you cannot be "saved from wrath" but by the interceding LIFE of Christ, as that you cannot be "justified," but by the atoning death of Christ. It is because he ever liveth to make intercession, that "he is able to save to the uttermost (or completely) them that come unto God by him." Heb. vii. 25. Thus, his continuing to intercede, and our continuing to come unto God by him, are inseparably connected with the perfection or completion of our salvation. you thought of him, as "rising a great while be& fore day," or as "continuing all night alone," in prayer. You may only have felt reproved when you remembered how he "prayed more earnestly," as his agony in Gethsemane increased. Thus, whilst beholding all this in the glass of the Saviour's history, your heart may have only shrunk back from the sight, alarmed or humbled: not unwilling to pray; but unable to see how such prayer could be imitated, the time of it was so long, and the intensity so great, and the solitude This deserves special attention. Some speak so awful! And his special prayers are only ex- as if they thought, that justification from the conamples for special emergencies: not specimens of demning sentence of the law completed, or at least daily or ordinary devotion. Accordingly, such made sure, their salvation. Paul, however, speaks long and lonely seasons of prayer, were not fre- very differently on this point. He avows the quent even in his close walk and communion with need, as well as triumphs in the prospect, of being God. It was only in his agony, that he kneeled "saved from wrath," through the life of Christ, down "three times" in one night. It was only even after having been justified by the death of just before or after taking great steps in his public Christ. Hear the apostle; and shut your ears mission and ministry, that he spent whole nights to "the instruction which causeth to err!" "God alone in prayer. The tenor of his devotional commendeth his love toward us, in that while we habits, from day to day, presented nothing to as- were yet sinners, Christ died for us. Much more tonish or discourage his disciples. Accordingly, then, being now justified by his blood, we shall be the evangelists relate only his extraordinary sup- saved from WRATH by him." Why? How? "For plications, and never intimate that there was any if, when we were enemies, we were reconciled to thing inimitable or impracticable in his daily devo- God through the death of his Son, much more, tions. being reconciled, we shall be SAVED by his life." Rom. v. 8-10. Thus, the "reconciled," yea, the "justified," need to be "saved from wrath," by the Life of Christ, even after his death has fully and for ever delivered them from the curse of the law. And for an obvious reason: the law is not the only thing we have broken and violated. Our sins against the gospel, in trifling with it so long: and against the Holy Spirit, in grieving him so much; and against Providence, in improving You have not less need to contemplate the it so little; and against the Saviour himself, in glory of the Saviour's intercession in heaven, be- loving him and glorifying him so partially: these cause you have now clearer ideas of his example sins deserve "sorer punishment" than even our on earth. Indeed, if the latter commend itself to transgressions against the moral law! Accordyour understanding and heart more than you ex-ingly, Paul never represents the wrath of God as pected it ever could do; and if you now see more in it than you did before, you may well conclude that the latter is worth studying, and likely to be still more useful. These distinctions are too seldom drawn, when the Saviour is held up as an example of prayer: and thus both the charm and the check of his example are sadly defeated; for we see, although we do not like to say it, that the remarkable specimens of his devotion are impracticable rules, under ordinary circumstances. Accordingly, they are only complimented or admired: that is all, except when we can do nothing but pray. confined to sins against the Law. He says explicitly, "the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." Rom. i. 18. And your own experience agrees with, and thus confirms, the apostle's doctrine, on this subject. Your sins against GRACE, alarmed and humbled you more than your sins against the law. You may be able, by setting yourself to reason on general principles, to resolve all your sins into breaches of the Divine Law, as that is the general rule of the Divine government : but you feel, whenever your heart and conscience follow the convicting leadings of the spirit, that past neglect of salvation, and present misimprovement of Grace, are your chief sins. And well you may reckon them so! Do not withdraw your attention, nor doubt this, because you remember all the texts which prove and illustrate the Intercession of Christ. I have, of course, nothing to tell you, but just what they contain or rather, only what I see in them; which is far less than their full import. It will, however, be their true import, so far as it goes; if an "unveiled face" be any security against error or fancy. I have bared my face to the utmost, as well as bowed my knees, before "the Father of