matters not; my children are Rajpoots, they will run the country to find support; but if you are slain, what will become of Cheetore? My face will be blackened, and my name everlastingly reprobated." The sword was sheathed; and as the uncle and nephew embraced, the latter asked the former, "What were you about, uncle, when I came ? ”— Only talking nonsense, child, after dinner."-" But with me over your head, uncle, as a foe, how could you be so negligent?”—“ What could I do? You had left me no resource, and I must have some place to rest my head.” '

cr

On the following day, while sacrificing to Cali, Pirthi Raj picked a quarrel with Sarungdeo, and after a severe contest, slew him, and placed his head on the altar.

After the death of Baber, Cheetore was restored by his son, the excellent Humaioon; but the son and successor of the latter, the victorious Akber, was less forbearing: he assailed the fortress once in vain, but the second time with success. The Johur was again performed, and eight thousand Rajpoots fell sword in hand. Cheetore never re-assumed its honours. The dastardly Rana, who had fled from it in the hour of danger, founded the modern capital, Oodipoor.

These intimations may afford a sufficient general idea of the history of Mewar. The characteristic extracts we have given, will be found far more illustrative than a mere catalogue raisonnée of Ranas and chieftains: and they exhibit a fair specimen of a singular variety of human association, highly deserving of being studied in its moral and political bearings. Large, however, as is the collection of materials presented to us in the present volume, it is still scarcely ample enough to supply a satisfactory solution of the various questions which a thorough discussion of the subject would originate.

We have left untouched the Personal Narrative' of a journey to Marwar, which is so replete with interesting matter as to deserve a distinct article. We shall probably resume the subject, and shall then take the opportunity of adverting to the actual condition of the Rajpoots, and their connection with our Indian Government.

The map is admirable, and gives a new aspect to this part of Hindostan. The views and portraits are beautifully drawn and generally well engraved; they are, moreover, on the whole, judiciously chosen, though we could willingly have sacrificed some half dozen of them for an elaborate interior of the very singular Jain Temple at page 778. The illustration of a few well selected instances of Hindoo architecture, by plan, section, and elevation, would assist in solving some important architectural problems.

Art. VI.-1. Eight Lectures upon the History of Jacob; delivered during Lent, 1828, at the Church of St. Luke, Chelsea. By the Rev. Henry Blunt, A.M. Vicar of Clare, Suffolk, Curate of Chelsea, &c. Second Edition. 12mo. pp. 206. Price 4s. 6d. London, 1828.

2. Nine Lectures upon the History of Peter; delivered during Lent, 1829, at the Church of St. Luke, Chelsea. By the Rev. Henry Blunt, A.M. &c. Second Edition. 12mo. 4s. 6d. London, 1829.

pp. 216.

Price

ALTHOUGH each of these volumes is already in a second edition, it is only within a few days that the second publication has fallen into our hands; and it is not too late to perform an act of justice to the estimable Author, as well as a service to our readers, by a brief notice and cordial recommendation of these highly interesting, though unpretending compositions. Mr. Blunt disclaims all attempt at originality of remark or ingenuity of exposition. He speaks of the discourses in the first volume as composed during a season of great bodily weakness and sickness; and is aware, he says, that they form but super'ficial illustrations of Divine truth.' But on the other hand, there is nothing recondite in either the narratives or the lessons of Scripture. The matchless simplicity of the one, the obviousness and familiarity of the other, preclude the exercise of critical or learned ingenuity; and that mode of illustration is the most effective, which is in strict keeping with the genuine character of the sacred record. A strong feeling of the beauty and pathos of the Scripture narrative,—a competent acquaintance with the customs of antiquity,-purity of taste, and entire simplicity of aim and motive,-these are the main requisites of an expositor of Scripture biography; and all these are conspicuous in the lectures before us. The distinguishing merit of the exposition is its judiciousness and the practical wisdom of the instruction to which it is made subordinate. But there is at the same time, if we mistake not, a chaste elegance in the Author's composition, which renders these lectures worthy of being regarded as a model of pulpit addresses.

The first lecture upon the history of Jacob, introduces us to his character as a plain man dwelling in tents.'

