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The Absent Teaoher.

Those boys had no teacher at the opening of the school on a recent Sunday. They were restless and rude. The superintendent seemed worried. As he went from one person to another, speaking timely words, he occasionally looked toward that class of boys, but received oaly positive shakes of the head. They had an unpleasant reputation, and they knew it themselves. As a last resort a visitor was invited to teach them for the day. He did not know them, nor did they know him. Quick as thought they prepared for "a time." ''Can you join me in reading the lesson?" asked the visitor. Answers came thick and fast: "We have no lesson papers." "We don't have any regular teacher, sir." "Nobody likes to leach this class." '' Say, mister, can I go and get some Bibles?" "Too much work to teach us, sir." "We don't think much of this school, anyway." After this volley there was a change of tactics. Instead of a class to teach, the visitor saw that he had a class to tame. He seemed to study each boy separately, and the class as a whole. By a few well-directed questions, he discovered who of the boys was leader, and he began with him. It was not long before that boy's face was on his hands, and his elbows on his knees. He and the teacher were getting into sympathy. His attention had been arrested. Other boys joined as the conversation went on, until all but two had surrendered. These two seemed determined not to yield. The teacher turned to one of these boys, and, putting his hand gently but firmly on him, looked him squarely

in the eye, and said deliberately, "Will you join us—or—not f" For a moment the boy hesitated. He looked at his comrades. They were evidently with the teacher,—and he was left out. He could come in now. He quietly dropped into the circle, and the teacher's victory was won. Most of the class hour had, it is true, been consumed in this effort; but attention and order and unity were fairly secured. It had been no easy task, nor was it accomplished without the result of former preparation and of extended experience; but the time taken had been well spent, and the attempted work well done. As the visitor left the class, one of the boys said, "Mister, will you come and be our teacher? We will do our best if you will." The story of those boys runs thus: They had been taken out of a class against their wish. They had lost interest in the school. One or two teachers had tried to teach them, and failed. No one wanted to experiment with them further. They had won a bad name, and had come to glory in it. This visitor's experience with them had shown that they were not incorrigible. What the result will be depends largely on how they are managed for the next few months. If they are neglected, they will doubtless leave the school with the feeling that they are stronger than its best teachers. If they are wisely cared for by a teacher who knows how to do his work, and who does it in faith, they will be retained in the school, and be, perhaps, among its better and more interested scholars. Aud those boys are specimens of a large class in our city schools. They are worth caring for.—S. S. Times.

"Only Trifles."

When tempted to scorn the little duties of our calling, let us think of such sayings as the following. One day a visitor at Michael Angelo's studio remarked to that great artist, who had been describing certain little finishing "touches" lately given to a statue— "But thoge are only trifles." ''' It may be so," replied the sculptor; "but recollect that trifles make perfection, and perfection is no trifle." In the same spirit the great painter Poussin accounted for his reputation in these words: "Because I have neglected nothing." It is related of a Manchester manufacturer, that, on retiring from business, he purchased an estate from a certain nobleman. The arrangement was that he should have the house with all its furniture just as it stood. On taking possession, however, he found that a cabinet which was in the inventory had been removed; and on applying to the former owner about it, the latter said: "Well, I certainly did order it to be removed; but I hardly thought you would have cared for so trifling a matter in so large a purchase." "My Lord," was the reply, " if I had not all my life attended to trifles, I should not have been able to purchase this estate; and, excuse me for saying so, perhaps if your lordship had cared more about trifles, you might not have had occasion to sell it."

Galileo's discovery of the pendulum was suggested to his observant eye by a lamp swinging from the ceiling of Pisa cathedral. A spider's net suspended across the path of Sir Samuel Brown, as he walked one dewy morning in his garden, was the prompter that gave tfo him the idea of his suspension bridge across the Tweed. So trifling a matter as the sight of seaweed floating past his ship, enabled Columbus to quell the mutiny which arose amongst his sailors at not discovering land, and to assure them that the eagerly sought New World was not far off. Galvani observed that a frog's leg t witched when placed in contact with different metals, and it wa9 this apparently insignificant fact that led to the invention of the electric telegraph. While a bad observer may " go

through a forest and see no fire-wood," a true seer learns from the smallest things and apparently the most insignificant people. "Sir,"said Dr. Johnson to a fiue gentleman just returned from Italy, "some men will learn more in the Hampstead stage than others in the tour of Europe." Wellington's achievements were mainly owing to the fact that he personally attended to such minutiae as soldiers' shoes, camp-kettles, biscuits, horse fodder; and it was because Nelson attended to details in respect of time that he was so victorious. "I owe," he said, "all my success in life to having been always a quarter of an hour before my time." "Every moment lost," said Napoleon, "givs an opportunity for misfortune." Well would it have been f jr himself—as his bitter end proVed— had this European ruler known another fact—that every moment selfishly employed is worse than lost, and " gives an opportunity for misfortune." However, he attributed the defeat of the Austrians to his own greater appreciation of the value of time. While they dawdled he overthrew them.

