as I said, God will. We know He will. We need not say, perhaps he will, for there is no doubt whether he will or not: for what says Scripture The "Spirit itself helpeth our infirmities, for we know not what we should ask for as we ought: but the spirit itself maketh intercession for us," and He giveth the Holy Spirit to them that ask Him.

Oh, dear boys! seek to pray. Children's prayer is sweet music in his ears. As He rode into Jerusalem, the children cried out “Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord," And though many rebuked them, yet did not Jesus, nor will He rebuke you: for out of the mouth of babes and sucklings has He ordained praise.

AN ILLUSTRATION.

"A time for everything, a time to play, and a time to work."

If it were Saturday afternoon, and play-time, I should like to see you enjoying yourselves heartily at some game, but when a boy is in school, whether on Sundays or week-days, I like to see him giving his mind to what he is about. There is a time to work as well as a time to play.

I have fruit trees and flowers in my garden, the first for fruit, and the second to look at, for beauty. Now you know very well that I must keep these apart from each other! I had some very beautiful flowers of the Major Convolvolus, which plants (as some of you know) creep round a tree or stick, or anything which they can take hold of, because the stem is too weak to stand alone. Some of these had been sown in a border, about two feet from a wall, on which grew a Nectarine tree. The seeds came up thick and strong, and the gardener drove a stout stake into the ground for the plants to twine. round.

Well, one day there was a strong wind, and it blew the Convolvoluses against the Nectarine tree on the wall. The gardener did not notice it, and so they were left to creep over the Nectarine tree so thickly that they hid the branches. This went on for a long time, till one day I saw it, and with some difficulty pulled away the Convolvoluses; and when I had done this I saw that the branches of the Nectarine tree, which had been covered up, were all withered, and the leaves decayed! The flowers had spoilt the fruit!

Now I should say that these flowers are like play-time, and the fruit like working-hours. Play is very good in its proper time and place, but if you let play fill up your thoughts when you ought to be at work, that is like the Convolvolus running over the Nectarine, and you will be like the withered branch, good for nothing! I. G. J.

From Epiphany to Easter Sunday.

EPIPHANY.-Matt. ii. 1-12.

Circumstances. These incidents probably occurred about a year after Christ's birth; but this is not quite certain.

Chief Lesson.-The real character of the sacred Infant, recognised by the wise God manifest in the flesh.

men.

Secondary Lessons.- Diligence in seeking spiritual blessings. The joy with with which Christ's followers know and worship Him. God's power to counteract all the designs of wicked men.

EXPLANATORY NOTES.

Verse 1.-This Herod was Herod the Great, an Edomite by birth, but a Proselyte or convert to Judaism. He was at this time about 70 years old, and his death is recorded in Matt. ii. 19. This Herod must be distinguished from Herod the Tetrarch, mentioned in Matt. xiv. 1-12, and Herod Agrippa, in Acts xii. "From the east," probably from Persia, where the sect of the Magi principally resided.

Verse 2." His star" It is supposed that the prophecy of Balaam recorded in Num. xxiv. 17; had been handed down by tradition, and had given rise to many expectations amongst the Magi. Balaam came from Mesopotamia, the mountains of the East, Num. xxiii. 7. The miraculous appearance of the Star to these men was a type of God's purposes of mercy to the Gentiles, Is. xlii. 6; xlix. 6; lx. 3 ; and also shews that they who improve the knowledge they possess, will have more bestowed on them, Luke viii. 18.

Verse 4.-"Why "troubled"? Herod, because he feared a temporal rival to his family in the kingdom; the Jews, probably because they feared some outbreak of his cruelty in consequence, and also perhaps from consciousness of national and individual guilt.

Verses 4-6.-See Micah v. 2; and we venture to suggest that the Jews quoted by halves, and whilst describing correctly that the Messiah should be "Governor,” omitted Micah's testimony to his Eternal nature in the words "whose goings forth have been from everlasting." They did not believe in the Incarnation. Verses 7, 8.-Wicked men often hide their sins under a pretence of piety. Herod only wished to make sure of destroying Christ.