our Lord Jesus Christ, that he would strengthen me with might by his Spirit, in the inner man, and thus enable me to comprehend Now, although it be true (and a glorious truth something of the breadth and length, the height it is) that the "blood of Jesus Christ cleanseth and depth of the love of Christ," as the ever-living, never-wearying Intercessor before the throne! I have implored for this grace, not so much in order that I may be able to write on the subject, as that the Interceding Love of Christ may "constrain me to abide in the secret place of the Most High." Now, this is just what you want;-to be kept prayerful on earth, until you are ready for the harp of praise in heaven. Well; it is just as true, that from all sin," whether against law or grace; it is not true that you have applied this glorious truth to yourself fully yet; or as God has revealed and intended it for your encouragement,-if you think only of the sacrifice of Christ, when you remember these words. In the ORACLE of God, they stand inseparably connected with the Intercession of Christ also, and with our attention to it as well as to his atonement. Look at this fact for yourself. 1 John i. 66 The subject of this chapter is, fellowship or communion with God: the very thing we ought to desire and aim at in prayer; for it is in connection with it, that the blood of Christ cleanseth from all sin. Hence John says expressly, "God is Light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness," (persist in known and allowed sin,) we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another," (with each other,) and (thus walking consistently and prayerfully) "the blood of Jesus Christ, his Son, cl. anseth us from all sin." Now observe how John connects this cheering truth with the Intercession, as well as with the Atonement of Christ. ii. 1. Knowing but too well from his own experience, that walking in the light is not perfect, even when very conscientious upon the whole; and that sins do occur even with the devotional, the apostle adds, "If any man sin, we have an ADVOCATE with the Father; Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." Thus John connects "cleansing from all sin," just as Paul connects "deliverance from all wrath," with the Life of Christ as our advocate, as well as with the death of Christ as our propitiation. "Of the things which we have spoken, THIS IS THE SUM; we have such an high priest, set on the right hand of the throne of the majesty in the heavens:" an interceding, as well as an atoning mediator; and our complete salvation from all sin and all wrath, depends upon applying to him in both capacities. sion for us;" because we for ever need both mercy and grace to our souls, whatever be the state of our health, our spirits, our temporal affairs, or even our piety; for when all these are in their “best estate," we can no more do without his intercession, than when they are in their lowest and worst estate. It would have been of no permanent use, to have taken you to the glass of Christ's interceding glory, before you had torn off from your face, and thrown away, those veils which hid from your sight, more than one half of your need of his prayers. The glory of his CENSER, like the glory of his CROSS, cannot be clearly seen, until the need of them be deeply felt. But now, it is as easy for you to behold it, as for me to show it. Indeed, you want no assistance from me, now that you stand "with open face," before the mirror of revelation. You cannot but see in that glass, the glory of the Saviour's condescension, in thus remembering you for ever: the glory of his sympathy, in thus pitying you for ever: the glory of his patience, in thus bearing with you for ever: the glory of his love, in thus praying for you for ever: the glory of his holiness, in thus suing out for you and carrying on in you, conformity to his own image! This, all this glory shines in his intercession. And, that it is transforming glory, I appeal to your own heart at this moment; you are not unwilling to pray now. Your heart is praying! You will not shun the mercy-seat to-night, nor hurry away from it. Well; why not look at this glory of Christ, every morning and evening? Consider, you must think of something, if you would keep up the habit Now you are somewhat prepared to contem- of coming to the throne of grace. You never do plate the glory of the Saviour's intercession: for approach it without some motive or reason. Now you now see that it is as essential to your salvation the question is, what is the best motive? Happily as his sacrifice! It is, in fact, the continued ap- this is not a matter of opinion or conjecture. God plication of that sacrifice unto the soul, just as his has settled and set forth the grand influential mocrucifixion was the one offering of it to God.tive to regular prayer thus :-"Seeing then that Thus he ever lives to bestow, what he once died to obtain. Or, as the old divines express it, "whilst the impetration of all the blessings of the covenant is by the death of Christ, the application of them is by the life of Christ." I have, I fear, tried your patience, and even seemed tantalizing your expectations, by leading you thus round and round "the golden altar" of intercession, which is before the throne, without having once attempted to unveil its glories. I feel this, in common with you. It is not, however, lost time; for, see how much better we understand and appreciate the work of Christ in heaven!The idea of his appearing for us there, and praying for us there, if always pleasing, is now as momentous in importance, as it is pleasing in fact. We feel now, that the intercession of Christ is a provision for more than our support and consolation, in the day of trouble; for more than our escape, in the hour of temptation; for more than purifying our prayers, by its "much incense." It is also and equally the provision of God, for the continuance of mercy to pardon sins against grace, and for the continuance of the Spirit to sanctify us, as well as to help our infirmities. Thus, we cannot regard it now, as merely a pleasing fact, which may be very useful in seasons of trial and temptation. Jesus "ever liveth to make interces we have a great High Priest, who is passed into the heavens, Jesus the Son of God-let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."-Heb. iv. 14. Having, therefore, boldness to enter into the holiest by the blood of Jesus; and having an High Priest over the house of God, let us draw near with a true heart, in full assurance of faith."-Heb. x. 19. The intercession of the Lamb slain is, you see, the chief magnet of the mercy-seat. It is all very well, and even necessary, to remember from day to day, the duty of praying, and the danger of not praying, and the profit of prayer, and the example of the prayerful. You cannot have too many links between your heart and the throne of grace; but still, the link you need most, and which strengthens all the rest, is, the consideration, that the intercessor as much expects you to bow regularly and reverentially at the throne of grace, as you expect and need him to stand on your behalf before the throne of glory. Your attention must not be confined, however, even to the devotional image of the Saviour. Indeed, that cannot be copied successfully, if the soft and social features of his character are not imitated, and its pervading spirit studied. Now, those who have minutely studied the character of the Saviour, (as the grand and lovely features of it were called forth during his abode in our world,) will find it difficult to determine whether there is most to admire, or to imitate in itthere is so much of both. Many features of his character are, indeed, inimitable in any degree. We can neither copy the authority of his omnipotence, nor imbibe the spirit of his omniscience:He must stand alone on the sea of Tiberias calming the tempest, and at the sepulchre of Bethany raising the dead, and thus tread all the field of miracles, as he trod the wine-press of the wrath of God; for, "of the people there can be none with him." The Nathaniels must be content to pray under their fig-trees undiscovered by human eyes, and many may be devils at the sacramental table without being detected by the officiating minister; for the gift of "discerning spirits," and the power of working miracles, died with the apostles, and resides now only in the person of Christ. In the higher walks of his life, it is therefore equally useless and unnecessary to propose the example of the Saviour as a model for imitation, or as furnishing maxims for our conduct in lifethere, we can only admire and adore, without the least hope of acquiring any resemblance to his miraculous excellencies. But far different is the state of the case, in regard to the VIRTUES of his character, and the spirit of his miracles; for our ordinary actions may be done in the temper of his mignty works, and the every-day duties of life and godliness may be discharged in the same disposition which led him to heal the sick and raise the dead. If, therefore, we cannot say to our buried Lazaruses, "Come forth,' we can cherish the tenderness which "wept" at the tomb. If we cannot rebuke fever in a house, we can soothe the family by sympathizing attentions. If we cannot turn water into wine, we can be thankful for a cup of cold water, and administer it in love, when we have nothing better to take or give; and thus have the spirit, although not the splendor of the Saviour's actions, running through and irradiating our own doings. Now, what was the spirit that distinguished the benevolent actions of the Saviour? Not ostentation-for he wished to hide some of his mightiest works; not partiality-for his kindness was as general as it was generous; not caprice-for he was uniformly accessible to all ranks, and, like the sun, rose every day of his ministry upon the dark world, in light and warmth. His temper could be calculated upon to a certainty, at all times and under all circumstances; and those who had been charmed by his gracious words and gentle manners on the Mount of Olives, were sure, when they left his feet, to find on their return the same looks of love on his face, and the same law of kindness on his lips. So uniform was he in his whole character while on earth, that the apostolic boast was (14) 62 "Jesus Christ, the same yesterday, to-day and for ever!" Now the mild and lovely character of the Saviour may be, and ought to be, employed, both as an encouragement to come unto him for salvation, and as an example to be copied by all who have committed their souls into his hands. 