but it seems to ha.ve been she.red by the prince, who, after the return from the Captivity, wa.s not only the representative of the consecrated people, but also the representative of the promised Messiah. Thie singular prerogative suggests to our minds certain principles which have a special application to a religious community and state. J. 'J.'BE UNITY OF A RELIGIOUS AND C0NBE0RATED NATI0)I IS PERSONIFIED IN A RELIGIOUS SOVEREIGN. David was not only the greatest of the Hebrew monarchs; he was the representative of the Hebrew monarchy and theocracy. In the prophets and in the later national religious literature, David appears as the ideal king, personifying the people of the covenant and foreshadowing the promised Messiah, And the" prince" of the people is, in this and other passages, regarded as the successor of the cherished son of Jesse. The prince is looked upon as worthy of his station, worthy of his illustrious and beloved predecessor. The true head of a great and religious people is that people's representative, not only before man, but before God. !I. THERE I~ IMPLIED IN THIS PROVISION THE DIVINE ORIGIN AND CHARACTER OF POLITICAL AUTHORITY, There are some students of Scripture who find in the ·word of God much relating to the authority of the Church, but who fail to remark the many assertions of the Divine authority of the state and of its officials and rulers. But it is very instructive for those in such a position to remark how, in this and similar passages, stress is laid upon the position and power of the prince, "The powers that be are ordained of God; " the state is as much Divine in its origin and sanction as is the Church. In the theocracy the monarch no doubt occupied a very special position. Bnt religion certainly has for one of its functions the upholding of government as a Divine institution and of authority as a Divine principle. Independently of the form of government, and of the designation of the chief ruler of the state, it is for teachers of religion to follow the example of the scriptural writers in requiring justice from the governor and loyalty from the governed. III, THE OBLIGATION IS APPARENT THAT THOSE IN AUTHOBITY SHOULD CULTIVATE AND PBACTIBE TRUE RELIGION. It is taken for granted by the prophet that the prince will appreciate and will use the prerogative here described, Nevertheless,itisprobable that some who occupied the highest position in the nation were far from being truly devout and pious men, In every age and country men are found who come short of the ideal of their station. This, however, does not affect the fact tha.t the occupation of a high position, the primacy of a great people, imposes upon a man a peculiar obligation to honour God, the Fountain of all authority a.nd the Judge of every earthly sovereign. He who leads a. people should lead them in_the wo.ys of righteousness o.nd of piety.-T. Ver. 4.-Reverence. The prophet was brought "the way of the north gate before the house," because it was thence that, on a previous occasion, he had been directed to go.ze upon the provision for idolatrous worHhip which aroused the indignation of Jehovah. Instructions were about to be given which would be the means of preventing a repetition of the infamous dcfi.lomeut of God's holy place which in times past had taken place within the temple precincts. And that a suitable impression might be made, "the glory of the Lord filled the house of the Lord." It was upon this occasion that the prophet, filled with reverence nnd awe, fell upon his face. I. 'l'uERE Is MISPLACED BEVEREN0E. 1. When men revere worldly greatness and splendour. 2. When men revere idols and deities, which are nothing but the work of their own hands and the invention of their own minds. II. THERE IS JUSTIFIABLE AND BECOMING REVEREN0E. Such was that felt and manifested by Ezekiel in the presence of the glory of the Lord. 1. 'fhe nnture of man is capable of true and profonnd reverence. There is grovelling and degrading homage offered to men or to supposed supernatural powers-homngu not worthy to be designated reverence. But man has the capacity of honouring the noblest and the best; and this is among the sublimest capacities of his nature. 2. 'l'he attributes, the character, of God deserve such reverence. 'l'he more the Eternal is studied, ns manifested in his works and in his Word, the more will it be felt that he is the oue fit Object of reverential regard and worship. 'l'he admonition of the angel addressed to the seer of the Apocalypse was just and is universally applicable," ·worship God l" Ill. 'l'HERE IS APPROPRIATE EXPl\ESSION 01•' TltUE VENEI\ATI0N AND AD0l!.ATION, A Jl.l\tural manifestation of reverence is that accorded in tho text: "I fell upon my face." 4-00 THE BOOK OF THE PROPHET EZEKIEL. [oH. XLIV, 1---3,1.
The attitude of the body and the expression of the countenanco are the natural revela- tion of the deep feelings of awe and veneration. A more articulate expression is the language of prayer and praise, which must indeed always be inadequate, which yet may lu all conceivable circumstances be employed by the Church of Christ. All attitudes and all language are vain except as the manifestation of the deep feelings of the heart, Yet it is not possible for men to have a just view of God, to feel aright towards him, without presenting some audible or visible, some manifest expression of such thought and emotion. Man is both soul and body, and the movements, the attitudes, the utterances, of the bodily nature are the expressions of what is intellectual and spiritual. Whilst worship, to be acceptable, must be in spirit and in truth, they who are in the flesh will bow in reverence or kneel in supplication, will pour forth their gratitude in song, and their faith and adoration in petition and in praise.-T,