The mournings in the east, and lamentations for the dead, are loud, vehement, and distressing. For a child or a parent grief is expressed in a variety of impassioned sentences, each ending with a burden like that in the text, "Ah my child!"Ah my mother!" as the prophet in this place: yja ywh hoi achi, "Ah my brother!" twja ywh hoi achoth, "Ah sister!" wda ywh hoi adon, "Ah lord!" hdh ywh hoi hodah "Ah the glory." Mr. Ward, in his Manners and Customs of the Hindoos, gives two examples of lamentation; one of a mother for the death of her son, one of a daughter for her departed mother. "When a woman," says he, "is overwhelmed with grief for the death of her child, she utters her grief in some such language as the following:- Ah, my Hureedas, where is he gone?.- 'Ah my child, my child!' My golden image, Hureedas, who has taken? -'Ah my child, my child!' I nourished and reared him, where is he gone?.- 'Ah my child, my child!' Take me with thee.- 'Ah my child, my child!' He played round me like a golden top.

-'Ah my child, my child!' Like his face I never saw one.- 'Ah my child, my child!' The infant continually cried, Ma Ma! - 'Ah my child, my child!' Ah my child, crying, Ma! come into my lap. - 'Ah my child, my child!' Who shall now drink milk? -'Ah my child, my child!' Who shall now stay in my lap? -'Ah my child, my child!' Our support is gone! -'Ah my child, my child!' "The lamentations for a mother are in some such strains as these:- Mother! where is she gone? -'Ah my mother, my mother!' You are gone, but what have you left for me? - 'Ah my mother, my mother!' Whom shall I now call mother, mother? - 'Ah my mother, my mother!' Where shall I find such a mother? -'Ah my mother, my mother!'" From the above we may conclude that the funeral lamentations, to which the prophet refers, generally ended in this way, in each of the verses or interrogatories.

There is another intimation of this ancient and universal custom in 1 Kings xiii. 30, where the old prophet, who had deceived the man of God, and who was afterwards slain by a lion, is represented as mourning over him, and saying, yja ywh hoi achi, "Alas, my brother!" this being the burden of the lamentation which he had used on this occasion. Similar instances may be seen in other places, chap. xxx. 7; Ezek. vi. 11; Joel i. 15; and particularly Amos v. 16, 17, and Rev. xviii. 10-19.

Jer. 22:1-9 The king of Judah is spoken to, as sitting upon the thron of David, the man after God's own heart. Let him follow his example that he may have the benefit of the promises made to him. The way to preserve a government, is to do the duty of it. But sin will be the ruin of the houses of princes, as well as of meaner men. And who can contend with destroyers of God's preparing? God destroys neithe persons, cities, nor nations, except for sin; even in this world he often makes it plain for what crimes he sends punishment; and it wil be clear at the day of judgement.

Jer. 22:10-19 Here is a sentence of death upon two kings, the wicke sons of a very pious father. Josiah was prevented from seeing the evi to come in this world, and removed to see the good to come in the othe world; therefore, weep not for him, but for his son Shallum, who is likely to live and die a wretched captive. Dying saints may be justl envied, while living sinners are justly pitied. Here also is the doo of Jehoiakim. No doubt it is lawful for princes and great men to build beautify, and furnish houses; but those who enlarge their houses, an make them sumptuous, need carefully to watch against the workings of vain-glory. He built his houses by unrighteousness, with money gotte unjustly. And he defrauded his workmen of their wages. God notices the wrong done by the greatest to poor servants and labourers, and wil repay those in justice, who will not, in justice, pay those whom the employ. The greatest of men must look upon the meanest as their neighbours, and be just to them accordingly. Jehoiakim was unjust, an made no conscience of shedding innocent blood. Covetousness, which is the root of all evil, was at the bottom of all. The children wh despise their parents' old fashions, commonly come short of their rea excellences. Jehoiakim knew that his father found the way of duty to be the way of comfort, yet he would not tread in his steps. He shall di unlamented, hateful for oppression and cruelty.

Jer. 22:20-30 The Jewish state is described under a threefol character. Very haughty in a day of peace and safety. Very fearful of alarm of trouble. Very much cast down under pressure of trouble. Man never are ashamed of their sins till brought by them to the las extremity. The king shall close his days in bondage. Those that thin themselves as signets on God's right hand, must not be secure, but fea lest they should be plucked thence. The Jewish king and his famil shall be carried to Babylon. We know where we were born, but where we shall die we know not; it is enough that our God knows. Let it be ou care that we die in Christ, then it will be well with us wherever we die, thought it may be in a far country. The Jewish king shall be despised. Time was when he was delighted in; but all those in whom God has no pleasure, some time or other, will be so lowered, that men wil have no pleasure in them. Whoever are childless, it is the Lord tha writes them so; and those who take no care to do good in their days cannot expect to prosper. How little is earthly grandeur to be depende upon, or flourishing families to be rejoiced in! But those who hear the voice of Christ, and follow him, have eternal life, and shall neve perish, neither shall any enemy pluck them out of his almighty hands __________________________________________________________________

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