2. God's works are not sufficient for a full revelation of Him.-They might have taught much if man had remained innocent; but the "word " was necessary to recover him from his fall. 3. The Word of God is perfect.-All attempts to improve it are, consequently, absurd. 4. The heart is deceitful, and prone to sin.-Examine yourselves. Pray for pardon and preservation from sin. Only God can keep you from it. QUESTIONS.-How is God's glory seen in His works? Why was His Word necessary? What are its six excellencies and effects? Why is it more desirable than "gold?" how "sweeter than honey?" What is the "reward" of keeping it? What is meant by "errors" and "secret faults?" What by " presumptuous sins?" Illustration.-THE BRIDEGROOM'S CHAMBER. See v. 5. "The espousals were performed by the man and woman under a tent, or canopy, erected for that purpose. Into this chamber' the bridegroom was accustomed to go with his bride, that he might talk to her more familiarly; which was considered as a ceremony of confirmation to the wedlock. While he was there no person was allowed to enter: his friends and attendants waited for him at the door, with torches and lamps in their hands; and when he came out he was received by all that were present with great joy and acclamation. To this ancient custom the Psalmist alludes.” -Paxton. MAY 3. AFTERNOON LESSON. SUMMARY.-Our Lord feeds four thousand people miraculously, refuses to give the Pharisees a sign, and cautions His disciples against false doctrine. I. THE MULTITUDE FED.—V. 1–9. The multitude, who had come for religious instruction. The place was a mountain near the Sea of Galilee, Matt. xv. 29. V. 2. Three days.-They were so taken up with our Lord's teaching, that they forgot how the time went. V. 3. Came from far,-so eager they were to see and hear Jesus. Some think it a great hardship if they have to walk a mile or two to chapel. V. 4. Whence can a man, &c.-Very true; but what cannot GoD do? They had forgotten the "five thousand," the "five loaves," and the "twelve baskets," ch. vi. 38, 42-44. Seven. The disciples themselves had not made much provision. V. 6. Gave thanks, as we should also do to the Giver of all good. V. 7. He blessed,-i.e., the food. He pronounced it blessed, as One who could command the blessing. His blessing causes our food to nourish us. V. 8. They did eat, the food miraculously increasing in the act of distribution. And were filled, so that they made no scanty meal. Took up of the broken meat,they were thus taught frugality in the midst of plenty. V. 5. II. THE SIGN REFUSED.— -V. 10-13. A sign from heaven.-Some miraculous appearance in the sky. All He had done went for nothing. These questioners were of those who attributed His power over devils to Beelzebub. See ch. iii. 22. They seem to insinuate here that, with the help of "the prince of the devils," he might give signs on earth, as Pharaoh's magicians did; and hence they demand "a sign from heaven," such as we read of, Exod. xvi. 4; Josh. x. 12; 1 Sam. xii. 17; James v. 17,18. Tempting Him,-pretending goodwill, but meaning mischief. V. 12. Sighed deeply, over their amazing obstinacy, and their consequent guilt and danger. This generation.-It is characterized, Matt. xvi. 4. Seek after a sign?-seeing they are not open to conviction. No sign, such as they ask. V. 13. Left them, because they would not receive Him, and His stay would only add to their condemnation. III. THE CAUTION.-V. 14-21. Had forgotten to take bread, so that, on landing, it was necessary to procure a fresh supply. The leaven of, &c.Leaven is used in bread-making to make it light. It works unseen, but certainly; and our Lord shows by this similitude that the Pharisees and Herodians concealed the real character and tendency of their doctrine. Though utterly corrupt, it was insinuating and plausible, and the more dangerous on that account; the disciples, therefore, were to be carefully on their guard against it. Herod, the Great, who corrupted the true religion with an admixture of heathenism. V. 16. It is because we have no bread. He cautions us against tradesmen belonging to these sects, who will cheat us if they can, and might be glad to poison us. V. 17. Why reason ye, &c. -Need I again remind you that the want of bread is no difficulty to Me? Understand.. hardened? —A darkened understanding and a hard heart go together. Compare Matt. xiii. 19. Having eyes, &c. - What are these organs for? REFLECTIONS. 1. A feast for the soul is worth some self-denial.-So the "four thousand" thought, and should we. The Puritans used to say, "Brown bread and the Gospel are excellent fare." 2. Jesus cares for our bodies.-While we wait on Him and do His will, He will not suffer us to want. Ps. xxxiv. 