marriage, e.a by that means its effects would only be the more widely extended. 2. Ounsciousness of God's displeasure ought to exert a restraining influence upon men. The marriage feast and the usual rejoicings that take place on such occasions show tha\ they are regarded as of a joyous nature, and not amongst the sterner duties. It was but fitting, therefore, that it should be refrained from in view of what was about to take place. It would have shown a heedlessness of God's anger provoking the more signal punishment. The" marrying and giving in marriage" of the antediluvians was a sign of their godlessness and unbelief. 3. The re.~ponsibility of example is here pre- sented in an extreme form. What would have applied to,tho case of a private person thus forewarned was of greater force in that of one occupying an exceptional positio·a and necessarily of great public influence. If the declarer of the Divine message hati. himself exhibited no sign of restraint or chastened severity of life, how could others be expected to believe him? The life of the preacher is the best illustration of his doctrine, and it naturally is regarded by others with special and critical attention.-M. Vers. 10-13.-Tlie destiny of sinners a self-created one. I. As IT rs m ITSELF. It is a fearful prospect which is here held out to the unbelieving Jews. They are to experience a complete change of condition. The land of promise, national independence and honour, family pu1ity and happiness, and the institution and ordinances of true religion are to be forfeited. The land to which they are to be exiled is unfamiliar to them-full of strange scenes and customs; a scene of bondage and tyranny. 'l'his is but an illustration of the eternal destiny of sinners. Much must necessarily be vague in their conceptions of it, but it will be a greater change from their present circum- stances and experiences than can be imagined. The parable of the rich man and Lazarus teaches that there will be a complete reversal of relations and conditions. How impossible for the lost to reconcile themselves to circumstances so different from those to which they have been accustomed I Their nature will be wholly enslaved, and the best service they can render will be exacted for objects unworthy of it and known to be so. Hell, so far as Scripture allusion to it can be understood, is represented as abnormal, unnatural, a state in which the soul shall be filled with fruitless regret, and sink into lower and still lower deeps of degradation and misery. It is depicted ns a strange and sunless land, irradiated by no celestial smile and no sunrise of hope. II. As THE SINNER REGARDS IT. 'rhe picture drawn by Jeremiah is vague and yet terribly suggestive. It-is so foreign to the experience and expectation of his hearers thnt they look upon it with incredulity and astonishment. Instead of evoking from them expressions of repentance and fear concerning the wa.y in which they are walking, it provokes questions that exhibit the callous indifference nnd self-deception of hardened hearts. They cannot conceive of such a fote awaiting them. What havo they done? Is it just that their conduct should be so dealt with'! If any offence had been committed, surely it was out of all proportion to such a judgment, and so on. Is not this the attitude of the sinner to-day? The more awful the future predicted for him the more secure he feels in himself now. He fails to trnce the definite line of connection between the germ and the fruit of bis sin. It is a part of bis infatuation to misapprehend the law of tho Divine reward and punishment, and even the real outlines and proportions of the Divine character. 1. A destiny in his view so disproporUonale to liis of]'ence becomes incredible. And just as the Jew could not conceive of the features and characteristics of the life upon which he was to enter when this prophecy should be fnlfilled, the transgressor now fails to realize the position he must occupy when circumstance will depend only upon character. Passing consequences may bo seen and partly estimated, but the final outcome of it all is, because of its very nature and extent, unreal to him. 2. The future of the sinner is strange and unreal to him, and therefore/ails to impress him as it ought. III. As EXPLAINED DY GoD. 'l'his is one of the me.in purposes of revelation, viz. to connect tho present with the future and to interpret their relations. Whilst it is true that every sinner already cootains within himself the elements of his future punish- ment, it is also true that of himself he could not forecast the actual extent or nature of the destiny he is working out. It is necessary, therefore, both for emphasis and enlightenment, to supplement experience with revelation, 1. Their punishment wru but the natural deve/opmrnt of their sin. The latter was of oln dnlc. 'l'hrir father~ THE BOOK OF THE PROPHET JEREMIAH. [en. xv1. 1-21.
forsook Jehovah, did not keep his Law, and went after other gods. The tendency was inherited by themselves, and in aggravated degree: "Ye have done worse than your fathers." They now paid more attention and honour to idols than to Jehovah and when this is the case it cannot last long. '!'he veil of decency will be cast aside' the real character will betray itself, and shame will cease. They became more an<l more "sold under sin." 'fhe vices of a false religion weakened their character and made them a ready prey to the ambition and rapacity of their neighbours. The same law is apparent in spiritual destiny. Let the sinner be warned. He may be sure bis sin will find him out. 2. It was but right that they should be so punished, as they had added to their ancestral offence an intolerable personal aggravation. The terms of the covenant were flagrantly violated, and they had forfeited the land by their moral unfit- ness to occupy it. If an earthly country could be so hallowed as not to admit of being occupied by unclean idolaters, how much less possible must it be for confirmed sinners to stand in the presence of God amidst tho multitudes of redeemed! Heaven would be hell to such persons. 3. The spiritu,al condition that was so dealt with presented no ground/or consideration. God said," I will show you no favour." It was a deliberate sin, and there were no signs of repentance. The day of grace, however, was with them whilst the prophet spoke. So is it represented to be with the preaching of the gospel. Whilst God calls to us his mercy still continues. "Now is the accepted time; ... now is the day of salvation." But in that day present obstinacy will be the worst condemnation. "I called, and ye refused," etc.-M.