GOD BE MERCIFUL UNTO US, AND BLESS US; AND CAUSE HIS FACE TO SHINE UPON US. SELAH.-Psa. lxvii. I. and followed him, glorifying God: and all the people, when-they-saw it, gave praise unto-God. SCRIPTURE ILLUSTRATIONS. Lu. xviii. 43. followed him-so also in the case mentioned, Mk. x. 52, [Mt. xx. 34,] § 79, p. 244. glorifying God-His former cry unto Jesus as Son of David, appears to have been turned into song, and to have given direction to the voice of the multitude -see Mt. xxi. 9, &c., § 82, p. 262-this was the more likely to be the case when two, or perhaps more, as having, in exactly the same circumstances, experienced the very same mercy, were altogether one in gratitude and praise-see § 79, p. 242, ..3. all the people,... gave praise, &c.-so when mercy is obtained to enjoy the light of the Lord's countenance as supplicated, Ps. 1xvii. 1, 2-see border-again will the cry be raised, as in ver. 3, 5, Let the people praise thee, O God; let all the people praise thee.' Is. xxix. 18, .9, And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the LORD, and the poor among men shall rejoice in the Holy One of Israel.'-Again, xxxv. 5, 6, in connection with the opening of the eyes of the blind, the forthcoming song of joyful praise is mentioned, of which a pledge was given in Jesus' entry into Jerusalem, with hosannas to the Son of David. It is remarkable that this promised rejoicing in the Lord is spoken of in connection with the valley of Achor; where, or in the neighbourhood of which, Jesus with his disciples must now have been-see the prediction, Hos. ii. 15. 'Observe the readiness of Christ to help those who earnestly seek his mercy. Let us act in behalf of our souls as this blind man did in behalf of his sight, and seek salvation in Christ. Let us apply to the Son of David, without losing a moment; he is passing by, and we are passing into eternity, and probably will never have a more favourable opportunity than the present. Great is his compassion in bearing with the infirmities, ignorance, and frowardness of his people. Yea, he is ready to heal such as apply to him for relief in the firm faith of his infinite ability and willingness to save. No meanness, no distemper, can stop the egress of his special love. And if he welcome, no matter how many thousands wickedly discourage us. And if he succour, supply, save, and enlighten soul or body, cheerfully should we follow him in our way to eternal rest.' GEOGRAPHICAL NOTICE. JERICHO-Moses, from the top of Pisgah, in the plains of Moab, on the east of Jordan, had a sight of the valley of Jericho. It is often mentioned in the Old Testament; and is about seven miles west of Jordan. Near to this city the Israelites crossed the Jordan, when they entered into the land of Canaan, Josh. iii. 16. It was the first city taken from the Canaanites by Joshua, who razed it to the ground, and denounced a severe curse on the person who should rebuild it, vi. 20.6. This curse was literally fulfilled, in the days of Ahab, upon Hiel the Beth-elite, by whom the city was rebuilt, 1 Ki. xvi. 34. After this event it was ennobled by the schools of the prophets, which were established there, 2 Ki. ii. 5; and near it was a large but unwholesome spring, the wa. ters of which rendered the soil unfruitful, until they were cured by the prophet Elisha, ver. 21; and from that time they have become exceedingly wholesome and fertilizing. The neighbouring country is said to have been the most fruitful spot in Canaan, yielding, besides the necessaries of life in great abundance, the best palms-from which it was sometimes called the city of palm-trees,' 2 Chr. xxviii. 15; Ju. i. 16; iii. 13-also excellent honey, and the renowned balsam tree, the most precious production of the earth. The air here was exceedingly mild; for when it snowed in the other provinces of Palestine, and was so cold that they were obliged to make use of the warmest clothing, the inhabitants of this district went about clad in linen only. Hence, as Josephus tells us (Bell. v. 4), the territory of Jericho was called stor ropior, a heavenly country, resembling paradise for beauty of prospect, fertility of soil, and felicity of climate. The city was the next in rank in Judæa to Jerusalem, in the reigns of the last kings of Judæa. It was adorned with a royal palace, in which it is supposed Herod the Great died. It had a riding school, in which the Jewish nobility learned to ride; and an amphitheatre, and other magnificent buildings. It is situated in a bottom, in that vast plain which was named the great plain (which marks the propriety of the expression, went down from Jerusalem, Lu. x. 30), and is about nineteen miles distant from the capital of Judæa. Jericho was one of the cities appropriated for the residence of the priests and Levites, 12,000 of whom dwelt there; and as the way thither from Jerusalem was rocky and desert, it was greatly infested with thieves; this circumstance marks the admirable propriety with which our Lord made it the scene of his beautiful parable of the good Samaritan, Lu. x. 30-.7, § 60, p. 146. richo, about half an hour distant from Riha, a moSome ruins mark the probable site of ancient Jedern miserable and filthy village, consisting of houses with merely four walls of stones taken from the anroofs of corn stalks or brushwood spread over with cient ruins, and loosely thrown together, with gravel. The flocks and herds are brought into them at night, which render them filthy. flat A writer of modern date says, 'The route from Jericho to Jerusalem is in many places fatiguingly steep and difficult; and so shut in by mountain heights and savage crags, that scarcely any breeze can reach the traveller; and when, as in our case, the vertical sun sends down his beams into the narrow passes, the heat reflected from the chalky sides of the ravine scorches like a furnace.'-See A Pastor's Memorial,' &c., p. 327. VOL. II.] COME AND SEE THE WORKS OF GOD:-Psa. lxvi. 5. [241 THAT THY WAY MAY BE KNOWN UPON EARTH, THY SAVING HEALTH AMONG ALL NATIONS. Psa. lxvii. 2. FOR GOD HATH NOT APPOINTED US TO WRATH, BUT TO OBTAIN SALVATION BY OUR LORD JESUS CHRIST, PASSED SECTION 79.-(G. 58.)-[Lesson 72, continued.]-HAVING ENTERED AND THROUGH JERICHO, JESUS HEALS ANOTHER BLIND MAN.-Matt. xx. 29-34. Mark x. 46-52. Luke xix. 1. Many charge him to hold his peace; but, like the other, he cries out the more, Thou Son of David, have mercy on me.' as xx. 32. - x. 49. Jesus, before, stands still, and commands the blind man to be called. Some, probably, of those who had witnessed the previous cure, call the blind man, saying, 'Be of good comfort, rise; he calleth thee.' Although the blind man mentioned, Lu. xviii. 35-43, was cured when Jesus was about to enter Jericho, and the other, Mk. x. 46-52, was given sight when Jesus was departing from Jericho, yet the two cures are so remarkably similar in other respects, that they may very well be described together, as it is supposed they are by Matthew. 1. Both the persons cured are blind men. Mt. xx. 30. Mk. x. 46. 2. Both are by the side of the way by is passing. -xx. 30. 3. Both are begging. Lu. xviii. 35. which Jesus -xviii. 35. x. 46. -x. 46. - xviii. 35. 4. Both have the same report given them respecting Jesus. - xx. 30. -X. 47. -xviii. 37. 5. Both recognise him as the son of David, and cry for mercy. Mt. xx. 30. Mk. x. 47. Lu. xviii. 35. 6. Both are rebuked by the multitude. -xx. 31. x. 48. -xviii. 33. 7. Both cry the more to Jesus for mercy. - xx. 31. x. 48. xviii. 39. 8. In both cases Jesus commands the blind man to be brought. xviii. 40. - xx. 32. -x. 49. 9. Both have the same question put to them by Jesus. - xx. 32. -x. 51. - xviii. 41. 10. Both ask to receive their sight. - xx. 33. -x. 51. -xviii. 41. 11. Both receive the same gracious answer from Jesus. - xx. 34. -x. 52. -xviii. 42. 12. And upon receiving sight, both follow Jesus. - xx. 34. -x. 52. -xviii. 43. The cure of the two blind men, as narrated by Matthew, is supposed to be that of the two, as recorded, the one by Mark, and the other by Luke. Some, however, look upon it as distinct from both;as a third miracle of the same kind, intended to large proportion of the population of Jericho, reteach what the Jewish priesthood, who formed a very quired to be taught, that spiritually they were blind to what was passing; that faith in Jesus of Nazareth, as the son of David, the promised Messiah, darkness unto light. A succession of events of the was needed to open the blind eyes, and turn from same kind was calculated to awaken attention. not unfrequently teaches in the same manner still. By a rapid succession of events similar in character, he draws the attention of the careful observer to some particular law of his moral government, which is in danger of being disregarded; if men are then the evil which is threatened may be averted, awakened, enlightened, and brought to repentance, and the offered good be enjoyed. But if, like the Jewish rulers, men continue obstinately blind, then the things that belong to their peace are hid from their eyes; they stumble on in darkness, and fall, and are broken, and snared, and taken, and destroyed. No. 79.-West of Jericho. MARK X. 46-52. (Ch. x. 45, 2 lxxvii. p. 239.) band as-he-went blind Bartimæus, the-son ofSCRIPTURE ILLUSTRATIONS. Mt. xx. 30. blind, &c.