The claims which this man of God possesses upon our attention, are indeed widely different from those of the generality of persons who form the subject of uninspired biography. He was neither a monarch nor a warrior nor a philosopher, nor one of the rich and noble of the earth, living in palaces ceiled with cedar and painted with vermilion"; but, as the language of the text informs us, " a plain man dwelling in tents." Yet does this plain man possess more to recommend him to the notice and observation of the Christian, than all the

sceptered monarchs of Pagan antiquity; and we scruple not to say, that no titles ever bestowed upon the proudest sovereign of the world, by the most fulsome of his flatterers, would bear a moment's competition with that honourable distinction which the Almighty himself bestowed upon Jacob, viz. the remarkable adoption of his name into the everlasting title of the "King of kings: "And God said unto Moses, this is my name for ever, and this is my memorial unto all generations, the God of Abraham, the God of Isaac, and the God of JACOB."

One admirable and distinguishing feature of the Scripture biography, is the perfect candour of the narrative, and that absence of all comment either of eulogy or reprobation, on which infidels have founded an ignorant objection against the Divine character of the records; whereas it is this peculiarity that renders them so pre-eminently instructive. The principle upon which biography is generally written, is that of inculcating virtue by the heroic or holy example of good men, and of cautioning against vice by portraying the evil conduct and punishment of the wicked. In the former case, the defects and errors of the subject of the narrative, are either thrown into the back-ground, or adverted to in a strain of palliation and apology. But, as regards the moral lessons to be derived from biography, the most instructive and monitory examples are of a mixed character, exhibiting the errors of the wise, the failings of the good. Thus, the fall of Peter is a circumstance far more adapted to check a rash self-confidence, and to instruct the Christian into the deceitfulness of the heart, than the apostacy of Judas; and, to take a case from uninspired narrative, the timid vaccillation of Cranmer, though less exemplary, is more affecting and more instructive, than the heroic constancy of some of his fellow martyrs. It must be admitted that, on a first view, the character of Jacob appears to disadvantage by the side of that of his brother, who is styled a cunning hunter,' but who seems to have been the reverse of cunning as a man. In this respect, Mr. Blunt has not done justice to Esau; nor do we conceive that the first part of the verse cited from Heb. xii. 16, was meant to apply to his character; he was, however, a wild man and a profane or irreligious one,-despising, probably, the pastoral habits of his ancestors, and making light of that reversionary inheritance which was secured to Abraham and his posterity by the covenant of God. The following remarks on the character and conduct of Jacob, are extremely judicious and striking.

< The character of Jacob, strikingly conscientious and devout as we shall find it in the more advanced portion of the narrative, exhibits itself under circumstances by no means advantageous or prepossessing in the opening scenes. The very first incident which succeeds the

text, disposes us to think but lightly, either of his brotherly kindness, or of his generosity.

Esau returns wearied with hunting, at a time when, probably, (from the opening of the following chapter,) a famine was raging in the land; and seeing Jacob preparing his daily meal, he applies to him, in the language of importunate necessity, "Feed me, I pray thee, with that same red pottage, for I am faint." Jacob, instead of cheerfully availing himself of an opportunity to supply the wants of a perishing brother, seizes, with great avidity, the favourable hour for acquiring the birthright which God had promised him, and replies, "Sell me this day thy birthright." Thus, in a moment of hunger and indifference to the promised blessing on the one hand, and extreme anxiety to obtain it on the other, the important bargain was concluded, that was to transfer for ever to the younger son the right of primogeniture; which, at that time, conveyed the double portion of all temporalities, the especial blessing of the dying parent, and, above all, the inheritance of the covenant, which God had made with Abraham, that from his loins Christ should come.

That Esau merits our censure for treating with indifference so unspeakable a privilege, has been decided by that writer of inspiration, who has affixed for ever, the epithet "profane," to the man who thus, "for one morsel of meat, sold his birthright ;" and that Jacob deserves our warmest commendation for earnestly desiring such a blessing, there can be no question. But here we must pause: the means by which Jacob obtained the birthright, were utterly unjustifiable, uncharitable, and unkind; and proved as much his want of faith in the Almighty to bring that to pass which God himself had promised, as it proved his want of tenderness towards his suffering brother.

