The fate of this traveller from Jerusalem to Jericho was probably not an uncommon one, that rocky and thinly peopled district being much infested with robbers. The priest and the Levite, passing to serve God at Jerusalem, neglected, on their way, to keep the second great commandment of the law. They saw nothing of the neighbour in the poor half-dead man; he might be a robber, who had met a just reward of his deeds. It may be they feared ceremonial defilement, preferring, as was their wont, outward observances to the "weightier matters of the law." The priest "saw him," (ver. 38,) gave a glance towards him, and passed on. The Levite "came and looked on him," (ver. 31,) likely pitied him; and he too "passed by on the other side." It was left to the despised Samaritan to shew the true neighbourly spirit; and in this Jesus rebukes the proud exclusiveness of the Jew. This man does not wait to find who the injured person is, or if he is worthy of help. He sees a fellow-man in extreme need of aid, and he hastens to render it. The "two pence" which he left with the host at the inn (ver. 35) was a sum equal to two days' wages for a labourer, (Matt. xx. 9,) and sufficient for temporary relief.

The

The lawyer is made to judge for himself as to the neighbour of the unfortunate man, (ver. 36.) "He that shewed mercy on him," he replies to Christ's question, (ver. 37.) He cannot bring himself to say the Samaritan. Saviour's command to " go and do likewise," is frequently illustrated and enforced throughout the New Testament. "Pure religion and undefiled before God and the Father, is to visit the fatherless and widow in their affliction," &c. (See also 1 John iii. 17, 18.)

Additional Lessons:-1. The breadth and spirituality of the law of God. Our fancied keeping of it arises from our little acquaintance with its holiness, and the far-reaching sweep of its requirements. 2. Zeal for the honour of God must be accompanied with charity towards men. 3. Love to our neighbour must not be restricted by any barriers of Church, circle of society, or nation. 4. Without seeking to draw from the passage more than it was designed to teach, the conduct of the good Samaritan may well suggest to our minds the great love of Him who " came to seek and to save that which was lost," and whose infinite compassion extends to those who are wholly "dead in trespasses and sins." "God commendeth His love towards us, in that while we were yet sinners, Christ died for us," (Rom. v. 8.)

Memory Exercise-Shorter Catechism 32.-Psalm xli. 1, 3.
Subject to be proved-We should Help the Helpless.

Golden Text-"Blessed is he that considereth the poor: the Lord will deliver him in time of trouble."-Psalm xli. 1.

NOTES.-Note carefully the word considereth. It is not blessed is he that giveth to the poor. There may be giving without consideration. To consider is to ponder, to think how best to help them. Often the best consideration is to teach them to help themselves. Now, every one cannot help; but every one may consider, and so merit the blessing of this text. Then the promise is great. The Lord will deliver him-when ?—In time of trouble. If he who has considered the case of the poor falls himself into trouble, the Lord will consider him and keep him.

Lesson 137.-August 16.

LESSONS IN PRAYER.-Luke xi. 1-13.

I. Jesus prayed, (v. 1.)-He prayed for himself, (Matt. xxvi. 39.) He prayed for others for His disciples, (John xvii. ;) for His murderers, (Luke xxiii. 34.) He was the great High Priest and intercessor on earth, and He remains so still, though passed into the heavens. If Jesus, who was holy, harmless, undefiled, separate from sinners, prayed, how great our need to pray; how appropriate the command, "Pray without ceasing!" (1 Thes. v. 17.)

II. Jesus Teaches to Pray, (v. 1.)—His disciples come desiring instruction, and quoting the example of John. They come in a right spirit. They make no question of the duty of prayer, but they feel their need of being taught how to pray, and they ask the Master. The Hearer of Prayer (Ps. lxv.) is also the only teacher of it. We cannot pray aright without the "spirit of all grace."

III. Jesus' Rule for our Direction in Prayer-the "Lord's Prayer," (v. 2-4, and Matt. vi. 9-13.) We need not always use the exact words, they are varied by Christ himself; but it is a guide to us as to the nature and objects of prayer and so full and comprehensive is it, that it extends far beyond all that we ask or think. In the opening words, Our Father which art in heaven, we are directed to the fatherly goodness and boundless power of God, and thus guided as to the spirit in which we should approach Him. As we can approach God as a father only through the Mediator, it is implied at the very outset that prayer must be made in Christ's name. We must also pray "with and for

others."

