nevertheless regarded as integral parts of the whole land. Thus there were three cities of refuge for the manslayer on the east of the Jordan; and there were three cities, and no more, on the west;-in both cases, moreover, equi-distant one from the other. (Num. xxxv. 9—15 ; Josh. xx. 7-9.) When these territorial divisions had been broken up in the captivities of Israel and Judah, some of the "coasts beyond Jordan seem to have been retained under Judæa.

In this sacred river once rested "the ark of the covenant of the Lord of all the earth;" and across the dry bed a passage was opened for the hosts of Israel, so that they all marched through it. This memorable event forms the subject-matter of the narrative in Joshua iii. and iv. Thus the extraordinary pilgrimage terminated with a miracle similar to that with which it had commenced. "And Joshua said unto the people, Sanctify yourselves for to-morrow the Lord will do wonders among you.......... Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.......And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon a heap. And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; and as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) that the waters which came down from above stood and rose up upon a heap very far from the city Adam, that is beside Zaretan; and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. And the priests that bare the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan." (Joshua iii. 5, 11, 13—17.)

The crossing of this rapid torrent, at the time of its overflowing, was even more marvellous than the passage through the Red Sea; because, in this instance, no natural agency was employed. There were no mighty winds to sweep a passage, as in the former case; no reflux of the tide, on which minute philosophers might fasten, to depreciate the miracle. The passage of the Jordan, and the capture of Jericho which immediately followed, tended powerfully to impress the Canaanites with the majesty of that God whom the Israelites adored, and who signalized their triumphant march with so many tokens of His presence and power.

The sacred author notes, in his account of this marvel, that "Jordan overfloweth all his banks all the time of harvest." But the meaning of the Hebrew is, simply, that the river" was filled up to all its banks;" in other words, that its proper channel was then full. Dr. Robinson seems, therefore, to have reason for saying that the rise of the river has been by some greatly exaggerated. "Thus understood," he observes, "the biblical 2 R

VOL. IX.-FIFTH SERIES.

account corresponds entirely to what we find to be the case at the present day. The Israelites crossed the Jordan four days before the Passover (Easter). Then, as now, the harvest occurred during April, and early in May; the barley preceding the wheat harvest by two or three weeks. Then, as now, there was a slight annual rise of the river, which caused it to flow at this season with full banks, and sometimes to spread its waters even over the immediate banks of its channel, where they are lowest; so as in some places to fill the low tract covered with trees and vegetation along its side." The precise spot where the Israelites crossed it is now impossible to determine. The waters which came down the valley, we are informed, "stood and rose up in a heap," while those toward the sea "flowed off;" so that the vast multitude most probably crossed the dry channel in a broad line, extending over several miles. All we know definitely as to the place is, that it was "right against Jericho." The traveller, as he sits beneath the willows on the Jordan's banks, will read with new interest the account of this wonderful event as given by Joshua. The Israelites came down from the heights of Moab around Pisgah, and encamped in the wide plain at the base of the mountains, near a city called Shittim,—so named, doubtless, from the acacia groves in its neighbourhood. (Num. xxxiii. 48, 49.) Shittim must have stood near the mouth of Wady Hesbân. Thence they removed to the Jordan, "and lodged there before they passed over," (Joshua iii. 1,) at a place "right against "—that is, to the east of Jericho. (iii. 16.) The next day the priests advanced, with the ark on their shoulders, till their feet touched the water along the shelving bank. Nearly a mile (two thousand cubits) behind them stood the people; Reuben, Gad, and Manasseh in the van, fully armed. (iv. 12, 13.) The moment the priests dipped their feet in the water, the river-bed became dry as far up (such appears to be the sense) as "the city Adam, that is beside Zaretan,” some thirty miles distant. (Compare 1 Kings vii. 46.) The waters which came down from the Sea of Galilee "stood and rose up," while those below "flowed off" into the Dead Sea. A long section of the river-bed was thus left dry. In the midst of the exhausted bed the priests bearing the ark remained, until all the people had passed over, and twelve stones had been set up to mark the spot, and twelve others had been taken out of the river-bed to serve as a memorial of the miracle in coming times.

