in Christ's resurrection power of the first importance ?-22. If we do believe it, how shall we act toward Jesus?

OCT. 15.-THE RESURRECTION OF LAZARUS.-John xi. 28-46.

NOTES.

Ver. 30. Probably Jesus stopped outside the town that he might converse more freely than he could have done in the house of mourning. Ver. 33. ' He groaned, &c., in breathing he groaned, and was greatly concerned or troubled for the weeping friends. Ver. 34. 'Where, &c.,' it was common to bury the dead outside the walls: Jesus asked this question not to get information, but to promote conversation. Ver. 35. Jesus wept,' in sympathy for Martha and Mary, and in anxiety for those around him who were unconverted, and in sorrow for the death to which all are exposed. Ver. 38. A stone, &c.,' large stones guarded the mouths of the caves, Matt. xxvii. 60-66. Ver. 39. Christ could have removed the stone by a word, but man was competent to do it, and on him Jesus devolved the task: he never performed a miracle unnecessarily: 'by this time' in warm countries, dead bodies putrify rapidly: Martha supposed he merely wished to see the body from affection. Ver. 41. Father, I thank, &c.,' Jesus here prays, not for power to work the miracle, but to shew that he was one with God, not working it by satanic power, as had been asserted.

QUESTIONS.

1. Can you tell at what part of the transaction the last portion closed?-2. How did Jesus feel when he saw the friends of Lazarus weeping?-3. Do the tears of Christ teach us any truth as to his human nature?-4. Does the narrative give us any evidence of his divine nature?-5. How did Christ's tears affect the Jews?-6. What effect should the tenderness of Jesus have upon us? Matt. xi. 28, 29; Heb. iv. 15; Rev. i. 18, 19.-7. In what kind of a place was Lazarus buried ?—8. Did the Jews commonly bury their dead in coffins, or merely wrapped them in cloths? John xix. 39, 40.-9. Why did Jesus pray to God before he worked the miracle?-10. How would this miracle prove that Christ was sent by God?-11. What followed Christ's praying?-12. Did the resurrection of Lazarus prove any of Christ's words? verse 25.-13. What was the good resulting to many of the Jews from this miracle ?-14. How may we suppose that Martha and Mary would feel?-15. With what motives did some go to the Pharisees? John xii. 10.-16. Does their continued impenitence confirm any scripture declaration? Luke xvi. 31. -17. Is there any other resurrection which we should now desire to feel? Eph. ii. 1; Col. ii. 12, 13; Ezek. xxxvii. 1-10.-18. Of what grand event was the resurrection of Lazarus a type or illustration? John iv. 28, 29.-19. How can we secure a resurrection to eternal life?-20. Lazarus and several others were raised from the dead, yet they said nothing about the eternal world, why did they not?—21. Does the Bible give us all needful information about the invisible state?

OCT. 22.-JACOB WRESTLING.-Gen. xxxii. 24-32.

NOTES.

Ver. 24. Jacob left alone,' he had prudently sent a present forward to his angry brother Esau, and now he remains behind to pray for success: 'wrestled a man,' called God in verses 28-30: most likely it was Christ, who often appeared in human form before his incarnation. Ver. 25. He prevailed not, &c.,' in all

probability the angel strengthened Jacob to maintain the conflict, as the spirit does christians, yet touched or benumbed his joint to show that the victory was not gained by his own power. Ver. 26. 'Let me go, &c.,' here we see the power of prayer to detain God: the day breaketh, the angel was unwilling that the devotion of Jacob should be gazed upon by unsanctified eyes; Jacob also had business to transact; when providence calls us we must leave even the sweetest engagements. Ver. 28. 'Israel, a prince of God; having power with God, Jacob was sure to prevail with Esau. Ver. 29. 'Tell me, &c.,' this was more curious than wise. Ver. 30. Called the name of the place Peniel,' that is, the face of God; to commemorate the transaction a new name was given to the place: so Samuel did, 1 Sam. vii. 12; and Joseph, Gen. xli. 51. 52. Ver. 31. The sun rose.' Matthew Henry says, it is always sun-rise with us when we have had communion with God.' Ver 32. 'Eat not of the sinew, &c.,' not from superstition, but from veneration, the Jews abstain from the sinew in clean animals, corresponding with the one touched by the angel.

