b The Christian Advocate and Review.

a "Christ is that

seed of David

that is to be perpetual dictator to the seed of Ab., Is., and Jacob; and as this people shall never want such a King, so this King shall never

want such a people. Christianity shall continue in the

dominion of Christ, and the subjection of Christians to Him, till day and night come to an end." - Matthew Henry.

vv. 24-26. W R. Freemantle, Blooms. Lec. V. 78.

"At one time,

pious

the Divine history, at once affords. It matters nothing to the truth of God's Word where stood the temple of Solomon, where are buried the ruins of Capernaum, where Israel pitched their tents in the wilderness, where John preached the baptism of repentance; but it does matter something to our understanding of that Word, that we should be able to show its minute and exact accordance with the existing facts of local topography.'

23-26. (23, 24) two families, i.e. the two kingdoms of Israel and Judah. before them, or in their judgment. Those who think thus of Israel and Judah are the Chaldæans: or, more generally, those who thought the Jews would never be restored to their former condition. (25) covenant, v. 20. (26) then, but not till then." will cause, etc., ch. xxxii. 44.

Necessity of correct belief.-Go into New York, and in the Sixth Ward you shall find two representative men. One says, "I voted for the judge, and helped to put him where he is, and he will wink at my crimes. I can drink as much as I please, on Sundays and on week-days, and he will not disturb me. He is easy and good-natured, and he is not going to be hard with me if I do break the laws a little." And the man, because he believes that the judge does not care for his wickedness, and will not punish him, grows bold and corrupt in transgression. But at length he is brought before the court, and he finds there, instead of his bribed judge, a white-faced man-not red-faced; one of those men with a long head upward-not backward and downward; a man with a full sense of the value of justice and truth. The culprit begins his shuffling excuses. The judge listens to none of them; he reads the law, and says, "Your conduct is herein when a condemned," and sends him away to receive his just deserts. minister of the Gospel was passWhen the man has expiated his crime, he goes around in the ing over a hill, a same ward, and says, "You must walk straight hereafter. The lark, pursued by judge that sits on the bench now is not the jolly old judge that a hawk, took re-used to sit there. If you go before him, he will make you fuge in his bosom; he kindly smart." Does it not make a difference what a man believes about lodged the little a judge? If he believes that he is a lenient, conniving judge, refugee, till, hav- does it not make him careless? And if he believes that he is a ing reached considerable dis- straightforward judge, does it not make him afraid of transtance from its gression? Now lift up the judge's bench, and make it the persecutor, he judgment-seat; and take out the human judge, and put God gave it liberty to soar and sing Almighty there. If men believe Him to be an all-smiling Godin safety. The a God that is all sunshine, an all-sympathising God-a God that circumstance is nothing but kindness, and goodness, and gentleness, they say suggested to his to themselves, "We will do as we have a mind to." Take away mind a train of happy thoughts, that miserable slander upon the revealed character of God, and wh. he brought lift up the august front of Justice, on whose brow love proudly forward in asits, and let men see that there is a vast heart of love and gentlePsalm xxxiv. 22, ness indeed, but one that will by no means clear the guilty, and The Lord re they will take more heed to their conduct. Does it, then, make deemeth the soul no difference what a man believes about God's nature, and His of His servants; manner of dealing with men? It makes all the difference between laxity and earnestness, between an endeavour to live truly and no endeavour at all in that direction; between right and wrong White- conduct.

a

discourse from

and none of them that trust in Him shall be desolate.' '

cross.

> H. W. Beecher.

CHAPTER THE THIRTY-FOURTH.

1—3. (1) kingdoms.. dominion, Heb. “The dominion of his hand. people, or peoples, races, tribes, under his rule. (2) burn it, a sign of the exasperated state of Nebuchadnezzar's mind. The fate of the city would be unusually hard. This prophecy of Jer.'s specially threatened the king. (3) taken,

ch. xxxii. 4.