Verse 9.-The wise men doubtless came to Jerusalem expecting to find the infant Messiah there, the object of universal regard and attention, but the star leads them to the little village of Bethlehem.

Verse 11.-Notice the gifts, emblematic of the character of Him whom they worshiped. Gold, to testify his royalty, Ps. xxi. 1, 3. Frankincense, to set forth his Divinity, as it was offered to God in the Temple service, Ex. xxx. 34; Lev. xxiv. 7; Neh. xiii. 5, 9; Myrrh, to shew that (though Divine in nature) He was to die, that drug being used in embalming dead bodies, John xix. 39.

Verse 12.-The Magi may have thought Herod sincere; but, though men may be deceived, God cannot be.

"A dream;" as also in verses 13 and 19, Gen. xxxvii. 5; Acts xvi. 9, 10.

APPLICATION.

What gifts do we bring to Christ? It is the heart that He would have.

FIRST SUNDAY AFTER EPIPHANY.-Luke ii. 41–52.

Circumstances.-The incidents here related, took place when our Saviour was twelve years old, which would be A.D. 8, as he was born four years before the Vulgar Era. This is the last we read of our Saviour's early history, the next chronological statement being the preaching of John the Baptist, which commenced A.D. 26. This narrative is recorded only by St. Luke.

Chief Lesson. The early manifestation of Christ's divine nature, seen in his wisdom, and his zeal for his peculiar work.

Secondary Lessons.-Obedience to our parents from the example of Christ. The duty of laying up in our hearts, for reflection, things which we do not fully understand, especially those which relate to heavenly truths.

EXPLANATORY NOTES.

Verses 41, 42.-Nazareth was about seventy miles from Jerusalem. The feast of the Passover commemorated the miraculous deliverance of the Israelites, when the Angel who destroyed the first born of the Egyptians, passed over the houses of the Israelites, who had sprinkled their door posts with the blood of the Paschal Lamb, Ex. xii. 1-13. It was enjoined as a perpetual feast, Ex. xii. 14-17; Deut. xvi. 2, and was to be held where the Lord's tabernacle or temple should be, Deut. xvi. 5, 6. This was first at Gilgal, Joshua v. 10, 11; then at Shiloh, Joshua xviii. 1; 1 Sam. iv. 4; lastly, at Jerusalem, 2 Sam. vi.12, 17; Ps. lxxvi. 2. The Jews went up in companies, (as in v. 44) for safety's sake, and mutual encouragement; having appointed resting places, as in Ps. lxxxiv. 7, and singing Psalms together.

Our Lord, during his public ministry, attended four of these Passovers, 1st, John ii. 13; 2nd, John v. 1; 3rd, John vi. 4; 4th, John xi. 55. Learn hence the duty of attending God's ordinances; may our language be like the Psalmist, Ps. lxxxiv. 1-4, 10; xxvii. 4; lxiii. 1, 2; cxxii. 1. See the command, Lev. xxvi. 2; Heb. x. 25; the warning-Ps. lxvi. 18; Eccles. v. 1; Is. i. 11—15—and the promise, 2 Chron. vii. 12-16; Ps. lxv. 4; xcii. 13, 14, Matt. xviii. 20. Verse 43.—“ Fulfilled the days," seven days, Ex. xii. 15, 19; Num xxviii. 17. Verses 46, 47.-Notice that these men were astonished at his wisdom. This might have reminded them of the prophecy respecting the Messiah, Is. xi. 2—5. Wisdom is one of the names given to Christ, Prov. viii. 1, 14, 22—21. See how soon the Divine nature of Christ shone through the veil of his mortal flesh John i. 14.

Verse 49.-"Wist ye not," "did you not know?" Notice the work of Christ, and the spirit of Christ. His work-which He called his (Heavenly) Father's business-was to save sinners, John iii. 16: x. 10.