QUESTIONS.

1. Under what circumstances did this event occur?-2. May we expect success when we neglect the most prudent exertions ?-3. Will efforts for our salvation succeed without prayer?-4. When may we expect success in any good work?-5. While Jacob was thus praying after his best efforts, what happened?-6. Does Jacob's wrestling teach us anything as to prayer?-7. When may we lawfully be very earnest in supplication to God?-8. In praying for holiness and salvation, what ground have we to expect an answer? -9. Can you explain the angel's reason for wishing Jacob to let him go?-10. What command does Jesus give us in reference to personal devotion? Matt. vi. 5, 6.-11. How did Jacob answer the angel ?12. How are other cases of importunate prayer in the Scriptures? Gen. xviii. 23-33; Ex. xxxii. 10-14; Matt. xv. 22-28; Luke xviii. 1-5.-13. What was to follow Jacob's prevailing with the angel?— 14. In what ways will every fervent prayer bless us?-15. Why did Jacob change the name of the place?-16. When we have had any special mercy from God, should we record it? Ps. ciii. 2; Is. xxxviii. 9.-17. How shall we regard our religious exercises when the day of eternity has risen upon us?

OCT. 29.-ZACCHEUS.-Luke xix. 1-10.

NOTES.

Ver.1. 'Jericho,' a city under the curse of God, nineteen miles east of Jerusalem, Judg. vi. 26; 1 Kings xvi. 34. Ver. 2. 'Chief among the publicans,' he did not, like a common publican, collect the public taxes, but, as a chief, gave a certain sum to the government, and made what he could for himself; thus was he tempted to extortion. Publicans were much hated by the Jews, because they were the tools of Romans, under whose yoke the Jews were groaning: 'he was rich,' the Romans demanded large securities from the publicans; many of them were Roman knights; his wealth would render his conversion difficult. Ver. 4. 'Sycamore,' a tree having a leaf like the mulberry, and fruit like the fig. Zaccheus had heard of the fame of Christ, and from curiosity wished to see him. Ver. 5. Here Jesus shows his omniscience by addressing Zaccheus by name, and his kindness by honouring Zaccheus beyond his expectation: hospitality is a sacred rite in the east, where there are no taverns; a stranger will go to almost

any house, and, putting out his hand, say, 'a pilgrim,' ' a traveller,' and his wants are at once met. Ver. 8. 'False accusation,' oppression under pretence of law: ‘fourfold,' this was what the Jewish law required, Ex. xxii. 1; 1 Sam. xii. 3. Ver. 9. 'A son, &c.,' by birth and by faith in Christ.

QUESTIONS.

1. What do you know about the city of Jericho? Judg. vi. 17-26; 1 Kings xvi. 34.-2. Does our Lord's goodness in so wicked a place teach us any duty?—3. Can you describe the office of the publican? -4. What made his conversion very unlikely? Matt. xix. 23; Mark x. 23; 1 Tim. vi. 9.-5. From what motive may we suppose he wished to see Jesus?-6. What scheme did he adopt?—7. If we are in earnest about seeking Christ, how shall we treat difficulties?—8. When Jesus saw him, what did he say ?-9. How did Christ know him?-10. Can you explain Christ's intention to go to his house ?— 11. Had Jesus any other object in view besides his own convenience? -12. What change did Jesus work in the heart of Zaccheus ?—13. Did Zaccheus give any proof of a change of heart?-14. How should we, after our conversion, act towards our former companions ?—15. Why should we try to repair the injury we may have done?-16. By what means does Jesus now seek an admission to our hearts?— 17. Why should we, like Zaccheus, receive him?-18. Ought we to make haste in welcoming him to our souls?—19. How will our receiving Christ make us joyful?-20. What is said in Rev. iii. 20?— 21. On what does our salvation depend?