If it be true, that Jacob acted thus wrongfully in the circumstance which we have recounted, how shall we justify him in the very next incident in which we find him engaged-that memorable and deceitful transaction, in which, to obtain the promised blessing, he, at the instigation of his mother, imposed upon the old age of his affectionate father, and overreached his unsuspecting brother? Is it possible that this could be the "plain man," whom we behold, clothed in the garments of his elder brother, and personating the first-born? Could it be he who concealed his artifice under "the refuge of lies," not only declaring that he was Esau, and that the kid was venison, but even introducing the name and the providence of his God, to give greater colour to his abominable falsehood?" I have found it quickly, because the Lord thy God brought it to me." When we read the guilty transaction, we blush-not only for the parties concerned, but for the whole human race, that such a fraud could have been suggested, and carried into execution, and this, not in the tents of ungodliness, but in that single family which, of all the families of the earth, alone professed the worship of the God of truth. How humbling to the holiest ! how awful a warning to the most eminent of the servants of the Lord! "Let him that thinketh he standeth, take heed lest he fall!" Let him who wilfully indulges in the smallest degree of known sin, observe how rapidly sin advances-how fearfully it darkens as it advances; how soon the lie requires to be strengthened by the oath, and the oath

to be supported by the tremendous blasphemy, which would, if possible, have made it appear that God himself was a confederate in the fraud:

"The Lord thy God brought it to me." Shall we then attempt to justify that conduct in Jacob, which we should deeply condemn in ourselves, and deplore in you? God forbid! It is in vain to say, that Jacob knew the blessing was already his by purchase, having acquired it when he bought the birthright, and that he was therefore only possessing himself of what he considered his unquestionable right. This is no extenuation. Isaac, his father, was a reasonable man, and a conscientious man; why not, therefore, plead the right before him, and convince him that he was about to bestow that upon Esau, of which Esau had himself disposed. It is equally vain to say, that, as the Almighty had consigned the blessing to Jacob, it was inalienably his own, and therefore might be obtained by any method in his power. Isaac was a holy man, as well as a reasonable and conscientious man; why not, therefore, recall to his recollection, this perhaps long-forgotten promise, and enforce upon his conscience the duty and necessity of his compliance? Or shall we agree with those who say that "the offence of Jacob was certainly alleviated, if not entirely taken off, by the circumstance of Rebecca pledging herself to bear the blame?" No: the single injunction of the Spirit of God, not to "do evil that good may come," aims a death-blow at all such casuistry as this. The sin of deceiving a man into what is right, differs little from the sin of deceiving him into what is evil. The effect of the sin, we grant, is different-the moral turpitude may be different-but the sin against God remains unaltered; while, to imagine for a moment that Rebecca's pledging herself to bear the blame, " upon me be thy curse, my son," would extenuate the guilt of her son, is indeed a low tone of Christian morals. There is but one Being who has ever said-who could ever truly say, "Upon me be thy curse." The compassionate Saviour, the truly tender parent, the Lord Jesus Christ-he, indeed, has not only made the astonishing offer, but he has proved, with his life's blood, his power and his willingness to fulfil it. But to whom does he address the encouraging declaration? Not to the sinner rushing headlong into guilt to the man of subtilty and cunning, proceeding artfully to overreach his neighbour, but to the man oppressed and borne down by a deeply contrite sense of sin committed, and sincerely lamenting with a godly sorrow, that he has grieved the Holy Spirit; that he has offended a good and merciful God; that he has contracted a load of guilt; that he has merited an everlasting curse.'

The second lecture, on Gen. xxviii. 5. illustrates the manner in which Jacob's sin entailed its punishment. On the subject of his vow, which has been much misunderstood, Mr. Blunt has some very judicious remarks. An intelligent child at a very early age, who was reading the Scripture history to his mother, on coming to this part of the narrative, in which Jacob says, 'If God will keep me, then will I serve him,'-broke off, and exclaimed emphatically, 'Why not without?'-meaning without any such condition. Mr. Blunt remarks: