watchers and receive the fruits. These particulars-if we except the "hedge," for which there are many parallels in Scripture, (Zech. ii. 5; John x. 1; Eph. ii. 14) -have probably no other meaning than to describe, in a general way, God's providential care for His Church, and to fill up the picture. The whole suggests a comparison with Isa. v. 1-7. The image of the kingdom of God as a vine, or a vineyard, runs through the Old Testament, (Ps. lxxx. 8-16; Jer. ii. 21; Hos. x. 1.) Our Lord also uses it as symbolical of himself, (John xv. 1,) as is done in prophecy, (Gen. xlix. 11.) On his departure for a far country, the householder "let out' his vineyard to "husbandmen," the individual members of the Jewish Church from age to age. After fairly planting the Church in Canaan, God may be said to have gone away, to have left them alone, to see how they would do. 3. "And when the time of the fruit drew near," (v. 34,)—this to suit the illustration, for, of course, God expects fruit from His people at all times," he sent his servants" to receive the share of the fruits which he was to draw as rent, (Gen. xlvii. 23, 24.) This is a common stipulation between landlord and tenant in the East; but reasonable as it seems, it nevertheless becomes a continual source of violence and fraud. So in the parable, (v. 35, 36,) the husbandmen are described as shamefully ill-using the servants, or special messengers sent by the householder, and each succeeding one worse than the former. The Scriptures abundantly testify that these statements were applicable to the Jews, (2 Chron. xxxvi. 15, 16; Matt. xxiii. 37; Heb. xi. 37, 38.). 4. Amid these provocations how wonderful the patience of the householder! And, last and crowning effort of his mercy, (v. 37,) he sent unto them his son, saying, They will reverence my son.' Mark beautifully adds, "having yet therefore one son, his well-beloved," setting forth the pre-eminent dignity of the Son of God, (Eph. i. 20-23; Phil. ii. 9-11; Heb. i. 2, 3.) But to the rapacious husbandmen the sight of the heir only suggests a plan for more speedily taking entire possession of the property, (v. 38, 39,) "This is the heir: come, let us kill him, and let us seize on his inheritance." Under this language our Lord clearly points out to His hearers the crime they were already meditating against himself, (John xi. 47-53,) by which they vainly hoped to preserve their vested interests in the old ceremonial fabric, and to defeat the spread of Christ's kingdom. 5. Clearly, too, does Jesus set their doom before them, by extracting from their own lips-ere they yet observed or were willing to admit the force of His remarks a ready condemnation of the wicked husbandmen, (v. 40, 41.) Then He removes the veil, and, turning against themselves the weapon of their own forging, denounces His hearers as the real offenders. "Therefore say I unto you, The kingdom of God shall be taken from you," &c., (v. 43.) Compare 2 Sam. xii. 7. "And when they heard it, (Luke xx. 16,) they said, God forbid." A cry of horror rises from among them. It was the fatal mistake of the Jews to suppose that God's favour could never be taken from them. And yet our Lord proceeds to shew them (v. 42) that this had already been announced in the Old Testament under another figure, (Ps. cxviii. 22, 23.) This similitude of the rejected stone becoming head corner stone is further turned to account by our Lord, (v. 44,) to bring out a point where the illustration of the vineyard fails,-viz., that whereas the son of the householder is slain, and the aims of the husbandmen apparently attained, yet the spiritual Son-the risen Saviour-shall, as the corner stone, be the instrument of grinding to powder, of utterly destroying, all who oppose themselves to Him and His kingdom. 6. The chief priests and Pharisees (v. 45, 46) can now no longer mistake that Jesus spake of them; but instead of being warned by His words, they become more and more hardened, and are only restrained from violence by fear of the multitude. PRACTICAL LESSONS. 1. God bore long time with Israel, and was kind; but they set at nought His counsel, and would none of His reproof; and, worst of all, they rejected and put to death the Son of His love. Behold, now, how all His threatenings have been fulfilled upon them! 2. Like those Jews who heard the parable, we are generally much readier to condemn others than ourselves. Beware lest, if we bring not forth the fruits thereof, our privileges may, in like manner, be taken from us, (Rom. xi. 20, 21; Rev. ii. 5.) 3. That same Jesus, who was cast out and slain for sinners, shall one day be revealed from heaven, taking vengeance on them that obey not His Gospel, (2 Thess. i. 7, 8.) Memory Exercise-Shorter Catechism 87.-Psalm cxviii. 22-27. Subject to be Proved-Jesus seeks Spiritual Fruit. Text for Non-Reading Classes. "There was a certain householder, which planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country."-Matthew xxi. 33. LESSON XXXVI.-SEPTEMBER 3. THE TEN COMMANDMENTS.-Exodus xx. 1-17. The Ten Commandments form the moral law or rule of life, which God revealed to the children of Israel, and through them to all mankind, as a perfect, unchangeable, and universal standard of duty to himself. Recall briefly the circumstances of awful majesty with which the giving of the law to Moses was accompanied on Mount Sinai. V. 1.