over the country. Kedesh in Galilee in the northernpart, Shechem in the central, and Hebron in the south,were all accessible to the people in these regionsrespectively ; as were also, on the other side the river,Bezer in the tribes of Reuben, Ramoth in Gilead, andGolan in Bashan. Those who are fond of detectingthe types of spiritual things in material, and whotake a hint from Heb. vi. 18, connecting these citieswith the sinner's refuge in Christ, naturally think inthis connection of the nearness of the Saviour to allwho seek Him, and the certainty of protection anddeliverance when they put their trust in Him.1. The first thought that naturally occurs to us whenwe read of these cities concerns the sanctity of humanlife ; or, if we take the material symbol, the precious-ness of human blood. God wished to impress on Hispeople that to put an end to a man's life under anycircumstances, was a serious thing. Man was some-thing higher than the beasts that perish. To end ahuman career, to efface by one dread act all the joysof a man's life, all his dreams and hopes of cominggood ; to snap all the threads that bound him to hisfellows, perhaps to bring want into the homes anddesolation into the hearts of all who loved him orleant on him — this, even if done unintentionally, wasa very serious thing. To mark this in a very emphaticway was the purpose of these cities of refuge. Thoughin certain respects (as we shall see) the practice of are said to do, to half the Old Testament. Their occupation, it is said,with the other Levitical cities, was postponed to the time of Messiah.The shifts to which the critics are put in connection with thisinstitution do not merely indicate a weak point in their theory ; theyshow also how precarious is the position that when you do not hearof an institution as in actual operation you may conclude that it waaof later date.