Page images
PDF
EPUB

"

fore. "With him all things are possible." He can do
this with or without the use of means, as seemeth
to him best: for "the hearts of all men are in his
hands, to turn them whithersoever he pleaseth.”
By a power and grace which are irresistible, he
can lead those who formerly hated and disobeyed
him, to love and serve him alone. Not by forc-
ing them against their wills, but by bending the
will in a gentle yet efficacious manner,
"He
makes his people willing in the day of his power.”
Sometimes the change is very remarkable, and
evident to all who knew the person before. When
the thoughtless become devout, when the dissipated
become sober, and the deceiver learns to speak
truth to his neighbour, there is a presumption that
a change has been wrought in the heart; for "
tree is known by its fruits." Most frequently the
change takes place in a gradual way; and there-
fore less remarkable, although not less real and
effectual. But while God is an absolute Sove-

French, and accordingly was speedily called to the ministry, first in one village, and then in another. One of them was Nerac, and thereafter settled in St. Jean d'Angely, a considerable walled town, and there he continued the rest of the time which he sojourned in France, which was about sixteen years." Mr David Hume, pastor of the Church of Duras in France, we have seen, was, in 1614, the bearer of a letter from James VI. to the Synod of Tonniers. He also was a native of Scotland, and seems to have been on a visit to his native country when he received the royal commission. Nor did the Protestant Church of France only avail herself, with all gladness, of the services of foreign ministers; she was not backward, in return, to lend ministers of her own number to those foreign Churches which needed their aid. We read, in 1620, of the Prince of Orange, and the curators of the university of Leyden, applying for M. Rivett, a French minister, to act as professor of divinity, either for life, or till the next meeting of Synod. The Synod of Alez gave their judgment on the request in these words. This Assembly, highly valuing the favour and honour of such an illustrious prince, and his great merits, from all the reformed Churches, and that most strict and entire union betwixt the holy Churches of the Nether-reign, "who gives not an account of his matters," lands and ours of France, doth yield that the said M. Rivett shall be continued for two years more unto the famous university of Leyden, which term being expired, he shall return to his Church, according to the agreement passed between them."

Such are a few illustrations of the spirit of the early Protestant Church of France; and surely there is nothing in it which savours of the bigoted and exclusive, far less of the bitter and hateful. It is throughout the spirit of peace, and love, and union among all the followers of Christ,- -a spirit far superior to that which is entertained and manifested by not a few professedly Christian Churches at the present day.

a

and who works when and upon whomsoever he pleascth, he generally makes use of means, for beginning, and for carrying on the good work of grace or holiness in the hearts and lives of men. At any rate, duty is ours. It belongs to us, as rational creatures, to employ the means which he hath appointed in his Word, and which he hath promised to bless, for promoting the interest of religion in ourselves, and in others around us. More particularly,

I. In order to a revival, let each attend to perI need not say any thing, as on former occasions, of sonal religion. The flourishing of true religion in the character exhibited by the Church of Scotland in an age or place, depends entirely, it is plain, on its the parallel period of her history. It were easy to flourishing in the hearts and lives of individuals. show that her love of peace and union at home and If each were enabled to effect the reformation of one, abroad was not inferior to that of the Church of that is, of himself, the reformation would be uniFrance. Her enlarged and generous views of the true versal. It does not require words to show, that nature of the Church of Christ, as discovered in her this is of the highest importance. For whether early standards the deep interest which she took in the welfare of foreign Churches, though their forms we consider the present peace, and comfort, and might not all accord with her own, as discovered in future happiness of individuals themselves, or the her early history, are well known to those who have harmony and real benefit of society, both religious made the Church of Scotland, even partially, a sub- and civil, such a revival is devoutly to be desired. ject of study. All show the depth of her piety, and Every man must bear his own burden. Each of rebuke the sweeping charges brought by the friends of us ought to consider his own spiritual and eternal infidelity against the peaceable character of Christianity and of Christian Churches. But a vast deal remains well-being as his chief concern. "Whatever our state to be done in all the Churches of the Reformation be- and character be, whether that of saints or of sinners, fore their members shall see eye to eye, and the peace of of renewed or unrenewed men, a revival is necessary. Jerusalem be universally established. The God of truth Therefore, ye who call yourselves Christians, think has promised, and will accomplish the promise in his own not of standing still. Rest not in any acquiregood time. Let us join our prayers for the fulfilment, ment already made. Remember your state is a with those of the ascended Saviour. Jesus said, "I pray for those that shall believe on me through their (his dis- warfare, a race, a journey, a fight, in which conciples) word, that they all may be one, as thou, Father, tinual exertion and despatch are needful. Be careart in me, and I in thee, that they also may be one in ful in using that exertion and despatch. No man us, that the world may believe that thou hast sent me." has a right to be idle,— -no real Christian can be idle. He has "a great work to do," even "the working out his own salvation with fear and trembling," with humility and watchfulness, lest he should come short of "the prize of his high calling." If lazy wishes, and feeble desires, would bring a man to heaven, then it would be a wellpeopled region. But if it is necessary to "strive to enter in at the strait gate," to "fight the good fight of faith," to "wrestle not only with flesh

