found in Eve what he had not seen on any of the creatures on which his eye had lighted: he saw the image he himself wore, but shining in softened splendour.

Another question here suggests itself. In what quarter of the globe did the creation of the first pair take place? Moses has not indicated the precise locality or spot, but he describes the region by great natural featuros. These, doubtless, were sufficient to mark it to the men of the age when he wrote, and they do so to us to a considerable extent. Of these great features some have been effaced, but others remain. The Tigris and the Euphrates are mentioned in connection with Eden, the land in which paradise was situated; and we know, therefore, that the garden in which the progenitors of the race for some time abode, and in which human history opened, could not have been remote from the banks of these rivers. The scene of creation must have been placed in the high lands of Armenia, where the Tigris and the Euphrates have their rise, or in those vast and fertile plains which from these mountains stretch away to the south, and which these rivers water. And here, too, tradition, history, and observation come in to confirm the statements of the Bible. Trace down tradi tion and history to their source, they have their beginnings in Central Asia. The derivation of languages, and the dispersion of the nations bring us to the same locality; all lead us to the foot of those great mountains where the Tigris and the Euphrates have their sources. The Caucasian man is to this day the type of the human form. It would seem as if, so far as the body of man is concerned, that the remnants of the divine image are most largely found where that image was first impressed, and that the symmetry, beauty, and strength, which undoubtedly ennobled in a marked degree the body of Adam, are still the boast of those who tread the same soil out of which he was formed.

The order of creation was completed by the institution of the Sabbath. In the Sabbath God put his image upon the whole of creation as it were. He crowned it with a moral glory. The Sabbath is the symbol of God's supreme sovereignty. When He put his image on man he thereby constituted him his deputy and vicegerent of the world, but when He appointed the Sabbath he showed that he had reserved the supreme sovereignty in his own hand. For the consecration of one whole day in seven to God is the tribute which the sovereign-depute owes to the Sovereign-supreme. During the six days the world and all in it is under the immediate government of man. On these days he can plow the field, he can compel the animal to bear his yoke, and his bondsman to toil in his service, but on the seventh day man's sovereignty is suspended. The field rests, the beast of burden rests, the man-servant and

maid-servant rest, all are relieved from the obligation of servile obedience to their master and lord, and come under the direct and immediate sovereignty of Jehovah-that master whose yoke is easy, and whose service is rest. Man, on that day, ceasing to be the king, becomes the priest, and offers the collected tribute of all creatures to the supreme sovereign. The Sabbath, therefore, is the appointed monument of God's sovereignty, and its non-observance is tantamount to a denial of His government.

It remains that we notice one other transaction which stands at the head of history, and forms the hinge of mighty providences. The garden which was man's primeval abode was of ample dimensions, doubtless, and of all that it contained nothing had been withheld from man. For him were the flowers that beautified its soil, and for him, too, were the fruits that hung ripening upon its boughs. Only one tree had been withheld from manrestriction easy to be borne, surely, where so much was granted. That tree stood in the middle of the garden. For ends of unspeakable importance, as will presently appear, God commanded the man, saying: 'Of the tree of the knowledge of good and evil thou shalt not eat of it, for in the day that thou eatest thereof thou shalt surely die' (Gen. ii. 17). We have in our Introductory Essay gone fully into the character of this august transaction, with the issues depending thereon, here, therefore, little more is necessary than that we should detail the facts.

Man was created with the noble but perilous gift of free will. Obedience, which is not of choice, obedience which is coerced, whether by necessity of nature, or of circumstances, is without merit in him who renders it, and without glory to him to whom it is rendered. Not such was to be man's obedience; it must be voluntary, spontaneous, free. All his powers were on the side of good; there was no bias in his nature towards evil, still he had the power of choice. And, as in his future career, cases innumerable would arise in which he must exercise that choice-make his decision between good and evil-it was well that the matter should be brought to the test as soon as possible, and in circumstances the most advantageous for a right choice being made. The Tree, in the midst of the garden, with the words, 'THOU SHALT NOT EAT OF IT, NOR TOUCH IT,' walling it round, was that test. Man, by submitting to this test, would rise to a loftier principle of obedience than any he had yet acted upon. In obeying here he would obey, not merely in the way of following the inclinations and impulses of his holy nature, he would obey not merely because he saw the reason for obeying, but simply because the calm finding and verdict of his holy nature was a preference of good-good in the form of abstract duty. It was his first act of obedi

ence to law as law. He obeyed, not guided by sense, not prompted by the instincts of his holy nature he obeyed by FAITH, the highest of all principles, and a principle which, firmly grasped, and steadily acted upon, would direct and shield him, not now only, but in all time coming, it would perpetuate his obedience, and by perpetuating his obedience, would perpetuate his holiness and happiness.-J. A. W. Of Adam's immediate offspring, only three sons are mentioned, Cain, Abel, and Seth. Yet it is clear that he had other children (Gen. iv. 15; v. 4); whence we may learn, that the writers of the Bible had not the intention to record every event, even in relation to the chief characters of its history.

