He had a place at court which secured him ease and comfort. Such persons commonly feel little disposition to exert themselves for the distresses of others, for they know not the heart of a sufferer. It is in the school of affliction we learn to weep with them that weep. But it is probable that Ebed-melech had been in trouble himself. However this may be, his interference was unsolicited and prompt, as soon as ever "he heard that they had put Jeremiah into the dungeon." And he showed herein no little courage as well as kindness. He had much to lose, and the princes were likely to unite against him, for they were all the determined enemies of Jeremiah, and their malice made them ready for any mischief, and their influence was great; and the king to whom he appealed was then sitting in the gate, and therefore he had to go to him openly. But conviction nerves a man to his purpose, and there is no fear in love. And his application was successful. The king complied with his desire. Let this encourage us in our pious and in our benevolent endeavours. We may succeed much better than we imagine. The individual that refuses at one time may yield at another. Reflection may have changed him: some event or influence may have put him into a propitious frame. In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good." "Be not weary in well-doing, for in due time ye shall reap if ye faint not." All of us have some influence with others, and how seldom do we exert it as we ought-especially when we consider that the hearts of all are in the hand of the Lord, and he can turn them whithersoever he pleaseth!

DECEMBER 6.-" So Ebed-melech took the men with him, and went into the house of the king under the treasury, and took thence old cast clouts and old rotten rags, and let them down by cords into the dungeon to Jeremiah. And Ebed-melech the Ethiopian said unto Jeremiah, Put now these old cast clouts and rotten rags under thine arm-holes, under the cords. And Jeremiah did So they drew up Jeremiah with cords, and took him him up out of the dungeon and Jeremiah remained in the court of the prison.-Jer. xxxviii. 11-13.

80.

DAVID had said, "Ethiopia shall soon stretch out her hands unto God." And two instances are recorded in the Scripture to encourage us, as a kind of first-fruits. The one is mentioned in the Acts of the Apostles: "A man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning; and sitting in his chariot read Esaias the prophet." Philip joined him, instructed him, and baptized him: "and he went on his way rejoicing." The other was found ages before, in the corrupt court of Zedekiah. We have seen, in the preceding exercise, how this pious and humane Ethiopian had nobly distinguished himself, by applying to the king on the behalf of Jeremiah. Having obtained the royal permission to release him from the dismal dungeon, and being furnished with thirty men for the purpose, we here see how he accomplished the work.

If such circumstances are deemed unworthy of attention, let the Spirit of God be condemned for recording them, and not the preacher

for noticing them. We are here led forcibly to remark, that nothing should be wasted, not only in poor, but in higher life. Here we find, even in "the house of the king, and under the treasury," that is, in the store-room, old and injured apparel, laid by for use. And let it not be forgotten, that when our Saviour had shown his power by multiplying five loaves and two fishes into more than a sufficiency to supply the whole multitude, he then, even then, enforced a lesson of economy and frugality; and said, "Gather up the fragments that remain, that nothing be lost," to show that ability and plenty are not to justify, or even excuse any degree of wastefulness. It is by guarding, not only against needless buying, but heedless spending, that the capacity for beneficence is to be enlarged. Our resources are diminished, not only by pride and indulgence, but by want of regulation and negligence. How is it that some, with a very limited income, not only provide things honest in the sight of all men, but have to give to him that needeth?

There is little charity in giving away what we cannot use ourselves; but it is the most shameful uncharitableness not to do it. Yet to mention only one instance-How often, in gardens, have we seen vegetables perishing, for which many a family of hungry children would have been thankful. For we should reflect on the degrees of exigency, and remember that what is of no value to us may be of most pressing importance to others, even to the leavings of the plainest table, and the remnants of the poorest wardrobe.

