These Jebusltes had two or three ideas at least which are worth remarking. They had a true idea of the essential condition of a nation's prosperity - for the people of Jebus had called their city "Salem" - that is, "peace." And the title of their king was Melchizedek, or Adoni-zedek - King or Lord of Righteousness. These names are amongst the earliest contributions to the science of political economy. The one name, "Salem," contains as much valuable suggestion as is found in many books on "the wealth of nations." The second condenses all principles of sovereignty into a single word. No one is a good rafter unless the title Adoni-zedek would suit him. King or Parliament, the Father in his family, the Prime Minister in his Cabinet, all should remember that the ruler of men is really an usurper unless the title, Lord of Righteousness, suit him. Let us look at this name, and observe -

I. We have here A GRAND TITLE FOR A RULER. Perhaps the people had degenerated since the days of Abraham. Then this ruler was that Melchi-zedek, who was a "Priest of the Most High God." However degenerate, they cling to this title, and as the kings of Egypt were Pharaohs; and those of Gath, Abimelechs; and those of Damascus, Benhadads; so those of Jerusalem were Adoni-zedeks. There is an instinct in all people that desires the throne to be filled with righteousness. Just as in our days, the Khan of Merv has carried the same titles - King of Righteousness and King of Peace - so in the absence of constitutional checks on regal power, they gave their kings the title which was meant to be at once impulse and restraint. The lesson of this title should be learned by all of us. In a ruler of men there are many qualities requisite. Wisdom to perceive the true necessities of those under his care; strength and energy enough to carry out the dictates of wisdom; courage to face and provide calmly against every, danger. But when the utmost value has been allowed to these supreme qualities, an accurate judgment will still allow a higher value to one other - that of EQUITY. In outside relations, equity will enable a king to maintain peace with neighboring peoples better than any diplomacy or strength could do. In ancient days, the king was the judge of all causes, from those of our County Courts to those of the Court of Chancery. What a boon to a people when the judge was an embodiment of justice inaccessible to bribes, ready patiently to unravel the entangled case, never misled by partiality or by antipathy, but to those liked or disliked meting out even-handed justice. This old people saw all these things, anti when a Magna Charts was an impossibilty, they tried to compass its ends by giving their king this stimulative and restraining title. Righteousness is still the most essential quality of a statesman. Fairness of mind that holds the balance evenly between all conflicting claims - this has been the distinguishing quality of all the English statesmen of this century who have earned the nation's gratitude. It is the quality needed in our Legislature today. It is the quality needed by every employer of labour. The serving classes want no favour, nor mere amiability in a master. Fairness will ever secure their deepest attachment. A father in a family should be a "Lord of Righteousness." In short, this equity is the supreme want everywhere. People would be more charitable if they were more just. And peace in homes, in churches, in nations would be much less frequently imperilled, if only fairness of mind moderated the claims we make, and permitted us to see whatever element of right lay in the claims made upon us. If we have here a good title, observe secondly -

II. We have A GREAT TITLE BORNE BY ONE OF A POOR NATURE. Name and nature do not always correspond. And here "The Lord of Righteousness "is found acting unrighteously. Gibeon with its sister cities was probably disliked for its republican institutions by all those neighbouring states that maintained a monarchy. Now to the fault of liberty it adds the sin of wisdom. A maxim, unfortunately not obsolete today, was accepted then - that the making of any alliance containing a possibility of danger to us is a sufficient casus belli against the state that makes it. His title had not sufficiently instructed this ruler to make him see the wrong of this position. He is perhaps the more easily led to make war against Gibeon because, guarding as it did one of the great passes into the heart of the kingdom, to seize it seemed the best way of securing the safety of the country from Israelitish attack. And so unrighteously the "King of Righteousness" attacks his neighbours; and, like so many, shows that the grandeur of a title is not always matched by greatness in him who bears it. A long way from us in time, locality, and circumstances, how near us in nature does this characteristic bring him. Sometimes we inherit great names, and forget the lesson of the poet -

