All earthly government presumes the ideas of responsibility and retribution. Human nature itself contains what may be regarded as their conditions and elements. The welfare, and indeed in certain stages the very existence, of society renders recompense a necessity. What is true of human relations has truth also in reference to those that are Divine. The parallel, indeed, is not complete, but it is real.

I. RECOMPENSE IMPLIES A FREE AND RESPONSIBLE NATURE ON THE PART OF MAN. There can be no recompense where there is no accountability; and there can be no accountability where there is no intelligence, no freedom. Natural objects, Kant tells us, act according to laws; spiritual beings, according to representation of laws. Man is capable of apprehending and approving moral ordinances prescribed for his guidance and control; he can recognize moral authority. And he is distinguished from unintelligent and involuntary natures in that he can obey or disobey the laws which he apprehends. If this were not so, consequences might indeed ensue from action; but recompense would be an impossibility.

II. RECOMPENSE PRESUMES THAT THERE IS ON THE PART OF GOD NO INDIFFERENCE, BUT DEEP CONCERN, WITH REGARD TO MAN'S MORAL CHARACTER AND CONDUCT. If We think chiefly of law, or uniformity of action, we cannot but remember that law does not account for itself; if we think of the Lawgiver, we are constrained to recognize purpose in all his proceedings and provisions. It cannot be imagined that the great Ruler of all inflicts suffering for any delight in seeing his creatures suffer, or even that he regards their sufferings with perfect indifference. There must be a governmental, a moral end to be secured. The Lawgiver and Judge has what, in the case of a man, we should call a deep interest in the condition and action of the children of men.

III. RECOMPENSE IMPLIES THE POSSESSION BY THE SUPREME GOVERNOR OF THE ATTRIBUTES WHICH QUALIFY FOR THE EXERCISE OF JUDICIAL FUNCTIONS. None but an omniscient Ruler can be acquainted with all the secret springs of action, as well as with all the varied circumstances of life; yet without such knowledge, how can recompense be other than imperfect and uncertain? None but a perfectly impartial Ruler can administer justice which shall be undisputed and indisputable: who but God is stainlessly and conspicuously just? All earthly retribution is open to suspicion, for the simple reason that every human judge acts upon partial knowledge, and is liable to be influenced by prejudice. But as from the Divine tribunal there is no appeal, so with the Divine decisions can no fault be found. The Judge of all the earth will surely and in every case do right.

IV. RECOMPENSE AS A PRACTICAL PRINCIPLE OPERATING IN HIS LIFE WAS EXEMPLIFIED IN THE HISTORY OF THE CHOSEN PEOPLE. The Old Testament has been written to little purpose for those who do not recognize the action of retributive Providence; the narrative would be meaningless apart from this moral significance. The position of Ezekiel compelled him to trace the hand of God in the life and fortunes of his nation. For the Captivity in the East was an unmistakable instance of God's judicial interposition. And if this was the most striking instance, others occur in abundance, witnessing to the fact that this earthly state is a scene of moral government, incomplete, indeed, yet not to be denied as real.

V. RECOMPENSE IS A PRINCIPLE OF UNIVERSAL PREVALENCE IN GOD'S ADMINISTRATION OF THE AFFAIRS OF MANKIND. Doubtless the history of the children of Israel is intended to teach, among other lessons, in a very especial manner, the lesson of Divine government and human responsibility. Not only is the story told, but its moral significance is expressly.set forth. Yet the great principles which are explicit in Old Testament history are Implied in all history - in the history of every nation which exists upon earth. Go where we may, we do not and cannot go beyond the sphere of Divine retribution. Everywhere "the way of transgressors is hard," and "the wages of sin is death."

VI. RECOMPENSE IS A PRINCIPLE OF THE DIVINE GOVERNMENT WHICH, WHEN ITS ENDS ARE ANSWERED, ADMITS OF BEING TEMPERED WITH MERCY. It is observable that, in the prophetic writings, we find no unqualified denunciation. Threats of severe punishment are met with; but they are followed by offers of mercy and promises of pardon to the penitent. The gates of hope are not closed upon the sinner. And if the most complete and glorious manifestation of God's character is to be found in the gospel of Christ, it must be remembered that, whilst that gospel was occasioned by man's ruin by sin and his liability to punishment, it was intended to secure man's salvation and deliverance "from the wrath to come." - T.

1. When a people is under Divine displeasure there is a succession of evils for them, mischief after mischief; they may not expect a few, but many.

2. God proceeds by degrees and steps to severity of judgments. God pours not out all His wrath at once. First, some drops of a vial, then some little streams, after that the strength.

3. Wicked men in great straits will sue to them for help whom before they hated. They could seek for a vision from the prophet now they were in extremities, and they run from prophet to prophet to get some counsel and comfort.

4. They that will not hear God's servants when they are at ease, shall not have help from them in time of their distress.

5. It is a dreadful evil when God takes away the signs of His presence.

6. Truths are not confined to any sort of men, not to prophets, priests, or ministers, in these or any days; the prophets should be without vision, the law should perish from the priests, and counsel from the elders.

7. God gives vision, law, counsel, and takes them away at His pleasure; He creates light and darkness. They shall seek vision of the prophets, and there shall be none.

8. Those who will not do what they know, shall not know what to do.

(W. Greenhill, M. A.).