gathered: it must therefore be "bolled," or risen in stalk, in February. Barley is in Egypt gathered a month before the wheat; and as the wheat harvest takes place in May in Lower Egypt, and in April in Upper Egypt, the barley must have been in ear in the latter part of February. Of the "rye," we cannot positively speak, not clearly knowing what it is. It was not rye, as that is a plant of colder climates than Egypt. It was most probably spelt, (triticum spelta,) which is known to have been largely cultivated in that country. But what chiefly engages our attention in this remarkable text is, that it is one of those which have a bearing upon the authenticity of the composition in which they appear,—the more satisfactory on account of their unobtrusive character. The fact here mentioned is not of such importance in itself that tradition would be in the least likely to preserve it, or an historian of a subsequent age to introduce it. In an eye-witness of the scene, excited as his mind was by its whole aspect, it was natural to record such particulars; but it would have been unnatural in a writer otherwise circumstanced. stretch forth his hands towards heaven in prayer to the Lord, than the hail and the rain suddenly stayed, the lightnings fled, and the thunder ceased to roar. One would think this were enough to move the very stocks and stones. But in the universe there is one thing less easily moved than stocks or stones,—a hardened human heart; and Pharaoh had that heart. CHRIST CRUCIFIED. THE mystery of our redemption, when tolerably understood, and fairly considered, not only justifies itself to right reason, as necessary, so that "Christ the Son of God, and sinless," must needs have suffered, or neither the prophecies could have been fulfilled, nor mankind saved; but claims also the wonder and adoration of all men, who may see in it an abyss of mercy and love, not less profound or extensive than its wisdom. How does the understanding stretch to comprehend this wisdom! How should the heart expand to make room for a right sense of that love! In this remarkable storm the hail was ac- Was it Thou, the Wisdom, the Word, the companied by thunder and lightning;-such Light, the eternal Son of God!-who from crashing thunder and such glaring lightning the beginning lay in the bosom of the as might have appalled even those accus- Father!-who sat, with Him, on the throne tomed to "wild tornadoes," but absolutely of heaven, in unapproachable light and glory! horrifying to those who knew so little-who, with Him, received the hallelujahs of of these phenomena, in their sterner aspects, all the heavenly hosts! Was it Thou,-who as the Egyptians. One writer declares that came to save us from our sin, and all the during two years he spent in Egypt, he never horrors of the pit!-to make us partakers of heard thunder but once, and then so faint thy holiness and of thy glory! that several persons who were with him did not take any notice of it. Ver. 27-35. Even the proud heart of Pharaoh was for the time shaken; and, sending for Moses and Aaron, he confessed that he had been in the wrong; that he had been righteously punished; and promised that he would resist their demand no longer, if they would but this once "entreat the Lord that there be no more mighty thunderings and hail." Here, then, was the acknowledgment which the Lord had declared that he would extort from this proud and presumptuous king. He acknowledged that this was the Lord's doing, and that his judgment, though terrible, was righteous; and he admitted that Moses was His accredited agent, empowered to bring on these judgments, and to remove them. It was to confirm this conviction, that Moses went out of the city to an open and public place, and there those who gazed earnestly upon his movements saw, that no sooner did he And And didst thou, from the highest heavens, descend into this nether world, and "take on thee the form of a servant," to wash us from our sins! How infinite was thy humility!-how tender thy pity for us! who are we, Lord, "that thou shouldest come under our roof!"—we, who are but dust and ashes, weak, foolish, vain! And, O that this were all ! O Lord, we are wicked also!-rebels in arms against thy Father and thee!—"slaves sold under sin," and under the just sentence of death temporal and eternal! And art thou come to save such a race of monsters from ourselves! O mercy infinite!-O mystery of mercy inconceivable! And what hast thou done to save us? What is the price thou hast laid down for our souls? O, how can it be told! What were the banishment, the oppression, the poverty, to which thou wast exposed, in comparison to the persecutions and accusa groans of the damned:-"My God, my God, why hast thou forsaken me!" Yet in these words, which, beyond all others ever uttered, mark the heinousness of sin, what consolation for him, could he taste it, who dies in despair! tions, levelled with infernal bitterness against thy person and character? What are these persecutions and accusations, to thy agony in the garden, when, by the extreme torture of thy thoughts, the blood was forced through thy pores? Or what again was this to the weight of all our sins, and the wrath of Ah, what cry is that!-what darkness! Divine justice poured at once upon thy head!-what shaking of the earth!—what yawnTo this, death such as ours would have been ing of graves!