-see the discourse of Jesus, upon the spiritual blindness of the Jews, on the occasion of his opening the eyes of a man born blind, when last in Jerusalem, Jno. ix. § 55, p. 109-and again, xii. 35, .6, § 82, p. 269-see also his lament over Jerusalem when it was being given over to judicial blindness, Lu. xix. 42, § ib., p. 264, 'If thou hadst known, even thou, at least in this thy day,' &c. NOTES. Lu. xix. 1. And Jesus entered and passed through the fact until now, and unites it with the miracle on Jericho.-See Lu. xviii. 35, § 78, p. 240. blind Bartimæus, as recorded by Mark.-See ADDENDA, p. 244, 'On the miracles,' &c. WHO DIED FOR US, THAT, WHETHER WE WAKE OR SLEEP, WE SHOULD LIVE TOGETHER WITH HIM.- Thess. v. 9, 10. A TRUE CONVERSION, WHICH IN NO WAY CONTRADICTS ITSELF, BUT IS FOLLOWED BY AN EDIFYING LIFE, Mk. x. 46. begging It had been predicted of 47. son of David-see on Lu. xviii. 38, § 78, p. 240 Christ, Ps. lxxii. 12, He shall deliver the needy-This cry of the blind men seems to have given a when he crieth; the poor also, and him that hath no tone to the voice of the multitude-see Mt. xxi. 9, helper.'-cxiii. 5-8, Who is like unto the LORD our § 82, p. 264, The multitudes that went before, and God, who dwelleth on high, 6, who humbleth himself that followed, cried, saying, Hosanna to the Son of to behold the things that are in heaven, and in the David: Blessed is he that cometh in the name of the 7, He raiseth up the poor out of the dust, Lord; Hosanna in the highest.'-The cry, Hosanna and lifteth the needy out of the dunghill; 8, that he to the Son of David,' was carried even into the temmay set him with princes, even with the princes of ple; where also the blind and lame came unto him, bis people.' and were healed, ver. 14, .5, § ib. p. 266. earth! NOTES. Mk. x. 46. Sat by the highway side begging. Jericho was a very populous city, and being in the direct road from Jordan to Jerusalem, we need not wonder that there should be a blind beggar on each side of the city, through which there was such a constant and great thoroughfare. 47. Thou son of David. It was foretold in the prophets, that when Messiah came, he should give sight to the blind: and by those thus afflicted his coming would be greatly desired: and their belief that Jesus was the very Christ, would be greatly strengthened by his fame, that was every where spread abroad. Mt. xx. 31. The multitude rebuked them, . . . . ..... And so they will all who begin to cry after the Son of David: but let those who feel their need of him cry the more, otherwise they will come short of a cure. Mk. x. 49. Be of good comfort. From what they had often witnessed, they knew that Jesus had determined good towards the blind man: they therefore encouraged him. 50. Casting away his garment. That is, his outer garment. He threw it off full of joy and expectation, and in order to reach Jesus the sooner. A graphic trait, evidently proceeding from an eye-witness, like that in Jno. vi. 10, § 40, p. 313, Now there was much grass in the place.' [Mt. xx. 31; Mk. x. 48. Let us be diligent in making a practical use of our knowledge. Let us act as if we knew our relation to Christ, the promised Son of David, the Dispenser of mercy. Let us with David say, 'With thee is the fountain of life: in thy light shall we see light,' Ps. xxxvi. 9.] PRACTICAL REFLECTIONS. cially let us make application to the great Source of light and life for the opening of our eyes, that we may witness his wondrous working, according to his word; and see to follow Jesus in the way. May we be able to sing, as in Lu. i. 78, .9, The dayspring from on high hath visited us, to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.' [Mk. x. 46. Of the three who are specially noticed in connection with this passage of Jesus through Jericho, two were beggars-comp. Lu. xviii. 35, $78, p. 240; only one was rich, xix. 2, § 80, p. 246, and he had, like the other two, taken up his position by the way side. The power of the Saviour could both bring down the rich man to humble confession and ministration, and raise up the beggar, to lead the song of triumph, Hosanna to the Son of David:' 47 ver. It is good to make use of what means of information we have. Had these men not made inquiry with regard to the great subject of prophecy, and had they not compared therewith reports respecting Jesus of Nazareth, we have no reason to suppose that they would have called on him for help. Mt. xx. 30; Mk. x. 47. Let us be so acquainted with the prophetic scriptures as to be able to recognise their fulfilment, under