THE MEANS OF A REVIVAL OF RELIGION:
A DISCOURSE.

BY THE LATE REV. JAMES BURNS, A.M.,
One of the Ministers of Brechin.
"Wilt thou not revive us again, that thy people may

rejoice in thee?"-PSALM lxxxv. 6.

GOD can revive religion when it is at a low ebb, or he can implant it in hearts where it never was be

you,

and blood, but with principalities and powers," to "be fervent in spirit serving the Lord;" this should lead many of us to suspect we are not on the right road. It should stir up the most diligent and conscientious to seek a revival and a quickening, to seek to have our hearts more engaged about God and another world, about the spiritual and eternal good of our own souls. Christians! it should lead you to be more "instant in prayer;" more watchful and circumspect in your whole conduct; more on your guard against being led aside by the frowns or by the allurements of the world; more sensible of your own weakness, and of the need of renewed supplies of grace to help, to animate, and quicken "in the good and holy ways of God." Ye, again, who are stout-hearted, and far from righteousness," who are conscious you are not making a real business of religion, that you have hardly a credible profession of it, who are all alive and active about your worldly affairs, but dull and lukewarm about your souls and eternity, one would think it would be easy to convince you of the need of a revival, or rather of a thorough change of state, and yet God alone, by his Spirit, I well know, can convince you of it. But, as reasonable and accountable creatures, we would beseech and charge you, to bestow some thought and consideration on the state of your souls. Fall down before "the throne of grace," and implore of the God and Father of Christ Jesus, that forgiveness, that acceptance, and that grace, which can alone quicken your dead souls, and infuse spiritual life into them. This is the only safe course-this is the new covenant way of salvation, by which alone any can be freed from the lost state into which all are brought by the breach of the first covenant. In this way alone spiritual life will be implanted within you. Being implanted, it will grow and flourish by the same means by which it begins, by continued believing application to the blood of righteousness and grace of Christ Jesus, in whom it hath pleased the Father that all fulness should dwell." But until it be implanted, it is in vain to speak of a revival, "therefore, awake thou that sleepest, arise from the dead, and Christ shall give thee light and life."

II. Another principal means of a revival of religion is a serious attention to the spiritual concerns of others. Although the concerns of our own souls claim our first and chief attention, yet that attention ought not, and it will not exclude concern about those of our fellow-creatures. When we have learned to set a high value on our own souls, this will show us, at the same time, the worth of the souls of others. The spirit of the Gospel is a liberal spirit. It is the very opposite of that of wicked Cain, who said, "Am I my brother's keeper?" It will lead us to "look not every man on his own things, but every man also on the things of others." More particularly, attention to the spiritual concerns of a rising generation will assume a high importance in the

view of him who is anxious about the revival of "pure and undefiled religion." Here I must be understood as speaking especially to parents, and masters, and teachers, who have the charge of youth committed to them. They are the formers of the next generation. It depends very much on them whether religion shall revive and flou rish, or whether it shall decay, in the succeeding age. Nothing would bid fairer for causing religion to flourish, both now and in the next genera tion, than for those who have the special charge of youth, to give them a truly religious educa tion, to employ them often in reading the Word of God, to teach them to pray to God by themselves, to accustom them to reverence the Sabbath, and to attend the house of God, to communicate plain and familiar advice on all occasions. Thus religion ought not so much to be learned as a set task, which is often dry and irksome, but it ought to enter into every thing, into the conver sation and the whole behaviour of parents and masters, that youth may be gradually, and, as it were, insensibly trained up in the knowledge and practice of it. This is what God by Moses enjoined on the Israelites, as to his laws and ordinances: "Thou shalt speak of them to thy children, when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up."

