in his sight, unless the righteousness of Chris be that which we plead for our acceptance in his most holy presence. This being the case, it is of the utmost importance that these great truths of the gospel should be made known far and wide every where throughout the world, in order that the benefit of them may be received and enjoyed by all who desire to partake of them, to the relief of their necessity andthe promotion of the glory of God. gression. It could not communicate spiritual life to the soul, or assure the sinner that God was pleased with him. A spiritual discernment was required in order to this, to look from the sign to the thing signified, from the type to the antitype, from the lamb sacrificed on the altar to "the precious blood of Christ as of a Lamb without blemish and without spot, who verily was foreordained before the foundation of the world" (2 Pet. i. 19); in order that, "being justified by his blood, we might be saved from wrath through him" II. The text therefore makes mention, (Rom. v. 9). The law of Moses could not secondly, of the means whereby these docreinstate a transgressor in the favour of God, trines should be made known to manbut could only pronounce its curse against kind according to the command of our them "that continued not in all things which Lord Jesus Christ. This is by preachare written in the book of the law to do them" ing: Through this man is preached unto (Gal. iii. 10). It could not make future obe- you the forgiveness of sins." So St. Peter dience a compensation for past disobedience, said of our Lord Jesus Christ to the nor cause one who had been disobedient to household of .Cornelius: "He commanded become obedient. It could not destroy the us to preach unto the people, and to testify" dominion of sin where sin had gained (Acts x. 42), or bear witness to the truth. the ascendancy. It could not alter the St. Mark declares that he said to his apostles, nature of man, or deliver him from his evil" Go ye into all the world; and preach the propensities and practices. It simply pointed out what God had forbidden, and declared that it was at his own peril that man dared to disobey, or to disregard his duty toward God and his duty toward his neighbour. But "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. iii. 13). And he not only suffered the penalty due to transgression, he also fulfilled all righteousness by the perfect obedience of his holy life to the law of God; so that it is declared, "By the obedience of one shall many be made righteous" (Rom. v. 19). This obedience of Christ is imputed, or placed to the account of those transgressors of the law of God who plead his merits for their justification before God; so that for the sake of it they are accounted righteous in his sight, or "are made the righteousness of God in him" (2 Cor. v. 21), through faith in his name. Or, as it is said in the homily of salvation, "Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. So that now in him and by him every true Christian man may be called a fulfiller of the law, forasmuch as, what their infirmity (or inability) lacked, Christ's justice (or righteousness) hath supplied." The doctrine taught in the text is of infinite importance. It is by the knowledge of it alone that the sinful children of men can enjoy pardon and reconciliation with God. Our sins cannot be forgiven us unless we rely on the atonement of Christ, or his propitiation for sin as our ransom. We cannot be justified before God, or accounted righteous gospel to every creature" (Mark xvi. 15); and relates that, in obedience to this command, "They went forth and preached every where" (Mark xvi. 20). And St. Paul says, "It pleased God by the foolishness of preaching," or that which is esteemed such by the children of this world (for the preaching of the cross is, to them that perish, foolishness), "to save them that believe" (1 Cor. i. 21). Respecting his ministerial office, he affirmed, "We preach Christ crucified;" for, said he, "Christ sent me not to baptize, but to preach the gospel" (1 Cor. i. 17). That is, He sent me not in order merely to administer any outward ceremonies or ordinances, however important, but to make known to men the way of pardon and reconciliation with God, that, being united to him in the spirit of their minds, they might partake of his favour and blessing. Our Saviour said of himself, "The Spirit of the Lord is upon me; because the Lord hath anointed me to preach the gospel to the poor" (Luke iv. 18), that is, to the poor in spirit, the depressed and humbled in mind, "to heal the brokenhearted," that they might be comforted. For this purpose, also, it is recorded that, after the death of the first martyr, Stephen, "they that were scattered abroad went every where preaching the word; and Philip went down to the city of Samaria, and preached Christ unto them" (Acts viii. 4, 5). And we learn, in the chapter from which the text is taken, the manner in which the apostle Paul was accustomed to act in this respect. He attended the regular service in the synagogue, where prayer was wont to be made, "and, after the reading of the law and the pro phets" (Acts xiii. 15), he addressed the assembled congregation in the manner that is here related. The preaching did not supersede the prayers, but both went hand in