whatever name the fulfilment is known among men. VOL. II.] Mt. xx. 31. The prayer of faith made by the blind men unto Jesus as the Son of David, may have been regarded by many as importunate mendicity, which ought not to be encouraged. Let us not be hasty in rebuking the cry of the poor. Those men, whose cry was rebuked by the multitude, seem to have been given to lead their song upon Jesus' triumphal entry into Jerusalem. Let us persevere in our supplications unto Jesus for the needed mercy, whatever the outward or inward discouragement. And let us know the preciousness of the present opportunity, which may never return. Mt. xx. 32; Mk. x. 49. Let us, in obedience to his command, use what means we have of coming unto Jesus; and let us make no delay, for Jesus is waiting to be gracious. He waits for us to follow him glorifying God. [Mt. xx. 32. Is Jesus saying to us, 'What will ye that I shall do unto you?' Ought we to choose that which these blind men had been accustomed to receive, that which the world may either give or take away; or shall we choose that which only Jesus can give, the BY FAITH WE SEE. MAKES KNOWN THE MAJESTY AND POWER OF GOD IN A MORE UNIVERSAL MANNER THAN THE GREATEST EXTERNAL MIRACLES. [243 A SENSE OF SIN, AND THE EARNEST DESIRE FOR MERCY, WILL QUICKLY ISSUE IN GRATEFUL PRAISE AND HOLY OBEDIENCE. Mt. xx. 34. compassion, &c., touched, &c.-The motive, compassion,' and the external means, his touching their eyes, are noticed only by Matthew; the other two evangelists notice only the instrumentality of faith. Mk. x. 52. thy faith-said also to the woman who had an issue of blood twelve years, ch. v. 34, § 36, p. 282 -and see on Lu. vii. 50, § 30, p. 232-and to the two blind men mentioned, Mt. ix. 29, § 36, p. 285, Jesus said, According to your faith be it unto you.'-Without faith matters of the utmost importance, past, present, and future, remain unseen-It is absolutely 52 necessary to spiritual vision, He. xi. 1-3, Now faith is the substance of things hoped for, the evidence of things not seen. 2, For by it the elders obtained a good report. 3, Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.'-Faith, when obtained, is to be exercised, xii. 2, in looking unto Jesus the author [or, beginner] and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.' NOTE. Mt. xx. 34. They followed him. i. e., became his disciples. This was an evident proof of their recovery, and of their gratitude. They did not return home as many had done for whom some miracle had been wrought; but they followed Christ that they might be further edified and confirmed; and for others' sakes, that they might confirm them, by testifying the power and mercy of Jesus: this St. Luke, ch. xviii. 43, calls glorifying God.' True faith is ever thankful; and this is the end of our illumination and spiritual healing by Christ, that we may follow him as our Light. PRACTICAL REFLECTIONS. power to walk in the light of his countenance? It makes little matter what the words of our prayer have been; it is the will that Jesus inquires after. It is good not only to be earnest in our prayers, let us also be definite in our desires unto God for things agreeable to his will.] Mt. xx. 33. Let us diligently improve the opportunity given us of receiving blessing from Him who came to give the recovering of sight to the blind; and who is exalted that He may shew mercy. Mk. x. 52. Let us see the importance of faith in coming unto Jesus; faith in these men laid hold upon the promises given with regard to the son of David; faith linked these promises with Jesus of Nazareth; and faith urged them to cry for the promised mercy to Him who had the power and willingness to save. Mt. xx. 34; Mk. x. 52. Let us not only apply to Jesus for healing, but continue to look unto him as our example, whose steps we delight to follow, glorifying God, and inviting others to join with us in praising our blessed Redeemer. [Let us be profited by the signs of our times, the intimations of his purposes, and of our duty, which God is giving us in the course of his providence. And because of all his wonderful works in behalf of ourselves and others, let us be led to glorify Jesus; praying that soon his mercy may be universally known, and be also gratefully acknowledged by all the people.] ADDEND A. ON THE MIRACLES PERFORMED AT JERICHO. In the account of these miracles, St. Luke is apparently at variance with St. Mark, and St. Matthew apparently with St. Luke and St. Mark, Lu. xviii. 35-43; Mk. x. 46-52; Mt. xx. 29-34: the former, on the question of place, or as to where the miracle was performed; the latter, on the question of persons, or who was the subject of the miracle, whether one person or more. 