From Jerusalem to Jericho.-A journey into the country of the Bedouin Arabs requires to be taken under their guidance and protection. They by such means levy black-mail on all travellers who pass through their country. It seems singular that the Sultan does not provide guards or make the roads safe. But it seems to be a part of the peculiar misgovernment of the country to allow the Bedouin tribes of each locality to levy contributions on travellers, or, in other words, to rob them of conduct money. Travellers have to purchase the protection of the Bedouins of the Jordan against all enemies of their own or neighbouring tribes; and the agreement is to the effect that they shall be taken by the Sheik Reschid and a proper guard to the Dead Sea and the Jordan, and back in safety to Jerusalem. Without such protection the journey is simply impossible, and there is an amusing account of a lady and gentleman who had attempted the trip without the formality of a Bedouin guard, and who had been met and robbed of their baggage, their money, clothes, and valuables, the gentleman having to beg of the Bedouin robbers the Times newspaper in which to clothe himself and his wife. The husband returned to Jerusalem in that valuable journal, his wife being wrapped up in the supplement.c

a "It was custhe Jews, at the funeral of their kings, esp. of

tomary among

those whose menoured, to premory they hopare a bed of spices (2

Chr.

xvi. 14), which

4–7. (4) thou.. sword, this assurance, however, implies his captivity. (5) burnings, etc., receiving the honours of a royal funeral. (6, 7) Lachish, 2 Ki. xviii. 13, xix. 8. These were outlying fortresses which, at the time of the prophecy, had not fallen into Nebuchadnezzar's hands. Allegory of death.-Now I further saw, that betwixt them and the gate was a river; but there was no bridge to go over, and the river was very deep. At the sight, therefore, of this river, the pilgrims were much stunned; but the men that went with they made a perthem said, "You must go through, or you cannot come at the fume of by burngate." They then addressed themselves to the water; and, enter- ing them, and ing, Christian began to sink; and, crying out to his good friend therein to depor sit the body of Hopeful, he said, "I sink in deep waters; the billows go over my the deceased head; all his waves go over me." Then said the other, "Be of prince."- Lowth. good cheer, my brother: I feel the bottom, and it is good." Then "I wish a charsaid Christian, "Ah! my friend, the sorrow of death hath com-acter as decisive passed me about: I shall not see the land that flows with milk and honey." And with that a great darkness and horror fell upon Christian, so that he could not see before him. Hopeful, therefore, here had much ado to keep his brother's head above water; yea, sometimes he would be quite gone down, and then ere a while would rise up again half dead. Hopeful did also endeavour to comfort him, saying, "Brother, I see the gate, and men standing by to receive us; but Christian would answer, "It is you they wait for: you have been hopeful ever since I

as that of a lion or a tiger, and an impetus towards the important objects of

my choice as forcible as theirs towards prey and hostility; wish to have

an extensive at

mosphere of consciousness; a soul

which can mingle with every element in every form, which, like an Eolian harp, arrests even the vagrant winds, music."

and makes them

Foster.

b Bunyan.

a De. xv. 12.

also xxxiv. 21,

22.

"Jesus Christ not only called

"Ah,

knew you." "And so have you," said he to Christian.
brother!" said he, "surely, if I was right, He would now rise to
help me; but for my sins He hath brought me into the snare,
and hath left me." Then I saw in my dream that Christian was
in a muse a while. To whom, also, Hopeful added these words,
"Be of good cheer; Jesus Christ maketh thee whole." And with
that Christian brake out with a loud voice, "Oh! I see Him
again, and He tells me, 'When thou passest through the waters, I
will be with thee; and through the rivers, they shall not over-
flow thee."" Then they both took courage, and the enemy was
after that as still as a stone until they were gone over."

8-11. (8) proclaim liberty, Ex. xxi. 2. "By the law a 6 Je. xxxvii. Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free."" (9) serve himself of, i.e. make the Hebrew serve him. (10) obeyed, carried out the wishes of the king, who prob. adopted this policy to secure fresh drafts of soldiers. The Prophet sees in it a hopeful return to the obedience of the Mosaic law. (11) turned, etc., this was during the time that the Chaldæans raised the siege, prob. in order to meet an Egyptian army.

Lazarus into life, but He

com

manded the grave-clothes to be taken off him, that he might

have liberty in

life. Life, without liberty from the graveclothes, would scarcely have been a blessing.