hand, in like manner as we are accustomed to do. It is, indeed, for the worship of God expressly that we come together in his house; but with this religious instruction is combined, that our worship may be manifestly a reasonable service, and we may be stirred up, by means of the exhortations of the word of God which are delivered to us, to consider more attentively than we might otherwise be disposed to do the things which belong to our peace, and to walk more humbly and closely with our God. Public worship is the ordinance of God, in which he has promised to manifest his presence in an especial manner to his waiting people; and the preaching of the gospel of Christ is the ordinance of God to which he has promised his special blessing. When these go hand in hand, it is well. If preaching be not the means of leading men to pray unto God always, it does not answer the end designed by it. If public worship be valued, communion with God in the ordinances of his house will lead men to prize his holy word, and to desire instruction from it, that they may grow thereby, or may increase with the increase of God in the "grace and in the knowledge of our Lord and Saviour Jesus Christ" (2 Pet. iii. 18), being "rooted and built up in him and established in the faith" which they are taught, " abounding therein with thanksgiving" (Col. ii. 7). If the preaching of the gospel be despised, prayer will degenerate into formality or superstition. If prayer be disregarded, preaching will not profit the soul. With respect to preaching and prayer, then, it may be said, "What God hath joined together let not man put asunder." Those who set them in opposition to each other speak and act very unadvisedly. It was the joy of the apostle Paul that he was called to "be the minister of Jesus Christ to the Gentiles, ministering the gospel of God;" but his object in preaching the gospel to them was that they might become a praying people, offering up prayer to God, and so "the offering up of the Gentiles might be acceptable to God, being sanctified by the Holy Ghost." On this account he expressed his joy that "by the power of the Spirit of God" he had "fully preached the gospel of Christ, from Jerusalem and round about unto Illyricum" (Rom. xv. 16-19), as opportunity was afforded to him. And wherever he went he preached the same doctrine as he taught in the synagogue at Antioch, through Christ, forgiveness of sins, and justification before God; or, as he elsewhere termed it, "repent ance toward God, and faith toward our Lord Jesus Christ" (Acts xx. 21). III. The means whereby the blessings here spoken of are received and enjoyed is to be noticed in the third place; and that is, by faith or believing. "By him all that believe are justified from all things," or are freed from guilt and condemnation, so that "there is no condemnation to them that are in Christ Jesus" (Rom. viii. 1), who believe in his name. Unless the doctrine which is taught concerning forgiveness of sins through Christ, and justification before God by his merits, be believed, it is heard to no purpose. The apostle rejoiced that this effect followed from his preaching. "So we preach," said he, "and so ye believed" (1 Cor. xv. 11). And of those who did so believe, he declared that they believed "to the saving of the soul" (Heb. x. 39), which is the great end proposed by the preaching of the gospel; as he remarked: "By which also ye are saved, if ye keep in memory the gospel which I preached unto you" (1 Cor. xv. 1, 2). The word of the truth of the gospel must be received into the heart with pure affection, in the love of it, and treasured up in the memory, in order that the benefit may be enjoyed. "Faith cometh by hearing the word of God" (Rom. x. 17); but this faith is also said to be "the gift of God" (Ephes. ii. 8); a gift, however, which he is ready to bestow upon the suppliants at his footstool. Whatever is said to be his gift is so spoken of, in order that we may be led to "ask" it "of God, who giveth to all" that ask "liberally, and upbraideth not" (James i. 5) any for their deficiencies, who ask of him the blessings of his grace. He "will give his Holy Spirit," and "all spiritual blessings," such as are enjoyed "in heavenly places, to them that ask him" (Luke xi. 13); that asking they may receive, and their joy may be full. The apostle James, therefore, says: "Ye have not because ye ask not" (James iv. 2); for, as our Saviour declared, "Every one that asketh receiveth; and he that seeketh findeth ; and to him that knocketh it shall be opened." (Matt. vii. 8). The suppliants at the throne of mercy for the promised blessings of divine grace shall not be sent empty away. What we ask according to the will we are to believe that we shall receive, and then we are assured that we shall have them. We all of us profess to believe that forgiveness of sins is to be obtained through Christ, or that "he is the propitiation for our sins" (1 John ii. 2); and that we are accounted righteous before God through him, or that he is "the Lord our righteousness." It is not, however, merely an assent of the mind to the truth of these doctrines or facts that is meant by faith, but a practical application of them in such a manner that we are enabled, in consequence of putting our trust in his atonement, to believe that our