38. Have not his word.-His written word was another testimony which they likewise rejected.

39. Ye think and ye think rightly. Yourselves admit that they are to point out the way of life; and yet you will not follow the way there pointed out.

41. I receive not.-I do not wish you to come to me for my own honour and advantage, but for your benefit.

43. In his own name.-Referring to the false Messiah who afterwards appeared; and though they had no similar testimony to produce, were yet received by many who refused to acknowledge the true one.

44. One of another-Are giving way to pride and vain glory. There is no greater hindrance to the reception of the truth. (Matt. xviii. 3, 4.)

45. Moses.-In the Old Testament Scriptures, which they professed to esteem so highly. The types and sacrifices &c., which Moses gave them, and in which they placed so much confidence, figured out Christ, and would therefore condemn them for not believing in Christ.

SUMMARY.

In proof of his mission, Christ refers them to the testimony of John the Baptist, of his own miracles, of the voice from heaven, of the Old Testament Scriptures, and especially the types of the Mosaic Law.

LESSONS.

I. Many listen for a time, but will not follow out the search after truth. V. 35. (Mark iv. 16, 17.)

II. They must have been blind indeed who were not convinced by Christ's miracles. V. 36, 37. (John xii. 37-40.)

III. The Scriptures teach us the way to heaven: then let us search them as men do for hidden treasure! V. 39. (2 Tim. iii. 15-17. Matt. xiii. 44.)

IV. When any perish-it is not because they might not, but because they would not, be saved. V. 40. (Matt. xxiii. 37.)

V. The great thing that hinders men from coming to Christ, is their want of love to him. V. 42. (Is. liii. 1—3.)

VI. Some who fancy themselves wise, will be found to prove themselves extremely foolish. V. 43. (Rom. i. 22.)

VII. The knowledge and advantages we possess will rise up in the judgment against us, if we do not use them aright. V. 45, 46. (Matt. xi. 20-24.)

ELEVENTH SUNDAY AFTER TRINITY.

THE SABBATH DAY.

MATT. xii. 1-14.

(See also Mark ii. 23–28. and iii. 1-6. Luke vi. 1--11.)

1. At that time.-St. Luke tells us that it was on "the second Sabbath after the first," which was a name distinguishing some particular Sabbath, just as we have different names to the different Sundays in the year. It is generally supposed to have been the first Sunday after the Feast of the Passover.

2. Is not lawful.—They did not find fault with them for taking the corn; for there was a law which expressly permitted them to do so; (Deut. xxiii. 25.) but for doing it on the Sabbath-day-the action of "rubbing it in their hands" (Luke vi. 1.) seems to have been looked upon as work unfit for the Sabbath.

3. What David did.—(1 Samuel xxi. 3-6.) David was the man after God's own heart; and though other parts of his conduct were blameable, no one ever found fault with him for this.

4. The shew-bread.-These were twelve loaves kept on the table in the Sanctuary: fresh ones were put there once a week, and those taken away were to be eaten only by the priests; (Lev. xxiv. 5-9.) but the necessity of the case justified David and his men in taking it in this instance.

5. Profane the Sabbath.-They performed work in offering the sacrifices, &c.; (Num. xxviii. 9, 10. John vii. 22, 33.) but it was done in the service of God, and therefore right; so the disciples were right in what they did in the service of their Lord.

7. I will have mercy.-The exact words are in Hosea vi. 6: the same thing is taught us in Isaiah i. 11-17. and Micah vi. 6-8.

8. Is Lord. The same authority that enjoined, could (at any time, if he pleased, suspend its observance.

11. Lift it out.-They were bid to do this, not only for themselves, but for their neighbour, (Deut. xxii. 4.) and even for their enemy. (Ex. xxiii. 4, 5.) No exception was made about the Sabbath, nor would they themselves hesitate about doing it on that day.

SUMMARY.

The disciples having been blamed for taking corn to satisfy their hunger on the Sabbath-day, are defended by our Lord: on the same day, he enters into a synagogue in which was a man with a withered, hand, and having first silenced the objections of his enemies, he heals the man.

LESSONS.

I. One day in seven is to be kept holy to the Lord. (Genesis ii. 2, 3. Exodus xx. 8-11.)

II. We observe the first day of the week instead of the seventh, after the example of the apostles, and because on that day our Lord rose from the dead. (John xx. 19-26. Acts xx. 7. 1 Cor. xvi. 2. Rev. i. 10.)

III. That day is to be devoted to rest, and holy exercises. (Is. Iviii. 13, 14.)

IV. Yet we are not forbidden then to do any thing in God's service, (V. 5.) any thing that is rendered necessary by the circumstances in which we may be placed, (V. 1-4.) or any acts of kindness to others: (V. 11—13.) in other words, works of piety, necessity, and charity are lawful on the Sabbath-day.

ILLUSTRATIONS OF SCRIPTURE.

GIBEON.

