Both parties were apparently happier when separated, as they were several times,--on one occasion for a long period (Lam. v. 20). And yet, according to the biblical history of the case, they got along as well, were as moral and as happy, as when their God was with them. Hence it is evident, if he had never returned, they would have sustained no serious loss or disadvantage in any way. The case furnishes an argument in favor of that class of people who are frequently denounced by the priesthood for "living without God in the world." If "God's own people" could get along without him, why can not men and women of this intelligent age? And the reason he assigns for remaining with them as much as he did shows it was not from natural affinity or affection for them, but because he had "promised" to do so. Did he not know that "a bad promise is better broken than kept?" Another circumstance which implies that Jehovah cherished but little respect for his people, and cared but little about them, is that, from his neglect (as it seems most natural to attribute it to this cause), they were literally broken up while he was apparently with them. One portion of them fell into the hands of Shalmaneser, King of Assyria, and the other portion into the hands of Nebuchadnezzar, King of Babylon; and they were never able to regain their political power as a nation afterwards. And, to cap the climax, ten out of the twelve tribes were lost entirely, thus leaving Jehovah almost childless, and destitute of worshipers. And a search for them for several thousand years has failed to bring them to light. This circumstance is entirely irreconcilable with the idea that the Jews were the special favorites of God. Indeed, it prostrates the assumption entirely beyond defense. It proves, also, that Jehovah's promise never to leave or forsake them was not adhered to. (See 1 Sam. xii. 22.) And the language and conduct of the God of the Jews on several occasions imply that, if he ever did make choice of them as his pets, he was disappointed in them, and repented of the act. When he exclaimed, "I have nourished and brought up children, and they have rebelled against me" (Isa. i. 2), he virtually confesses he had been short-sighted, or that he had erred in judgment in selecting the Jews as special favorites. Certainly this is the language of vexation and disappointment, and want of judgment or foresight. 2. We are told "he hated his own heritage" (Jer. xii. 8). Here is evinced again a feeling of hatred, vexation, and disappointment, that no sensible being should manifest, much less a God.