sins are forgiven us for his name's sake, and shall not be laid to our charge in the great day of God, because he suffered the penalty due to them; and, in consequence of putting our trust in his obedience, to be assured of our acceptance in his presence, so that, through the mediation of our great High-priest and Intercessor, we shall obtain those blessings which we need, our supplications and thanksgivings being accepted for his sake. Let it be our prayer, then, that this lively faith may be given to us and enjoyed by us, that thus we may be enabled to "walk humbly with our God," having fellowship with him in the spirit of our minds, and living continually as seeing him who is invisible, may walk so as to please him, and therein may abound more and more, avoiding what he has forbidden, and doing that which he has commanded in his holy word, that his name may be glorified in us and by us. And, for the more effectual promotion of this object, let us seek earnestly that the ordinances of the house of God may be blessings to our souls; that we may so hear the word of God that our souls may live; that we may pray to God and praise him with our whole hearts, when we assemble and meet together in his name; that we may feed upon Christ Jesus, the bread of life, in our hearts by faith with thanksgiving; and, being strengthened with strength in our souls, may go on our way rejoicing in his holy name; and, being refreshed and comforted by the use of the means of grace, may "press toward the mark for the prize of our high calling of God in Christ Jesus ;" and, fighting the good fight of faith against our spiritual enemies, may lay hold on eternal life, whereunto we are called; and so may look forward in hope that, "when Christ, who is our life, shall appear, we shall also appear with him in glory" (Col. iii. 4), and receive the end of our faith, the salvation of our souls" (1 Pet. i. 9). May God grant it for Christ our Redeemer's sake; to whom, with the Father and the Holy Ghost, one God in three Persons, be all honour and praise, world without end. Amen. TREES AND SHRUBS. THE DATE-PALM. THIS tree, called by the Hebrews "Tamar," and by the Greeks "Phoenix," is very common in Judea. The finest grow about Jericho and Engeddi: they also flourish along the banks of Jordan and towards Scythopolis. Jericho is called "the city of palm-trees" (Deut. xxxiv. 3). The city which Solomon built in the wilderness, Tadmor, and which the Greeks and Romans called Palmyra, obtained its name from a cluster of these shady trees (1 Kings ix. 18; 2 Chron. viii. 4; Ezek. xlvii. 19, xlviii. 28). Several palm-trees still grow in the neighbourhood of Jericho, which abounds with water, where the climate is warm and the soil sandy, and where they rise to maturity; but at Jerusalem, Sichem, and other places northward, two or three of them are rarely seen together; and these, as their fruit seldom if ever tree of Deborah," to shade the dwellings, or to comes to maturity, are merely, like "the palmsupply branches for the solemn festival. The present condition and quality of palm-trees in Canaan render it probable that they never were very numerous or fruitful in that country*. Vespasian had a medal struck, in which Judea is represented as a female captive sitting in pensive silence under a palm, with a captive Jew behind her on the other side of the tree. These In Egyptand in Barbary the traveller now meets with large plantations of palm-trees on the seacoast, as well as in the interior, sometimes as much as two leagues in extent; although those which grow in the sandy deserts of Sahara, and the regions of Getulia and the Jereeda, alone bring fruit to perfection. They are propagated chiefly from young shoots, taken from the roots of fullgrown trees; which, if well transplanted and cultivated, will bear in the sixth or seventh year; while those raised immediately from the kernel will not bear till about the sixteenth year. The palm-tree-of which Burckhardt was informed upwards of a hundred sorts grow in the neighbourhood of Mecca-arrives at its greatest vigour about thirty years after being transplanted, and continues in full strength for seventy years longer, producing yearly fifteen or twenty clusters of dates, each of them weighing fifteen or twenty pounds. It then begins gradually to decline, and usually falls when about two centuries old. It attains to a great height. The stalks are very knotty. The leaves closely adhere to the tree; and, when it has reached maturity, measure from six to eight feet in length. "The stem of the palm-tree,' "" says Dr. Roget (Bridgewater Treatise, i. 83), "is usually perfectly cylindrical, and attains a great height, and bears on its summit a tuft of leaves. It is composed of an extremely dense external cylindric layer of wood, but the texture of the interior becomes gradually softer and more porous as it comes nearer to the centre; though, with regard to its essential character, it appears to be uniform in every part, having neither medullary rays, nor true outward bark, nor any central pith; in all which respects it differs totally from the ordinary exogenous trees*. stem, whatever height it may attain, never increases its diameter after its first layer has been consolidated. A circle of leaves annually sprouts from the margin of the new layer