From a passage in Joshua (iii. 16), the name Adam appears to have been given to a city on the shore of the Jordan, 'beside Zaretan,' near the part where the Israelites passed the river, on proceeding to take possession of the land of promise.

ADDER was applied in the Anglo-Saxon as a general name for the serpentine class of reptiles: in German, at the present day, the word is found, with a slight variation, in natter, denoting generally the class termed riper. From the ensuing lines, adder, in the time of Dryden, seems to have denoted those serpents (Naja Haje, or Naja Tripudians) that have the power of inflating the neck when they throw the fore part of their body erect in a proud attitude of assault

'By the crested adders' pride,

That along the clifts do glide.'

There are four words in the Hebrew rendered by the English term adder. Of these, one is more often translated asp, and will be noticed under that word. Of the other three, we begin with-I. Gachshoov, which comes from a root denoting to swell under the effect of heat: it occurs only in Ps. cxl. 3, 'adder's poison is under their lips;' from which words it was evidently venomous;II. Tzehphag, the root-meaning of which is to hiss: this word, and a slightly altered form of it, are used five times in the Bible, out of which it is translated four times cockatrice, and once adder. The reptile had the power of stinging, but, apparently, not of killing;III. Shepheephon, rendered the only time it occurs (Gen. xlix. 17) adder; and in the margin, arrowsnake: the root signifies to puncture, to wound as with the fang of a serpent The bite must have been severe, if not venomous, to warrant the comparison -Dan shall be an adder in the path, that biteth the horse heels, so that his rider shall fall backward.'

Palestine, and its immediate vicinity, abounded in reptiles of the serpent kind. Some fifty species are known to exist, of which the bite of eight is accompanied by an effusion of a venomous and virulent kind.

ADJURE (L. to put to an oath) signifies to request with that solemn earnestness which ensues from an immediate reference to the all-seeing and retributory providence of God (OATH). When Jesus held his peace before the tribunal of the high priest, the latter said, 'I adjure thee, by the living God, that thou tell us whether thou be the Christ' (Matt. xxvi. 63. Mark v. 7. Acts xix. 13. 1 Thess. v. 27).

ADMONITION (L. giving advice to) is rendered from a Greek word which signifies putting in mind, and indicates the act of a friendly adviser (1 Cor. x. 11. Eph. vi. 4. Tit. iii. 10).

ADONI-ZEDEK (H. Lord of Zedek or of righteousness), a Canaanite King of Jerusalem, whose name recalls Melchi-zedek, king of Zedek or righteousness, giving the idea that Zedek may have been an ancient name of Jerusalem.

Alarmed at the progress which the Israelites were making in their invasion of Canaan, and indignant at the defection of the Gibeon. ites, Adoni-zedek made an alliance with four other petty princes, and boldly laid siege to Gibeon; but was defeated and slain by Joshua, who was aided by a very destructive hailstorm (Josh. x.).

ADONIJAH (H. my Lord Jehovah) fourth son of David, by Haggith. On the death of Absalom, and when his father was old and weak, he proceeded to lay claim to the crown, on the ground of being older than Solomon, to whom it had been promised. His attempt failed, and he was pardoned. He soon renewed his efforts, which being discovered, Solomon, now king, put him to death (2 Sam. iii. 1 Chron. iii. 1 Kings i. ii.).

Absalom and Adonijah were two rebellious sons, whose conduct must have made David doubt if he had taken the way to happiness in ascending a throne. All three afford, in their history, a painful proof of the folly of ambition, and serve to teach that real happiness depends not on station, but character.

ADONI-BEZEK (H. Lord of Bezek), a Canaanite chief, whose domain appears to have lain in Judah, and whom the tribe of Judah, aided by Simeon, subdued in the period between the death of Joshua and the government of Othniel. Being captured after the battle, he had his thumbs and great toes cut off; when he was reminded of a similar piece of cruelty, only on a larger scale, of which he had himself been guilty, saying,

Threescore and ten kings, having their thumbs and their great toes cut off, gathered their meat under my table: as I have done, so God hath requited me.' The wicked often see their wickedness, only when it falls on themselves. These seventy kings, thus disgracefully enslaved to a petty chieftain, show how numerous and inconsiderable the emirs or chiefs of Canaan were at the time of its invasion by the Israelites (Judg. i. 5, seq.).