At this same point, or near it, we may believe that Elijah divided the waters, passed over the dry bed, and was taken up to heaven from the plain on the other side. Elisha, also, as he came back, "took the mantle of Elijah, that fell from him, and smote the waters, saying, Where is the Lord God of Elijah?" Thus, a third time, the river was divided. (2 Kings ii.) Its waters were used in the miraculous cure of the leprous and haughty Naaman, "captain of the host of the king of Syria." (2 Kings v.) Strange to say, the pride of the Syrian general was offended at the mode of cure prescribed by Elisha; and it was not till after considerable hesitation, that his proud spirit yielded compliance. The Jordan was the scene of another miracle, when Elisha caused iron to swim. (2 Kings vi.) The

sons of the prophets were humble men; and it is likely the one whose "axe-head fell into the water" had not wherewithal to pay for it, which made the loss so much the greater trouble. In so small a matter the Lord was pleased to work a miracle, to allay anxiety, to honour Elisha, to enable the labourers to proceed with their work, and to encourage faith and hope. The Lord cares for His people in their most minute concerns.

When John the Baptist appeared as the forerunner of our Lord, and came preaching the baptism of repentance for the remission of sins, multitudes were baptized by him in this river. (Matt. iii. 5, 6; Mark i. 5.) The place was, most probably, the lower ford near Jericho. Another event, of still more thrilling interest, has been long fixed near this point; namely, the baptism of our Saviour. There are few who visit the Jordan but would like to believe that the site is really where tradition has marked it; and, though there is no direct evidence for the precise locality, we may safely assume that it could not have been far distant. All we know is, that John came "preaching in the wilderness of Judæa," and Jesus came "from Galilee to Jordan unto John, to be baptized of him." (Matt. iii. 1, 13.) It would seem that the baptism took place toward the mouth of the river, on the confines of Judæa. Immediately afterwards Jesus was "led up of the Spirit into the wilderness, to be tempted of the devil." The leading up is descriptive of the features of the country; and we are almost compelled to conclude that "the wilderness" is the same to which John came, preaching, immediately before the baptism. John the Evangelist, referring to the events which occurred after the temptation, says, "These things were done in Bethabara," (or, as the best Mss. have it, "in Bethany,") "beyond Jordan, where John was baptizing." (John i. 28, 29.) Some have concluded from this record, that the baptism of Jesus took place in Bethabara. They try to identify Bethabara, "the house of passage," with a ford of the river near Succoth, where Jacob crossed from Mahanaim; where the Midianites endeavoured to escape in their flight from Gideon; and where Jephthah slew the Ephraimites. (Gen. xxxiii. 17; Judges vii. 24; xii. 5, 6.) This ford is some thirty miles north of Jericho. It should be borne in mind, however, that the reading Bethabara is hypothetical, and seems to have been adopted by Origen, chiefly because he knew a Bethabara, and did not know a Bethany, beyond Jordan; and, moreover, it is far from certain that the scene of the baptism was here at all. On the whole, it is more probable that Christ was baptized on the confines of the wilderness of Judæa, and near the spot where the river was thrice miraculously divided.

One of the most singular ceremonies observed by the Christian churches in Palestine, is the bathing of pilgrims in the Jordan, year after year, at Easter. On this anniversary occasion several thousands of half-frantic pilgrims rush down the wild pass from Jerusalem to Jericho, and bivouac on the site of the ancient Gilgal. The desolate plain is thus suddenly filled with life; and the stray traveller who witnesses the scene will recall the multitudes who thronged, eighteen centuries ago, to "the baptism of John." Every Christian state of Europe and Asia has its representative there; and