The six petitions or requests contained in this prayer fall into two divisions; and, like the two tables of the moral law, the first refers to the glory of God, and the second to our own welfare. God must, in all things, have the chief place. Hallowed be thy name: May we "give unto the Lord the glory that is due unto His name," (Ps. xcvi. 8.) Let His glorious name be manifested among all men; and let all hearts acknowledge it. Thy kingdom come: May He take up in our hearts His power and reign; subduing everything in us that is opposed to Him. The kingdom of God must be "within us," (Luke xvii. 21.) May He, by His Spirit, through His Word, exert His power, so that the power of the god of this world" (2 Cor. iv. 4) may be overcome, and that the "kingdoms of this world may become the kingdoms of our Lord and of His Christ." Compare Ps. xlv. 3-6; cx. 1-3. Thy will be done, as in heaven, so in earth: The prayer here is, that we may be enabled to give ourselves up to the will of God, making it the rule of our desires and actions; and that all rebelliousness of men may be removed, and the whole earth rendered obedient, doing those things only which are well-pleasing in His sight. Jesus himself is in this, as in all things, our example,-"not as I will, but as thou wilt," (Matt. xxvi. 39.)

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The second part of the Lord's Prayer begins with temporal good, and rises to spiritual blessings. Give us day by day our daily bread: We must wait upon God for the supply of our temporal as well as spiritual wants. "In everything, by prayer and supplication with thanksgiving, let your requests be made known unto God," (Phil. iv. 6.) Bread must be given before it is ours. We have it only of the free mercy of God, and the richest is not independent of Him for a daily supply. And forgive us our sins: We are sinners, we have broken God's law, and come short of His glory; and we pray here for a free and full forgiveness of our sins; a discharge of all our obligations through Him who was "made sin for us, that we might be made the righteousness of God in Him,” (2 Cor. v. 21.) For we also forgive every one that is indebted to us: The forgiveness we ask does not depend on the forgiveness we give to others; but we are exhorted to a forgiving spirit, and by it confidence in our own forgiveness is confirmed. "This forgiveness is a mark of forgiven ones." And lead us not into temptation; but deliver us from evil: We are as much dependent on God for the leading of a holy life as for the forgiveness of our sins. Continually liable to be tempted and to fall, we need to be kept from temptation, and be delivered from the power of evil-from evil within us-from evil in the world around us-and from the evil one. (Compare John xvii. 15.)

IV. Further Instruction regarding Prayer, (v. 5-13.)-(1.) It must be earnest, persevering, and importunate, (v. 5-9.) Jacob wrestled with the angel when he had power with God, and prevailed, (Gen. xxxii. 28.) (2.) It must be offered in faith, (v. 9-13,) believing that "God is, and that He is a rewarder of them that diligently seek Him," (Heb. xi. 6.) (3.) God answers prayer, (v. 9, 10, 13.) It is no vain thing to wait upon Him; and "he is worthily miserable who will not be happy for asking," (Trapp.) We have additional encouragement from the contrasts in the passage. Midnight, of v. 5, seems contrasted with the

"accepted time," which is always now; and the "good gifts" of evil men bring out more clearly the infinite goodness of the Heavenly Father, (v. 13.) "Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need," (Heb. iv. 16.)

Memory Exercise-Shorter Catechism 33.-Psalm cii. 16-18, 2nd ver.

Subject to be proved-God Hears and Answers Prayer.

Golden Text-"My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up.”—Psalm v. 3.

NOTES.-The first clause may be a statement of his belief that the Lord will hear, or an expression of his determination not to neglect morning prayer. In both senses the lesson is obvious. If we believe that God hears us, we are encouraged to pray. On the other hand, it is good to form the resolution not to neglect prayer; and so, in the second clause, he repeats his statement; but in this case it is-I will direct. His prayer was a willing prayer, his will was in it, and so it was one that would be accepted. God is the hearer and the answerer of prayer.