D

to his posterity a double share of the promised land. In the 1 Chronicles (ii. 34, seq.) we find a case of adoption which more nearly approaches to the Roman model. Sheshan has no sons, but daughters. Wishing that his family should not become extinct, he marries one of his daughters to a house-slave, Jarha, an Egyptian, whose offspring are not reckoned to him, but to their maternal grandfather, Sheshan. A comparison of texts brings out a curious genealogical fact (1 Kings iv. 13. 1 Chron. ii. 21, seq. Josh. xiii. 30). Machir, Joseph's grandson, marries to Hezron of Judah, his daughter; from which marriage is Jair, who acquires large property by means of his wife; on which account he and his children are reckoned to Manasseh, their maternal, and not to Judah, their paternal ancestor. In Numb. xxxii. 41. 1 Kings iv. 13, this Jair, who was the son of Segub, is termed 'the son of Manasseh,' after his maternal great-grandfather, Machir, son of Manasseh; for the property belonged to the sons of Machir' (1 Chron. ii. 23): whence it appears that, in the case of an heiress, the genealogy followed the mother's, and not the father's side. This fact has been used to explain Luke iii. 23, where Joseph, the husband of Mary, is called the son of Heli, because he had married Mary, an heiress, daughter of Heli; thus making Luke's register to be that of Mary's line, and leaving that of Matthew to be the register of the natural line of Joseph.

ADORATION (L. (applying (the hand) to the mouth), a token of civil respect, and of religious worship; which consisted in humbly applying the hand to the mouth, or in devoutly kissing the hand, while standing before an image, an object, or a person. This form of worship is spoken of in Job (xxxi. 26, 27), as constituting a species of homage paid to the heavenly bodies. The act and the name are both of Heathen origin. It will readily be seen on reflection, that such an observance could not have its origin in a spiritual religion, such as that of the Bible; in which God being invisible, and not represented by any likeness, could not be an object of adoration in the etymological sense of the term; for, in order to kiss the hand to an object, the object must be present before your eyes.

It is not a little curious, as showing the changes that language often undergoes, that this word, which had its origin in idolatry, should in process of time have come to denote the highest reverence which Christians offer to the unseen and omnipresent Maker of heaven and earth.

ADRAMMELECH (Fire-king), a divinity of the inhabitants of Sepharvaim (Sipphara, on the Euphrates), whose worship the Assy rian col onists, whom the king of Assyria

splanted from Babylon to Samaria,

brought with them, and practised in the latter country. To this divinity children were burnt in fire. The kind of honour paid to this god, as well as to Anammelech, was the same as that rendered to Moloch. The root of the word, in all three cases, signifies king, referring to the king of day.' The idolatry is therefore a species of Sabaism, or starworship, and may be compared with the worship paid by western nationso Chronos or Saturn (2 Kings xvii. 31).

ADRAMYTTIUM (G.) a city having a harbour formed by the triangular shape of the land, towards which the island Mitylene, turning in the apex of its triangle, aids to make a good and safe port. It lies on the sea-coast of Mysia, not far from ancient Troy, on the extreme north-western part of Asia Minor. Its modern name is Adramit. It was inhabited by a colony of Athenians; a circumstance which, combined with the peculiar facilities of the place as a seaport, may account for its celebrity in marine commerce. It was in a ship of Adramyttium that Paul embarked, when, having appealed to Cæsar, he proceeded from Cæsarea, on the coast of Palestine, to Rome. The agreement with facts, wherever they can be ascertained, which the scriptural narratives present, concurs strongly to evince the historic credibility of holy writ, and thus to confirm the foundations of our faith. In the present case there was a reason why it should be a ship of Adramyttium, since this being a seaport not very distant from Cæsarea, may well have had some of its vessels at the latter place. The vessel appears to have gone to Cæsarea, in order to take in a cargo of Syrian merchandise; having done which, she was about to return home, when the centurion Julius, who had Paul in charge, engaged her commander to carry him and his prisoner along the coast of Asia, hoping that, in some of the harbours they should have to pass, they might find a vessel to transport them to Rome; in which hope he was not disappointed (Acts xxvii. 2-5). All this has an air of probability, and corresponds with fact.

ADRIA (G.), the Adriatic Sea, up and down which Paul was driven just previous to his being shipwrecked on his voyage to Rome (Acts xxvii. 27). That part of the Mediterranean Sea which lay between Italy, Illyricum, Epirus, and Greece, was by the ancients called the Adriatic Sea, from the town Adria, which lay on the Venetian coast. It was divided into two parts, the north and the south; the latter being often termed the Ionian Sea. It was in the southern Adriatic that Paul was tossed about so long, at the north-western extremity of which lies Malta, the island on which the ship was driven, and towards which she would be necessarily borne by the stormy Euroclydon, or north-east wind. The more narrowly the

voyage of Paul is scrutinised, the more will it be found accordant with fact.

