Indicated the oppression of their souls. " It argues strength of grace," says Greenhill, "to mourn for others' sins. Censuring and reproaching of others for their sins argues strength of corruption; and mourning for them argues strength of grace, a sound spiritual constitution. Such a one was in Christ; he prayed because of the hardness of others' hearts (Mark iii. 6)." Such are the characters who were to be spared in the great slaughter, 2. The discrimination is made vn, in.finite wisdom. " And he called to the man clothed with linen, which had the writer's ink-horn by his side," etc. (vers. 3, 4). Some think that the ink-horn was to be used for registering the names in the book of life, and making the mark upon the forehead. And as to the character of the mark, many contend that it was in the form of a cross. But the entire proceeding appears to be symbolical. We know that it took place in vision; and this marking upon the forehead was not to be an actual external thing, but it was a figurative setting forth of the truth that in the general slaughter certain persons would be safe, they would be guarded by the omniscient and omnipotent providence of God. Now, this discrimi- nation was infallible. The man with the ink-horn is no other than be who" knew all men, and needed not that any one should testify of man; for he himself knew what was in man." His knowledge is infinite, both in its minuteness and in its comprehensive- ness. And in the final judgment, which is committed unto him, there will be no mistake. To him every man's character will be manifest as if written upon his fore- head; and he will read it with unerring accuracy. 3. The discrimination leads to most momentous issues. "And to the others he ea.id in mine hearing, Go ye after him through the city, and smite," etc. (vers. 5, 6). They who bad the mark upon their foreheads were exempted from the awful judgments, while they who bad it not were subject unto them. The signed ones were perfectly secure; the unsigned were ruthlessly slaup:htered. But were the godly actually preserved in the siege and capture of the city? We know that Jeremiah, Ebed-melech, and Baruch were (Jer. xxxix. 16---18; xlv. 5). But looking at the question more broadly-Are the true and good exempted from the judgments which befall the wicked? In some instances they have been. Noah was saved when the ungodly world was drowned; Lot was rescued from the doomed cities of the plain; the Israelites escaped the plagues which fell upon the Egyptians; and ere the destruction of Jerusalem by the Romans the Christians had escaped to the little town of Pella, in Perrea. But, to quote the words of Dr. Payson, "it will perhaps be said that many of the most bold and faithful servants of God and opposers of vice have suffered even unto blood, striving against sin. We grant it, but still it is true that the mark of God was upon them. It appeared in those Divine con- solations which raised them far above suffering and the fear of death, and enabled them to rejoice and glory in tribulation. Did not Stephen exhibit this mark, when his murderers saw his face as it had been the face of an angel ? Did not Paul and Silas display it, when at midnight their joy broke forth, in the bearing of their fellow- prisoners, in rapturous ascriptions of praise? Did not some of the martyrs display it, when they exclaimed in the flames, ' We feel no more pa.in than if reposing on a bed of roses' ? " So far ns the outward event is concerned, the righteous and the wicked have often been swept away in one common calamity ; but wide has been the difference of their inward experiences in such calamities. Nothing befalls the godly but what they shall be sustained under, and it shall be overruled for their good. In the gracious providence of God " all things work together for good to them that love" him. "Who is he that will harm you if ye be zealous of that which is good?" It is eternally true that "righteousness tendeth to life ; and he that pursueth evil pursueth it to his own death." In the last great assize the wicked " shall go away into eternal punishment ; but the righteous into eternal life." III. THAT THE JUDGMENTB OF Gon FALL FIBST Ul'ON THOSE WHO HAVE PERVERTED THE RICHEST PRIVILEGES. "Slay utterly . . . and begin at my sanctuary. Then they began at the ancient men which were before the house." The ancient men, or elders, are those mentioned in eh. viii. 16 as standinii; "with their faces toward the east," worshipping the sun. They had practised their idolatry nearest to the sanctuary of the Most High; and they were the first to be slain. As ancient men, elders, they occupied a position of honour and privilege, and should have used their influence to keep the people faithful to the Lord their Gcd; but they bad set an example of idolatry, and they were to be made the first example of judgment. "Begin at my sanctuary "-the 176 THE BOOK OF THE PROPHET EZEKIEL. [orr. ix. 1-11.
place where the highest privileges had been ne~;lected or perverted, where priests had proved treacherous to their trust, and where God was dishonoured. "To stand near the house of God is a blessed and also a safe position; but it is also the most dancrerous position, if it is hypocrisy. Certainly in this case religion is no lightning-cond~ctor, but what the tree is in the storm; those who are under it are sure to be struck dead " (Schroder). • CONCLUSION. I. Let those who are eminent in position and privileges endeavour to be eminent also in principle and piety. 2. Let every one ask himself-Am I of the char1tCter of those who were spared in this stern judgment ?-W. J.