III. Conscientious attendance on the ordinances of religion may be mentioned as another means of a revival. It is good "to wait at wisdom's gates, and to watch at the posts of her doors." A blessing may be sent when persons least expect or desire it. For "with God all things are possible." But as long as there is only a careless, customary, formal, outward attendance, no real good can be expected. While men satisfy themselves with a partial attendance, admitting almost anything as an excuse for their absence, or while they attend the house of God merely because they have been accustomed to do so, or imagine their duty done when they have gone the mere outward round, these things show that religion is at a low ebb in their hearts, or rather that there is no truc religion there at all. But, on the other hand, when a sense of duty leads us to attend, when, like Cornelius and his friends, "we are all here present before God, to hear all things that are commanded us of God," when we are desirous of giving glory to God, and of getting good to our own souls, then a revival of religion may be expected, or rather it is already begun. And whenever a good work is begun in any soul, "it shall be performed unto the day of Christ." The Word of God is the grand means of quickening dead souls, and of reviving those who are languishing and decaying. David often prays, especially in Psalm cxix., to "be quickened according to God's word," and "according to his loving-kindness." To be instrumental in this work is the main design of the ministry of the Gospel. While, by means of it, the enemies of the Gospel have sometimes been cut to the heart, and constrained

to cry out, "What shall we do to be saved?" it | serveth God and him that serveth him not." This is more especially designed for the perfecting of the saints, and for edifying the body of Christ; for building up his Church and people in faith, and holiness, and comfort, unto eternal life. When ministers are enabled to be plain, and faithful, and earnest in declaring the truths of God," speaking from the heart," evidently feeling the influence of the truth on their own hearts, God sometimes, in a remarkable manner and degree, revives his work in the hearts of men, gives testimony to the word of his grace, and "turns the disobedient to the wisdom of the just." The seed of the Word must be carefully sown; it must be watered by the prayers, if not by the tears also, of those who preach and of those who hear it, if we would expect it to spring up plentifully, and bring forth fruit unto perfection.

IV. Another means of a revival will be, the friends of religion associating more together. There has always been, and ever will be, a real marked distinction between the servants of God and the men of this world. In some states of society such discrimination is not so visible as it ought to be. This is likely to happen, and in fact it does happen, in outwardly peaceable times, such as those in which we live. Times of severe persecution make a discovery of persons and character, to what side they belong. Cold and false-hearted professors "go back, and walk no more with Jesus," when "persecution ariseth because of the word." There is made a visible separation betwixt the precious and the vile. Men either continue firm and united in their attachment to Christ, or they revolt, and return to their former sinful habits and practices. Yet, in every state of society, the genuine followers of Christ ought to seek out and countenance one another. This would afford mutual aid and encouragement to themselves, and enable them more steadily to stand their ground against the attacks of the enemies of them and of their religion. High as was the station which David occupied, yet, says he, "I am a companion of all them that fear thee." It is a part, indeed, of the character of the citizen of Zion," He honoureth them that fear the Lord,"—and, while the friends of religion ought chiefly to associate with each other, (excepting in the ordinary business of this world, in which they must meet with persons of every character, otherwise "they must needs go out of the world,") it becomes them to converse together, "to take sweet counsel together" concerning the things of their souls, and of eternity. It is represented by the prophet Malachi as a promising sign of the flourishing state of religion, when "they that feared the Lord spake often one to another, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked; between him that

is a well-known passage for encouragement of occasional, and also of stated, meetings for religious conversation and devotion. As to worldly business, whatever men are in earnest about, they associate, they converse together concerning it; so will it be with religion,-"the one thing needful." Such associations are at once a happy mean of reviving its interests, and a proof or effect of such a revival. They have generally, I may say always, been found to prevail where religion flourishes, and to be neglected where it is decaying; only, in managing them, much prudence, much humility, much forbearance, much circumspection of conduct, is absolutely necessary, the deportment of each will be narrowly watched, and any inconsist ency will be eagerly discovered and magnified by the lukewarm, and by the profane. I only add,

V. That prayer to God for a revival is a divinely appointed mean for this purpose. This is the means which is used by the Psalmist, in name of the Church, in our text, as well as in many other places, "Wilt thou not revive us again, that thy people may rejoice in thee;"-" Let thy work appear unto thy servants, and thy glory unto their children. And let the beauty of the Lord our God be upon us and estab lish thou the work of our hands upon us; yea, the work of our hands establish thou it."