Jeremiah seems to have been a large heavy man; and the ropes might have pained and bruised him; and the dungeon was deep. Ebed-melech therefore provides a softening, and lets it down, and desires him to put it under his arm-holes under the cords. We should see from this example, not only to do good, but to relieve with tenderness. As much often depends upon the manner of conferring a benefit, as upon the thing itself, we are therefore by love to serve one another, and to be not only charitable, but pitiful and courteous. We have seen some refusing with more kindness than others have given; the plaintive countenance, the melting eye, the soothing voice, showing at the time that it was not the will, but the power that was wanting. How much a female adds to the impression of her relief, by the delicacy with which she dispenses it! the manner as well as the principle of charity may render it a grace. But our love is to abound in knowledge and in all judgment. We therefore, Finally, see the prudence as well as the kindness of this good man. Though he had drawn him up, he did not urge him to escape, but let him "remain in the court of the prison." He did this for two reasons. First, there he would be more under the king's protection, than if he was immediately set at large. And, Secondly, there he would be more likely to be better provided for in the straitness of the dearth, as we see from the end of the foregoing chapter, when the king ordered him to abide there before his wretched confinement: "Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. Thus Jeremiah remained in the court of the prison."

VOL. II.

26

DECEMBER 7.-"Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the prison, saying, Go and speak to Ebed-melech the Ethiopian, saying, Thus saith the Lord of hosts, the God of Israel; Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee. But I will deliver thee in that day, saith the Lord: and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in me, saith the Lord."-Jer. xxxix. 15-18.

It is observable that Jeremiah himself was charged with this consolatory message to Ebed-melech, who had acted so nobly as his friend, and obtained his deliverance from the dungeon. Nothing could have been more agreeable and delightful to his feelings than to be the medium of such a communication; for grace by making a man humble always makes him grateful; and though his praise is principally due to the Author of all his mercies, he will not overlook the instruments.

The address implies the apprehension of Ebed-melech, yea, it is expressly said he was "afraid." Of whom? Of the princes whose doings he had opposed and censured? or the Chaldeans that were now encompassing the city? It is not possible to determine this; neither is it necessary. But while he is informed that the words concerning Jerusalem should be accomplished, and that he should witness it, he receives the assurance; "But I will deliver thee in that day, saith the Lord: and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee."

Behold the value and importance of life, and see how able the Lord is to secure it even in the midst of general calamity and desolation; according to the promise: "He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; nor for the arrow that flieth by day; nor for the pestilence that walketh in darkness; nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou behold and see the reward of the wicked." The preservation of Noah in the Deluge, of Lot in the overthrow of Sodom and Gomorrah, of the Israelites in Goshen, from the plagues of Egypt, and of the mourners in Ezekiel from the men with the slaughter weapons; all these show that "the Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished."

If Ebed-melech believed this declaration he would not only dwell safely, but be in quiet from the fear of evil, his mind kept in perfect peace, being stayed upon God. When we consider the structure of our frame, and the numberless dangers to which we are exposed, we cannot reckon upon living a day or an hour to an end, without the Preserver of men. But all our times are in his hand, and he makes us immortal till our work is done

Hast though not given thy word
To save my soul from death?

And I can trust my Lord

To keep my mortal breath.

I'll go and come,
Nor fear to die,
Till from on high

Thou call me home.

But see the reason assigned for his gracious regard: "Because thou hast put thy trust in me, saith the Lord." It was really for his kindness to Jeremiah; but God notices, not the practice but the principle which had produced it, and without which he could not have been actuated to do as he had done. Men judge of motives by actions: God judges of actions by motives; and the motive is more with him than every thing else. So indeed it is with us as far as we can ascertain it in any instance of conduct towards ourselves. Hence we value a trifle if it springs from real regard, more than a much larger present if it arises from selfishness. We may indeed be mistaken in our constructions, but God is not mocked, his judgment is always according to truth. The case before us is not a solitary one. We should have commended the humanity and humility of the Centurion; and the prayer and perseverance of the Syrophenician woman: but our Lord only spake of their

faith.

