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SACRED Geography is a subject of so extensive a nature, comprehending such a vast number of facts and so great a variety of detail, that a dissertation, which should embrace all its branches, unravel all its intricacies, and examine all its difficulties, would quickly swell into volumes, instead of occupying a few short pages. In an essay, therefore, in which conciseness and brevity are indispensable requisites, it would be impracticable to enter into a regular and minute detail of the situation occupied by all those remarkable places, and the scenes of all those memorable events, recorded in the Old and New Testament; or to involve ourselves in a laborious and unprofitable investigation of the various and contradictory opinions, entertained by writers on this subject. It will be sufficient for us to glance at a few of the most conspicuous occurrences mentioned in the Holy Scriptures; and to determine, as nearly as the obscurity occasioned by the lapse of time and the insufficiency of our records will allow, the situation of those places, the history of which is most deeply impressed upon our memory.

Paradise, the residence of our first parents, where man was favoured with the familiar converse of his Maker, and where sin, with all its frightful attendants, entered into our world, is, from these considerations, peculiarly interesting. Respecting its situation, numerous opinions have been expressed, no less remarkable for variety than for inconsistency. The sacred writer informs us, that it was watered by four streams; the names of which were Pison, Gihon, Euphrates, and Hiddikel. * The Euphrates is a very large river in Asiatic Turkey; rising near Erzerum, and running into the Persian Gulph. The Hiddikel is again mentioned in the fourth verse of the tenth chapter of Daniel; where it is recorded as the scene of one of the prophet's visions. It is now called the Tigris. It likewise takes its rise in Armenia; and, after a course of eight hundred miles, unites with the Euphrates, about sixty miles north of Bassora. The rivers Pison and Gihon are considered to be those, which are now called the Phasis and Araxis; the former of which falls into the Black Sea, and the latter into the Caspian. The land of Ethiopia, mentioned as being compassed by the river Gihon, is not, of course, the African Ethiopia. In the Hebrew it is called Cush; and is the same with the ancient Cussoi, on the borders of Turkey. These four rivers take their rise in the same tract of country, though not from the same source. If a spot, therefore, be taken near their origins, the probable situation of the garden of Eden will be ascertained. This will prove to be about thirty-eight degrees north latitude, and forty-two degrees east longitude.

VOL. X.

* Gen. ii. 10-14.

I was by the side of the great river, which is Hiddikel.'
Gen. ii. 13.

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The mountains of Ararat, on which we are informed that Noah's ark rested after the flood,* are situated in Armenia. On which particular mountain the ark was fixed, it is not possible to determine. Common report has selected the highest of them as the most probable; and since it was three months after the resting of the ark, before the tops of the neighbouring mountains were seen,† it is reasonable to suppose that it rested on the highest of the chain. Many reports have been circulated respecting the remains of the ark being still visible at this place; but M. Tourneford (a celebrated French traveller) informs us that there is nothing of the kind existing.

In an extensive plain near the city of Bagdad, in Irak Arabia, are the remains of the Tower of Babel; the builders of which proposed that its top should "reach unto heaven. The materials, of which this edifice was constructed, were large bricks, (now as hard as stone,) with layers of reeds (which remain as sound as when inserted) at intervals of every four feet. Nebuchadnezzar, king of Babylon, (which was situated in the same plain,) repaired and beautified this tower, and dedicated it to Bel, or the sun. Very near it, on the Tigris, stands Mosal; a place of considerable trade, built with the ruins of the once famous Nineveh.

The place, where Sodom and Gomorrah formerly stood, is now occupied by a sea, or lake, (seventy miles in length and eighteen in breadth,) called the Dead Sea. The waters of this lake contain so much salt and alum, that few fish can live in it. Hence it has sometimes been called the Salt Sea.