10. 3. We should ask God to bless our food.-Jesus was God, and could "command" the blessing; but we can only implore it. His blessing can make much of little. Is your food coarse and scanty? take it to Him. Barley and oats, with His blessing, are better than wheat without it. 4. Fragments are not to be wasted.Some thoughtless children waste the food which is obtained for them by cost and labour; and so grieve God, by destroying His bounties. Have you more than enough? Give it to the needy. Many poor children would be thankful for your "broken meat." 5. He who cares for our bodies, cares much more for our souls.-Seek the bread which does not perish. Obtain it, and you will live for ever. Read Ps. lxxxi. 10; Isai. lv. 1; Jer. xxxi. 25; Matt. v. 6. 6. "Take heed" against error.-It is commonly specious and subtle; it is apt to creep in unawares; it operates unseen, like yeast in meal; and its influence is pernicious and deadly. QUESTIONS. Where was this miracle wrought? What had the people come for? How long had they stayed? How many were fed? what with? what remained? Where did Jesus then go? Who came to Him? What did they ask for? What did they mean? Why was it refused? How were the disciples cautioned? How did they misunderstand this? What are 66 eyes" and "ears" for? Illustration.-GRACE BEFORE MEAT. See v. 6. "Before the Hindoos eat their food they take a little in their fingers, and lift it to the height of the forehead, and, in thought, offer it to Siva; and in the same way they offer their rice and fruits to the gods, and then eat them. The ceremony is called Siva-Purethe, that is, 'Agreeable to Siva.' It is considered disgraceful not to attend to it, and only low or vile people neglect it."-Roberts. MAY 10.-MORNING LESSON. SUMMARY.-This Lesson describes the points of likeness and of contrast between Adam, who brought in sin and death, and CHRIST, who brought in reconciliation and life. I. THE TWO ADAMS.-V. 12-14. By one man,-Adam, the representative of mankind. Sin entered into the world, as a power ruling over mankind; actual sin, and a sinful nature. See ch. iii. 9. V. 12. And death by sin, -temporal, spiritual, and eternal death. Sin is the dreadful parent of death in all its forms. For that all have sinned,-i.e., in Adam, infants not being excepted. Life depended on obedience, and death on disobedience; and the condition of death's entrance was fulfilled in the disobedience of Adam. V. 13. Until the law,-i.e., before it was given on Mount Sinai. Sin was in the world.-See Gen. vi. 513. Sin is not imputed, &c.-Since the very essence of sin consists in the violation of law. V. 14. Nevertheless, &c.-From Adam to Moses, men, in successive generations, one after another, died. After the similitude, &c.,-i.e., in the same way. Millions of infants died who had not committed actual sin; and millions of men and women who did not knowingly violate an express command of God, as Adam did. In all these the seed of sin planted in them by Adam sprang up Of and bore its bitter fruit, death. Him,-Christ, "the last Adam." See 1 Cor. xv. 45. That was to come,The literally, "that is to come." fulfilment of the "figure' " will only take place completely at the last day, when in Christ "all shall be made alive." See 1 Cor. xv. 22. II. THE TWO ADAMS CONTRASTED. -V. 15-21. But not as the offence, &c.-Notwithstanding the above resemblance between Adam and Christ, in some respects they widely differ. Here is (1) a difference in degree. The condemnation was the result of the one offence of one man: the free gift was designed to cover all the offences of all offenders. Here is (2) a difference in kind. The first Adam brought condemnation the second brought justification,-i.e., acquittal, or pardon. Here is (3) a second difference in kind. The first Adam brought in the reign of death the second, the reign of life. This "life" includes spiritual life, in believers; corporeal life, at the resurrection; and eternal life, in heaven. By the offence of one, or, "by one offence." By the righteousness of One,or, "by one righteousness," or, righteous act,"-i.e., the death of Christ. See Margin, and compare Phil. ii. 8. Came upon all men,—or, unto all men,"-i. e., became possible to them. Shall many be made righteous,i.e., all that believe. Here is (4) a second difference in extent, or degree. That the offence might abound.-Compare v. 13 and ch. iv. 15. By the law one came the knowledge of sin, and this aggravated the wickedness of the Jews. They knew their duty, but they did it not. Grace did much more abound.-It not only pardons sin, but purifies the heart, and will lead to the resurrection of the body and the life everlasting. Through righteousness,- through the merits of Christ. REFLECTIONS.