66 tion. For it is not by the death of Christ only that It is an encouragement to apply to him for salvawe learn his willingness to save unto the uttermost: that, indeed, places his good will towards man beyond all reasonable doubt, because no greater proof of it could be given than dying that we might live. Demonstration can go no farther; but the same conclusion may be fairly drawn from the uniform meekness and gentleness of his character; these form the steady day-light of his love to man, as his sufferings and death are that love shining in the greatness of its strength." Indeed, he intended the sweetness of his temper, and the suavity of his manners, to illustrate and exemplify both the genius of his gospel, and the loving kindness of God. Hence the explicit assurance, “He that hath seen me, hath seen the Father also." We are therefore warranted to apply unto God and the Lamb, as freely as the mothers of Israel brought their infants to be blessed-as freely as the friends of the sick brought them to be healed -as freely as the publicans and sinners came to sit at Jesus' feet. And if we would not hesitate, were he on earth, to present our infants to him for his blessing, we need not hesitate to venture our souls upon his atoning blood. His heart is as open to welcome now, as his arms were then. "Give him, my soul, thy cause to plead, Nor doubt the Father's grace." But his character is intended also, and should be employed, as an example to copy. The meekness and gentleness of Christ are as binding in their practical authority, as they are encouraging in their benevolent aspect. They are not, however, so much imitated as they are admired; but rather complimented than copied. Indeed, there are heavy complaints and charges current against many of the avowed followers of Christ. It is thought and said, that in the present day they are not characterised by meekness nor gentleness. They ought to be like the cherubim upon the ancient mercy-seat; of the same metal and polish as the propitiatory which they stand upon; and, it in general they are not so, it is imperative on your sex, as well as the pulpit, both to expose and improve the wrong spirit and the wrong manners of the age-that all who have been "cast in the mould of the gospel" may be polished, as well as moulded. 1 Peter iii. 1, 6. Thus, as women were the first at the sepulchre of Christ to see him alive, so they are chiefly charged to copy his meek ness and gentleness, both for their own sake, and to win others. Now (without joining issue with the sweeping charges just referred to) it must be acknowledged that some of the avowed followers of Christ are unamiable both in their spirit and deportment. Some of them are consequential, and others capricious; some reserved, and others morose; some irritable and others peevish; some rash, and others captious. These things ought not to be. But still, whilst we deplore and condemn them as unchristian, we ought to bear in mind how much worse the persons chargeable with them must have been if they had had no religion; for if they are disagreeable notwithstanding all the restraints of conscience, they must have been intolerable without them. As a good man once said of his wife, when a neighbor wondered how he could bear her unhappy temper, "I keep thinking how much worse it would be if she had no grace."And the fact is, it is with some minds as with some fields there are thorns and briers in them even after much pains has been taken to cultivate the soil; and, although this cannot be too deeply lamented, we must not forget what the soil would have been without cultivation. pre It is not intended by these remarks, to palliate, or apologise for wrong tempers, but simply to sent the case in all its bearings and aspects. It ought, therefore, to be stated explicitly that it is the difficulty of conquering them, rather than reluctance to relinquish them which keeps so many serious persons in bondage to bad tempers. They have tried to overcome them, and failed; and, therefore, they are tempted to invent, or avail themselves of excuses for what seems, in their case, unconquerable. But the fallacy of these excuses is demonstrable, and ought to be demonstrated to all professed Christians, that they may not have recourse to them, either openly or se cretly. Some excuse their bad tempers upon the plea that they are constitutional or natural. But, if this were a valid excuse for any wrong temper, it would be so for any vice, and might be employed to palliate lust, intemperance, and revenge; for the slaves of these vile passions find them equally constitutional,-if that could justify them. ought, therefore, to be exceedingly cautious how we sanction a maxim which may be interpreted in behalf of any sin; for although we may want it only to excuse a failing, others may employ it to excuse a gross fault. We It is certain, however, that some temperaments are naturally sweeter than others, and that some persons, without any effort, can be both meeker and gentler