Many persons have entertained the opinion, that Lot's wife, in her changed form, still exists; and that the "pillar of salt," into which she was transformed,§ is an exact resemblance of her living appearance. This belief has its origin in the tales of artful monks and unprincipled travellers, who, from motives of interested policy, have published absurd fictions of having visited her, coupled with a ridiculous story that, though many persons brought away a finger, or a toe, as a memento, the next comer nevertheless found the form complete. Respectable travellers, who have lately visited the spot, and made very particular inquiries on the subject, have been unable to discover any traces of this pillar; and it is most likely that it has long since, disappeared. Indeed, it seems probable, that, if this statue had been still preserved, we should have met with some account of it at a subsequent period of the sacred history; but no mention of it] is afterwards made, except where our Saviour delivers that short, but impressive warning to the disobedient—" Remem. ber Lot's wife!"¶

After the children of Israel had continued in bondage to the Egyptians for more than two centuries, the Almighty was graciously pleased to "remember His servant Jacob." He promised to deliver the descendants of the patriarch from their captivity, and to lead them, by the hand of Moses, into "a land flowing with milk and honey." Pharoah king of Egypt, refusing to let the people go, was visited with ten successive plagues; and was at last constrained to permit their departure. They began their journey on the fourteenth night of the month Abib, setting out from Rameses (now Grand Cairo) in the land of Goshen; and after having travelled about twenty miles, they pitched their tents at Succoth. The nearest road from Egypt to Canaan, was that which the patriarchs had always taken in their journeys. This road lay much to the north of that, which the Israelites pursued; and by it the Red Sea, and the river Jordan would have been avoided. By this route, the distance from Rameses to Jerusalem would not have been more than two hundred and eighty miles. By following it, however, they would have had to pass through the land of the Philistines, who would, most probably, have resisted their progress; and as slavery had so degraded their minds, as to render them incapable of any noble exertion, a war-like encounter, at the commencement of their journey, would have so dispirited them, that they would have returned to Egypt in despair. Besides, they were most probably not prepared for an engage. ment; being, as far as we can ascertain, unprovided with arms. On this account, God led them through the wilderness of the Red Sea; where, by reason of their disobedience, their sojourning was prolonged forty years. That part of the Red

* Gen. viii. 4. + Gen. vii. 5.

Gen. xi. 4.

Gen. xix. 26.

Luke xvii. 32.

Sea which the Israelites crossed, appears to have been about ten miles broad; and after having passed it, they arrived at the desert of Shur. They proceeded thence southwards, towards Sinai; and, after three days, came to Marah, the waters of which were bitter. This place is supposed to have been that which is now called Corondel, where there is a brackish rill to this day. Their next resting-place mentioned was Elim. They had twelve wells at this place; and nine of them are still remaining.

The situation of Mount Sinai, a hundred and thirty miles from Shur, is delightful. The approach to it is by a plain, nine miles long and three broad; open at the north, where it is entered, and closed at the opposite end by the mountain. On the eastern side of the mountain is the desert of Sinai, where Moses saw the angel of the Lord in the burning bush. A convent is now built upon the spot; the monks of which walk barefoot, in commemoration of that event.

From Mount Sinai, the Israelites proceeded northward, as far as Kadesh Barnea. Here, however, when within sight of the promised land, notwithstanding the forbearance of the Almighty in having so repeatedly pardoned their transgressions, they rebelled yet again, and provoked the Lord with their murmurings. He therefore commanded them to turn into the wilderness, "by the way of the Red Sea," where they sojourned thirty-eight years; the Lord declaring, that, in consequence of their disobedience, none of that generation (save Joshua and Caleb) should reach the land of Canaan. Let us not imitate their example, or ever, by our discontented repinings, provoke the anger of the Almighty, lest the Lord should "swear in His wrath," that we shall not "enter into His rest!"

Having thus bestowed some attention on the most remarkable places mentioned in the Old Testament, let us briefly touch on the scenes of the most memorable events recorded in the New.

Jerusalem, the capital of Palestine, or the Holy Land, is situated in latitude 310 35' north; and in longitude 35° 40' east. Josephus informs us, that it was built on mounts Moriah and Acra, two thousand and twenty three years after the creation. David afterwards erected a new city on Mount Zion, separated from the old one by a valley; and Solomon his son, by the beauty of the edifices which he built, rendered Jerusalem one of the finest cities of the East.