Lesson 138.-August 23.

PRIDE REBUKED.-Luke xiv. 1-24.

I. (Ver. 1-6.)-Go over the miracle, and learn that one may strain at a gnat, and swallow a camel. The objection was not to the doing of the miracle-that they could not object to-but for doing it on the Sabbath day. As if it could ever be wrong to do good on the Sabbath. Note the answer of Jesus. It was complete, and they could not answer Him.

II. Before Honour is Humility, (ver. 7-11.)—The parable requires no explanation; it is so plain that he may run who reads it. If one thrusts himself into a higher place than is his due, he will be sent down, and will be covered with shame when he is made to take the lowest seat; whereas, if one takes the lowest seat, the Master will advance him, and He will give him "worship,”—i. e., honour or respect, among all the guests. The great lesson is the cardinal one of the value of humility. Explain what humility is: it consists in having a lowly estimate of one's self, and of his attainments, and is always the first step to progress. If one thinks he knows all things, he will never learn. If one thinks he cannot be better, his case is hopeless. The sure and only way to rise in all spheres-the moral, the intellectual, the spiritual-is to be brought down. This is the law of the kingdom. Christ himself followed it. (Phil. ii. 5-11; notice particularly the "wherefore" of ver. 9.) He was set for the fall and the rising again of many in Israel, (Luke ii. 34,) where-observe the fall comes before the rising-the humblest in God's kingdom is the highest. The opposite of humility is pride; and through all the Bible pride is spoken of as our most deadly enemy. Compare Pharisee and Publican. Read the blessing of the 'poor in spirit," (Matt. v. 3.)

"Nearest the throne itself must be

The footstool of humility."

III. Whom to Feast, (ver. 12-14.)-The way of the world, (ver. 12,) and their reason for so asking. The reason is selfishness. They give, that they may get. There is no virtue in this. It is pure selfishness; and Christianity and selfishness are directly opposed to each other. Christianity requires us (ver. 13) to shew kindness,-no doubt, to all, but especially to the needy. This was Christ's rule of action. Sinners needed His help, and He received sinners. The poor, the outcast, the neglected, were His particular care; and therein He has left us an example. Note the reward, (ver. 14.) They cannot recompense

us. But we shall not want the recompense. God takes special care of the poor, and He notices every little act of kindness done to them. Even the giving of a cup of cold water shall not pass unrewarded. The recompense, though future, is sure. Read Matthew xxv. 40, and see how such acts will be rewarded. God never forgets any one of them. Let this care of His for the poor, the maimed, the lame, the blind, keep us from mocking or injuring them. God marks this also; and if kindness to them shall be recompensed, no less will injury done to them be recompensed.

IV. Ye cannot serve God and Mammon, (ver. 15-22.)—The supper is evidently the Gospel dispensation. To feast, in olden times, two invitations were sentone when the intention was made of having a feast, and the other when the feast was ready. So was it here, (ver. 16, 17.) He calls many, and then at suppertime sent out his servant to ask in those who had been bidden. The first invitation, no doubt, represents the various calls addressed to the Jews in the olden time. They were all bidden. The promise was to them and their children. They were highly privileged in this respect. The particular invitation-the sending out of the servant-refers, without doubt, to Christ's own call to them. His constant cry was, Come unto Me; all things were ready. He was come-the promised Messiah; the kingdom of God had come in power, and He longed to see men pressing into it. Notice now the excuse. In every case it is the world, or the things of the world, that kept them from coming. So now. The world keeps men from Christ; wealth, pleasure, or something or other, comes in, and men say, "I cannot come.' What keeps you? But notice the doom of these men, (ver. 24.) Not one shall taste of that supper. If we do not come to Christ now, we cannot expect to get to the marriage-supper of the Lamb. Christ says now, "Come;" but one day He will say to all who have not come, "Depart." "COME" is addressed to you now. Take care that it be not changed into "DEPART." And then notice the feast will be full, (ver. 21-23.) When those to whom it was first offered refused it, it was given to others. This points clearly to the rejection of the Jews, and the ingathering of the Gentiles. But the principle is true still. If a nation, or a man, refuses God's call, He will offer the call to others to those in the highways and hedges, poor outcasts, who will hear His voice with gladness. For to the poor the Gospel is preached. Notice the last phrase of verse 22. What gracious words! There is room. Will ye not press in?