than others who make great efforts to "rule their spirit." Immense differences, in this respect, are discernible in the same family, and show themselves in children, before temper can be an acquired habit of the mind. Now this obvious truth may be allowed to have all the weight, both as fact and argument, which any one, who has not a selfish purpose to answer, can desire; but what then? If the natural temper of my mind be irritable, or peevish, or capricious, the gospel is able, and intended to subdue it,-demands its subjugation to "the mind of Christ;" insists upon it as an essential part of Christian character. Unless, therefore, I watch and pray against the besetting sin of my spirit, either my professed allegiance to Christ is mere pretence, whatever reliance upon him I may avow; or if it be not, I am preparing for myself, like Rachel, some "vengeance on my inventions," which may be as trying, if not so startling, as her leprosy. ALLEGORY. No. 2. RACHEL'S EXILE. FROM the moment that the leprosy fell upon Rachel like snow on Lebanon, the moral leprosy of her spirit began to melt and pass away, like snow from the golden pinnacles of the Temple. Like Miriam, the sister of Moses, she understood and bowed to the rebuke of Jehovah at once. Whilst Esrom only exclaimed with Job, "Show me wherefore Thou contendest with me," Rachel meekly said, "I will bear the indignation of the Lord, for I have sinned against him. There is no need, ESROM, that God should speak from the whirlwind, in order to explain this visitation. It explains itself in a loud voice; and that, not from the secret place of thunder.' It is vengeance on our inventions!" Esrom then felt that he had been the leader in these inventions; and thus, that he was the chief cause, although not the chief victim, of the vengeance. He, therefore, resolved at once to brave all the consequences of watching over Rachel, during her banishment into the Beershebean wilderness. He would have borne her leprosy itself, could he have removed it from her to himself. He did what he could. He pitched her tent in the wilderness, with his own hands, under the shadow of a great rock, and close to a well of living water. He strewed it with the myrrh of Carmel, and the camphire of Engedi. He placed in it the vessel with which he had drawn water from the fountain of Siloam, when he first wild goats of Bether, and of the rams of Nebaiappeared before God in Zion. Skins, also, of the oth, were in it for a couch; parched corn and of lilies of the valley, he placed her little ark of grapes for food. And in its recess, under a vase law was deposited. He had saved that treasure, gopher-wood, in which her ancestral copy of the of her fathers unclean, and whilst the people were on the day when the elders pronounced the house razing it to the ground. tention. That ark contained the covenant of her Nothing gratified Rachel so much, as this atGod, and her own covenant with Esrom; for the deed of her betrothment lay beneath her pentateuch and psalter. She did not forget her ark on the day of her exile from her father's house; but she was afraid to bring it away under the veil of her leprosy. She felt, as if its sacred contents would be less dishonored by perishing in the ruins of her habitation, than by escaping in the shadow of her shame. She was even afraid to name it to Esrom; and he was too considerate to name it to her. Rachel had never wept during her calamity. Her eyes burned like coals of juniper in a furnace of brass; not like dew-stars in the firmament. Esrom hoped that nature, as well as grace, would find relief, by the surprise he had prepared for them, in the little sanctuary in the wilderness. He judged aright. She entered the tent leaning upon his arm. Its coolness did not revive her, nor its fragrance soothe her: but when her eye fell upon her ark, her spirit melted. Rachel wept. Esrom blessed the God of his fathers, in silence. It was a holy hour! Angels heard each of them say unto God, "I have gone astray like a lost sheep; seek thy servant, for I do not forget thy commandments." THE ANGEL OF THE COVENANT heard each of them cry, "Create in me a clean heart, O God; and renew a right spirit within me. Wash me, and I shall be whiter than snow." When Esrom entered the tent in the morning, he found Rachel still a leper; but the unnatural brightness of her eyes had been softened by her tears, and the dry and deathly coldness of her hand was moderated. She had just deposited the covenant in her ark, and replaced the vase of lilies upon it, so arranged, that their broad leaves, like wings, overshadowed it. 'to cast me out!' He must have done it, had he been at home: but, although he would have done it gently as the angel of the Lord drove out our first parents from Paradise, I am glad, for his sake and my own, that it is not to do! And, as he can never own me again, I will never render it neces It was evening: and this was their evening sacrifice. When it closed, Esrom said, "The sa-sary for him to disown me." crifices of God are a broken spirit: a broken and "It never will be necessary to disown you, Raa contrite heart, he will not despise,' whoever else chel!" Esrom replied. "Sheshbazzar will soon may do so." With this salutation, Esrom left have the pleasure to write your name anew, the tent; and, having wrapped himself in the skin amongst the daughters of the covenant in Beerof a young lion, which had perished in the swell-sheba, and even to enroll it amongst the living in ings of Jordan, he ascended the great rock above Jerusalem; for already the plague has ceased to the tent, to keep watch during the night. He spread on you, and I have caught no infection. It watched "unto prayer," also. So did Rachel.