allows them to begin, and cannot stir one moment after God commands them to stop. The very worst of Satan's instruments are working in chains. He could not touch Job's property or person until God allowed him. He could not prevent Job's prosperity returning, when God's designs on Job were accomplished. Our Lord's enemies could not take and slay Him, until the appointed "hour" of His weakness arrived. Nor yet could they prevent His rising again, when the hour came in which He was declared the Son of God with power, by His resurrection from the dead. (Rom. i. 4.) When He was led forth to Calvary, it was " their hour." When He rose victorious from the grave, it was His.

The verses before us throw light on the history of believers in ages gone by, from the time of the apostles down to the present day. They have often been sorely oppressed and persecuted, but the hand of their enemies has never been allowed entirely to prevail. The "hour" of their trials has generally been succeeded by a season of light. The triumph of their enemies has never been entire and complete. They have had their "hour," but they have had no more. After the persecution about Stephen, came the conversion of St. Paul. After the martyrdom of John Huss, came the German Reformation. After the Marian persecution, came the establishment of English Protestantism. The longest night has had its morning. The sharpest winters have been followed by spring. heaviest storms have been changed for blue sky.

The

Let us take comfort in these words of our Lord, in

looking forward to our own future lives.

If we are

followers of Christ, we shall have an "hour" of trial,

and it may be a long hour too. But we may rest assured that the darkness shall not last one moment longer than God sees fit for us. In His good time it shall vanish away. "At evening time there shall be light."

Finally, let us take comfort in these words of our Lord, in looking forward to the future history of the Church and the world. Clouds and darkness may gather round the ark of God. Persecutions and tribulations may assail the people of God. The last days of the Church and world will probably be their worst days. But the "hour" of trial, however grievous, will have an end. Even at the worst we may boldly say, "The night is far spent and the day is at hand." (Rom. xiii. 12.)

NOTES. LUKE XXII. 47-53.

49.-[What would follow.] The Greek expression so translated is literally "the thing about to be, or about to take place." 50.-[One. of them smote the servant.] We know from St. John's Gospel, that the servant's name was Malchus, and the disciple who smote him was St. Peter. The two names are not given by Matthew, Mark, or Luke, though all three mention the fact. This cautious silence of the three first Gospel-writers is easily accounted for. St. John's Gospel was probably not written till many years had passed away after the crucifixion. There was then no necessity for keeping back names from motives of prudence.

[Cut off his right ear.] Theophylact sees an allegorical meaning in this incident. He regards the high priest's servant as a type of the whole Jewish priesthood, who from that time were, tò become slaves and lose their right ear. (Deut. xv. 17.)

Barradius takes another allegorical view, and regards the servant as an emblem of the whole Jewish nation, which had no ear to hear Christ and the prophets, and was deservedly punished by judicial deafness. But as Malchus was mercifully healed and had his ear restored, so was it to be with many of the Jews.

Strange as these views may seem, it is fair to say that Major quotes a passage from a modern writer, containing an elaborate attempt to maintain much the same theory, the main point of it being that the cutting off of the ear typified the abolition of the Levitical priesthood.

For my own part I am unable to see that these allegorical views are sound, and according to the mind of the Spirit. 51.-[Suffer ye thus far.] The meaning of these words is a point on which commentators are not agreed. The following are the three principal interpretations.

1. Some think that the words were addressed to our Lord's enemies, and had special reference to His disciples. "Bear with them. Suffer them to go away quietly. Let them go away." This is the view of Whitby, Scott, and Henry.

2. Some think that the words were addressed to our Lord's disciples, and were intended to calm them, and restrain them from fighting. "Suffer them to take me. Permit them to lay hands on me. Do not attempt resistance. Let them carry out the will of God, by taking me." This is the view of Calvin, Brentius, Gerhard, Bengel, Major, Olshausen, Burgon.

3. Some think that the words were addressed to our Lord's enemies, but with special reference to the case of Malchus. "Suffer me to heal this wounded man. Before binding me, let me do an act of kindness, to repair the wrong done by my hasty disciple." This is the view of Bullinger, Barradius, Doddridge, Clarke, Alford.