-1. Death is a terrible king. See v. 14, and Job xviii. 14. He reigns only to destroy his subjects. Under his rule all past generations have perished; and when he strikes, we must fall. 2. There is a death of the soul, as well as a death of the body.-All the ungodly are in this sense dead; and, unless Christ quicken them, they must die eternally. 3. The condemned must be justified.— All sinners are under condemnation; and the only way in which any one can be acquitted, is by trusting earnestly in the merits of Christ. 4. All who die through Adam may live through Christ.-The finally impenitent have only themselves to blame. They would not be saved when they might. Will you be saved? QUESTIONS.-How did sin enter into the world? by whom? What followed? How have "all" sinned? Why are sinners who have the law worse than those who have it not? What is the "death" that Adam brought in? the "life" brought in by Jesus? the "condemnation," by Adam? the "justification," by Christ? How was Adam a "figure" of Christ? How do they differ? Illustration.-BLAMING ADAM. See v. 12, "How exceeding common, and how bitter, is the outcry against our first parent for the mischief which he not only brought upon himself, but entailed upon his latest posterity! It was his wilful rebellion against God that 'Brought death into the world, and all our woe!' For all this we may thank Adam!' has echoed down from generation to generation. May the Lover of men open the eyes of our understanding to perceive clearly that, by the fall of Adam, mankind, in general, have gained a capacity (1) of being more holy and more happy on earth; and (2) of being more happy in heaven, than otherwise they could have been!"-Wesley. I. THE BLIND MAN.-V. 22-26. Led him out of the town.-The reason of this is probably given, Matt. xi. 21. The place was unworthy of such a work being done there. As trees, walking. His sight was yet so imperfect, that he could only distinguish between men and trees, by the motion of the former. V. 26. Neither go into the town, &c.-His house therefore was in the remote extremity of the village. II. "THE CHRIST."-V. 27-30. Whom do men say that I am?—What is the popular belief respecting Me? V. 28. They answered, John the Baptist, -meaning that this was the most prevalent opinion. See Matt. xiv. 2. The people believed that departed spirits passed into other bodies. V. 29. But whom say ye,-who have long been with Me, and are therefore better able to judge? The Christ,-or, "Messiah," -the Son of God, the Redeemer of Israel. V. 30. Should tell no man,— lest His enemies should seek to hasten His end, before His work was done. III. THE PROPHECY.-V. 31-33. Began to teach, &c.-He had referred to these things before; but now His end was near, and He wished to prepare them for it. V. 32. Openly,— i.e., plainly, so that it could not be misunderstood. Peter took Him,-or, interrupted Him. To rebuke Him,―or, to remonstrate with Him. Peter could not endure the thought of Jesus suffering such things; and, besides, were He killed, what would become of His kingdom? V. 33. Rebuked Peter,reproved his unreasoning haste, and showed him his error. Satan. This word means 66 an adversary." Had Peter induced Jesus to forego the cross, and to avoid the shame, he would indeed have been a "Satan" to all mankind. Savourest not,-hast no relish for the purposes of My mission, and My kingdom, which are wholly spiritual. IV. TERMS OF DISCIPLESHIP.-V. 34-38. Will come after Me,-to be My disciple. Deny himself,-mortify the body for the soul's good. Take up his cross,-be willing, if necessary, to be crucified for My sake. V. 35. Save his life,-violate his conscience to avoid the cross. Shall lose it,-for ever. Save it, for ever. V. 36. His own soul, or, "life,"-here, and hereafter. All other gain will be forgotten 2. It is important to have right views of Jesus. He is infinitely above " John the Baptist," or any of "the prophets;' and we must love and honour Him, not only as great and good, but also as our Divine Saviour. 66 3. More is required of the taught than of the untaught. Whatever men think of Jesus, the views of "disciples "should be correct. Sabbath-scholars, who are instructed with so much care and pains, will be inexcusable if they do not savingly know Christ. 4. Religion is a personal matter.— Salvation is by faith in Christ; and every one is to believe for himself. What others think of Jesus is little to us. Their faith and knowledge cannot save us. Hence, therefore, the questions must be pressed home: Whom say YE that He is? What think YE of Christ ? Will YE also be His disciples? Do you believe in Him? Have you received Him? Do you obey Him? Is He your Saviour? 