Bethlehem, the city of David, and the birth-place of the long-expected Messiah, is pleasantly situated on the side of a hill, eight miles south of Jerusalem. It was thither, that the meteor in the heavens (the star of Bethlehem) conducted the wise men of the East, who came to render the Saviour homage. In Bethlehem, the patriarch Jacob erected a monument to the memory of Rachel; and it was the scene of the history of Ruth-so celebrated for simplicity and beauty.

Nazareth of Galilee, the residence of our Lord after his return from Egypt, was situated fifty miles north of Jerusalem. When about thirty years old, He removed thence to Capernaum, seventeen miles from Nazareth, on the borders of the lake of Gennesareth, or 66 sea of Tiberias." This was the scene of our Lord's principal miracles, during the three years of His public ministry. It was on the banks of this lake, that He called many of His disciples, while mending their nets, and promised to make them "fishers of men." It was on this sea, that He calmed the raging of the storm, rewarded the toils of His followers by the miraculous draught of fishes, and, on another occasion, alarmed them by fearlessly walking on the tempestuous waves.

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Within a few months of His death, our Lord set out from Capernaum, and travelled towards Judea, by the side of the river Jordan. On His way thither, He passed through Jericho fifty miles from Jerusalem. He here foretold His approaching dissolution; and healed the two men who sat by the way-side begging. His arrival at Jerusalem, six days before His death, He was daily in the city, teaching the people; but in order to escape the snares laid for Him, He went every night to Bethany, a village about two miles distant, over Mount Olivet.

Outside the walls of Jerusalem (but now included within the city, and covered with houses) was Mount Calvary, or "place of a bare skull." To this spot was our Saviour conducted, after the blind rage of the Jewish rabble, excited by the malicious harangues of the High Priest, had doomed the "Lord of glory" to an igno

minious death. This was the closing scene of a life spent in active benevolence, and characterized by devotedness to the spiritual and temporal interests of ungrateful men. Here was offered the sacrifice, ordained "from before the foundation of the world," for the taking away of sin. On this memorable day, all that the prophets had foretold respecting the advent and sufferings of the Messiah was punctually fulfilled. The promise which God gave to our first parents in Eden, that" the seed of the woman should bruise the head of the serpent," was here gloriously performed. At Golgotha our Saviour achieved that splendid triumph over death and the grave, which has furnished believers, in every age, with such a fund of consolation and encourgement; which

-"makes them conquerors while they die, Through Christ, their living head."

His disciples, indeed, when they saw their beloved Master expiring on the cross, and His inanimate body committed to the tomb, were ready to despair; and exclaimed, in the language of despondency-" We trusted that it had been He, who should have redeemed Israel;" but they were not allowed to remain long in this state of doubt, for, on the third day, Jesus himself appeared, and "expounded to them, in all the Scriptures, the things concerning Himself." May we all be partakers in that freedom from guilt which His blood produces; in that redemption which He left heaven to obtain; and in that rest which He died to secure !—N. R.

CHRISTIANITY TO BE DISPLAYED IN THE LIVES OF ITS

PROFESSORS.

A Sermon,

BY THE REV. W. JAY.

PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY MORNING, SEPT. 15, 1838.

"Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."-Matthew v. 15.

"WIDE is the gate, and broad is the way, that leadeth to destruction; and many there be which go in thereat." Hitherto (oh! for a change! "when shall it once be?") the multitude, in all ages, have folowed evil; and hence we are commanded not to be conformed to this world;—that is, we are not to make the mass our model. Hence we read, "The friendship of the world is enmity with God; whosoever, therefore, will be a friend of the world, is the enemy of God." Yet God has always had a people for His name, and a seed to serve Him; and, with regard to these, there is nothing more remarkable, than the difference we perceive between the opinions of their fellow-creatures and the judgment of God, which is always according to truth. "The precious sons of Zion, comparable to fine gold-how are they esteemed as earthen pitchers, the work of the hands of the potter!" The world knoweth them not; the world views them as false or foolish, as mean or mercenary, as selfish or singular, as superstitious or melancholy" their lives madness, their end without honour;" and it is probable, if the wishes of the world could be accomplished, they would be frequently removed from hence as "the filth and off-scouring of all things," or as "busy bodies in other men's matters"- —as disturbers of the community, and as those who would turn the world upside down.

