more about their worldly interests than the salvation of others. 4. Some think more of their swine than of their Saviour.-The Gadarenes were distressed by the loss of their swine, but begged the Saviour to leave them. They said, in effect, "We can do without Thee. Do not reprove us; do not instruct us; do not save us. Leave us to our swine, and sins, and sorrows; leave us to whatever fate is before us." He often visits you: entreat Him not to leave you; but beseech Him to remain. 5. Eril men and evil spirits may pray, and be heard.-Sometimes God's servants appear not to be heard; but the very refusal of their requests is a blessing. See 2 Cor. xii. 8, 9. The wicked are as certainly scourged by the grant ing of their requests, as by the refusal of them. The devils were allowed to enter the swine; but the destruction of the whole herd followed, and that which they most dreaded came upon them. The Gadarenes begged Jesus to depart; and He took them at their word. Compare Exod. x. 28, 29; Ps. lxxviii. 29-31; Hos. iv. 17. 6. Christ came to destroy the works of the devil. See Luke x. 18; 1 John iii. 8; Rev. xx. 2. Have Him on your side, and you may defy the devil. Illustrations.-I. GADARA. See v. 1. "Its most interesting remains are its tombs. . . . They are excavated in the limestone rock, and consist of chambers of various dimensions, some more than twenty feet square, with recesses in the sides for bodies..... The present inhabitants of Um Keis, the old Gadara, are all troglodytes, dwelling in tombs, like the poor maniacs of old; and occasionally they are almost as dangerous to the unprotected traveller."-Smith's "Dictionary of the Bible." .... II. A MOSLEM CEMETERY. See v. 3. "Descending from the heights of Lebanon, I found myself in a cemetery. The silence of the night was now broken by fierce yells and howlings, which proreeded from a naked maniac, who was fighting with some wild dogs for a bone.”—The Crescent and the Cross. MARCH 15.-MORNING LESSON. THE FOOLISHI AND THE WISE.-Psalms xiv., xv. SUMMARY.-Psalm xiv. describes the folly of ungodliness, and the shocking results it leads to; and Psalm xv. follows with a delineation of the godly, as an appropriate companion-picture. Ac I. A SAD PICTURE.-Ps. xiv. 1-3. The fool hath, &c.-The "fool" of the Bible is not an idiot; but one whose head is not so much at fault as his heart. He of whom David speaks desires no God,-no intelligent Governor of the universe, and so brings himself to say in his heart there is none. cording to the following verses, the world is full of such fools. Men, in general, live as if there were no God. The Lord looked down from heaven.There is, after all, a God, who reigns in heaven, and sees all that is done on earth; and so universal is the prevalent corruption, that even His all seeing eye can find no piety among men. The statement, however, must be taken with some limitation. By the children of men are meant the whole human race in their natural state, as opposed to the children of God. II. A DARK PROSPECT.-V. 4-6. Have all the workers, &c.-" Will they then not at once perceive, that they are such people as occasion sorrow to themselves?"-Luther. The question expresses astonishment at folly so unbounded. Who eat up my people.-The righteous were David's people, and their God his God. To eat the people is to use them for selfish ends, without ever thinking of their good. Compare Num. xiv. 9. There were they in great fear. Though their hearts are so corrupt, their consciences are not dead; and in the very place where they indulge themselves securely, they are seized with sudden terror. Compare Job xv. 21; 1 Thess. v. 3. For God is, &c. His interposition occasions this fear. Ye have shamed, &c.-Affecting to believe there is no God, they ridiculed those who made Him their refuge. III. A PIOUS WISH.-V. 7. The Psalm concludes with an earnest desire for the promised deliverance of the Church from her enemies. Out of Zion,-i.e., from God, whose dwellingplace was the tabernacle in Zion. Bringeth back, literally, shall "return." Captivity, a word used as an image of misery. Compare Job xlii. 10. When the Lord again visited His people in their afflictions, their sorrow would give place to joy. IV. PSALM XV.-AN IMPORTANT QUESTION.