-what rending of rocks! pleasure, and despair joy. It would have The dead, the very rocks, hear thy dying been impossible for thy human nature to cry, O Saviour of souls! The sun hides his have sustained this load, or withstood the face from thy death, who gave him being. violence of such a rack, had not the Divine Hell feels the stroke of that death which nature upheld the human, and hardened it destroys him that hath the power of death, for the horrible encounter. and, rousing her infernal fires, throws the upper earth into convulsions! - And now, blessed Jesus, having accompanied thee, but O, at too great a distance, like thy first disciples, we have heard the false accusations laid against thee; we have heard the popular cry set up for thy blood; we have heard thy judge acquit and condemn thee, on the same evidence. Now, they strip thee, clothe thee again in purple, as a mock king, and bind thy temples with a crown of thorns! Now they buffet that sacred head, where infinite wisdom is seated! All this time we hear no complaint nor answers from thee, thou humble, silent, Lamb of our salvation! What dignity in thy humility!—what heroism in thy patience! -what a triumph is mercy making over malice! But the cross, that altar for the great sacrifice, is now prepared: the melancholy procession sets out for the place of execution: and lo, thou art nailed to the accursed tree, for the greater reproach between two thieves. Behold, thy murderers taunt and deride thy agonies, and endeavour to prove thee not to be the Son of God, nor the King of Israel, by the reproach of thy cross; and thus the noblest instance of goodness that ever was exhibited to mankind, is represented by art and malice as nothing but impotence and imposture. Let heaven and earth attend to thy return for this, as to a sound, more sublime and sweet than that which is sent up to the throne by the whole celestial choir:-"Father, forgive them, for they know not what they do." O, surely, thou couldst not pray in vain for the pardon of sin, now made thy own at the instant of atoning for it with thy blood! If this thy prayer was not heard and granted, we all perish for ever, inasmuch as we all have joined in thy murder. What other words are those we hear from thee, more expressive of misery than the Such was the awful scene at the crucifixion of the Son of God!-SKELTON. THE PALM OF TRIUMPH. THIS day is called Palm Sunday in the Roman Catholic church, in commemoration of our Lord's triumphant entry into Jerusalem, when the multitude strewed palm branches in his path. The name for the day is preserved generally in the land, though not, as some suppose, recognised by the Church of England, which has no allusion to the event in its services for the day, and does not insert the name in its calendar. Neither does the old custom of carrying about palm branches (or substitutes for them) subsist, it having been abolished in the second year of Edward VI. In the order of events, the commemoration was well placed; for although there are some differences in the computation of the circumstances of our Lord's last days, it seems that the triumphal entry did take place on the Sunday before the Friday on which he was crucified. The position of our Lord at the time was this.-Going up to Jerusalem for the last time, in order to attend the Passover, he has traversed the eastern side of the Jordan, passed the river, gone through Jericho, and, ascending to Mount Olivet, been entertained and anointed at Bethany. Having on the Sabbath taken rest and refreshment in the friendly home of Mary, Martha, and Lazarus, he proceeds on the first day of the week—as may be to-day-to visit the guilty city where he was to meet his end, and finish his work. The time has therefore now come for making a full avowal of his Messiahship. Deeds, especially in the East, speak more forcibly than words. Accordingly he assumes the outer signs of his Divine functions, as they are indicated in the prophetic books :— "Rejoice greatly, O daughter of Sion! Thus prepared for his triumphal entry into the capital, Jesus is welcomed with enthusiasm. This is the moment for which his apostles and disciples have longed and prayed. The happy hour has come at last. No more doubt, no more ambiguity: the claim to the Messiahship is clearly and publicly made. Peril, flight, and persecution are at an end: a speedy triumph will bring a full reward. The little band that surrounds the Christ is full of joyous confidence. The exhilaration of its members communicates itself to the surrounding crowd, who rend the air with shouts of exultation, and, in a truly Oriental manner, throw off their outer garments, and spread them before the advancing steps of the royal visitor. While this triumphal band descend the western side of Olivet, lo, crowds pour forth from the eastern gate of the city! Eager to salute the Messiah, they hurry forward; and, as they go, tear and cut down branches from the palm-trees that they come to on their way, and with these tokens of joy, beauty, and victory, hasten to greet the Lord of glory, the Son of David, the long and now most eagerly expected Prince of Peace. The two bands join their numbers, and combine to spread gladness and exultation at every step. But what has brought that rejoicing troop from the city? Something special is seen in their going forth,-seen in their speed and in their very looks. These are people that were with Jesus when he not long since called Lazarus out of his grave and raised him from the dead. They have borne their record there within those walls; and now, on the first rumour of his approach, they and those whom they have influenced, hasten to give him the warmest welcome,—for their eyes have seen, and their hearts felt his wondrous beneficence. Their testimony already known to the Pharisees, when now displayed in this public avowal of his cause, struck the priesthood with dismay; and they said, "Perceive ye how ye prevail