His spirit was of intense earnestness to accomplish that work, Luke xii. 50; John ii. 17; iv. 34, and it was accomplished, John xvii. 4; xix. 30.

Verse 51.-See here how slow we are to understand spiritual things; compare Luke xxiv. 25, Heb. v. 11, 12.

Verse 51.—See in Christ's filial obedience a striking pattern for us! He knew his Heavenly origin and work, but bent to earthly duties; much more should we! Ex. xx. 12; Eph. vi. 1, 2; Col. iii. 20.

Verse 52.-His increasing in favour with God, can relate only to the expanding of his human intellect, as in his Divine nature He was always full of God's favour.

APPLICATION.

What is our conduct towards our earthly parents?

What account can we give of the way in which we do the work God has given us?

SECOND SUNDAY AFTER EPIPHANY.-John ii. 1-11. Circumstances.-This was our Saviour's first miracle, wrought A.D. 26, at Cana, a small town in Galilee. It was subsequent to the temptation, and to the first calling of the disciples, recorded in John i. 35-57; but before their second and more decisive call, recorded in Matt. iv. 18-22.

Chief Lesson-The evidence of miracles to the truths of the Gospel.

Secondary Lesson.-Religion does not forbid enjoyments, unless they are sinful in themselves, or lead us into sin. Religion should temper our times of recreation as well as our hours of devotion; a true Christian is such at all times and in all places, but he will take care never to go where a true Christian has no right.

EXPLANATORY NOTES.

Verse 3.-Probably our Saviour's presence attracted more guests than were expected. "Wanted wine" had drunk all that had been provided.

Mary seems to have thought that Christ had power to work miracles, though He had not yet done so ; the reason may be found in Luke ii. 19, 51.

Verse 4.-The word "woman" was not a term of disrespect, as it might now be thought; see our Saviour's use of it in John xix. 26; also in Matt. xv. 28; John iv. 21. Probably however, our Saviour designed to shew that He must follow his own Divine will in his work, not do miracles at her bidding. Thus we see the folly and sin of the Romish doctrine, that Mary has power over Christ.

Verse 6.-The Jews were, by the Ceremonial Law, commanded to wash frequently, which they needlessly increased, Mark vii. 3, 4.

Verse 10.-"Well drunk," we must not suppose this means drinking to excess, which is a sin, but having had a good supply.

'

Notice, that the water turned into wine by Christ was the best, an emblem or the superiority of those spiritual enjoyments which He provides for his people. Verse 11.-" A miracle is an event contrary to the usual course of God's laws in natural things. The miracles of our Saviour were wrought on purpose to manifest (or shew forth) his glory; and for the purpose of convincing men that He was the Christ. See our Saviour's own words, John xiv. 11; v. 36; x. 25, 38; and such effect they often had, John iii. 1; ix. 32, 33; whilst the refusal to be convinced by them, (Luke vi. 10, 11; John xi. 37) clearly shewed that unbelief is the sin of the heart, not of the head, John iii. 19; xv. 24. The Jews would not believe because they did not choose to do so, Matt. xiii. 15 ; John v. 40; they loved their prejudices, or their sins too well.

We may further observe, that the miracles wrought by Christ, were wrought in his own name, whilst the Apostles referred theirs to a power given to them, Acts iii. 6, 12, 16; iv. 10. Also, they were performed in general before great numbers of people as in this instance, and in Matt. viii. 1—3, 16; xv. 32, 38; xvii. 14, 18, so that there could be no deception, nor could his enemies at the time deny the reality of them, Matt. xix. 12; xxvii. 44; John xi. 47. Such miracles had been foretold as the signs of the Messiah, Is. xxxv. 5-6; xlii, 6, 7, and at the same time, spoken of as the work of God Himself, Ps. cxlvi. 8, shewing the Divinity of the Messiah. The common people often acknowledged the evidence, John vi. 14; xv. 31; John iv. 39; ix. 17; xi. 45; xii. 11, 17, 18. Lastly, the miracles were emblems of Christ's healing of spiritual evils and maladies. As instances, compared with

Matt. xx. 34, compared with Ps. cxix. 18; Matt. xv. 32—37; John vi. 54; Luke xiii. 11—13, compared with Matt. x1. 28; Matt. viii. 26; compared with John xvi. 33. John xi. 43–44. compared with Eph. ii. 1, 5.