-V. 1. Who shall abide, &c. -Who is accounted worthy to participate in the blessings of the kingdom of God, of which Mount Zion, the holy hill, was a type? It is the most important of all questions. V. A SATISFACTORY ANSWER.-V. 2-5. He that walketh, &c. -"The Psalmist draws the likeness of a pious people, without showing whence it was to come. Hence, a foolish person may apply all that is here said to the moral virtues and free-will, though it is solely a work of the grace of God, which He works in us.' -Luther. In his heart. These words confirm the view of the great Reformer : the good works mentioned must proceed REFLECTIONS.-1. Atheism is folly.They who say "There is no God," consider themselves wiser than others, and in the opinion of the world they are sometimes thought to possess distinguished talents; but in God's judgment they are sin-blinded "fools." 2. The life may say "There is no God," while the lips speak another language.-The folly of this is equally great, and equally fatal. 3. The creed of the Atheist tends only to fill the world with violence and misery. 4. God often alarms those who deny His existence and government with " great fear." 5. To know and please God is true wisdom. To do this a sinner must be pardoned and born again; and then out of his new heart a new and holy life must grow. 6. They who please God, shall dwell with God. The life of grace is the road to the life of glory. QUESTIONS.-Who is "the fool?" What does he say? how? why? Are there many such fools? How have all "become filthy?" How do they show their want of knowledge? Why do they fear? Who are "the generation of the righteous?" What did David long for? Who shall dwell in God's holy hill? What marks of godliness are mentioned? How may sinful men bear these marks? Illustrations.-I. "WHO EAT UP MY PEOPLE.' See Ps. xiv. 4. The Rev. Joseph Roberts gives the following Oriental sayings as illustrating this passage:- "Wicked one! the fiends shall eat thee." "That vile king eats the people, as he does his rice." "Go not near that fellow; he will eat thee." II. USURY. See Ps. xv. 5. Usury is an unlawful contract for the loan of money, to be returned again with exorbitant interest. ham? If justification be not by works, what did he find? What good did his circumcision do him? He hath whereof to glory,-his own works having earned the blessing for him. But not before God. The objector is here cut short. Abraham might well glory, or exult, that God was so gracious, but not that himself was good, as is perfectly clear from Scripture. See Gen. xv. 6. He was graciously counted, or accepted, as righteous, because he believed. Now to him, &c.-It is no act of grace, but of simple justice, to give a workman his wages; but to reward a man who has not worked, can only be an act of favour. All that Abraham did was to trust in a promising and forgiving God; and because he did this, he was pardoned. II. DAVID'S WAY.-V. 6-8. The way in which Abraham was justified, was the only way known to David, and taught by him to others. See Ps. xxxii. 1, 2. Imputeth righteousness," not weighing our merits, but pardoning our offences, through Jesus Christ our Lord." Covered,-not remembered, not punished. III. THE WAY FOR THE GENTILES.V. 9-12. The circumcision,-the Jews. The uncircumcision,-the Gentiles. This doctrine of justification by faith seemed to open the door of salvation to the uncircumcised Gentiles; a point on which all Jews were very jealous. Not in circumcision,-for that rite was not appointed until many years after he was justified. Compare Gen. xv. 6, with xvii. 25, and the marginal dates. The sign of circumcision,-as a seal to the blessing he had before received. The father.-The faithful are called Abraham's children, because they believe as he did. Though they, &c.,for why may not all the uncircumcised be justified as he was? Who also walk, &c.-Even the Jews, his natural descendants, were not the true seed of "the father of the faithful," unless they believed, like him. IV. NOT OF WORKS.-V. 13-17. The promise.-See Gen. xvii. 4, 8. This promise extended to Christ; (Gal. iii. 16;) and, as here explained, it implies that Abraham's spiritual seed will one day possess all lands. Faith is made void. If they who depend upon the are heirs, exclusive of others, all that is said about Abraham's faith law is meaningless. Worketh wrath, punishes sin. Where no law is, &c. -Where men have no law, either revealed or intimated, they are not transgressors; but the Jews had the law, and had broken it to them, therefore, it could only work wrath. Of faith,-as the instrument. By grace,-as the cause. To all the seed,-believing Gentiles, as well as believing Jews. Who quickeneth, &c.