December 6

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. 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.—Jeremiah 38:11—13.

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.