to e. very ~arge extent hereditary. The environment is largely the effect of birth, and the early mfluences involved in it. Those who adopt the "naturalistic" system of morals, to whom man appears the effect of definite causes-the "determinists," as they are called in philosophy---consider that circumstances, and such character as is itself the product of circumstances, determine what the me.n will be and must be. Whilst even those '!ho advocate spiritual ethics,e.nd who believe in human liberty,are quite willing to admit that all men owe to hereditary causes and influences very much which makes them what they are. II. THE LIMITS TO THIS mFLUENCE. 1. Heredity does not interfere with man's more.I ~ature. , The will, the freedom, of man are as real as the motives upon which he acts, with which he identifies himself. There is a distinction absolute and ineffaceable between the material and animal on the one side and the spiritual upon the other. 2. Nor with man's responsibility. If man were not' free, he would not be responsible. We do not speak o~ the sun as responsible for shining, or a bird"as responsible for flying. But we cannot avoid speaking and thinkinu of men as responsible for all their purposes, endeavours, and habits. The wicked a~e blamable' because, when good and evil were before _them, and they were free to choose the good, they chose the evil. 3. Nor with God's Justice and grace. Ezekiel makes a great point of vindicating the ways of God with men, of showing that every individual will certainly be dealt with, not upon capricious or unjust principles, but with omniscient wisdom, inflexible righteousness, e.nd considerate mercy. Thus, in the sight of God, all circumstances are apparent, and in the judgment of God all circumstances are taken into account, which justly affect an individual's guilt. Heredity may be among such circumstances, and allow- ance is doubtless made for tendencies inherited, for early neglect, for unfavourable influences of whatever kind. Where little is given, little is required. But all this does not affect the great fact that every individual is held responsible for his own moral position and conduct. None can escape judgment and censure by pleading the iniquities of his progenitors, as if those iniquities were an excuse for yielding to temptation. Every one shall bear his own burden. All souls are God's, to rule, to weigh, to recompense. From whomsoever sprung, the just shall live, and the soul that sinneth, it shall die.-'l.'.
Vers. 5-18.-The moral alternative. With a legal minuteness, e.nd with a.directness and plainness becoming to the teacher of practical morality, the prophet presents the alternative and antithesis of human life. If not in every particular, still in almost every particular, the picture of the good and of the bad man painted in this passage would be admitted by moralists of every school to be faithful aud fair. I. THE DESCRIPTION OF THE GOOD AND OF THE BAD MAN. As the classes are exclusive, each negativing the other, it is sufficient to name the characteristics of the good man, with the understanding that the bad man is he in whom these characteristics are wanting. 1. The good man is characterized by justice in dealing with his fellow-men. 2. He refrains from idolatry of every kind. 3. He avoids adultery and every form of impurity. 4. He refrains from oppressing those who, for any reason, are within his power. 5. He abstains from violence in the treatment of others. 6. He is charitable to the poor and needy. 7. He forbears taking advantage of those who, by misfortune and poverty, are within his power. 8. He scrupulously and cheerfully obeys the Divine laws. II. THE RECOMPENSE OF THE GOOD AND OF THE BAD MAN. 1. To the good is promised life, which is to be understood, not in the narrow and physical signification of the word, but in its large and scriptural sense. 2. Against the wicked is threatened death, which is to be interpreted as including the effects of God's righteous anger-a doom the most awful which can be pronounced and executed. APPLICATION. The minister of religion may from this solemn passage learn the imperative duty of teaching morality. '!'here must indeed be a foundation laid for such preacbing in spiritual and evangelical doctrine; but the superstructure must not be neglected. The wise teacher, before entering into detail e.s to human character and conduct, will consider his audience, and tho time and occasion ; for all subjects are not to be treated before persons of every class, of every age, of both sexes. But ho will find opportunities for stating e.nd enforcing the precepts of the Law in the spirit aud with the motives of the gospol. And the faithful minister will not shr:nk from depictin~, though for the most part in careful and scriptural language, the penalties following upou 332 THE BOOK OF THE PROPHET EZEKIEL. [on. xvm. 1-32,
dis?bedience to God's laws, as well as the rewards assured to the loyal and the good. It. 1s true that those who are saved are saved by grace; but it is also true that all men without exception, are judged by their works, and that God will bring every work foto judgment, and every secret thing, whether it be good or bad.-T.