Nov. 5.-ELIJAH Fed.—1 Kings xvii. 1-16.

NOTES.

Ver. 3. Get thee hence,' in order to be saved from the hand of Ahab, 1 Kings, xviii. 10: Cherith' is said to have been a rapid torrent, forming a ravine, in which Elijah might hide himself. Ver. 6. And the ravens, &c.,' these voracious birds might bring food for their young, and drop it by providence, so as to afford the Prophet sufficient nourishment: morning and evening,' birds always seek their food at these times in warm climates. Ver. 12. A barrel,' or rather an earthen jar, in which corn is kept in the East, to preserve it from insects: 'two sticks, this phrase is often used among the Hindoos, two being put for many; to gather sticks for boiling rice, is the woman's work. Ver. 16. Wasted not,' being miraculously multiplied to support the Prophet and his kind host.

QUESTIONS.

1. What did Elijah threaten to Ahab the king of Israel?—2. Why was this drought brought? Kings xviii 18.-3. What was the length of the famine? Luke iv. 25; James v. 17, 18.-4. What was Elijah's situation at this time?-5. In times of general distress, may God's people hope for succour? Is. xxvi. 20; xxxiii. 16.-6. What views should Christians take to reconcile them to their trials? -7. How did God provide for Elijah's support at Cherith ?-8. Can you tell how this may have been accomplished ?-9. When we are in the path of duty, should we ever despair of God's help?-10. If we are not industrious and prudent, can we expect God to provide our daily food?-11. When the water of the brook failed, where was Elijah directed to go?-12. How was he there supported?-13. Did the widow lose or gain by entertaining God's servant?-14. What does David say in Psalm xxxvii. 16?-15. If we are ever brought into

extreme poverty, how should we seek for food?-16. While allowed to seek all things necessary for the body, what is our highest concern? John vi. 27.-17. Under what idea are spiritual provisions represented in scripture? Is. xxv. 6.-18. If our souls do not enjoy the bread of life, whose is the guilt?

Entelligence.

Barnet.-On Tuesday, the 8th of August, the Sabbath school teachers belonging to Wood street chapel, Barnet, at their annual tea meeting, presented their respected Superintendent, Mr. William Brunt, with a handsome mounted map of the world, and a beautiful terrestrial globe, as a memorial of esteem for his long and devoted attachment to the school.

Birmingham.-The Rev. T. Nunns, M.A., of St. Bartholomew's chapel, eing about to enter on the Incumbency of St. Paul's, Leeds, his congregation determined on presenting him with some permanent memorial of their devoted attachment. A Silver Tea Service and Salver, weighing 165 ounces, were purchased, by subscription, and a large tea party was held in the school room for their presentation. A very suitable address from the congregation was read by Mr. R. B. Potter; this was followed by some beautiful remarks by the Rev. M. W. Foye, who is to succeed Mr. Nunns, and was most touchingly acknowledged. A very interesting part of the evening's engagements now arrived. Mr. S. Bartholomew, in the name of the Sunday schools which Mr. Nunns had so greatly advanced, read an address from the teachers, and presented an elegantly silver mounted inkstand, with the following inscription:-" Presented to the Rev. Thomas Nunns, M. A., by his Sunday School Teachers, as a testimonial of their love and esteem, on the occasion of his retirement from the Incumbency of St. Bartholomew, Birmingham, 1843."