[ocr errors]

Help, Lord, for the godly man ceaseth; for the faithful fail from among the children of men ""Appear in thy glory, and build up Zion." It is God alone, as we formerly observed, who can effectually begin, or promote, a revival of the interests of true godliness. But, it is in the use of means that he generally works. Hence, we have mentioned a variety of means which it becomes us to use. It is the blessing alone which can render any means successful. Prayer is the appointed channel in which this blessing flows. Much is spoken in Scripture of its efficacy: "Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit." Prayer engages Jehovah in behalf of the believing and humble petitioner. Whatever he hath promised, he hath added, "I will yet for this be inquired of by the house of Israel, to do it for them." Peculiar promises are given to the united social prayers of God's people. Hence, said our Lord himself, "Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven; for where two or three are gathered together in my name, there am I in the midst of them." This is an evident, strong encouragement to congregations, and lesser societies, to unite in solemn believing prayer to the Great Disposer of all Events,-to "the God of the spirits of all flesh," who "hath the hearts of all men in his hands." This is always in the power of the meanest and most obscure worship

per

was nearly full, the governor of Kashan, a man humble mien, although of considerable rank, came in and had seated himself at the lowest place, when the attentions to him by numerous expressions of welcome, Ameen-ad-Dowlah, after having testified his particular

of God. The throne of grace is ever ready of access," God's ear is never heavy that it cannot hear" the supplication and intercession of "his own elect, who cry day and night unto him." Those who have little or nothing of worldly sub-pointed with his hand to an upper seat in the assembly, stance, or influence, or personal exertion, to contribute in promoting the cause of religion, have this, at least, in their power,--to recommend "the cause that is His own," to the countenance and blessing of Him who rules in the world and in the Church, and over the hearts and ways of men. Let none stand by, and say, We can do nothing in the cause of God: every one has the power, if he has but the will, to study personal religion, and to address the throne of grace. While to this there is every encouragement, on the one hand, there are on the other, heavy denunciations of divine vengeance on the neglect of it; for thus we read in the Book of Judges, "Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof; because they came not to the help of the Lord, to the help of the Lord against the mighty."

to which he desired him to move, and which he accord ingly did." Another traveller mentions his having unconsciously offended the son of his host, by going higher up the room than the youth was, though on the opposite side of the table; ‡ and a third states, that at a wedding-feast which he attended in the house of a rich Greek merchant at Jean d'Acre, two persons who had seated themselves at the top were noticed by the master of ceremonies, and obliged to move lower down." The Pharisees, like the mollahs or scribes of modern Persia, were particularly remarkable for their arrogance in coveting and occupying the uppermost seats; and an anecdote is related of one of their order, at a ban quet given by Agrippa in his palace, rushing up to the head of the table, and placing himself in the middle between that monarch and his royal consort, alleging in his defence the traditional saying, that of a king and a wise man, the wise man was the greater. ft Some manifestation of this unseemly strife for dignied seats our Lord had witnessed among the guests the rich Pharisee; and if he had seated himself, as is probable, at the lowest part of the table, the point

OUR LORD'S INSTRUCTIONS AT A ed reproof of their pride and ambition which this par

PRIVATE ENTERTAINMENT.

From the Second Volume of "Eastern Manners," by the
Rev. Robert Jamieson, Minister of Westruther.

THE parables of the wedding-feast, (Luke xiv. 7,) of
the entertainment to the poor, and of the great supper,
were delivered on a Sabbath evening to a dinner party
in the house of a man of rank and opulence. These
narratives, the object of which was to inculcate the
practice of humility and charity, were suggested by the
society in which our Lord found himself; and what would
have been altogether out of place had the speaker been
sitting at the humble board of a Peter or a John, was
perfectly suitable to the place and time, and adapted |
to the manners of the grandees, of whom this company
was exclusively composed. The first relates to a dis-
position which has always prevailed in the East to at-
tach the greatest importance to the distinction of places
occupied by the respective guests at an entertainment.
The scrupulous exactness with which all the individuals
in a crowded assembly are arranged in the order of
precedence according to rank, character, or official
station; the discomfort betrayed by many if they are
not promoted to their proper station, and the longing
eyes which others cast to the seats of honour and prefer-
ment, are apt to raise a smile on the countenances of those
to whom such a style of manners is unknown. But it
is so prominent and universal a feature in the customs
of the East, that all travellers, who have mingled in
society there, have remarked it and related many amus-
ing anecdotes, which amply show the propriety of our
Lord's advice to the Pharisee and his guests.
"When
a Persian," says Morier, "enters an assembly, he makes
the usual salutation of Peace be unto you,' and then
measuring with his eye the degree of rank to which he
holds himself entitled, he straightway wedges himself
into the line of guests, without offering any apology for
the general disturbance he produces. It may be con-
ceived, that among a vain people, the disputes that arise
about precedence are numerous; and it was easy to
observe, by the countenances of those present, when
any one had taken a higher seat than that to which he
was entitled. The master of the entertainment has,
however, the privilege of placing any one as high in the
ranks of the assembly as he may choose; and we saw
an instance of it on this occasion, for when the assembly

