All this is very vague, and if we offer it as a consolation to a mother whose heart is torn with anguish at the sight of her child's pain, it is likely she will think our balm no better than the wormwood of mockery. It would be vain for us to imagine that we have solved the riddle, and vainer to suppose that any views of life could be set against the unquestionable fact that innocent children suffer, as though they in the slightest degree lessened the amount of this pain or made it appreciably easier to endure. But then, on the other hand, the mere existence of all this terrible agony does not justify us in bursting out into tremendous denunciations of the universe. The thoughts that rise from a consideration of the wider relations of the facts should teach us lessons of humility in forming our judgment on so vast a subject. We cannot deny the existence of evils that cry aloud for notice; we cannot explain them away. But at least we can follow the example of the elders and virgins of Israel, and be silent. The portrait of misery that the poet has drawn in describing the condition of Jerusalem during the siege is painful enough when viewed by itself; and yet he proceeds further, and seeks to deepen the impression he has already made by setting the picture in a suitable frame. So he directs attention to the behaviour of surrounding peoples. Jerusalem is not permitted to hide her grief and shame. She is flung into an arena while a crowd of cruel spectators gloat over her agonies. These are to be divided into two classes, the unconcerned and the known enemies. There is not any great difference between them in their treatment of the miserable city. The unconcerned "hiss and wag their heads";[148] the enemies "hiss and gnash their teeth."[149] That is to say, both add to the misery of the Jews--the one class in mockery, the other in hatred. But what are these men at their worst? Behind them is the real Power that is the source of all the misery. If the enemy rejoices it is only because God has given him the occasion. The Lord has been carrying out His own deliberate intentions; nay, these events are but the execution of commands He issued in the days of old.[150] This reads like an anticipation of the Calvinistic decrees. But perhaps the poet is referring to the solemn threatening of Divine Judgment pronounced by a succession of prophets. Their message had been unheeded by their contemporaries. Now it has been verified by history. Remembering what that message was--how it predicted woes as the punishment of sins, how it pointed out a way of escape, how it threw all the responsibility upon those people who were so infatuated as to reject the warning--we cannot read into the poet's lines any notion of absolute predestination. [148] ii. 15. [149] ii. 16. [150] ii. 17.