ADULLAM (H. their testimony), the name of a city which lay in the plain between the high lands of Judah and the sea. It is the name also of a cavern, where David took refuge with four hundred men (1-Sam. xxii.). The cavern was probably found at the foot of the hills of Judah, on their western side. Some have placed the cavern in the mountainous region towards the Dead Sea. Here, certainly, tradition fixes it, in the remarkable cave Khureitun; but the oldest Christian authorities place it on the west of these mountains, and Robinson agrees with them.

ADULTERY (L. turning to another) is unfaithfulness to the marriage bed, either on the part of the husband or the wife. Sexual connection with an unmarried woman is fornication. In the East, the prevalence of polygamy rendered the wife mostly liable to a breach of the matrimonial vow; but if a man defiled the bed of another man, he became an adulterer. The peculiar enormity of the crime lay in imposing a spurious offspring on another family, and so interfering with the established rights of property; for every house had its own possessions, which, independently of the will of the father, descended in the line of hereditary succession. Death was the penalty (Deut. xxii. 22). The head of the family had originally the power of determining the kind of death, as in the case of the harlotry of Tamar (Gen. xxxviii. 24), who was ordered to be burnt. The defilement of a betrothed virgin was to be punished by stoning (Deut. xxii. 24), whence it may be inferred that stoning was the appropriate punishment for adultery; which was undoubtedly the case at a later period (John viii. 5). The punishment was not inflicted till after a judicial inquiry and regular sentence. If the crime was committed with a betrothed bondmaid, she was to be scourged, and the man to make a trespass-offering (Lev. xix. 20). If obvious violence was done to a betrothed virgin, the man only was punished, and that with death (Deut. xxii. 25). 1 later periods, when changes had been introduced into the domain of property, the option was enjoyed of putting the wife away privily (Matt. i. 19). In the case of grave suspicion against a wife, her husband was to bring her before the priest, who, taking her into the temple, put 'the jealousy-offering into her hand,' and, having charged her to utter the truth with an oath of cursing,' made her drink the bitter water that causeth the curse; which manifested itself, in case of guilt, in bodily distempers; but, if the woman were innocent, would prove harmless (Numb. v.). A similar ordeal existed among the Heathen nations. The effect seems to have been wrought through influence of the eolemnities on the imagination, agitated by A guilty conscience. Instances of this guilt

are not wanting in the Hebrew annals. That of David with Bathsheba had circumstances of peculiar heinousness (2 Sam. xi.). The language of prophecy spared not adulterers (Jer.vii. 9. Mal. iii. 5); and the faithful voice of the gospel held out the severest judgments against 'whoremongers and adulterers' (Heb. xiii. 4. Eph. v. 5). The greatest crime in domestic life is made to serve occasionally as descriptive of the greatest breach of the allegiance which man owes to God, namely, idolatry (Ezek. xvi. 28. Rev. xvii. 1).

The system of law to which reference has now been made, having for its object to preserve the sanctity of domestic intercourse, the peace of homes, and the legitimate devolution of property, if marked with an original severity, which was partly derived from custom, and partly excused, as well as occasioned, by the spirit of an early age, is not without indications of prudence, care, and moderation; and appears, from the comparative fewness of breaches of chastity and 'faithfulness which the scriptural record offers, to have proved effectual in restraining from guilt, and in preserving the marriage 'bed undefiled.'

ADVISEMENT (L. looking to) is the same in meaning as the more common word, advice. The Hebrew term is, in all other instances but this (1 Chron. xii. 19), translated by counsel.

ADVOCATE (L. a helper). — The Greek word literally signifies one who has been called to the side of another, for the purpose of aiding him by an appeal. If the appeal is made to the party by whom the advocate stands, then our word comforter is a good rendering. If the appeal is made to another, advocate is the more suitable. Accordingly, the corresponding abstract noun is translated in the New Testament by 'exhortation,' 'consolation.' And the word itself, in four out of the five instances in which it occurs, is rendered comforter (John xiv. 16, 20; xv. 26; xvi. 7): in which cases it refers to the Holy Spirit which our Lord promised to send to his first disciples after his removal from the earth, and which was poured out on them at the day of Pentecost (Acts ii.). In the fifth instance, it is applied to the Saviour:-'If any man sin, we have an advocate with the Father, Jesus Christ the righteous' (1 John ii. 1; comp. Rom. viii. 34).

Advocacy, or intercession, with God constitutes an essential element in Revelation. At Abraham's prayer the disease inflicted on Abimelech, king of Gerar, was turned away (Gen. xx. 17; see Gen. xviii. 23, seq.). Revelation is, from first to last, an adaptation to human weakness. As such, its measures and requirements have a relation no less to the wants of man, than to the perfections of God. Consequently, influences are established, and representations made, which are fitted specially to move the human hear and