psalms. That religion which is satisfied with the cold statements of intellectual pro- positions lrn.s not yet touched the he£1rt, and is no living experience. There is a fire of passion in trne devotion, On the other hmd, when religion has been neglected or outraged, a new range of emotions is called into play, and the fate of sinners stirs feelings of profound grief in all who understand its dire distress and have brotherly hearts to sympathize with others. The Book of Lamentations may be taken as the reverse of the Book of Psalms. Psalmists celebrate the emotions of true religion; the "Lamentations" is a dirge sung over those who have been unfaithful to their religion. In uny case, man's relation to religion is so intimate and vital that it should rouse deep foelings in the heart of every one. H. THE FATE OF THE PRI!sCES CONTAINED PECULIAR ELEMENTS OF DISTRESS, 1. Tits princes enjoyed high rank. When they fell, their humiliation and suffering were all the greater. Men envy high stations ; but such positions are liable to peculiar calamities, from which the lowly do not suffer. (1) High positions attract attention. Princes are aimed at when peasants are neglected. The leading families were torn from their homes and carried off to Babylon, while the obscure sons of the soil were left to till their fields. (2) High rank is no sure protection. A body-guard surrounds princes. But no guard can ward off the judgment of Heaven. God will judge the great as surely as the low. 2. The princes came of a divinely favoured line. They belonged to the house of David-a ht1use which had long enjoyed peculiar marks of God's favour, and which was thought to be sheltered by promises of everlasting prosperity (e.g. PE. lxi:x..). But no favouritism of Heaven will protect against the consequences of sin. God's promises of grace are conditioned by man's fidelity. 3. The ruin of ths princes was in itself most lamentable. They did not suffer from some temporary reverse of fortune. One after another they were flung down from the throne and degraded to a miserable fate. The consequences of sin are heavy and disastrous. No soul can face them with equanimity. 4. The/ate of the princes involved tlie sufferings of their people. The princes, being leaders in sin, were first in punishment. Their primacy of guilt was followed by a primacy of doom. But others suffered also in various degrees, and the nation was involved in calamities. Thus the responsibility of those in high stations is enlarged by the fact that they bring trouble upon many by their misdeeds.
'Ver~. 1-9.-The parable of the lion's whelps. J. THE LION-LIKE OHABAOTEB OP ISRAEL. This character was especially given to the tribe of Judah, from which the royal family came (Gea. xlix. 9). There should be something of the better nature of the li0n in the people of God. 1. Strength. With one blow of his paw the lion can break the neck of a bull. The nation of Israel was strong. The Church of God is strong with the might of God. God does not only save his children as weak creatures needing his shelter; he inspires them with strength. 2. Freedom. The lion is not a domestic animal, trained to wear the yoke like the patient ox. When he is caught and cagtd bis proud spirit is broken. In a state of nature he roams at large over the desert. God gives liberty to bis people. They are not his slaves; they are his free men. 3. Rule. The lion is regarded as the king of the forest. Israel in her greatness ruled o,·er her nei,!hbours politically; but spiritually she has since extended that rule over the civilized world. There is power and a ruling influence over minds in the Church of Christ. 4. Majesty. The lion looks more brave than be is. His lordly mane and noble beariag, and the thunder of his roar that echoes through the woods at night, impress men with a sense of awe. God has called his people to a position of greatness and honour. JI. TliE FATE OF THE TWO WHELPS. 1. Tlie disastrous fate of tlie first whelp. JeLo·,haz behaves ill, and is carried in chains to Egypt (2 Kings xxiii. 32-34). (1) His great sin is that he worked destruction. "It devoured men." Sin is hurtful to other,; as well as to the sinner. W!Jen a man is in a position of power and influence this is especially the case. But "no man liveth unto himself." We are responsible for tLe h~rm done by our sin. (2) His punishment is loss of liberty and banishment. Tlw liou is taken in a pit, shackled with chains, and carried off to Egypt. Power to work ill will not last for ever. '!'he liberty that is abused in sin will ho taken away. Tbev wh" are unfaithflll to God will be banished from God's inheritance. 2. The ~imilurfut-- of the ~econd whelp. Jeboahaz is followed by Jehoiakim and Jehoiachin, THE BOOK OF THE PROPHET EZEKIEL. 317
~ot only on the throno, but in evil concluct and in consequent punishment. (1) There IB n succeHsion iu sin. 'l'hiB is not by nntnral inheritance nor by inevitable fate, but hy e. gathering togethor of various common influences, especially that of example. Yet the fntc of former sinners should be a warning to their successors. Men are too ready to cop,v tbe misdeeds of predecessors, without waiting to consider the conseqnences of those misdeeds, (2) '!'here will be a succession in punishment. The resources of jndgmtnt are not exhausted. '!'he hand that smote Israel is strong to smite a faithless Christendom. The form of the puni~hment may vary, but the essence of it will be unchanged. Jehoahaz was sent to Egypt, Jehoiachin to Babylon; bat the doom of the two was essentially the same. Moreover, in both cases, as the villagers assemble in a circle to catch o. <lestructive lion, the neighbouring nations joined in the work of Egypt and Babylon. Sinners make many enemies.