This and the following emblem are intended to symbolize the characters and punishment of pride in spiritual and carnal men respectively. The "girdle" of linen cloth worn by the priest represents the close relation of Judah and Jerusalem to Jehovah. He had chosen them, and taken them into closest fellowship. They were as his cincture to declare his character and glory to men. But they had abused his confidence. For them, therefore, the fate was reserved which is described in connection with the girdle. Where the cleft of the rock was, in Ephrath or Euphrates, is not quite plain; but the probability is that the last-mentioned is really meant, and that a journey to it was indeed made by the prophet.

I. THE DIGNITY AND IDEAL CHARACTER OF GOD'S PEOPLE THUS SET FORTH. The linen girdle worn by the priests was a portion of their appointed and consecrated garments. It represented, therefore, the idea of consecration arising from nearness and closeness. They were highly favored amongst the nations as being brought into immediate relation with Jehovah. "As the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel, and the whole house of Judah, saith the Lord" (Ver. 11). And as the girdle, by bracing the body, becomes a means of strength, so Israel was to be the power of God amongst the nations of the world. They were to be as kings and priests before God, to show forth his righteousness and to execute his will.

II. THE CONDITION UPON WHICH THESE HAVE TO BE MAINTAINED. Simply because they had been so designed in the eternal purpose. They had no security for this position being retained. It would not do for them to rely upon prestige. With spiritual strength relaxed and moral pretty lost, they were no longer fit for the honorable service to which they had been called. It was only as their spiritual life rose to the height of their calling, and maintained itself from age to age by means of Divine truth and continual exercise of faith, that they could expect to retain their privileges. But this Israel was far from seeing. She required, therefore, to be taught the truth of it by experience, and nothing would do this better than that which the symbol suggested. Their outward circumstances and position would be made to correspond with their inward character, so that all men, and even they themselves, would cease to be deceived. This is ever the order of the Divine government. He will set our secret sins in the light of his countenance.

II. THE MESSENGER OF GOD SHOULD SPARE NO EFFORT TO EMBODY AND ENFORCE THE TRUTH HE HAS TO DECLARE. Whether Ephrath in Israel or Euphrates was meant, a journey of considerable length had to be taken, and much trouble was involved. But the prophet did not grudge this if thereby he might appeal through the imagination the more forcibly to the heart of his people. So sometimes ancient prophets had to submit to themselves being made signs that were spoken against. There can be no question that the manner adopted by the prophet of illustrating his message was most effective and striking. And it was clear even to the simplest understanding. An illustrative style of discourse is carefully to be distinguished from a florid one; and anything which conveys more vivid impressions to one's self is more likely to add impressiveness and vivid force to what one has to say to others. This going to Euphrates on the part of the prophet was quite an important business, but it was justified by its result. And so preachers should spare no pains to link the truth of God with the actions, the experiences, and the interests of men. - M.

I. THE QUESTION.

1. It is of great importance to be cleansed from the filth of sin, and is what should be sought after with the utmost seriousness (Ezekiel 36:25).

2. Cleansing the heart from sin is the work of God. He that cleanses from guilt, must also cleanse us from corruption; and Christ is made unto us sanctification, as well as righteousness and redemption (Titus 3:4-6).

3. God has much at heart the sanctification of His people (Isaiah 48:18).

4. Our own unwillingness is the great hindrance to our sanctification. When the will is gained, the man is gained; and those who will be made clean are in part made so already.

5. Yet the obstinacy of the will shall not prevent the purposes of grace: God's design shall be accomplished, notwithstanding all.

II. THE VARIOUS ANSWERS WHICH WILL BE MADE.

1. Some are willing to be delivered from the punishment of sin, but not from its power. Those who would have the former without the latter, are likely to have neither.

2. Others would be cleansed outwardly, but not inwardly. No prayers, lastings, pilgrimages, penances, nor any other external performances, can supply the want of internal holiness. The sepulchre, however painted and adorned, is but a sepulchre still.

3. Some would be made partly clean, but not wholly so.

4. Some would be made clean, but they do not like God's way of doing it, or the means He uses for this purpose.

5. There are some who would be made clean, but it must be hereafter. Like Saint Austin, who prayed to be delivered from his easily besetting sin, but added, "Not yet, Lord!"

6. More awful still: some speak out and say, they will not be cleansed at all. They prefer sin and hell to holiness and heaven.

7. Put this question to the real Christian, or the truly awakened sinner, whose conscience has been filled with remorse for his past transgressions, and who has found a compliance with the call of every lust to be the severest bondage Wilt thou be made clean? "Yea, Lord," says he, with all my heart! "When shall it once be?" This very instant, if I might have my wish. It is what I pray for, wait for, and strive after; nor can I have a moment's rest till I obtain it.

(B. Beddome, M. A.)