'St. Luke's language is so clear as to the performance of his miracle, before the procession of Jesus arrived at Jericho, and St. Mark's, as to the performance of his, when the procession had passed through it, that it would be a vain attempt to prove the locality of these two events the same; or that either miracle was performed as Jesus drew nigh to Jericho, or as Jesus was leaving Jericho. It would be equally preposterous to suppose that he made any stay at Jericho, and so might perform one miracle as he first came thither, and another as he finally left it again. The first verse of the nineteenth chapter of St. Luke is decisive that Jesus passed through Jericho without stopping..... The two accounts, then, are still as much at variance as before; relating to the course of one and the same procession from the banks of the Jordan, through Jericho, without interruption, until it stopped for a time with Zacchæus. Or if the miracle in St. Luke is to be considered the same with that in St. Mark, they are even more at variance than before. I know no means, therefore, of reconciling either of them with the other, or both with St. Matthew, except one; a mode of reconciliation, handed down from the earliest times, and not more recommended by its antiquity than by its simplicity-which is to suppose two miracles, each at distinct times, and on a different individual; the one as our Lord was ap proaching to Jericho, the other as he was leaving it again; the former related by St. Luke, the latter by St. Mark, and both by St. Matthew; each, as distwo, as related conjointly, not absolutely related out tinctly related, related in its proper place; and the of theirs: for one or the other of them, even in St. Matthew, must be regularly related, though the other were not. 244] The general conciseness of this evangelist in the account of miracles has been often pointed out already; and on the principle of this conciseness, his blending together the history of two miracles, the same in kind, very similar in their circumstances, and almost contiguous in point of time; if any such events really occurred; was a priori to be expected from him: in which case it is much the most probable that he would connect the history of the first performed with the history of the last; that is, would relate the last performed in its place, and the first out of it, rather than do the contrary. The ap proach of Jesus to Jericho St. Matthew does not even mention, but the departure from it again he does; O LORD, HOW MANIFOLD ARE THY WORKS!-Psa. civ. 24. [VOL. II. WITH A CONTRITE HEART LET US CALL EARNESTLY UPON GOD IN CHRIST, UNTIL HE HEAR AND ANSWER. THE GLORY OF THE LORD SHALL ENDURE FOR EVER: THE LORD SHALL REJOICE IN HIS WORKS.-Psa. civ. 31. unless therefore he had purposely travelled out of his way, in order to relate the first miracle for its own sake (to do which would not have been consistent with his practice), he had not even an opportunity of recounting that, until the time arrived for the history of the other. Nor when he is proceeding to recount them both, or to give the history of one out of its order, along with the history of the other in it, does he employ any formula of transition which establishes an immediate succession. He ushers in the account by merely his idiomatic expression, kal idot, a phrase which, in numberless instances, is simply a note of admonition to the reader, preparing him for something remarkable about to be related, but is no note of time or sequence, as referring him to the order and connection of events. 'It remains, then, that the details of the first miracle, as a part of the general narrative, could be given by St. Luke alone. St. Matthew's account, as to the number of the miracles, was complete; as to their order, was irregular. St. Mark's account, as to the order, was regular; as to the number, was incomplete. St. Luke's serves an equal purpose with respect to both, filling up the deficiency in St. Mark, and reducing to order the irregularity in St. Matthew. .... Had St. Matthew affirmed that both his miracles were wrought after Jesus left Jericho, then indeed St. Luke's miracle could not have been one of those, though it might still have been matter of fact. Had St. Luke asserted that the name and description of his blind man were Timæus, the son of Timæus, his authority would have been committed recta fronte with St. Mark's. But as it is, each account in particular may be true; and all in common may be consistent with each other. 