of wood: these, when they fall off in autumn, leave on the stem certain traces of their former existence, consisting of a circular impression round the stem. The age of the tree may accordingly be estimated by the number of these knots or circles which appear along its stem.' Like the cocoa-nut tree, it is abundantly useful. "A considerable part of the inhabitants of Egypt, Arabia, and Persia subsist almost entirely on its fruit; which, after being exposed to the strongest heat of the sun, until dry enough to be reduced to powder, when it will, if kept dry, remain good for a long time, it is laid up in sacks, and, when wetted, becomes fit for use. It is the chief food of the Arabs in their journeys through the deserts. They boast also of its medicinal virtues. Their camels feed upon the stones. From the leaves are made couches, baskets, bags, mats, and brushes; from the branches, cages for poultry and fences for gardens; from the fibres of the boughs, thread, ropes, and rigging: the cordage of the ships which navigate the Red sea is formed from the inner bark; and the body of the tree furnishes fuel." Guests on festive days are entertained with the honey of the palm-tree, procured by cutting off the head or crown of one of the more vigorous plants, and scooping the top of the trunk into the shape of a bason, where the sap in ascending lodges, at the rate of three or four quarts a day, during the first week or fortnight: it then daily diminishes, and in two months the tree becomes dry, and serves only for timber or fire-wood. The liquor, more luscious than honey, is like a thin syrup, which quickly becomes acid, and, on being distilled, forms the aaraky, or palm-wine. In gathering the fruit considerable skill is required. "The first stage of its growth consists in the appearance of a circle of leaves, which shoot upwards from the neck of the plant, and attain du-To reach the part of the tree where the fruit ring the first year a certain size. The following year another circle of leaves arises; but they grow from the interior of the former circle, which they force outwards as the vegetation advances, and as ligneous matter is deposited within them. Thus each succeeding year brings with it a fresh crop of leaves, intermixed with ligneous matter; which leaves, exerting an outward pressure, stretch out the preceding layers that enclose them, until the latter, acquiring greater density, no longer admit of further distension, and remain permanently fixed. This happens first to the outermost layer, which is the oldest then each succeeding layer becomes consolidated in its turn. As soon as the outer layer has become too hard to yield to pressure from within, the growth of the inner is immediately directed upwards, so that they each rise in succession, by distinct stages, always proceeding from the interior; a mode of development which has been compared by De Candolle to the drawing out of the sliding tubes of a telescope. The whole medals show that this tree was generally cultivated in Palestine. And in like manner, the medals of Titus, his son, are emblazoned with a shield hung on a palm-tree, and inscribed with victory. Trees are exogenous or endogenous, In the former the growth is increased by the successive additions to the substance of the stem on the exterior side of the parts from which they proceed. In the latter, the growth is the result of additions made internally. The palm tribe, and a large proportion of the bamboo, and all gramineus and liliaceous plants are of this trees class. of tropical climates, together with the sugar-cane, the grows, a strong rope is provided, which the climber passes across his back and under his armpits: then, approaching the tree, he brings the two ends of the rope round the tree, and ties them together firmly in a knot: the rope is then placed on one of the notches or prominences caused by the foot-stalk of an old leaf, and the man slips that portion which is under his arm-pits more towards the middle of his back, so as to let the lower part of the shoulder-blades rest upon it: he then with his knees and hands firmly grasps the trunk, and raises himself a few inches higher; holding fast then by his knees and feet and one hand, he with the other slips the rope a little higher up the tree, letting it rest on another prominence. From great practice the climber is enabled to perform this with considerable quickness. When arrived among the leaves, he quickly plucks the fruit, which is caught below in a large cloth" (Sat. Mag.) In holy scripture, the righteous are said to flourish like the palm-tree (Ps. xcii. 12); and the church is likened to it (Song of Sol. vii. 6-9, &c.). "At the feast of tabernacles, the people of Israel were to take branches of palm-trees; at once to typify Jehovah's dwelling in our nature, and believers derive from him; and also to ascribe to the spiritual support which by this means all true him, as the creator and preserver of all things, in opposition to Baal or the sun, the honour of sustaining the operations of nature, in producing and ripening the fruits of the earth. The feast of tabernacles was also the feast of ingathering; and every person, in the least acquainted with the #customs of oriental nations, knows that the palm was, among idolaters, the chosen symbol of the sun, and