APPLICATION.

The Gospelis true, and must either save or condemn us, John iii. 17, 18,—which is our choice?

SEPTUAGESIMA SUNDAY.-Matt. xx. 1—16.

Circumstances. This Parable was delivered to the disciples after the departure of the young man, described in chap. xix. 16-22. He had left our Saviour rather than part with his riches, when Peter (doubtless as the spokesman of the others) contrasting the sacrifices they had made for Christ with the conduct of the young man, gave way to a self-satisfied spirit as though God were their debtor, asking, "What shall we have therefore ?" This spirit our Saviour proceeds to rebuke in the Parable before us, which cannot be well understood without this reference to the context.

Chief Lesson.-God does indeed reward his servants, but it is a reward of free grace, not of works, that any man should boast over another, see Rom. iv. 1-4. Secondary Lessons.--God seeks us, not we Him, John xv. 16. Although we may be called at the eleventh hour, we should not put off seeking God till then ; nor should we serve God with the dregs cnly of our life.

EXPLANATORY NOTES.

Verse 1.-Daily hiring is an Eastern custom, and the wages were paid in the same manner. See Lev. xix. 13; Deut xxiv. 15; Job vii. 2; Mal. iii. 5; James v. 4. Verses 6, 7.-The eleventh hour would be five in the evening, the day of twelve hours commencing at six in the morning: thus, there was but one working hour left. Morier, a traveller in Persia, noticed men standing about just as described, asked the same question, and received a reply in the very words, "No man hath hired us." None of those whom we teach can say this, in a spiritual sense.

Verse 8.-Here is encouragement for those who begin late in life to serve God. Heaven is as far beyond their conception, as it is beyond what they deserve. Yet let us not put off repentance, (Acts xxiv. 25) lest the convenient day never come. Verse 10.-Notice the spirit of these men. They tried themselves by the standard of others instead of by the standard of their own duty. When we have done more than our duty to God, then and not till then, may we compare ourselves with others and claim a higher reward than they.

Verses 11, 12.-Such a spirit cannot exist in Heaven, and the Parable must therefore be applied to the visible Church on earth, in which alas we may easily find a murmuring, envious spirit. A remarkable application of the Parable, (though by no means to be taken as the chief purport of it,) was the obstinate prejudice of the Jews against the calling of the Gentiles; see Acts xiii. 46-50; xxiii. 21, 22; also the conduct of the Pharisees, Matt. ix. 11; Luke xv. 2.

Verses 13-15.-God is a Sovereign, and may do what He likes with his own. An evil eye is an emblem of an ill-natured, malicious spirit.

Verse 16.-Many that are first in their own estimation, shall prove to be last, i. e. shall be exposed as unworthy; whilst the humble who think little of themselves shall be exalted, Matt. v. 5; xxiii. 12. Many are called, i. e. are professing Christians, but few chosen, i. e. sincerely given up to God's service, in such humility and lowliness as at last to receive a reward.

This is confessedly one of the most difficult Parables. The application to our scholars, will probably be best made by connecting 1 Cor. xiii. thus: "However strict you may be in outward duties, yet, if in your hearts you have not real love to God and your fellow-creatures, but indulge a self-righteous and an envious spirit, then, like the Pharisees, you may indeed have a reward, Matt. vi. 3, 6; but from God Himself you will hear at last the rebuke “Go thy way.”

APPLICATION.

God has called us-have we obeyed the call? What place do we think should

be ours?