-The Divine Lawgiver-"God spake all these words." V. 2. The preface or introduction to the law announces (1) that the Lawgiver is "the Lord," the Almighty Governor of the world; (2) that He is "thy God," that is, our God; (3) that, as He redeemed the Israelites from the bondage of Egypt, He is our Redeemer from the power and punishment of sin; and these three particulars are intended to shew (1) that He alone in the universe is entitled to make moral laws for men; (2) that these laws are founded in love and benevolence, are in accommodation to our wants, and are designed to secure our happiness; and (3) therefore it is our duty and our interest to obey them. V. 3.-The First Commandment forbids the worship of false gods, and requires us to worship the true God. The words "before Me" give force to the prohibition of a sin which is daringly committed under His eye and to His dishonour. But observe carefully how this law applies to ourselves: it forbids our allowing the love of sinful pleasures and pursuits, or the undue love of pleasures and pursuits that are in themselves not sinful, to come between us and the love, obedience, and worship which we owe to the Lord as our God and Redeemer. V. 4-6.-The Second Commandment prohibits idolatry in the form of worshipping images, and also the worshipping of God through images. The true nature of worship is shewn in the words of Christ :-"God is a Spirit; and they that worship Him must worship Him in spirit and in truth,” (John iv. 24.) V. 7.-The Third Commandment forbids the needless and profane use of the name of God, and requires us to make a holy and reverent use of His names, attributes, and Word, and even to reverence and refrain from abusing His works. Profane swearing, which is the most gratuitous and unprovoked of sins, as it is in itself most senseless, is here declared to be specially guilty in the sight of God. V. 8-11.-The Fourth Commandment expressly sets apart one entire day in seven to be a Sabbath day, or day of holy rest from the service of the world, and to be devoted to the worship and service of God. "Remember to keep it holy." "In it thou shalt not do any work." Thus far the Law prescribes our duty to God. The six remaining Commandments point out our relative and social duties, or those which we owe to man. V. 12.—The Fifth Commandment inculcates a duty which is first in point of time and importance-the duty of honouring and obeying parents. It implies also the duty of rendering due honour to all classes of men, (1 Peter ii. 17; Rom. xii. 10, 16; xiii. 1.) V. 13.-The Sixth Commandment forbids murder, and implies the obligation to employ all proper means for the preservation of our own life and that of others. The law is therefore applicable to whatever habits or dispositions may conduce to destroy health and shorten life, or to preserve and prolong both. V. 14.-The Seventh Commandment forbids unchastity in thought, word, and deed. Beware of impure thoughts, impure words, impure companions, impure books. "Evil communications corrupt good manners.' V. 15.-The Eighth Commandment forbids dishonesty. V. 16. The Ninth Commandment forbids falsehood. V. 17.-The Tenth Commandment forbids covetousness. The three latter sins are intimately connected, and frequently involve one another. Untruthfulness leads to dishonesty; dishonesty implies previous untruthfulness; a liar is readily convertible into a thief; a covetous man has clearly lost the sense of honesty and truthfulness, and is ripe for swindling or stealing. In preparing the lesson the teacher ought to study the explanatory questions in the Catechism, with the Scriptural proofs bearing on the different Commandments. Be careful to impress upon the class, that while no man can so fulfil the law of God as to claim heaven and happiness as a reward, nevertheless no man can obtain the favour of God without obedience to His law. Our hope of salvation is in the finished work of Christ, who magnified the law which we had broken, and by whose righteousness we are accepted in the sight of God. But "without holiness no man shall see the Lord." Before the fall the covenant with Adam was, "Do this and live." The covenant of grace says to the redeemed sinner, "Live and do." Christ has fulfilled the law in your room and stead; but He has laid you under new obligations to love and obey the law of holiness, in the keeping of which there is great reward. Memory Exercise-Shorter Catechism 88.-Psalm lxxviii. 5-8. Text for Non-Reading Classes. "God spake all these words, saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me."-Exod. xx. 1, 2, 3. The Teacher's Quiver; OR, ILLUSTRATIONS OF THE LESSONS. LESSON XXXIII.-Points for illustration:-Christ's humanity: He hungered-fruit required as well as flowers; practice as well as profession (67, 68)—the one miracle of destruction (69)—The curse of unfruitfulness-the possibilities of undoubting prayer. 67. Prayer and practice.-One morning a wealthy farmer was kneeling down with his family at prayers. Among other things, he seemed to pray with great earnestness that God would clothe the naked, feed the hungry, relieve the distressed, and comfort all who were in sorrow. A poor neighbour of his sat on the doorstep listening to the prayer. He was in distress and sorrow, and had come to ask relief. He was an honest, industrious, hard-working man, who was trying to support his family by his own labour. But for some time past he had been in trouble. His wife was sick, and, not being able to hire a nurse, he was obliged to nursc her himself. This, of course, prevented him from working, and earning any money. His family were in want of bread, and he had come to his rich Christian neighbour to ask him for two bushels of wheat, promising to pay him out of the first money he earned. As soon as the prayer was done, he went in and told his errand. But the wealthy farmer shook his head. He said he was sorry; but he had a large sum of money to raise, and he wanted all the wheat he had to get it with. The poor man left the house feeling very sad and sorrowful. The tears were trickling down his cheeks as he walked slowly away. As soon as the door was shut, the farmer's little boy said to him: "Father, did not you just ask God to clothe the naked, feed the hungry, relieve the distressed, and comfort the sorrowful?"