gold, having twelve foundations of precious stones and twelve gates of pearl. The city has no need of the sun or of the moon to shine in it; "for the glory of God lightens it, and the Lamb is the light thereof; and the nations of them who are saved walk in the light of it; and there is no night there," &c.-(ver. 10-27.) This description, as well as that which precedes it, seems incapable of harmonising with the idea of the redeemed being finally located

on this earth from which they were redeemed, however changed for the better it may be.

4. All those passages of Scripture which teach believers to look forward to "a house not made with hands, eternal in the heavens" (2 Cor. v. i.).; "a city which hath foundations, whose builder and maker is God" (Heb. xi. 10.); "a better country, that is, an heavenly" (ver. 16.); "the inheritance of the saints in light" (Col. i. 12.); "an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for them" (1 Pet. i. 4.); and those also that speak of their being "equal unto the angels" (Luke xx. 36.); and associated with an innumerable company of angels" (Heb. xii. 22.); and that teach that their bodies shall at the resurrection be "raised spiritual bodies" (1 Cor. xv. 44.), and be "fashioned like unto Christ's glorious body" (Phil. iii. 21.); that they shall “be like Him, for they shall see Him as He is" (1 John iii. 2.); all these appear to forbid the supposition that this earth will ever become the abode of the glorified.

Heaven and earth should not be thus confounded. "We know not what we shall be," nor where the place is which our Lord is preparing for our reception. It is enough for us at present to know, that "when Christ who is our life shall appear, then shall we also appear with Him in glory" (Col. iii. 4.) ; and that we shall be "like Him," being "changed into the same image."-(2 Cor. iii 18.) We shall be "with Christ, and where He is-that is heaven.

"The God of all grace hath called