able conveyed, may be more easily conceived than described.

The second parable (Luke xiv. 12,) delivered to this select company was designed to inculcate the practice of charity in preference to spending their fortune on luxurious living. And the substance of this story is, that a man of rank and affluence, instead of inviting only his rich friends, and entertaining them in a sumptuous manner, the only result of which would be similar invitations from them, should provide entertainments for the poor and destitute of every description, and thus earn for himself a purer and higher satisfaction than what the most luxurious table can possibly yield. The address of such an admonition to a company who regarded our Lord with no friendly feelings, would have been received with open ridicule and contempt, had it not been grounded on a custom well known and common in the East. There, contrary as it is to all our ideas of propriety, men of rank frequently admit their inferiors to their society, and entertain them at their houses; and on whatever principles it may be accounted for, whether it proceed from ostentation, or from a sense of the sacred duty of hospitality, or from the universal custom of not preserving fragments from one meal to another, the grandees of all eastern countries gratify themselves by occasionally inviting to their tables the meanest and most wretched objects that are within reach of their call. Sir John Malcolm relates, that a friend of his who was breakfasting one morning with the late prime minister of Persia, was surprised to hear him bid a poor man who had called to sell him a pair of slippers, sit down at the table, and take his breakfast with the party, and they would talk about the purchase afterwards. Richardson says, that Omar Effendi, head of the mosque in the neighbourhood of Jerusalem, has stated periods of the year for making a feast to the poor. (*) And Pococke mentions, that at

It was considered one of the highest marks of friendship and respect for the master of the house to desire any man to take lis place first in the couch next himself: and Josephus mentions, as a striking specimen of the treachery of Herod, that he deceived him, by giving him the first place at feasts.-Antiquities of the Jew b. xv. 2.

+ Morier's Second Journey into Persia. Hanway's Travels.

tt Lightfoot.

* Clarke's Travels. # Sketches of Persia. (*) Travels along the shores of the Mediterranean.

entertainment given by the governor of an Egyptian | lage, the guests rose up in succession as they were isfied, till, when all had done, the poor were admitto eat up what remained.* Similar to this account Dr Pococke's, is the testimony of Dr Richardson th regard to a feast to which he was invited in the in of Lord Belmore, at a Shiek's house in Palestine. ter all the guests of first quality were satisfied, some 3 respectable people were admitted; and while some tions were carried off to the members of the housed who could not appear, there were still many frag- | nts which the poor were invited to partake of. But ircumstantial description of this practice is given by Roberts, whose account of it is so lively and inter. "When ing, that we subjoin it in his own words. Eastern grandee has resolved on making a feast for or two hundred poor guests, he despatches mesgers into the lanes and the streets to inform the inent, that on such a day rice and curry will be given all who are there at the appointed time. Long bethe hour, the visitors may be seen bending their os towards the house of the noblemen,-there goes old man who is scarcely able to move his palsied bs, there the widow moves her hesitating step,--re objects, suffering under every disease of our nae, congregated together, without a single tie of ociation except the one which occupies their expecThe food is ready, the guests are ranged in 's on the grass, and the servants begin to hand ont portions in order. Such is the hunger of some, t they cannot stay to let the mess cool; others, on ɔm disease or age has made a fatal inroad, can cely lift it to their mouths.

ons.