So Jesus Christ not only gives life to the soul which believes in Him; He also

commands

the

Love of liberty.-John Milton, the chief of poets, held the post of Latin Secretary under Cromwell. At the restoration he was of course dismissed from his office. He was now poor and blind, and to these afflictions Charles II. added political persecutions; he fined him, and doomed his writings on liberty to be publicly burned. Nothing daunted by these fierce and multiplied trials, the great poet retired into private life, evoked his mighty genius, and produced Paradise Lost. But after he had endured the ills of poverty several years, Charles, feeling the need of his matchless talents, invited him to resume his former post, with all its honours, emoluments, and court favours. But Milton knew that the price of this honour must be silence on the great question of human liberty. Therefore he did not hesitate a moment. It was a strong temptation-the bribe was splendid. By merely keeping silence, he could have honour, abundance, and high position, in exchange for poverty, persecution, and neglect ! But this could not be. The poet loved truth too well. His soul was too noble, too sincere, too firm in its allegiance to God and liberty, to barter away its right to condemn tyranny for place or gold. a Hence he spurned the royal offer, and clung to his principles and strong principle at work; and this his poverty, until death called his free soul to enter its congenial heaven. And so gentle was the summons, so sweetly calm was possibly his unruffled spirit to the hour of dissolution, that his friends wild gas, the fixed knew not the precise moment of his death.

Spirit to descend
upon him, to set
him free from all
enslaving habits.
"If the Son make
you free, ye shall

be free indeed.'"
-John Bute.
c W. Smith.

"When I see the

spirit of liberty in action, I see

for a while is all

I can

know of it. The

air, is plainly

subsided, till the

broke loose; but 12–16. (12) therefore, on account of this insulting act of we ought to sus-disobedience. (13, 14) covenant, etc., Ex. xxi. 2; De. xv. 12. pend our judg ment, until the It seems that the last year of Zedekiah was the Sabbatical year. first efferves- It seems that the Sabbatical years had been altogether neglected cence is a little for a long time previous to the captivity. (15) done right, liquor is cleared, they had seemed to be correcting their fault. in the house, and until we see or Temple. This indicates that the matter had been public and something deeper solemn, being transacted in the Temple. The insult of the disthan the aria obedience was therefore the more marked. (16) turned, again and frothy sub-to the old wilful ways.

tion of a troubled

Christian liberty.—

Grace makes the slave a freeman. 'Tis a change
That turns to ridicule the turgid speech
And stately tone of moralists, who boast
As if, like him of fabulous renown,
They had indeed ability to smooth
The shag of savage nature, and were each
An Orpheus, and omnipotent in song:
But transformation of apostate man
From fool to wise, from earthly to divine,
Is work for Him that made him. He alone,
And He by means, in philosophic eyes
Trivial and worthy of disdain, achieves
The wonder; humanising what is brute
In the lost kind, extracting from the lips
Of asps their venom, overpowering strength
By weakness, and hostility by love....

He is the freeman whom the truth makes free,
And all are slaves besides.a

writer

that

non,

relates Agamemthe leader of

the Greeks, at

17-22. (17) liberty to you, freedom fr. the Divine protection, which will leave you a hopeless prey to your enemies. (18) cut the calf, referring to the significant rite by which the covenant was sealed. Ge. xv. 10. (19) princes of Judah, the siege of Troy, "territorial magnates." (20) dead, etc., ch. vii. 33, xvi. 4. gone up from you, or have temporarily raised the siege. return, and complete their work.

(21)

(22)

"to confirm his faith sworn to Achilles, ordered victims to be

brought. He took one, and divided it in the midst, placed the pieces opposite to each other, and holding his sword, reeking with the blood, passed between

with his sword

the separated

Dividing victims for sacrifice.-It was a customary thing to cat the victim (which was to be offered as a sacrifice upon the occasion) into two parts, and so placing each half upon a different altar, to cause those who contracted the covenant to pass between them (Gen. xv. 9, 10, 17). This rite was practised both by believers and heathens at their solemn leagues-at first doubtless with a view to the great Sacrifice, who was to purge our sins in His own blood; and the offering of these sacrifices, and passing between the parts of the divided victim, was symbolically staking their hopes of purification and salvation on their performance of pieces." the conditions on which it was offered. This remarkable prac-Passing betice may be clearly traced in the Greek and Latin writers. tween the divided pieces imHomer has the following expression, "Having cut faithful plied the willingcaths." Eustathius explains the passage by saying they were ness of the caths relating to important matters, and were made by the divi-parties to be so sion of the victim. The editor of the Fragments Supplementary failed in adhertreated, if they to Calmet is of opinion that what is yet practised of this cere-ing to the stipumony may elucidate that passage in Isa. xxviii. 15, "We have lations." made a covenant with death, and with hell are we at agreement; v. 18. J. C. Diewhen the overflowing scourge shall pass through, it shall not teric, Ant. 633. come unto us, for we have made lies our refuge, and under false-"0 hoods have we hid ourselves; "i.e. we have cut off a covenant sacrifice, a purification offering with death, and with the grave we have settled, so that the scourge shall not injure us. The following superstition is related by Pitts: "If the Algerine corsairs, at any time, happen to be in a very great strait or distress, as being chased, or in a storm, they will gather money, light up candles in remembrance of some dead marrabot (saint) or other, calling upon him with heavy sighs and groans. If they find no succour from their before-mentioned rites and supersti

derson.