-See Heb. xi. 12. God knows no difficulty; and His promises are as sure as if performed already. V. BUT OF FAITH.-V. 18-22. Against hope,-against all apparent likelihood. In hope,-in God's promise, as a sufficient ground of hope. He considered not, &c. His faith was so strong as to overleap all the difficulties in its way. Therefore, &c.-Because or he simply and in his heart believed God, without being staggered, startled, by the greatness of the pro merit, it. We are sinners, and must be punished, unless freely pardoned. 2. Salvation can only be obtained by faith.-Though provided for all, and free for all, unless we believe with our hearts unto righteousness, it never can be ours. 3. Difficulty should not breed doubt.There were many difficulties in Abraham's way; but he "considered' nothing but the promise. It was a great thing to believe; but it would be a greater for God to lie. Unbelief is more credulous than faith. 4. They are "blessed" who believe.See v. 7-9. Their faith, like Abraham's, is put to their account against all their sins; and henceforth, being justified, they have peace. See Rom. v. 1. Well, indeed, may they rejoice. 5. Nothing glorifies God so much as a childlike faith, v. 20. QUESTIONS.-What did Abraham believe? What is it to be "justified?" Why are pardoned sinners happy? When was Abraham justified? What is proved from this? Of whom is Abraham the father? how? Why was his faith remarkable? Why was the account of it written? What must a sinner believe in order to get pardoned? Illustration-UNBELIEF. The man who is under its See v. 20. "O, the marvellous absurdity of unbelief! dire power will believe almost anything, except the promise of the Gospel, which he ought to believe most of all. He will suppose that God is enmity instead of love; that Christ's blood cannot cleanse from all sin, and that it is possible for God to lie,-sooner than he will rest upon the simple truth, to which heaven and earth loudly witness, that whosoever cometh to Christ shall be in no wise cast out."-The late Dr. Bunting. MARCH 22.-MORNING LESSON. 66 THE PATH OF LIFE."- Psalm xvi.; Acts ii. 25-32. For repetition, Acts ii. 31, 32. SUMMARY.-The title of this Psalm is, "Michtam of David." The Margin says, "A golden Psalm of David." The Hebrew word signifies something covered, or concealed, and is applied to gold, because that is hidden in the ground. It is best, perhaps, to read, "A secret of David; 1.e., a song with a hidden meaning, referring, especially, to the prophecy respecting Christ at the end. I. DAVID'S CONFIDENCE.-V. 1-3. Preserve me, &c.-The words imply a situation of danger, in which, without Divine preservation, the speaker must perish. In such a situation God's people must often find themselves. They die daily, and require daily deliverance. Nothing can preserve them but a firm and simple faith in God. O my soul, &c.-In his own goodness David found nothing to rely upon; for he knew that it could not extend to God; i.e., it could not advantage Him. Compare Job xxii. 2, 3; xxxv. 7, 8; Rom. xi. 34, 35. It might, however, extend to others. By his example and benevolence he might do good to many; and what he could he would do, by promoting the happiness of the pious poor and the excellent in virtue everywhere, in whom was all his delight. "The sum is this, that, when we approach to God, we must lay aside all self-confidence; for, if we imagine that there is something in ourselves, we need not be surprised if He repel us, since we rob Him of the chief part of His honour."-Calvin. II. HIS RESOLUTION.-V. 4. They who seek their salvation from any other god, be it Dagon, or Baal, or Mam mon,-get only in return, for the expensive sacrifices by which they hope to secure its favour, a multitude of sorrows. From all idol-gods, therefore, the Psalmist turns with horror. Not only their offerings of blood, but even their very names were abominable to him, and should not pollute his lips. The blood of animals, poured out in honour of these gods, was supposed to be drunk by them. The sorrows of their worshippers consist partly in the disappointment of their expectations; and partly in the Divine judgments which overtake them. III. HIS PORTION.