there, too, may be seen, picturesquely grouped, all varieties of costume. At the head of the throng marches the Turkish governor of Jerusalem, or his deputy, with an armed escort, to guard against the bandits, who, since the days of the "Good Samaritan," have infested this road. Some hours before dawn on the following morning a host of little tom-toms suddenly give forth their discordant but stirring roll, and a thousand torches flash amid the thickets of the plain. Over the desert press the crowds in silence. A ruddy glow along the eastern horizon brings out into bold relief the summits of Moab, and gives a hint of the sun's approach. The pilgrims, as they descend the steep bank from the upper terrace, now see, in the pale morning light, a dark line of foliage that hides the sacred stream. An opening in the fringed border is soon after discovered, and the motley throng hastily dismount, and, as Canon Stanley graphically describes it, "set to work to perform their bath; most on the open space, some farther up amongst the thickets; some plunging in naked; most, however, with white dresses, which they bring with them, and which, having been so used, are kept for their winding-sheets. Most of the bathers keep within the shelter of the bank, where the water is about four feet in depth, though with a bottom of very deep mud. The Coptic pilgrims are curiously distinguished from the rest by the boldness with which they dart into the main current, striking the water after their fashion alternately with their two arms, and playing with the eddies, which hurry them down and across, as if they were in the cataracts of their own Nile......A primitive domestic character pervades in a singular form the whole transaction. The families which have come on their single mule, or camel, now bathe together, with the utmost gravity; the father receiving from the mother the infant, which has been brought to receive the one immersion which will suffice for the rest of its life, and thus, by a curious economy of resources, save it from the expense and danger of a future pilgrimage in after years. In about two hours the shores are cleared; with the same quiet they remount their camels and horses; and, before the noonday heat has set in, are again encamped on the upper plain of Jericho......Once more they may be seen. At the dead of night the drum again awakes them for their homeward march. The torches again go before; behind follows the vast multitude, mounted, passing in profound silence over that silent plain-so silent, that, but for the tinkling of the drum, its departure would hardly be perceptible. The troops stay on the ground to the end, to guard the rear; and when the last roll of the drum announces that the last soldier is gone, the whole plain returns again to its perfect solitude.”

In conclusion. The passage of the Jordan by the Hebrew pilgrims has been made use of, in sacred poetry, and sometimes in prose too, as representing the passage of the Christian, at death, from earth to heaven. In this sense, we are accustomed to speak of "the swellings of Jordan.” A stanza or two may be cited, for further illustration, from popular hymns. To begin with the following one, by Stennett, since the first line of it happened to be quoted in my hearing by one of my fellow-travellers to the

sacred river :

"On Jordan's stormy banks I stand,
And cast a wishful eye

To Canaan's fair and happy land,
Where my possessions lie."

The well-known lines of Dr. Watts will occur to every reader :

"Sweet fields beyond the swelling flood

Stand dress'd in living green:

So to the Jews old Canaan stood,

While Jordan roll'd between.

*

"Could we but climb where Moses stood,

And view the landscape o'er,

Not Jordan's stream, nor death's cold flood,
Should fright us from the shore."

Lastly, in anticipation of crossing the river,-when nothing but the outstretched hand of Jesus can support us, and nothing but His smile can disperse the clouds that hang on the horizon,-another of our Christian poets has taught us thus to sing :

"When I tread the verge of Jordan,

Bid my anxious fears subside;
Death of death, and hell's Destruction,
Land me safe on Canaan's side."

Thus will the believer invoke his unfailing Pilot, as he passes "through the waters," in near prospect of his entrance into that “land of pure delight," "an inheritance incorruptible, undefiled, and that fadeth not away; reserved in heaven for" all "who are kept by the power of God through faith unto salvation, ready to be revealed in the last time." Camberwell.

J. M.

LIGHT IN DARKNESS.

I AM blind, (says the devout Edward Polhill, Esq., some generations ago,) but, bless God, content. All that He doth is wise and just. All that comes in His will is welcome. His choice is better than mine. Eyes might have blinded, but blindness shall enlighten me. God hath not cast me off, but called me aside into the invisible world. There Jesus Christ is the only Sun. Mercy is as a sea of infinite sweetness for faith to bathe in. The promises are as a green pasture of comfort. God Himself is the dew that makes a spring of graces in the heart. Heavenly truths are the firmament over our head. The pure air is the Holy Spirit breathing in ordinances. In this world the blind have a prospect, and may see the land afar off, which lieth beyond the line of time in another world. I cannot see outward things ; but the new creature in the heart is a better sight than all the world. I cannot read the letters in the Bible; but if I have the quickening Spirit, it is enough. The covenant may be felt in the heart. The promises may bud and blossom into grace; and notions may fire and be inflamed into