Hen

Liberty, parent of happiness, celestial

born! When the first man became

a living soul, his sacred genius tain's care; with her secure, proretreat; thence long thy loved bless mankind;

thou. Be Bri

tions, but that the danger rather increases, then they go to sacrificing a sheep (or two or three upon occasion, as they think needful), which is done after this manner: having cut off the head with a knife, they immediately take out the entrails, and throw them and the head overboard, and then, with all speed they can (without skinning), they cut the body into two parts by the middle, and throw one part over the right side of the ship, and the other over the left, into the sea, as a kind of propitiation. Thus those blind infidels apply themselves to imaginary intercessors instead of the living and true God." In the case here referred to the ship passes between the parts thus thrown on each side of it. This behaviour of the Algerines may be taken as a pretty accurate counterpart to that of making a covenant with death, and with imminent danger of destruction, by appeasing the angry gods. Festivities always accompanied the ceremonies attending oaths. Isaac and Abimelech feasted at making their covenant. Gen. xxvi. 30: "And he made them a feast, and they did eat and drink." Gen. xxxi. 54: "Jacob offered sacrifice upon the Mount, and called his brethren to eat bread." This practice was also usual among the heathen nations.

a Ex. xviii. 9; Nu. x. 29, 32;

Ju. i. 16; 1 Chr. ii. 55.

"This tribe came

into Palestine ites, but, in order to maintain their independence, they led a nomadic life, without fixed 'settle

with the Israel

CHAPTER THE THIRTY-FIFTH.

This

1-5. (1) Jehoiakim, the predecessor of Zedekiah. prophecy is seventeen years earlier than the manumission of the slaves, narrated in the prev. ch. (2) Rechabites, a tribe of Arabs, of the family of Jethro." wine to drink, by this their firm allegiance to principle was to be tested. One of their chief rules was not to drink wine. (3) Jaazaniah, etc., chief men of the tribe; some who had found shelter for a time in Jerusalem. ments, and So (4) chamber.. princes, these chambers were round the were able with- temple-courts. This one may have been a kind of councilchamber. door, or threshold. (5) drink, observe that Jer. does not call upon them to drink in the name of the Lord, then they would have been bound to obey him.

out difficulty to

remove on any

attempt being made to subdue

them."-Hender

son.

"There are many

shun, or, rather,

After

The Rechabites.-" On my arrival at Mesopotamia, some Jews that I saw there pointed out to me one of the ancient Rechabites. traces of the He stood before me, wild, like an Arab, holding the bridle of his Rechabites at horse in his hand. I showed him the Bible in Hebrew and present. They live entirely iso- Arabic, which he was much rejoiced to see, as he could read both lated, will not be languages, but had no knowledge of the New Testament. recognised, and having proclaimed to him the tidings of salvation, and made hate, all inter him a present of the Hebrew and Arabic Bibles and Testaments, course and every I asked him, 'Whose descendant are you?' 'Mousa,' said he, connection with boisterously, 'is my name, and I will show you who were my ancestors;' on which he immediately began to read from the 5th to the 11th vv. of Jer. xxxv. 'Where do you reside?' said I. Turning to Gen. x. 27, he replied: At Hadoram, now called Simar by the Arabs; at Uzal, now called Sanan by the Arabs ;' and again referring to the same chapter, verse 30th, he continued: 'At Mesha, now called Mecca, in the deserts around those places. We drink no wine, and plant no vineyard, and sow no seed; and live in tents, as Jonadab our father commanded us: Hobab was or our father too. Come to us, and you will find us sixty thousand

the other Jews.

They only sojourn in Arabia, and for the most

part on the western shores of

the Red Sea, and are engaged solely in the

raising of cattle. They are called

Arab Sebb,