Some people always seem afraid of faith, as if it were hardly compatible with holiness and morality; whereas, it is the medium, the origin of them; it is the spring of these streams, it is the root of these branches. It is in every respect operative; but it peculiarly works by love. He is the most likely to show mercy who has received mercy; to forgive who has been forgiven.

But the whole shows us that Eben-melech had no reason to repent of his work of faith and labour of love towards the Lord's servant. Jeremiah could not repay him; but this was so much the better for his benefactor. This is the very reason which our Saviour adduces to excite attention to the poor: "For they cannot recompense thee, but thou shalt be recompensed at the resurrection of the just." It is finely said, "He that giveth to the poor lendeth unto the Lord."" A man does not think of returning what is given him, but if he has any sense of honour and of justice he will not retain what is lent. And would the Lord borrow and not repay? He has bound himself not only to accept, but to reward the services of his people, and the reward is not the less great, or the less certain, because it is a reward not of debt, but of grace. "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."

DECEMBER 8-"One thing I know, that, whereas I was blind, now I see."John ix. 25.

THE Corporeal change with which this poor man had been blessed, is the spiritual experience of every real Christian-He was blind, but

now sees.

And like him too the Christian may know it.

We may also observe a resemblance in the limitation of the

knowledge itself-It extends to one thing: "One thing I know, that, whereas I was blind, now I see." But this is the main thing; and to know this is to know enough, without being able to determine a number of particular circumstances. For instance: it is not necessary to know the precise time of the change. Who knows precisely when the day begins, or which be the first beams that reach our horizon? Yet one thing we know, that the sun is rising; it is dawn, it is day. We know when spring is arrived, and yet who can fix the exact boundary by which it passed from winter, and the hour, the day, the week, when it will issue in summer? unless in the artificialness of the almanack. Who perceived when he first began to live naturally; yet he knows that he hungers and thirsts, and eats and drinks, and lives and moves, and has a being.

Neither is it necessary to be able to know the particular instrumentality employed; whether an afflictive event, or a good book, or the admonition of a friend, or the preaching of the word. Sometimes there is such a combination and blending of excitements and impressions, that it is impossible to specify which, in the aggregate, was the most powerful or decisive. Whatever be the means, and they are various, the excellency of the power is of God; and it is enough for us to know that the work is done, and to acknowledge that he has done it.

:

To which we may add the manner in which it has been accomplished. In some cases it is more sudden; in others more slow. The Lord addresses one man in thunder; he whispers to another in a small still voice. Here he awakens fear and terror; there he draws with the bands of a man and the cords of love. What a difference was there between the conversion of the jailer, and the opening of the heart of Lydia and between the revelation of the Saviour to Saul of Tarsus, and to Cornelius! Yet in all these instances the result was the same. Two inferences may be drawn from hence. The one regards others. How careful should we be not to disown persons as religious characters, and keep them back from the table of the Lord, because they are unable to furnish a minute narrative of the dealings of God with their souls, while they walk as becometh the Gospel. The other regards ourselves. It is better indeed to err (on the safe side; and to be too fearful rather than self-secure. It is an awful thing to decide on our spiritual condition; and, considering the consequences of mistake, should never be done without much consideration. Yet, on the other hand, decision is unspeakably desirable, and we should not refuse to be comforted, and under a feeling of humility and diffidence, become ungrateful, and deny what God has wrought in us. We are commanded to examine curselves, and to prove whether we are in the faith; but this is best done, not by nice and curious inquiries with regard to the influences of the Holy Spirit, but by observing the tendency of their operation, and judging by their effects-And happy is he who, whatever he may be ignorant of besides, can say, "One thing I know, that, whereas I was blind, now I see."

And remark what a confidence the man derived from his consciousness of this one thing. These unbelievers wished and endeavoured to confound him; but their questions and their cavils had no weight with him. He did not consider himself competent to dispute