"They who on the deeds of ancestors enlarge,
Do but produce the debt, not the discharge." Sometimes God gives us names, which it is our duty to illustrate and justify. "Children of Light, "Sons of God, "Heirs of God, "Chosen Generation," "Royal Priesthood." Is there never any discrepancy between the titles we bear and the lives we lead? We cannot help having these great names applied to us. They belong to all who have been born again by the birth which is from above. And God gives us them that they may "marshal us the way that we are going." Let us try and act up to our name, and not have the melancholy fate of being condemned by the very title that we bear. Lastly observe -

III. PROFESSION CANNOT SAVE FROM PERDITION. This man with the grand name perishes miserably - dishonoured, hanged, involving in his own ruin that of his people and that of all those confederated with him. The providence and the judgment of God are no respecters of persons. As we sow we reap. The obedience of faith is salvation. The unrighteousness of self will is destruction. Let us see that we have more than the "name to live," lest the greater name only condemn us to the greater destruction. - G.

The greatest poet of Greece has sung in stately numbers the deeds of heroes whom his race adored. We listen to their counsels, we hear their battle shouts, we see their awful blows. Yet after all this plain, unvarnished tale depicts with more fidelity and power the progress and results of a conflict, the most sublime in its accompaniments that this earth has ever seen. In this chapter we have recorded not only one of Joshua's most brilliant victories, but one of the world's greatest battles: a struggle surpassing in importance and interest Issus or Arbela, Marathon or Cannae, and affecting to an incalculable extent the religious and political, the moral and the material, welfare of mankind. First of all we listen to the summons — "Come up unto me, and help me, that we may smite Gibeon," &c. Notice from whom the summons comes. From Adoni-zedek, king of Jerusalem. This is a strange thing. From this man's name, Lord of Righteousness, and from his heritage, Jerusalem, we would have expected something very different. He is certainly the successor, probably the descendant, of Melchizedek. Here is a man who bears the best of titles, but is, alas! unworthy of it. Nothing could be better than his name; few things are worse than his fame. Learn from this sad lesson that piety is not hereditary. The descendants of the righteous may be a wicked seed. This is a sad thing. A noble ancestry is not a thing to be despised. It is unwise and ungrateful to ignore the records and the glories of the past. This is also a dangerous thing. The opposition of those who have thus fallen is always most dangerous. None are so bitter and remorseless, so vehement and virulent, so venomous and subtle, as renegades. Notice to whom Adoni-zedek's message was sent. It was not sent to all the members of the great national league. That was impossible, because the submission of the Gibeonites had split the confederacy into two unequal parts. Instead of one vast army marching to crush the invader there must now be two: one in the south, the other in the north. That of the south is smaller, therefore more easily set in motion; and it is also placed nearer the centre of attack. Thus we see how God has restrained the wrath of the enemy and deprived him of half his might. Even so all coalition against Him must fall to pieces. Transgressors are always lacking in cohesion. It was to Gibeon that Adoni-zedek summoned his confederates. Thus his enmity was manifested against their defection. Still this summons of Adoni-zedek betokens fear. It is to some extent the blustering of a bully who is at heart a craven. We know this, for we are told that "When Adoni-zedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it... that they feared greatly." Therefore because they fear they do not come alone. They keep their courage up by company. How many are like them. They do fear when spiritual truths are brought before them, when God's judgment stares them in the face; yet they try to find comfort in the thought, "Well, if I am lost a great many will be badly off." Nay! nay! It is a vain thing to banish fear by such thoughts. Such a fear as that works destruction; because being accompanied, by a rebellious heart and a darkened mind it led to union against God. Hatred against the Gibeonites is a very distinct characteristic of Adoni-zedek's message. Yet, after all, what right had they to be thus angry with their old friends? Had not the Gibeonites a right to have a mind of their own, especially in a matter that concerned their very existence? But the human heart remains the same. When the sinner turns from his rebellion and humbles himself before God, then is the time for the wrath of man to be revealed. This hatred is most unreasonable, for, like these Gibeonites, the penitents in throwing down the weapons of their rebellion set an example which it is the highest wisdom to follow. The cunning and the impiety of these Canaanites are also revealed by this confederation. They will prevent further defection; they will gain one of the most important strongholds in the land; they will make the old league possible. Thus they displayed their craft. And in doing so they proved their impiety.

(A. B. Mackay.)