-V. 5-7. The Lord is the portion, &c.-This gives the reason why David would have nothing to do with false gods. The Lord was an inheritance sufficient for all his needs, and a cup of happiness which was never empty. His lot, which the measuring lines had marked out in such pleasant places, was maintained, or secured to him, by Almighty power. Yea, a goodly heritage was his! Such joy our hymnist felt: "Thee I can love, and Thee alone, With pure delight and inward bliss: It was through God's counsel that David IV. HIS HOPE.-V. 8-11, with Acts ii. 25-32. These verses give to the Psalm its title, Michtam, "a secret." They have a treble reference,-to David, mighty;" and to have their friendship is the highest honour. 3. Hate everything that God hates.— David abhorred idolatry; and we should abhor and shun everything belonging to the service of Satan. 4. Seek your all in God.-They who possess Him are supplied with everything requisite for life and godliness. QUESTIONS.-For what does David pray? On what does he place his trust? Why not in his own "goodness?" To whom did that extend? how? What was his resolve? why? Why do idolaters have sorrow? How was his trust rewarded? For what does he bless the Lord? What prophecy did he utter? When was it fulfilled? Illustration.-DRINKING-CUPS. See v. 5. Cups of gold, and silver, and other materials were commonly used for drinking, as Pharaoh's, (Gen. xl. 11,) Joseph's, (Gen. xliv. 2,) and Solomon's, 2 Chron. ix. 20. Barzillai supplied cups, (2 Sam. xvii. 28,) and Jeremiah set pots and cups before the Rechabites, Jer. xxv. 15. The word "cup" is often used figuratively for blessings, but oftener for afflictions and sufferings. See Ps. lxxiii. 10; Isai. li. 17; Jer. xxv. 17; Luke xxii. 42; John xviii. 11. MARCH 22. AFTERNOON LESSON. TWO MIRACLES.-Mark v. 21-43. SUMMARY.-Jairus entreats Jesus to heal his dying child; and Jesus goes with him, followed by a crowd. A diseased woman touches Jesus, and is made whole. The child dies, but is raised to life again; and there is great astonishment. I. THE CHILD.-V. 21-43. (1.) Faith appealing, v. 21-23.—One of the rulers, &c.-The synagogues were at once law-courts and places of worship. Fell at His feet, &c.-This was more than a mark of respect paid to a superior. The magistrate believed that the carpenter's Son had power to rebuke the king of terrors. The child was "twelve years old, (v. 42,) and his only "daughter," Luke viii. 42. Lieth at the point of death,-"is even now dead," Matt. ix. 18. When he left her couch, life was ebbing so fast, that he thought she could scarcely be living "now." (2.) Faith encouraged, v. 24. Considering the father's wonderful faith, and touched with sympathy, Jesus consented to return with him. The people, who had come to hear His teaching, followed to see the end. (3.) Faith tried, v. 25-34. — This case would, of course, occasion some delay, which must have been very trying to the agonized father. Every moment was precious, for his child might be already dead. (4.) Hope against hope, v. 35, 36.-While the Lord is yet speaking to the woman, messengers arrive, announcing that the child was dead; but as soon as Jesus heard the word, he uttered new words of hope, leaving no room for a thought of unbelief to disturb the mind of the believing father. Let him only keep on believing, and all would yet be well. (5.) Sleeping, v. 37-39.—Peter, and James, and John.-As on other occasions, these chief and favourite disciples alone were privileged to witness what was to follow. Compare Matt. xvii. 1, 2; xxvi. 37. The tumult, -occasioned less by the genuine grief of the mother, than by the heartless lamentations of the hired mourners. But sleepeth.-To speak of death as a sleep is common in all languages; implying that death will be followed by a resurrection, as sleep by an awaking. (6.) Awoke, v. 40-43.—And they,i.e., the hired mourners,-laughed Him to scorn,-i.e., laughed a loud, scornful laugh. Put them all out.-They could not be fit spectators of what even some of the Apostles were not allowed to see. Then, passing with His favoured disciples and the afflicted parents into the inner room, in which the dead child |