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Now, O God, for Thy judgment concerning them. He owns them as His treasures and His jewels. He calls them "the repairers of the breach, the restorers of paths to dwell in." He tells us, that of them "the world is not worthy." He represents them as more excellent than their neighbours;" as "the chariots of Israel, and the horsemen thereof;" and as the best benefactors of the human race. Let us see what the faithful and true Witness says concerning them, in the words before us. "Ye are the salt of the earth;" that is, you preserve it from corruption and putrefaction; "but if the salt have lost his savour,

wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men;" that is, it is unprofitable and irrecoverable. "Ye are the light of the world;" you preserve it from total darkness. "A city that is set on a hill cannot be hid;" you will be observed; you must be observed; and you ought to be observed; and, for this purpose, to be exhibited. "Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."

Let us, first, consider Christians as the possessors of light; and, secondly, show how they are not to conceal, but to display, this light. "If ye know these things, happy are ye if ye do them."

1. Let us consider CHRISTIANS AS POSSESSED OF LIGHT. The way in which our Saviour expresses this is very striking, and worthy of our observation. He has two allusions; the one is to the sun, and the other is to a candle. "Ye are," says He, "the light of the world;" not the light of a room, however large; no, but of the world-to show the extensiveness of their destination, and of their influence. Here the allusion is obviously to the orb of day. But Christians always think meanly of themselves; and they will be sure to say, hearing this, 'Well, I am not a sun; if I am anything in religion, I am no better than a candle, and a very small one too; often flaring, and requiring frequent snuffing, and always burning dimly.' Well, if you are a candle, and lighted, you possess a portion of that very light, which distinguishes the sun in the firmament; and you are to make use of it. A candle is not self-illuminate; you light a candle-before, a dark body; and thus it shines. You Christians derive the light, not from yourselves; it cometh down from the Father of Lights, as an instance and expression of His peculiar mercy and grace. "Ye were once darkness; but now are ye light in the

Lord."

Let us drop the figure, and attend to the fact. The light here spoken of, my brethren, does not mean the light of learning and of science. Now we do not undervalue this light; it is pleasing, it is profitable, it furnishes us with a thousand advantages and comforts. But, as the apostle says, "Whether there be knowledge, it shall vanish way." A man's acquaintance with the languages, with commerce, with mechanism, and a thousand other things, will soon be of no avail to to the pursuers; or perhaps they have injured or ruined their health in the acquisition. Neither is it the light of nature and of reason. This, again, is not to be despised; but "the world by wisdom knew not God;" their very wise men became "vain in their imaginations, and their foolish hearts were darkened." The light of Christians is the light of Christianity. Christianity is called light, for a reason assigned by the apostle, when he says, "Whatsoever doth make manifest is light." And, upon this principle, how well is the term applied to the glorious Gospel of the blessed God! This is a light the most necessary, a light the most grand, a light the most glorious, a light the most gladsome, a light the most pure and purifying too.

On these particulars we cannot enlarge; but it will be necessary to observe, that Christians are in possession of this light in two ways; they have it without, and they have it within. The one refers to their condition, the other to their experience. They are the subjects of an external revelation, and they are the subjects of an internal illumination; and therefore the apostle, addressing the Hebrews, says, "After ye were illuminated." Christians are not only enlightened in a way of dispensation-though this is an inexpressible blessing, and they who are destitute of it are lying in darkness, and in the region of the shadow of death; and you ought daily to be praying, that God would make His way known upon earth, His saving health among all nations." But need I tell you, that this light often shines in vain? that this "light shineth in darkness, and the darkness comprehendeth it not?" Now with regard to all the Lord's people, He shines in their hearts, to give them the light of the knowledge of the glory of God in the face of Jesus Christ." They receive the truth in the love of it; and "the entrance of His word," to use David's expression, "giveth light." It "giveth understanding even 66 to the simple." Thus it informs their minds; thus it rectifies their judgments; thus it relieves and refreshes their consciences; thus it renews their

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