What a strange scene,

e are bawling for more food, though they are ally gorged to the full, others are talking of another at which is to be given in another village on the Tow, while others, who have got a sight of the t, are applauding his generosity, and pouring the teful flattery into his ears."†

messenger is again despatched for them at the appointed time, to inform them that all the preparations for the banquet are completed. This second invitation is included by our Lord, and is very characteristic of Eastern manners. When Sir John Malcolm was invited to dine with the eldest son of the Shah, the invitation was given two days before; and one of the prince's attendants was despatched at the hour appointed for the banquet, to tell him that all things were ready. And Morier also informs us, that having been engaged to dine with a Persian Khan, he did not go till his entertainer had sent to the English ambassador and his train After the same manner, to say that supper waited. the invitations to the great supper, described in the parable, seem to have been issued a considerable time before celebration; and as the after invitation was sent, according to Eastern etiquette, to the guests invited, they must be understood as having accepted the engagement, so that the apologies they severally made were inadmissible, and could be regarded in no other light than as an affront put upon the generous entertainer, and an ungrateful return for all the splendid preparations he had made for their reception. Enraged, as he had good reason to be, at the gross misconduct of his expected guests, the master of the house issued orders to his servant to go out immediately and invite whomsoever he met in the streets and lanes of the city; for, as the sultry climate does not admit of preserving any part of their meals in the East till another day, it was necessary to throw open the doors to as many of the poor wanderers of the neighbourhood as could be procured; and as, after all,--so liberal had been the scale of preparations on which this banquet had been provided, there was stili ample room and provision for an additional number of guests, the messenger was again despatched to the hedges and trees in the outskirts of the city, and charged to employ the most pressing invitations to those, that were reposing there, to partake of the proffered hospitality of his master's house. The third parable (Luke xiv. 15.) was pronounced This is the description of a purely Oriental scene. Inreply to one of the company, who, charmed with numerable are the passages that might be quoted from picture which Jesus had drawn of humility, charity, the works of travellers, both in ancient and modern benevolence, expatiated on the enviable blessedness times, giving an account of the straggling parties which hose who should live under that kingdom of God, are found at the walls of every Eastern town and vilere these amiable virtues should universally prevail. lage, sitting by the bubbling fountain, under the grated the design of the story was to show, that multi-ful shade of a tree or hedge, and taking their simple es who evinced an ardent desire for that kingdom, re under the influence of many prejudices that would p them from entering it. This observation was Iveyed, as usual, when he spoke disagreeable truths, he indirect and inoffensive form of a narrative, deing the preparations made by a man of wealth for a endid entertainment to his friends, and the different cumstances of which are all borrowed from the forms courtesy observed in the East on such occasions. en a person of respectable rank of society proposes celebrate a feast in his house, he forthwith circulates invitations to the friends he wishes to be of the ty, either by cards or by a verbal message, carried a servant of the house, or a strolling person hired the purpose, and superbly decked, according to the k of his employer. The following is a specimen of ⚫ form of invitation: "Such a person (naming him) ids best compliments to such another person, (nam; him also,) and begs to inform him, that as to-morthere is a little gaiety to take place in his house, d he wishes his friends, by their presence, to grace d ornament with their feet the house of this poor invidual, and thereby make it a garden of roses, he 1st positively come, and honour the humble dwelling th his company." Having, after this fashion, gone all the houses, and returned with assurance from the vited friends of their intention to come next day, a + Oriental Illustrations. Dr Pococke's Travels.

Herkelot's India.

|

|

repast in that refreshing situation, in preference to all
the accommodation and the luxuries the city could
offer them." Often," says Carne, "when fatigued and
exhausted with riding or walking through the streets
of Jerusalem in the sultry heat of the day, I have gone
to the suburbs, and, throwing myself down on the car-
pet of verdure that was cherished by the shade of the
spreading limes, have joined the parties that are always
to be found there, engaged with their simple fare of
bread and water, and sait;" and once, when, in such a
situation, this traveller was reading beneath a palm
tree, two venerable Arabs from the village came and
pressed him to partake of their hospitality, under cir-
cumstances exactly the same as those that led the mes-
senger in the parable to go to the trees and hedges in
However unlike, then,
quest of guests to his master.
these indiscriminate invitations may be to the manners
of Europe, the whole circumstances of this parable form
a literal picture of the hospitality of the East, both in
the earliest times and in the present day, and it is im-
possible not to admire the divine skill with which our
Lord has made the most simple and familiar fashions

An excuse made by one of the guests was, that he was going to prove some oxen he had bought. It is with oxen that the Orientals generally plough; and as a bullock unaccustomed to the yoke is of no use, they never consider any bargain or purchase as final till they have proved it. The purchaser assembles his friends and neighbours, and, after trying the animals in their presence at the different kinds of work for which he is required, and being satisfied, he then fixes a day for settling the amount, and bringing the animal away.ROBERTS' Oriental Illustrations.

« PreviousContinue »