—" Yes, my son; but why do you ask that question?" Because, father, if I had all your wheat I'd help God to answer that prayer by giving some to our poor neighbour." In a moment the poor man was called back. The wheat was given to him, and he went home feeling comforted.-Dr. Newton. 68. Faith's evidence.-Faith is a noble duchess; she ever hath her gentleman usher going before her, the confessing of sins; she hath a train after her, the fruit of good works, the walking in the commandments of God. He that believeth will not be idle, he will walk, he will do business. Have ever the gentleman usher with you. So, if you will try faith, remember this rule, consider whether the train is waiting upon her.-Latimer. 69. The fig tree cursed.—Many have stumbled at it and misinterpreted it-1. As if it were an outbreak of anger against a senseless innocent tree; whereas it was a solemn symbolical action, for the instruction of Christ's disciples, as a type of the sin and fate of the unbelieving Jewish nation, anda warning to all barren hy pocritical "professors of religion." 2. It has been objected to as if it were a wanton waste of property, whereas the tree, growing by the wayside, was not private property, and being fruitless, was of no public use; its uselessness was the very ground of its destruction.-Conder. LESSON XXXIV.—Points for illustration:—The authority of Jesus-the fear of men-the evil of equivocation (70)-Sonship and service (71, 72)—neglected privileges. 70. Falsehood.-It is difficult to maintain falsehood. When the materials of a building are solid blocks of stone, very rude architecture will suffice; but a structure of rotten materials needs the most careful adjustment in order to make it stand.—Archbishop Whately. 71. Sonship and service.-1, a Divine relation,-"son;" 2, a Divine call," go work;" 3, the Divine time,-" to-day;" 4, the Divine sphere, -"my vineyard."-- J. C. Gray. 72.-Work now, rest hereafter.-"Are you not wearying for our heavenly rest?" said Whitefield one day to an old clergyman.-" No, certainly not," he replied. "Why not?" was the surprised rejoinder.“Why, my good friend,” said the old minister, "if you were to send your servant into the fields to do a certain portion of work for you, and promised to give him rest and refreshment in the evening, what would you say if you found him languid and discontented in the middle of the day, and murmuring' would to God it were evening?' would you not bid him be up and doing, and finish his work, and then go home and get the promised rest? Just so does God say to you and me." LESSON XXXV.-Points for illustration:-God's care of His Church; planted, hedged, defended-He expects a return (73)—the ingratitude of men (74)—The well-beloved Son-the despised stone becomes chief; the neglected Saviour becomes Judge. 66 73. Giving God the fruit.-Once a little girl, who loved her Saviour very much for having so loved her, came to her minister with some money for the Missionary Society. He opened the paper and found eighteen shillings. "Eighteen shillings, Mary! how did you collect so much-is it all your own?"-"Yes, sir. Please, sir, I earned it." But how, Mary? you are so poor."-"Please, sir, when I thought how He had died for me, I wanted to do something for Him; and I heard how money was wanted for to send the good news to the heathen." "Well, Mary?""Please, sir, I had no money of my own, and I wanted to earn some, and I thought a long time, and it came to me how there were many washerwomen that would buy soft water. So I got all the buckets and cans I could collect, and all the year I've been selling the soft water for a halfpenny the bucket-that's how I got the money, sir." The minister looked at the little girl who had been working so long and patiently for her Master, and his eye glistened. My dear child," he said, "I am very thankful that your love to our Saviour has led you to do this work for Him. Now I shall gladly put down your name as a missionary subscriber." "Oh no, sir, not my name!" Why not, Mary?"-" Please, sir, I'd rather no one knew but Him. If something must be put, sir, please to write 'Rain from Heaven."" And so little Mary went away.— Old Gems Reset. 66 74. Ingratitude. When I consider how the goodness of God is abused and perverted by the greatest part of mankind, I cannot but be of his mind that said, "The greatest miracle in the world is God's patience and bounty to an ungrateful world." Oh! what would God not do for His creature, if thankful, that thus heaps the coals of His mercies upon the heads of His enemies? But think not, sinners, that you shall escape thus. God's mill goes slow, but it grinds small; the more admirable His patience and bounty now is, the more dreadful and insupportable will that fury be which ariseth out of His abused goodness. Nothing blunter than iron, yet, when sharpened, it hath an edge that will cut mortally; nothing smoother than the sea, yet, when stirred into a tempest, nothing |