Sir Walter Scott once lent a book to a friend, and as he gave it to him, begged that he would not fail to return it, adding good-humoredly, " Although most of my friends are bad arithmeticians, they are all good book-keepers." In conclusion, I beg to give the following extract from some poet's witty verses, entitled "The Art of Booking":

"I, of my Spenser quite bereft,

Last winter sore wast shaken; Of Lamb I've but a quarter left,

Nor could I save my Bacon.

They've picked my Locke, to me far more

Than Bramah's patent worth; And now my losses I deplore,

Without a Home on earth.

They still have made me slight returns,

And thus my grief divide;
For oh! they've cured me of my Burns,

And eased my Akenside.

But all I think I shall not say,

Nor let my anger burn;
For as they have not found me Gay,

They have not found me Sterne."
Girrctpondeid of an KmjlUh newspaper.


AUGUST 7. ~~ 1881.

Eighth Sunday after Trinity.

KEY-NOTE: "Every good tree bringeth forth good fruit."


Hie Passover.—Exod. xii. 1-14.

1. And the Lord spake unto Moses and Aaron in the land of Egypt, saying,

2. This month shall be unto you the beginning of months: it shall be the first month of the year to you.

3. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers.'a lamb tor a house.

"4. And if the household be too little for the lamb, let him and his neighbor next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.

5. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:

6. And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel Bhall kill it in the eveniDg.

7. And they shall take of the blood, and shall strike it on the two side-posts and on the upper door-post of the houses, wherein they shall eat it.

8. And they shall eat the flesh in that nigot,

roast with fire, and unleavened bread; and with bitter herbs they shall eat it.

9. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.

10. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.

11. And thus shall ye eat it; with your loin' girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the Lord's passover.

12. For I will pass through the land of Egypt this night, and will smite all the first-born in the land of Egypt, both man and beast; and against all the gods of Egypt will I execute judgment: I am the Lord.

13. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

14. And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations: ye shall keep it a feast by an ordinance forever.


What is the key-note? How is it related to the Gospel and Epistle for the day? What great lesson does it teach us? Are we not saved by faith without works?

What is our lesson to-day? What is its subject? Where and when wa3 the passover instituted? What does passover mean?

Verses 1, 2. When did the Lord give these directions? Where? With what month are the Israelites commanded to begin their year? Exod. xiii. 4. What does Abib mean? When did this month begin? What length of time intervened between the first plague and the ex>idus?

Verses 3-5. When was the victim for the passover to be selected? Why on the tenth day of the month? What was to be done if a household was too small to consume a whole lamb? How many persons were afterwards supposed to be a sufficient number? Might a single person celebrate the passover by himself? Why not? From what class of animals was the sacrifice to be taken? Why was it to be without blemish? What was to be its age? Why?

Verses 6-10. On what day of the month was the passover to be killed? At what time of the day? What was to be done with the blood? How was the blood disposed of in later times?

What was to be done with the flesh? How was it to be prepared? What was to be eaten with it? What did the bitter herbs signify? What was to be done with the flesh that remained? Why?

Verses 11-13. In what attitude and manner was the passover to be eaten? Why? Was this feature preserved in later times? Why is the institution called the Lord's passover T Vers. 12, 13. Was this declaration fulfilled? Vers. 29-31. In what manner did the Lord smite the first-born of Egypt? Were the Israelites preserved from the plague? By what means? Ver. 13. How are we saved from the judgments of God? Of what then was the blood upon the door-posts a type? What was the result of this last plague? Vers. 31-36.

Ver. 14. Was the passover to be permanently observed as a sacred ordinance by the Israelites? How many days belonged to the festival of the passover in later limes'( What were they called? What was the significance of the unleavened bread? Of what was the passover a memorial? Vers. 25-27. Of what was it a type? 1 Cor. v. 7. Was the passover ever abolished? In what sacrament ot the New Testament is it fulfilled? Has this sacrament anything to do with our salvation?

Notes —The key-note, expressing the leading thought of the Gospel and Epistle for this Sunday, which has been i-alled the "Sunday of good works," teaches that, while we are saved, not l y works, but by faith, our Christian faith must nevertheless approve itself as such by means of good works Good fruit dofs not make a good tree, but a pood tree produces only good fruit. So good works do not make a Christian, but a man does good works because he is a Christian. "Faith without works is dead." James ii. 20; Gal. v. 6.

The passover, one of the great Jewish feasts, was instituted, and obeerved for the first time, in Egypt, in the night of the departure of the children of Israel from that land of bondage; and was so called because the angel of the Lord passed over the houses of the Israelites when he smote the first-born of the Egyptians; in commemoration of which deliverance the feast was afterwards observed.