The first and second views are certainly in harmony with the account given by the other evangelists. The last is perhaps the one most in accordance with the simple view of the Greek words.

[He touched...ear...healed him.] There are several remarkable things about this miracle.

It is the only instance in the Gospels of our Lord healing a fresh wound caused by external violence.

It is a striking instance of a miracle worked on an enemy, unasked for, without faith in the person healed, and without any apparent thankfulness for the cure.

It is an extraordinary proof of the wickedness and hardness of our Lord's enemies, that so wonderful a miracle as this could be wrought without any effect being_produced on them. Some think that in the darkness the miracle was not seen by any one except those immediately round Malchus.

52.-[The chief priests.] Let it be noted, that so much importance was attached to making our Lord a prisoner, that men of the rank and dignity of high priests were not ashamed to go out at night to accompany the soldiers who went to arrest Him. 53.-[Your hour...power of darkness.] Two parties seem to be brought in here,—the wicked Jews, who were about to deliver our Lord to Pilate, and the devil, under whose instigation they were acting. It was the brief "hour" of triumph which the

unbelieving Jews, by the determinate counsel and foreknowledge of God, were to enjoy. It was the little season, during which the prince of the darkness of this world was to have "power,' and to all appearance to prevail over the second Adam, as he had prevailed over the first. And yet neither wicked men nor a malicious devil could go a hair's breadth beyond the limit appointed by God, or triumph over the Son of God a minute beyond the time decreed by the eternal counsels. They knew it not, but so it was. Even now, our Lord would have them know they were only able to take Him prisoner because God permitted them a little season of "power."

LUKE XXII. 54-62.

54 Then took they him, and led him, and brought him into the High Priest's house. And Peter followed afar off.

55 And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.

56 But a certain maid beheld him as he sat by the fire, and earnestly looked upon him, and said, This man was also with him.

57 And he denied him, saying, woman, I know him not.

58 And after a little while another saw him, and said, Thou art also of

them. And Peter said, Man, I am not.

59 And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him: for he is a Galilæan.

60 And Peter said, Man, I know not what thou sayest. And immediately, while he yet spake, the cock

crew.

61 And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice.

62 And Peter went out, and wept bitterly.

THE verses we have now read describe the fall of the apostle Peter. It is a passage which is deeply humbling to the pride of man, but singularly instructive to true Christians. The fall of Peter has been a beacon to the Church, and has probably preserved myriads of souls from destruction.-It is a passage which supplies strong proof that the Bible is inspired and Christianity is from God. If the Christian religion had been the invention of uninspired men, its first historians would never have told us that one of the chiefest apostles denied his Master three times.

The story of Peter's fall teaches us, firstly, how small and gradual are the steps by which men may go down into great sins.

The various steps in Peter's fall are clearly marked out by the Gospel-writers. They ought always to be observed in reading this part of the apostle's history. The first step was proud self-confidence. Though all men denied Christ, yet he never would! He was ready to go with Him both to prison and to death!-The second step was indolent neglect of prayer. When his Master told him to pray, lest he should enter into temptation, he gave way to drowsiness, and was found asleep.-The third step was vacillating indecision. When the enemies of Christ came upon Him, Peter first fought, then ran away, then turned again, and finally "followed afar off."-The fourth step was mingling with bad company. He went into the high priest's house and sat among the servants by the fire, trying to conceal his religion, and hearing and seeing all manner of evil.-The fifth and last step was the natural consequence of the preceding four. He was overwhelmed with fear when suddenly charged with being a disciple. The snare was round his He plunged deeper into

neck. He could not escape. error than ever. He denied his blessed Master three times. The mischief, be it remembered, had been done before. The denial was only the disease coming to a head.

Let us beware of the beginnings of backsliding, however small. We never know what we may come to, if we once leave the king's high-way. The professing Christian who begins to say of any sin or evil habit, "it is but a little one," is in imminent danger. He is sow