nothing? behold, the world is gone after him." While Jesus and his company proceed toward the city, let us describe one or two of its more prominent features at this moment. Jerusalem is crowded in every part. Houses, and roofs of houses, swarm with men, women, and children. The highways are covered with tents, and with tents are the suburbs filled and enlivened;-for by this temporary shelter only can accommodation be provided for the myriads that are now streaming to the metropolis from all parts of the land. The Passover is about to be held, —that solemn and joyous commemoration of the nation's deliverance from the hands of Pharaoh. The festivities of the great national holiday find a congenial time in the season of the year. It is spring; it is an Eastern spring: the air is pellucid and soft,— of lustrous brilliancy, and loaded with fragrance. Birds sing in every branch, and every brake and bush teems with glad insectlife. Already the fruit-tree puts forth its green fruit, and the fields are white unto harvest. The night is lighted up with a never-setting moon, and the day is bright without a cloud. Special circumstances give to this Passover a special character. The fame of Jesus has now filled the country. To him every eye is turned, of him every tongue speaks. His words have gone forth to the end of the land, and all are now on the tip-toe of expectation. Shall they see him?—will he come to the Passover? Not long since he fled before the plotting priests of this city: will he return?-will he assert his Messiahship?—will he face his sacerdotal enemies? A report spreads that he forms one of the caravan of pilgrims that pass through Pera to Jerusalem. Messengers bring word that he is at Jericho. Shortly after, others report in the city that they have seen him in Bethany; and, lo, now he and his are seen descending the slope of Olivet, and approaching the gates. But, mark!—the advancing crowd suddenly stops. What, does the so-called Messiah hesitate? Is he afraid of the rencounter with the conservators of the national faith? At the last moment is he about to resign his pretensions? No: he is overpowered with grief. As he looks on that beautiful city, reverts to its better days, and in vision sees its miserable end, he breaks into tears and says,-O that "thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another, because thou knewest not the time of thy visitation." The lamentation is over. The joyous crowd move onward, and enter Jerusalem. With them enters the Messiah in royal state. The whole city is moved. “Who is this?" flies from tongue to tongue; receiving for answer, "Jesus, the Prophet of Nazareth in Galilee." But where should the long-expected prophet display his credentials, save in the house of his Father? The Christ therefore enters the temple. Forthwith on his footsteps crowd the blind, and the lame. He heals them; and so demonstrates his Messiahship. As the blind joyously open their eyes, and the lame walk and leap in the gladness of recovered strength, bands of little children, caught by the prevalent enthusiasm, utter their sympathy in ringing tones:-"Hosanna to the Son of David!" This was too much for the priests and scribes who lurked in the crowd. Why, here in the very words of Scripture, is a formal acknowledgment of his Messiahship; and already on the hill-side there, a similar acknowledgment has, we are told, been made. The madness is at its height. These children will fill Jerusalem with his fame. It must be stopped. Soon displeased, his foes go to Jesus himself, and with a rebuking voice ask,-"Hearest thou what these say?" Yes this is another token of my reign, for have ye never read, "Out of the mouth of babes and sucklings thou hast perfected praise?" The answer is received with a scowling and threatening brow. Already the priests had issued an order for his apprehension. But little did they expect that he would thus openly brave them in the citadel of their power. Now, however, they have him within their reach. True, he is surrounded with a wall of fire in the popular favour. But popular favour is a fickle thing, and this very zeal may be turned to his ruin. They form their stratagems, they weave their plots, they bide their time. The end, they say is coming; he or we must perish. And Jesus knew their temper and their power. Calm amid all these rejoicings, he, of all his band, was the only one that understood the nature of his triumph. No, not in this outward way, not in those acclamations, not in that regal reception, nor even in those miracles of healing, was the palm of his victory won,but in momentary darkness without, and unshaken firmness of soul, and entire surrender to God's will,-in death, in the tomb. For thus in the midst of these peals of triumph he spake :-" The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me." "Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again." But those dark words fell like lead on the people's hearts. "Death! what does the term bode? The Christ abideth for ever; this, then, is not the Christ." And so, misled by false conceptions, the people gradually dropped away, allowed fear of the rulers to damp their enthusiasm; and placing themselves under the shelter of prudence, came, ere long, into a state of mind which, made keen by disappointment, and aggravated by the risk they had just escaped, was ready to clamour for Jesus's death, and gave to the priests timely and effectual aid for the completion of their fell revenge. The palmbranches are broken in pieces, and scattered on the roads. Jesus is in his sepulchre. Is this the end? The hour has come, but the hour has not passed. The end is not yet. But every minute