upon a plate of iron, called a girdle in the north of England and Scotland, and are called girdle-cakes; but we also read of ovens being used, Lev. ii. 4; Mal. iv. 1. In page 41, is a section of the ovens now in use in the east. They are heated by fuel being burned within them, Luke xii. 28, as in our bakers' ovens. When the oven is hot, the loaves are put into it to bake. The bread is usually made in flat cakes. The lighter kinds of bread stick to the sides of these ovens, and are soon baked. These ovens are sunk in the ground, which explains how the frogs got into them, Exod. viii. 3.

Leviticus xi. contains particular directions as to what sorts of animal food the Jews might eat, and what was forbidden them. Upon this a general remark may be made, that the sorts of food forbidden are mostly such as are unwholesome and hard of digestion. Pork, for instance, is considered very unwholesome in those hot countries. Many sorts of food which may be eaten among us without harm, would be very dangerous there. In the year 1801, when the English attacked the French in Egypt, many of the troops died from want of care in this respect. The illness of which the captain of one of the English frigates died, began from his persisting to eat eggs for breakfast, though it was not safe for Europeans to do so in those countries. Cooling vegetables were, and still are much used for food, as melons, cucumbers, &c. The Israelites in the wilderness longed for them, Numb. xi. 5.

But the laws respecting food were also to keep the Jews a separate people from those nations who fed upon what they were forbidden to eat, and to teach them temperance. Tertullian, one of the ancient fathers, who lived soon after the days of the apostle, says, If the law takes away the use of some sorts of meat, and pronounces creatures to be unclean who before were held to be quite otherwise, let us consider that the design was to accustom the Jews to temperance, and look upon it as a restraint laid upon gluttons, who hankered after the cucumbers and melons of Egypt, while they were eating the food of angels." It is very sad to see gluttons, or those who think a great deal about eating or drinking; it is wicked, and every one must despise them.

The coals we read of in the Bible, were coals of wood, or charcoal. They also used thorns, and wood of all sorts, Psa. lviii. 9; Eccl. vii. 6. They collected the dung of cows, and other animals, and dried it for the purpose, as is still the custom in the east, where wood often is very scarce. Grass also is mentioned, Matt. vi. 30. These different sorts of fuel are spoken of in several places in the Bible. As they are all such as burn away very quickly, so the sudden manner in which destruction comes upon sinners, by the wrath of God against sin, is frequently explained by referring to them.

The usual drink among the Jews was water. There were numerous public wells and fountains, besides those belonging to private houses. It was by the side of one of

the former that Jesus sat, John iv. 6, 7, while he discoursed with the woman of Samaria. We read that Jesus was wearied, and sat thus on the well, like one wearied with a long journey on a very hot day. How this ought to affect us! He who was God, the Creator of all things, took upon him our nature with all its infirmities, sin excepted, Heb. iv. 15, and endured all, that we might be saved from the punishment our sins deserve.

The importance and value of wells of water in the east is very great. In the days of the patriarchs we read of contests between Abraham and Abimelech, and between Isaac and the Philistines, for wells, Gen. xxi. 25; xxvi. 18.

Moses found protection from Jethro, on account of the assistance he rendered to his daughters when some shepherds attempted to drive them away, and possess themselves of the water they had drawn, Exod. ii. 17. The woman of Samaria seems to have thought the possession of a well a proof of Jacob's greatness and power, John iv. 12. Caleb's daughter, Judg. i. 14, 15, considered her father's gift of land as not complete without springs of

water.

In England, we can have little idea of the value of water in those hot and dry countries, but it is very severely felt there. David, when expressing in the strongest manner his desire for the Lord, referred to this very thing. When he was in the wilderness of Judah, he longed for the water from the well of Bethlehem, which he used to drink, 1 Chron. xi. 17. His soul feeling a strong desire for the presence of the Lord, he also thus expresses himself: “O God, thou art my God: early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is," Psa. lxiii. 1.

Our Lord, referring to the manner in which water had been alluded to in many parts of the Old Testament, spoke of himself, to the woman, as able to give that water which would cause those who drink it never to thirst again. If my readers thirst for this living water, they may remember Christ's own declaration: "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink," John vii. 37. Of course he did not there refer to common water; the influences of the Holy Spirit, and the fulness of grace in Christ are meant. These blessings we need as much as the Jews did, they are offered to us as freely, and yet, strange to say, there are many who will not quench their thirst, but prefer to go on delighting in sin, till at length it consumes them.

Much more might be said about water. Refer to Isa. xii. 3; xliv. 3; Jer. ii. 13; Zech. xiii. 1 ; xiv 8, and other passages. Also remember the Israelites in the wilderness; remember the distress they were in for water, and how God was pleased to supply them by a miracle, which the apostle Paul tells us, refers to Christ; see Numb. xx. 11; 1 Cor. x. 4.

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In Egypt, the inhabitants were chiefly supplied with water from the river Nile, which travellers say is most excellent; so that, when the Egyptians are in foreign countries, they continually speak of the pleasure they shall have when they return home, and drink again the water of the Nile. How great then must have been the plague with which they were afflicted, when the water of their favourite river, even in pots and jars, was turned into blood, so that they loathed it!" Exod. vii. 17. It must also have made the waters of Marah taste very unpleasant to the Israelites, Exod. xv. 23. The Jews had some other sorts of drink as well as wine: the strong drink, Lev. x. 9; Judg. xiii. 4, and in other places, means any fermented liquor, whether prepared from corn, or dates, or grapes, or any thing else. The value and use of wine and similar liquors, as a medicine or cordial, is spoken of in many texts, Judg. ix. 13 ; Psa. civ. 15, &c. ; but the evil consequences of drunkenness and excess are frequently still more strongly noticed, Prov. xxiii. 29-32; Isa. v. 11, 22; Rom. xiii. 13; Gal. v. 21; and, what is more impressive, we find instances recorded which show the evil consequences of "following wine and strong drink." Thus we read of the case of Noah, so that we are not left in any doubt on the subject.

There were some among the Jews who abstained wholly from wine and strong drink, probably from being aware of the danger of indulging therein. This also appears to have been the reason why the Rechabites, who were strangers in the land of Judea, did the same, Jer. xxxv. 6-9. This may remind us of the valuable Temperance Societies which have done so much good in America, and are increasing in many parts of England. May they become more and more numerous. The descendants of the Rechabites exist a separate people at the present day. We may, from hence, gather a useful lesson, not only to avoid this evil, but also to keep a strict watch upon ourselves, and to abstain from all things which would lead us to sin. But let us beware how we resist sin in our own strength; let us remember the awful fall of the apostle Peter, and look continually to the Saviour for fresh supplies of grace and strength.

In ancient times it was the custom, among the patriarchs and others, frequently to take their meals out of doors. This is often done in the east at the present day, and all who pass are invited to partake. See also Luke xiv. 12 -14. The angels sat under a tree while they ate the food which Abraham prepared for them, Gen. xviii. 8. We meet with many instances of this in the gospels, and it is usual among eastern nations in the present day. The regular meals were, dinner, a little before noon, and supper in the evening. The latter was the principal meal; see Mark vi. 21. Martha and Mary's entertainment to Jesus was a supper, John xii. 2; see also Luke xiv. 16. Our Lord's intercourse with those who love him is described as a supper, Rev. iii. 20. The feast of the passover was in the evening.

The Hebrews did not eat with the neighbouring nations: we are not told in the Bible when they began to separate themselves in this manner; but it was their custom in Joseph's time, although in that instance it appears to have