The Rev. Mr. NUNNS then rose and said :-My dear friends, the Sunday school teachers,-There are few periods in one's passage through this unkind world, in which one is allowed to feel the kindness of friends to be even painful and oppressive. Yet, in the lives of some, such periods do occur, and such is the present hour to me. To receive from you, to whom I am so much indebted for the aid you have so long and so willingly rendered, variously, in the discharge of my ministerial duties-who, in addition to your daily labours for your daily bread, have so readily sacrificed the rest of the LORD's day to continued labours, not less arduous because not entirely those of the body-so affectionate a testimonial of your esteem as your address to me is, and so valuable a one as the very handsome inkstand now before me, is almost more than I can bear. While I receive so handsome a present at your hands, with the sense of increased obligation to you, let me assure you of my deep conviction of the great value of these. One circumstance which greatly increases the value of your services in instructing the children in our Sunday schools, and which has always rendered your services of the greatest utility, is, that you yourselves for the most part, belong to the class in society to which the children of our schools belong : you have most of you been taught in the Sunday schools. A more incontestible proof of the value of Sunday school instruction could not be adduced. I return you my

sincerest thanks, and intreat you to continue your valuable labours under the ministry of my successor, in his ministry, which you have afforded me in mine: strengthen his hands and comfort his heart, as you have strengthened my hand3, and comforted my heart. In your address to me, you notice one circumstance belonging to my removal from St. Bartholomew's, Birmingham, to St. Paul's church, Leeds, on which, for its propriety, I will for a moment dwell. You are quite right in regarding this as a providential matter: I look upon it entirely as such. It was not my seeking. It was not one to which I had looked forward, or had calculated upon. It was presented to me in such a way that, feeling it as a call of PROVIDENCE, (though I hesitated, perhaps, longer than I ought,) I felt I ought not in duty to decline. It not being a way of my own contriving, but GOD's, I look in faith for (both upon my removal hence, and my ministry there) GOD's heavenly blessing. Again I thank you for your self-denying labours in the Sunday schools; so now for this parting testimony of your affection and esteem. Persevere in your good works while you can, for iniquity abounds, and 'the night cometh'—the night of death-' wherein no man can work.'

The large company was then dismissed with a benediction, and in retiring each person took a kind and an affectionate farewell of their beloved pastor. Chipping Sodbury, Gloucestershire.—On Sunday, the 13th of August, the Sabbath school in connexion with the church and congregation under the pastorate of the Rev. J. Howe, held its thirty-third anniversary, when two sermons were preached by the Rev. G. H. Davis, Bishop of the Baptist church, King street, Bristol. In the morning the congregation was good, and in the evening overflowing, many being obliged to leave, incapable of obtaining admission. On the following afternoon, the 14th ult., the children belonging to the school, numbering nearly 200, walked in procession through the town, to the residence of Leonard Vassall, Esq., Brook house, many with banners, bearing most appropriate inscriptions; and those who were not supplied with these carrying wreaths and baskets of flowers, most tastefully got up, preceded by the Sodbury band, who very kindly offered their services gratuitously, and having walked round the lawn, passed on to an adjoining field, sufficiently near for the family to hear, in which previously the children of the Union had collected, when an address was delivered by Mr. Davis, the children rewarded with suitable books, and a cake having been given to each child, Mr. Davis proposed three cheers to the Queen, which being heartily responded to, the procession returned in the same order to the chapel. At five o'clock, 260 of the friends of Sabbath schools sat down to tea in the Town Hall, which was tastefully decorated with evergreens and flowers, and at half-past six a public meeting was held in the Hall; the attendance was so great that the speakers were obliged to alter their position (having seated themselves at the top of the hall), being quite inaudible to one half of the company present. Chairs were placed in the midst of the congregated mass, and addresses of a very interesting and encouraging nature were then delivered by the Revds. Messrs. Howe, Taylor, Watts, and Davis.

East Retford.-The Wesleyans here are on the point of forming a Sunday school union for the whole circuit, in order to disseminate information on the subject of education and other mutual objects. A deputation was sent on the 23rd of July, to several of the principal schools in the country, and which in most places was very cordially received, with a promise of co-operation. The