Memory Exercise-Shorter Catechism 34.-Psalm cii. 19-21.

Subject to be proved-We should be Humble.

Golden Text-"Pride goeth before destruction, and an haughty spirit before a fall."-Proverbs xvi. 18.

NOTES.-The notes on the lesson will explain this text. Take Haman as an example; or Nebuchadnezzar, king of Babylon. Both were puffed up with pride, and both met with a downfall. But it is always so. The proud are continually meeting with slights; the humble pass on without stumbling.

Lesson 139.-August 30.

REVIEW. CHRIST'S LOVE FOR THE SUFFERING.

I. Jesus, the water of life. The importance of water even to our daily wants -the terrible agony of thirst. But even so in our spiritual life-water is essential-the water of life. Without it the spiritual life would wither and die. Now, Jesus offers this water of life to you to all. Ho, every one that thirsteth, come and drink." "Let him that is athirst come.' "Blessed are they that thirst after righteousness."

"

II. Jesus the light of the world. Think of perpetual darkness-of perpetual blindness-what misery-what wretchedness! But this is the natural condition of all. Not only so, not only do men naturally walk in the darkness, but, which is far worse, they love the darkness. Christ is light, and the source of light. He has light in himself, and He can give light to others.

He comes from dark'ning scales of vice

To clear the inward sight;

And on the eye-balls of the blind
To pour celestial light.

The third Review Lesson-the cure of the man born blind-may be used as an illustration of this great truth. As Jesus sent this blind man to Siloam, and he came seeing, so He can give the heavenly, the true light, to all who come to Him.

III. Jesus takes care of His sheep; nay, He gives His life for them. Consider what love He must have had to lay down His life for the sheep. But apart from that, think what it is to have a shepherd leading us into the green pastures, defending us from our enemies, and guiding us to the heavenly fold. Such a shepherd we have in Jesus.

Jesus, tender shepherd, hear me,
Bless thy little lamb to-night.

IV. Why did Jesus send forth the seventy ?-To work for Him. Hence the lesson-He expects the same of us. All can do something-any one can give the cup of cold water.

V. What great lesson do I gather from the parable of the Good Samaritan? Surely this one, that every one who is in need is my neighbour; that I am always to help the helpless, wherever found. "Go thou and do likewise."

VI. The great Review Lesson here is-"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened." Note the ascending scale-ask, seek, knock. Don't take a refusal. Remember the Syrophenician woman. She kept asking until she found. God loves to be asked. VII. Lowliness of mind-humility-the root of Christian virtue. The illustrations given in the lesson, and all throngh the Bible, will enforce this truth.

Memory Exercise-Shorter Catechism 35.-Paraphrase lxiv. 1, 2. Golden Text-" Surely He hath borne our griefs, and carried our sorrows yet we did esteem Him stricken, smitten of God, and afflicted."—Isaiah liii. 4. NOTES.-The whole chapter sets forth Christ's sufferings for sinners-His taking their place that they might obtain His. Our griefs He bore-our sorrows He carried that we might be freed from grief and sorrow. He was made sin, that we might be made righteous-an exchange of places.

Lesson 140.-September 6.

THE LEPROSY OF MIRIAM.-Numbers xii. 1-16.

I. The Cause, (ver. 1-3.)—A little womanly jealousy was at the bottom of Miriam's conduct; but she conceals, or attempts to conceal, the true cause. That cause is found in verse 2. From the fact that Miriam's name is put first, it is likely that she was the prime mover. Both she and Aaron were older than Moses. She was some seven years his senior, and, as was most natural, still looked upon him as her little brother, whom she had watched, when an infant, in his reedy cradle in the Nile. She is rather sore that her claims appear to be overlooked, and that this younger brother should have so much power. most natural, and what happens every day. We must not be too hard upon

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