BUT the most interesting of all the ancient towns at this time within sight was El Geeb, lying at our feet, directly north, and about a mile distant. This is the ancient Gibeon, whence came the wily Gibeonites who beguiled Joshua and the congregation of Israel, (Josh ix.) described as, "a great city, as one of the royal cities, greater than Ai, and all the men thereof were mighty." (Joshua x. 2.) It is situated on the top of a remarkably round hill, the sides of which are so completely terraced, not by art but by nature, that they present the appearance of a flight of steps all round from the top to the bottom. The buildings are mostly on the western brow of the hill, the rest of the summit being covered with fine olive-trees. Many of the terraces also are planted with vines and fruit-trees. From the foot of the ridge on which Ramah stands, a fine plain or shallow valley stretches past Gibeon to the north for two or three miles. From Gibeon it stretches westward for about a mile, bounded by a low hilly range, except in two points, where there are openings towards the western plain, one of which is the descent of Beth-horon. The fields of this valley were distinctly marked out, some of them bearing grain, but most lying waste. In one place, the vineyard stretched quite across, with a verdure most refreshing to the eye. This valley the muleteers called Ajaloun. Again and again we put the question to them, to make sure that we

were not mistaken, and they still answered Ajaloun. Since our return, we have not been able to find that any previous writer has found this name still remaining, and applied to this valley, and we therefore fear that the muleteers may have picked it up from the inquiries or conversation of some traveller. However this may be, the scene of Joshua's miracle was at that time vividly set before us. The glorious sun was sloping westward, about to sink in the Mediterranean Sea, and his horizontal rays were falling full upon the hill of Gibeon; at the same moment the moon was rising, and soon after poured her silver beams into this quiet vale. Such probably was the very position of the sun and moon, in that memorable day when Joshua prayed and "said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.” (Joshua x. 12.) We are plainly told that the battle between Joshua and the five kings of the Amorites was at Gibeon." It lasted probably the greater part of the day, till toward evening, the bands of the Amorites began to give way, and Israel chased them as far as the descent to Beth-horon. At that steep defile the Lord cast down great hailstones from heaven upon them, so that they died. But it seems to have been before that, and before they were out of sight of Gibeon, that Joshua uttered the singular prayer above narrated; and in confirmation of this view, it is interesting to notice that Isaiah calls the scene of that day's wonders, "The Valley of Gibeon." (Isaiah xxviii. 21.) There was a peculiarly mellow softness in the evening light, that gilded both tower and valley at the moment, and it was strangely interesting to look upon the scene where "the Lord hearkened unto the voice of a man."

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It was at Gibeon also that Abner and Joab met on either side of the pool, and that the young men began the contest which ended so fatally. (2 Sam. ii. 12.) We were afterwards told that the pool remains there to this day on the north side of the hill. Here, too, "at the great stone which is in Gibeon," Joab murdered Amasa, and "shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet." (2 Samuel xx. 8. 1 Kings ii. 5.) In the same place Johanan, the son of Kareah, found Ishmael "by the great waters that are in Gibeon." It was here also that "God appeared to Solomon in a dream by night, and said, Ask what I shall give thee." (1 Kings iii. 5.) It is thus hallowed as a place of prayer, and yet more, as a place where God shewed to the world before the Re

* Professor Robinson told us that he had seen this pool, but had forgot to look for the great stone.

deemer came, how unlimited was his bounty to his people-all a prelude to the unspeakable gift, his beloved Son, which has made all other wonders lose their glory by reason of the glory that excelleth.-Scotch Mission of Inquiry.

EARLY RISING.

THE Jews rose about the dawn of day, which, in their country, does not differ so much in the summer and winter, as it does in England. They dined about eleven, and supped about five o'clock in the afternoon. These were the hours at which our ancestors dined and supped, till about two hundred years ago. "To rise early," is an expression often used as meaning to be diligent, either in good or in evil.

It is often mentioned of good men, that when they desired to fulfil the will of God, they rose early. Abraham, (Gen. xxii. 3.) when, for the trial of his faith, he was commanded to offer up Isaac, "rose up early" in the morning: this shews how ready he was to do the will of God, though very painful to him. Thus Jacob, (Gen. xxviii. 18.) and Moses, (Ex. xxiv. 4.) Joshua had much to do, and is often spoken of as rising early, (Joshua iii. 1. vi. 12. vii. 16. viii. 10. see also 1 Sam. xv. 12.) David rose early to fulfil his father's order, (1 Samuel xvii. 20.) Job, to sacrifice for his children, (Job i. 5.) King Darius, to inquire after Daniel, (Dan. vi. 19.) and the pious women who went to the sepulchre to pay respect to the body of the Lord, went very early in the morning, (Luke xxiv. 1. John xx. 1.) Travellers in the East usually begin their journeys before day: this enables them to travel in the cool of the morning, and to rest in the heat of the day. Thus our Lord sat on the well at noon to rest, being wearied with the journey taken that morning, (John iv. 6.) The sixth hour was noon.-The Jewish Nation.

CHURCH SERVICE.

PARAPHRASES OF COLLECTS.

(From Dean Comber.)

THE MORNING COLLECT FOR PEACE.

O GOD, WHO by thy constant power and providence, ART THE AUTHOR OF Our safety, and the cause of our PEACE from without,