5. When Satan fails to shake us by his temptations, he sometimes employs our friends to tempt us. - He failed when he tempted Jesus, Matt. iv. 10; here he got Peter to act for him. 6. The world cannot satisfy the soul. -The soul lives when the body dies, and must be lost, or saved. They who love the world more than they love Jesus, cannot be saved. You must be willing to leave all, if necessary, for Him. Every sacrifice made for His sake, is clear gain. The rich man took none of his comforts to hell: Lazarus took none of his wants to heaven. If the soul is lost, all is lost; and "it had been good for that man if he had not been born." QUESTIONS.-Why did Jesus take the blind man "out of the town?" What town was it? How was the man healed? How did his sight come back? Where did Jesus then go? What did He ask in going? What answers were given? Why did Peter rebuke Jesus? How did Jesus rebuke Peter? What is it to follow Jesus? What does He require? Illustration.-TREES WALKING. See v. 24. "This is an allusion to the custom of the Eastern hunters, who tie branches to their bodies, until they resemble a tree? by which device they can walk into the midst of a flock of wild animals or birds, and single out any they please. The sportsman, having in the forest changed himself into the appearance of a tree, goes gently to the skirts; and, so soon as he sees the game, he watches till their heads are turned from him, and then moves on till he is in the midst of them, when he is sure of his object. And this is a custom of great antiquity."-Roberts. MAY 17.-MORNING LESSON. THE SWARMS OF FLIES. SUMMARY.-The plague of frogs having failed to bring Pharaoh to reason, God sends the plague of lice, which also fails. This is followed by the plague of flies, which is equally unavailing. I. THE LICE.-V. 15-19. Saw that there was respite.-The original is very expressive, showing how sorely the tyrant had felt the oppression of this plague. It means, as soon as he had time to breathe,-literally, when he got air." Finding the plague removed, he resolved not to keep his promise, v. 8. V. 16. Smite the dust of the land. The former plagues had proceeded from the water; this third was to come from the land, showing that Jehovah had dominion over both. V. 17. It became lice.-Some think "gnats" are meant ; but gnats are bred in or on water, (see p. 96,) and give little trouble to beasts, with their thick covering of hair, or wool. There is no good reason for the supposition. All the dust of the land became lice, and neither man nor beast was exempted from the loathsome plague. This would be "a very dreadful and afflicting plague to the Egyptians, and especially to their priests, who were obliged to shave the hair off every part of their bodies, and to wear a single tunic, that no vermin of this kind might be permitted to harbour about them."-Dr. A. Clarke. V. 18. The magicians did so, &c.-Though the lice were everywhere, they sought to increase the number! They had been permitted, with the help of Satan, invoked by their enchantments, to produce imitations of the previous miracles; but here their power was restrained. V. 19. This is the finger of God.-They - Exodus viii. 15-32. did not say "of Jehovah," or "the Lord," the God of the Hebrews; and all they meant was, probably, that their own principal god was taking sides with Moses and Aaron; and that, therefore, it was time to let the people go. This, however, had no weight with Pharaoh, who would seem to have been incensed by their admission, as they are not called in to exercise their magical arts in any of the subsequent plagues. or, "de II. THE FLIES.-V. 20-32. Swarms of flies,-or, "a mixture of noisome beasts." (Margin.) It means, perhaps, winged insects of different kinds. Compare Ps. lxxviii. 45; cv. 31. V. 22. No swarms of flies shall be there.Jehovah thus showed that it was HIS "finger" that was in the matter, and not that of any Egyptian deity; and that, while He was the God of Israel, He had power also over Egypt. V. 24. The land was corrupted, stroyed." (Margin.) The flies not only tortured the people and the cattle, but killed all vegetation. V. 26. It is not meet so to do, &c.-Both the sacrifices and their mode of offering them, would have been detested by the Egyptians. Animals which they held sacred, and even Divine, would have to be killed, and that as God should command. 29. Let not Pharaoh deal deceitfully any more.-Moses suspected his sincerity; and with too much reason, as appears from the result. V. REFLECTIONS. 1. The impenitent abuse God's patience. He allows them "respite," or breathing-time, to lead them to repentance; but they are too frequently hardened by it. See Eccles. viii. 11; Isai. xxvi. 10. 2. The power of evil spirits, however |