'The nature of the case is enough to prove that it is by no means an improbable supposition, which merely assumes that two blind men, neither of whom had any means of subsistence, except from the benevolence of private charity, might have been found sitting and begging in the vicinity of a city like Jericho, in point of size only one-third, or not much more, less than Jerusalem (Epiphanius Oper. i. 702; Cullanichæi, lxxxii.), and containing probably more than 100,000 inhabitants, and upon two such thoroughfares as the road from the Jordan to Jericho, and from Jericho to Jerusalem. But even in this case it is much more likely they would be found apart than in conjunction. The similarity then of the different accounts is no proof of the identity of these occasions to which they belong, for they could not have been otherwise than similar. It was this very similarity which brought them readily within the scope of St. Matthew's plan of conciseness in such details as these, and induced him to blend them both into one narrative. The particulars of the account which he has thus given in reference to both, must have been individually applicable to either of them.'-Greswell, Vol. III. pp. 45-50. The writers of these common accounts were too well aware of their mutual agreement and consistency, to be afraid of the effects of an apparent collision; they neither apprehended it themselves, nor supposed it would be objected to them by others. In all such instances they either borrow light, or they communicate it; they are as critically adapted to each other in what they omit, as in what they supply: sometimes presupposing the circumstances already on record, preliminary to their own accounts; at other times connecting, separating, and defining the old, by additional particulars of their own.'-Ibid. Vol. I. pp. 45, .6. After the reunion of the three accounts, which is on the way from Jericho to Jerusalem, the miracle on one blind man before the entrance into Jericho; the visit to Zacchaeus; the parable of the mine; many circumstances in Passion week, before the last supper; many circumstances at that supper; at the agony in the garden; at the trial of Jesus before the Sanhedrim; at his examination before Pilate; on the way to Calvary; on the morning and evening of the day of resurrection; are peculiar to St. Luke, and include large and integral portions of his account.'-Ibid. Vol. I. p. 21. SECTION 80.-(G. 59, 60.)-[Lesson 73.]—ON THE EVENING OF THE SAME DAY, THE SABBATH, AS IT APPEARS, BEING AT HAND, JESUS STOPS AT THE HOUSE OF ZACCHEUS.* WHILE THERE, JESUS DELIVERS THE PARABLE OF A NOBLEMAN AND HIS SERVANTS.-Luke xix. 2-27. INTRODUCTION Lu. xix. 2-4. Zacchæus, a rich publican, seeks to see Jesus; obstacles in the way; his manner of overcoming them. AND ANALYSIS. over us. him, saying, We will not have this man to reign Lu. xix. 15. Having received the kingdom he 5. Jesus on seeing him says, 'to-day returns, and calls his servants to account. 16, .7. The first comes, saying, 'Lord, thy pound hath gained ten pounds; he is commended, and given authority over ten cities. I must abide at thy house." 6. 7. Zaccheus receives him joyfully. They murmur, saying of Jesus, 'He was gone to be guest with a man that is a sinner.' Zacchaeus evinces his faith by his works; and his willingness to shew mercy and do justly. 8. Jesus says, This day is salvation come to this house, forsomuch as he also is a son of Abraham.' vent. 11. the parable of 'A Nobleman and his Servants.' The occasion of Jesus delivering given to him who gained the ten. going to a far country to receive for himself a king-more; he that hath only in privilege, shall lose what dom, and to return.' 13. He leaves with his ten servants ten pounds, telling them to occupy till his return. has. 27. Our Lord foretells the destruction awaiting his enemies, the unbelieving Jews, who would not that he should reign over them.-Comp. ver. 14, p. 248. 14. His citizens send a message after *It appears when Jesus had passed through Jericho, he afterwards stopped with Zacchæus. This fact is enough to prove that the house of Zacchæus was somewhere between Jerusalem and Jericho. This was the seventh, preparatory to resting the night of the eighth, Nisan. The reason of his stopping at all was not merely to distinguish the exemplary faith and goodness of disposition displayed by this publican's recent conversion, but also the necessity of observing the sabbatic rest. -Greswell, Vol. III. Diss. xxxviii. pp. 62, .3. VOL. II.] HE KNOWETH OUR FRAME;-Psa. ciii. 14. [245 FOR AS THE HEAVEN IS HIGH ABOVE THE EARTH, SO GREAT IS HIS MERCY TOWARD THEM THAT FEAR HIM.-Psa. ciii. 11. |