consecrated to that luminary; and that the temples erected to his honour, through all the regions of the east, were surrounded with groves of palm-trees, whose leaf, resembling in shape the solar beam, and maintaining a perpetual verdure, might continually remind the adoring suppliants of the quickening influence and sustaining energy of their favourite deity" (Paxton). Palm branches were carried, on public occasions, before princes, as emblems of authority and acknowledgments of power; before the images of heathen gods, in solemn procession, as symbols of divinity and in the hands of conquering armies, and before the triumphal car of their commander, as emblems of victory. life.' God will write his law in the humble and obedient heart; yea, the rules and laws of life and obedience shall be written within it by the Spirit of the living God" (Worthington). Prayer. O almighty and most merciful God, I, thine unworthy creature, who have sinned and done evil in thy sight, bless thy holy name for sending forth thy Holy Spirit, and permitting me to approach thee as my reconciled Father in Christ Jesus. Let an humble sense of my adoption lead me at all times to place my whole trust in thy strength, thy wisdom, and thine exceeding love. By nature I am weak, ignorant, and sinful. O Lord, be thou pleased to uphold, enlighten, and sanctify my whole man, body, soul, and spirit. Do thou instruct and teach me: do thou give me grace, that I scorn not thy rebuke, but, as a wise son, may ever bow to thy fatherly guidance; remembering how thou warnest us, that whoso despiseth thy word shall be destroyed, while he that feareth thy commandment shall be in peace. The multitudes that accompanied the Saviour, when he made his triumphant entrance into Jeru- Prevent me, gracious God, with thy righteoussalem, before his death, took branches of palm-ness, and make me to walk upright in thy way, trees, and went forth to meet him, joyfully ex- | lest wickedness overthrow me with the sinner. claiming, Hosanna: blessed is the King of Help me that I may keep diligently thy comIsrael that cometh in the name of the Lord' (John mandments: so shall it make fat the soul of thy xii. 13, 14). The saints are represented in the servant, and bring honour to thy holy name. Ổ, book of Revelation with palms in their hands, as defer not the hope in which thou hast caused me tokens of their having been made more than conto trust; but let me rejoice in the light of the querors through him that loved them; while they righteous, in the day when evil shall pursue the ascribe salvation to their God who sat on the sinner, and the lamp of the wicked shall be put throne, and unto the Lamb' (Rev. vii. 10). No- out. thing can be more appropriate. It was selected by all the nations of antiquity to be the symbol of the highest degree of nobility, and even of regal authority. Priests and kings carried it in their hands in their solemn processions. It was also an emblem of immortality throughout the whole east, who believed that the tree itself was immortal; at least, if it did die, it recovered again and obtained a second life by renewalt. The redeemed are entitled to carry this symbol, by the customs of ancient nations; for they are kings and priests unto God' " (Paxton). SABBATH MEDITATIONS. No. XXI. Set a watch, O Lord, before the door of my mouth, lest I offend with my tongue; and, when I am to give utterance, do thou speak in me, and open thou my lips, that they may adorn thy doctrine and show forth thy praise. Be the solemn truth ever present with me, that, whatsoever a man soweth, that shall he also reap. Let, therefore, thy precious gift of speech bring forth good fruit to thy glory and my neighbour's edification. Keep me, I pray thee, from lying lips, and a deceitful tongue; from the vain desires of the sluggard, and from all pride and contention; from wealth gotten by vanity, and from the ways of transgressors; from the wicked man, and him that is a companion of fools. O thou who keepest mercy for thy children for evermore, I beseech thee satisfy my soul with the fulness of thy blessed NOVEMBER 17.—TWENTY-FOURTH SUNDAY AFTER Spirit; transform me into the image of thy be TRINITY. Morning Lessons: Prov. xiii.; John ix. MORNING. "Righteousness keepeth him that is upright in the way.... But he that openeth wide his lips shall have destruction.”— PROV. xiii. 6, 3. Meditation." Let us go to Christ in sanctification of heart, lifting up holy hands to him, and animated by the love of our gracious and compassionate Father, who hath made us, by his election, his 'peculiar people.' Since, therefore, we are the elect of God, holy and beloved, let us work the works of godliness." (St. Clement to the Corinthians). "The upright soul is wholly made for obedience and quiet submission to the will of God. It is brought up at the foot of Christ, sits there with Mary, in the posture and spirit, and all the becoming qualities of a willing and obedient disciple; and the Teacher of souls will not neglect to show unto such the path of • Maurice's Indian Antiquities, vol. iii. p. 219. ↑ Bryant's Anal. v. i. p. 320-322. loved Son; for his dear sake pardon all mine iniquity, and in his name accept and answer these my imperfect petitions, that I may indeed be worthy to be called thy child. Amen. EVENING. E. L. |