of that momentous hour was marked by some great event. Peruse the narrative of the last days of the Son of man on the earth. How replete is it with the wisest lessons, with the most awful rebukes, with the tenderest pity, with the deepest and warmest love. And does the plot of those wicked men thicken! How do their toils enclose their victim within a narrow and a narrower circle! How does the darkness take even deeper hues and huger shapes! How does the tempest swell and rage! Hear those piteous cries in the garden. Behold him a bound criminal at the bar of Caiaphas. See, he stands at the tribunal of a heathen soldier. He is even derided and spat upon. A mock triumph is his lot, and from the insults of that hall he is led forth to the agonies of the Cross. CRUCIFIXION. characterise it as most disgraceful and cruel, -crudelissimum, teterrimumque. This instrument of the torture, too, they regarded as a foul thing; and, as if in allusion to Scriptural language, (Galatians iii. 13; Deuteronomy xxi. 23,) they designated a cross as infelix lignum,"- —an accursed tree. Trees were often used as crosses, and that the rather when a number of robbers, pirates, or fugitive slaves, overtaken and overcome in some rural district, were subjected to summary and condign punishment. When, however, convenience served, a whole sea-shore or a road-side, for miles, was furnished with artificial crosses, on which malefactors were suspended. The cross the most readily formed was that which, at a later period, bore the name of St. Andrew's cross, and which consisted of two beams of wood, fastened together cross-wise, thus X, having sometimes a perpendicular pole in the middle, thus X. On the centre beam the trunk of the body was bound, while the extremities were fastened to the arms or branches, the whole frame and every part being intensely stretched and cruelly tortured. Another form was this, T, resembling the Greek letter T. This cross underwent two modifications. The cross beam was lowered thus, †, and a resting-place for the feet was added, thus, . This resting-place was in no way designed to alleviate suffering. On the contrary, by serving to prolong life, it made the amount of torture greater. In order to affix the body to the beams, ropes and nails were CRUCIFIXION is a punishment so remote from our apprehensions, and so alien from our customs, that we are unable to form a vivid conception of the reality, as it once existed, and as it was endured " for us men, and for our salvation," by "the Lord of life and glory." Hence the necessity of specific instructions on the point; the science of sacred antiquities must be brought to enter as a handmaid into the service of religion. This ministry is the more needful, since it may be made the ground of an appeal to our emotional susceptibilities. The senses are channels of communication with the soul, which the well-informed Christian will use but sparingly, lest the Gospel, which is "spirit and life," suffering in its purity, should be abated in, or even altogether lose its power. But God himself has said, "My son, give me thy heart;" and as “out of the heart are the issues of life," so is it very important that our emotional nature should be deeply, thoroughly, and irrevocably engaged in the deep interests of the glorious Gospel of the blessed God, and of his Son Jesus Christ. How can the heart be more readily won, how can the heart be more effectually wedded to divine things, than by the Passion of the Redeemer ? Of that Passion the cross is the dark centre. At its foot the Christian should often seat himself. There, at stated seasons, should he tarry, with a well-instructed mind, meditating on its several scenes, until the whole pano-employed. rama of shame and suffering are before him, and his heart, together with his head, bows down in sympathetic grief, and his eyes gush with tears at the thought that it was sin which brought the blessed Jesus to that painful and ignominious end. With the last-mentioned cross, nails were the more necessary, and commonly nails, or rather spikes, were driven through the hands and the feet. It was customary to avoid doing injury to any vital part, and therefore the chest was not pierced. In this, too, the object was to prolong existence, in In the ancient world, crucifixion, as a order to increase the torture. Crucifixion, punishment, was general. Specially was it | indeed, was specially designed to inflict pain; practised among the Romans. That proud pain rather than death was its aim: the people, however, reserved crucifixion for their question was, how to make the wretched enemies or their subjects, carefully avoiding in sufferer undergo the greatest possible amount their punishments such as would degrade of pain. With our improved ideas of criminal citizens who were masters of the world. Nor jurisprudence, we have no parallel to the did they inflict crucifixion, except on the worst punishment of crucifixion, and must, in order of criminals and the lowest of men. It was to comprehend its atrocity, conceive of a the last penalty they kept for incorrigible punishment in which human ingenuity tasks slaves, on whom originally it was exclusively its powers expressly in order to cause the inflicted. Accordingly they gave it the name of "the slaves' punishment,”—servile supplicium; and a bad slave was reproachfully termed "furcifer,”—cross-bearer. The extreme rigour of the punishment they describe, when they most exquisite, the most complicated, the most intolerable, and the most lasting tortures. With a view to increase the weight of the suffering, every possible indignity was heaped on the criminal. He was, therefore, |