- is no longer a fretting leprosy.' He who wound. Neither slumbered nor slept. Both prayed as in ed you, has begun to heal you; and, as in the the days of old. Neither remembered the elders, case of Miriam, God will perfect that which conexcept to ponder, how men of one idea may have cerneth you, and restore to you the timbrel of his much devotion. praise, at the tabernacle of his presence. Be of good cheer: he is healing our blackslidings, and he will blot out our iniquities, for his own name's sake. I feel warranted, already, by his faithfulness as the hearer of prayer, to provide the 'two living birds, the cedar wood, and scarlet, and hyssop,' for the day of your purification in the temple." Having said this, Esrom led her to the door of the tent, and left her for the day without "The emblem is but too true, Esrom," she fear; being well aware that neither the shepherds said: "the leaves of the frailest of the flowers of nor the hunters in the wilderness, would venture the field, not the wings of the CHERUBIM have near the tent of leprosy. He returned to Beerovershadowed my ark. I rather garlanded than sheeba to guide his affairs with discretion; and, guarded it; and, therefore, the glory departed.—that his kinsmen, and neighbors, and his men serWill that glory ever return? I have read the co-vants and maid servants, might see that he had venant of promise this morning, with relish: shall not tempted the Holy One of Israel, by waiting on I ever read it again with hope? Will my present penitence be as fading as the lilies of the valley?" Esrom had not anticipated this application of his device. He had placed the flower she loved most, upon the ark she deemed lost; that pleasure might soften her surprise, when she found it again. I meant no moral, Rachel," he said, "when I set the vase of lilies upon the lid of the ark." But Sheshbazzar would say,-"The root of them will not die, when their leaves wither, and their fragrance passes away. Their root is still in the valley, and will continue to yield flowers in its season, whilst it continues in its native soil. Let us keep our spirit in the valley; and we shall not only grow as the lily, but cast forth our roots as Lebanon." Rachel had never named Sheshbazzar, from the moment she was pronounced to be a leper. She saw how his high character was staked upon her integrity; and felt that she was not likely to redeem, by her own future During seven days Esrom went and returned character, the pledges he had given to the elders. thus, between Beersheba, and the tent in the He often vouched for her sincerity to them; and wilderness; his step still firm, and his countenow, they said, "God had branded her a hypo-nance unchanged. Every evening he reported crite." And, what answer could Sheshbazzar to Rachel, the progress of public opinion in Beergive to this charge against his judgment? She could think of none-if she were to be a leper until the day of her death: and she had no hope of recovering. 66 "We owe it, Esrom, to Sheshbazzar," said Rachel, "to see him no more. He is too deeply committed by me, to reinstate his authority in the synagogue, without disowning me. I am expelled from the synagogue already, and I will not expose him to the painful necessity of confirming the sentence of the elders. It is well that he had not Rachel. He calculated the effect of appearing on his farm, and in the streets, humbled, but unhurt. The bloom of health was on his cheek, and the simple majesty of the palm-tree in his form. He was grave, but not sad; perfectly composed, but perfectly natural. No one could suspect him of acting a part. His object was to moderate the clamor of the rash, and to enable the prudent to suspend their judgment: but he employed no stratagem. He left his appearance and spirit to make their own impression. And many were silenced, and not a few softened. Some indeed said, that "the thin yellow hair" (Lev. 13) of a fretting leprosy would soon be visible on his brow or his beard. Others affirmed that the rose on his cheek, was a whitish red," already. But all wondered after him; and some prayed for him, that "the desire of his eyes" might not be "taken away" by the stroke of judgment. sheba: and every morning he gave directions to his ploughmen and vine-dressers, to his masons and carpenters, to his hewers of wood and drawers of water, just as he was wont to do when he began to manage his farm, and to rebuild the house of his fathers. All his conduct and spirit indicated an humble, but lively hope of Rachel's recovery. Thus, although he said nothing to the people, he compelled them to think much. This course, Esrom pursued for Sheshbazzar's sake; that no burst of mockery or upbraiding |