festival was an occasion for the meeting of Jews from all quarters. Townsmen met countrymen. Herdsmen from the south met agriculturists from the north. When this assembly was interrupted, the people suffered in many respects. 1. The loss of brotherly association. We are tempted to forget our brethren if we cease to see them. Solitary Christians tend to become selfish Christians. Brotherly sympathy is fostered by brother-fellowship. 2. The loss of mutv<d stimulus. The strong would urge on the weak, and the more spiritual inspire the less spiritnal. There were prophets in these assemblies. 3. The loss of the breadth of variety. We become narrow by isolation. Intercourse broadens us. Christians should seek opportunities to meet with their fellow-Christians, to gain width and liberality of view.
Ver. 6. — Btir beauty departed from Zion. L Zion had a beauty of heb own. The dwellings of Zion shone splendid in cedar and gold. A softer beauty was shed over her from old memories and tender associations. The spiritual Zion has her beauty. It is not the magnificence of marble columns and gilded decorations. The beauty of Zion is the beauty of her worship and life. 1. The beauty of holiness. Purity is beautiful as imparity is ugly. This high spiritual loveliness is like the glory of God. 2. Tk4
« THE LAMENTATIONS OF JEEBMIAH. [oa 1. 1— 22
htauty of love. Zion was the place where the tribes assembled. Here all jealouaiei were to be laid aside and all quarrels healed. What is more beautiful than cuncesiion and forgiveness ? This beauty should characterize the Church of Christ. " Behold, how good and how pleasant it is for brethren to dwell together in unity 1 " etc. (Ps. cxxxiii.), 3. The beauty of joy. Zion was the centre of festive gatherings. The sacred hill used to echo with shouts of gladness ; it was jnlivened with the timbrel and song of happy maidens. The joy of Divine grace imparts a sweetness to the Tery countenance of the faithful servant of God.
II. Zion lost heb beauty. The fine city was sacked by ruthless soldiers; the splendid edifices rifled or fired ; the pomp and pageantry dissipated by sword and axe. But the higher beauty of Zion was also lost, aud lost before she was robbed of her external grandeur. Her holiness was corrupted. Sin destroys the spiritual beauty of the Christian. His white priestly' garments are defiled when be descends into the mire of moral degradation. It is not only that sin will be visited with certain definite pains and penalties. Before that happens there is an indescribable loss in the tarnished character and marred beauty of the soul which, to one who is awake to the evil condition into which he has fallen, must be a shame and grief.
III. The loss of the beauty of Zion was a mouenful calamity. This beauty is no idle ornament, to be put off and on at the caprice of the wearer and for objects of idle display. It is the pledge of her King's favour, the inspiration of her own best life, and the secret of her influence. 1. Health is lost. As when the sunlight which flashes on silvery lakes and mountain snows fades away, the chills and mists of night creep over the valley, so, when the glory of God departs from a soul, coldni'ss, darkness, and death take its place. 2. Influence is lost. Christians are to be the light of the world. Losing their brightness, they cease to draw others to Christ. The fair countenance of the bride of Christ wins many guests to the wedding feast. Let her see that it ia not marred, lest her Lord be dishonoured.
Ver. 7. — Pleamnt things in the dayt of old. I. In times op tboublb we oau. w MIND THE pleasant thinos IN THE DAYS OF OLD. 1. 2%ere have been pleasant thingt in the days of old. Pew lives, if any, are wholly joyless from cradle to grave. There are rifts in the clouds of the darkest lot. Indeed, for most of us, the pleasant things far outnumber the painful. 2. These pleasant things are too often undervalued when in our possession. The fact that they may become subjects of fond and sad regret should lead us to take more account of them while they are with us. Let us not add to the lamentations of the loss of them remorse for an ungrateful and depreciatory treatment of them. 3. Trauhle calls up the recollection of these pleasant things. (1) It does this because it leads to reflection. We may observe a great contrast between the intellectual effects of joy and sorrow. Joy is usually thoughtless, sorrow meditative. When joy does stimulate the intellect, it urges it to look forward and inspires hope ; but sorrow turns its gaze backward and contemplates the past. 2. It does this by the foiee of contrast. One experience suggests the thought of its opposite. Darkness makes us dream of light, silence of music, pain of joy. 4. Such recollections are likely to exaggerate the pleasantness of the past. Memory is not an even mirror. It is warped by prejudice and emotion. When we regret the loss of past happiness, we exalt that happiness in memory above what it ever was in experience. Unconsciously we drop the vexations out of notice. We remember the fine view, and forget the weary climl. that preceded the enjoyment of it. The roses of a regretful memory have no thorns. The soft evening light's spread a glamour over the past which gilds its plain features and softens its rugged form and hides its ugly defects in a delicious haze of dreamy melancholy.
II. BeOOLLEOTIONB of pleasant THINGS IN THE DAYS OF OLD CXAOOEBATS THB
DISTRESS OF TIMES OF TROUBLE. On the whole, it may be, life is prosperous. The balance is in favour of the pleasant things. But we cannot take life in the lump. We consume it piecemeal ; and that portion which is with us at each moment is for us the life itself^the whole life. Our real living is in the present. It is true that " we look before and after," and hope may greatly lighten the burden of the present, bat only by coming :nto the present as the twilight of dawn enters the wurld before lanrise — a re*I light. L This fact helps us to «ee a more even equalizing qf loti than i§ tMmu fU
oa. 1.1—22.4 THE LAMENTATIONS OF JEI^EMIAH. T