Verses 1-2. And the Lord spake ■unto Moses. After the great darkness, when the decisive hour of deliverance was approaching. In the land of Egypt. This ii added in order to show that when the account was first written, Israel was no longer in Egypt. This month. The month which had already begun, and in the night from the 14th lo the 15th of which the exodus took place. It was called Abib {green ears), because the barley was then in the ear, and at a later time Nisan (month of flowers, or month of the new year), and began with the new moon nearest to the vernal equinox, corresponding therefore with the latter part of our March and the former part of April. Shall be the first month of the year to yov, i. e. of the sacred or ecclesiastical year, by which the festivals were afterwards regulated. The civil year began with the month Tisri, corresponding with our September and October. Remembering, then, that the first plague occurred in the latter part of June (the time of high water in the Nile), and the exodus on the 15th of Abib (about the beginning of April), we get a period of about eight months for the efforts of Moses in Egypt, and for the succession of the ten plagues.

Verses 3-5. In the tenth day of this month, i. e., fcur days before the exodus. Perhaps the only reason for this early selection of the victim of the passover was to guard against the contingency of any of the people not being ready at the decisive moment. At any ratp, this was a feature that seems to have fallen into disuse afterwards. A lamb. Literally, one of a flock, whether of sheep or goats. And if the household be too little, etc. If a household was too small to consume a whole lamb, then one or more households of the same family or clan (according to the house of their fathers) might join together for this purpose. According to the rule which became established in later times, ten was the smallest number of persona that could celebrate the passover together. No single person could lawfully eat the passover by himself, because it was intended to symbolize the union of God's people, as the Holy Communion does now. Compare 1 Cor. x. 17. Without blemish, i. e., without physical defects, such as lameness blindness or malformation of any of its members. This quality of physical perfection was intended to symbolize the necessity of moral perfection or wholeness on the part of the worshippers. A male, because the male is the most perfect, representative of the species. Of the first year, i. e., one year old, because then it is full-grown. From the sheep or from the goats. Though the animal might be selected from either class, yet in later times, the sheep, as the more valuable of the two, was generally preferred.

Verses 6-10. The whole assembly . . . shall kill it. Every household in Israel shall slay its lamb at the same time. In the evening. Between the two evenings, as the margin reads. Ttu most probable meaning of this is: from the time when the day begins to decline, in the afternoon, until sunset. At sunset the fourteenth day of the month ends, and the fifteenth begins. They shall take of the blood, and strike it on the two side posts, etc. This was to be done with a bunch of hyssop, according to ver. 22. The purpose of this sprinkling of the blood upon the lintels and door posts is explained in ver. 13. It serves as a protection against the plague by which the firstborn in Egypt are smitten. Ia later times, after the tabernacle and temple had been built, the blood was no longer sprinkled upon the doors, but upon the altar, near which the lamb was then slain. The animal having been thus slain, it was fixed upon a spit (some say two, arranged in the form of a cross) and roasted whole at the fire, and when the darkness had set in, it was eaten with unleavened bread and bitter herbs (lettuce, endives, horehound, etc). "The unleavened bread symbolized •three things: the haste with which they fled from Egypt; their suffering while in I Egypt; but chiefly their purity as a-consecrated nation." The bitter herbs also were a symbol of their bitter bondage The flesh was all to be eaten during the night, so that nothing might remain till morning. But if any of it should happen to remain until morning, it was to be burned with fire; for it was a consecrated, or holy thing, and must no tbe put to any common use, or eaten as ordinary foodj

Verses 11-13. With your loins girded, your shoes on your feet, etc. They were to eat the passover in this attitude and manner, in order that they might be ready at ouce to begin thf ir journey, when the decisive hour should have come. This feature connected with the first celebration of the passover in Egypt, was not preserved in later times in Palestine, where it would have been without meaning. The Chnfctian Church has acted on the same principle in dropping some of the nonessential circumstances connected with the first celebration of the Lord's Supper, such as feet washing, the use of unleavened bread, etc. It is the Lord's passover. A sacrificial offering to Jehovah, and a symbol of Jehovah's passing over the houses of the children of Israel, when He smote the Egyptians. This is the reason given for the name m verses 12-13. I will pass through .... and will smite all the firstborn in the land of Egypt. The fulfillment of this declaration is recorded in verses 29-81. The means by which it was fulfilled was the well-known Egyptian plague or pestilence, which prevails in that country, more or less, at all times,

but is most destructive from March till May (Knobel). The miraculous elements were: the prediction of the event by Moses; the sudden spread of the disease, and tbe fact that it attacked only the firstborn among men and beasts; the preservation of the children of Israel. And the blood shall be to you for a token. Observe here that the Lord says, not "the blond shall be to me for a token;" but He saye, "it shall be to you for a token." God needs no tokens, signs, sacrifices or sacraments to make Him favorably disposed towards men, or to put Him in mind of His promised mercy. But we need them ia order to be able to confide in God's saving grace, without which confidence that grace could be no benefit to us. But when God, accommodating Himself to our capacity and wants, gives us such tokens, these are not empty signs, but actual means or channels for the communication of His grace. They convey what they signify; for, if we knew that they did not, how then could they be helps to our faith? Hence it is added here: And when I sec the blood, I will pass over you, etc. What God has given as a token to His people He observes Himself. The blood of the passover is a type of the blood of Christ, " which cleanseth us from all sin," (1 John i. 7) and thus saves us from the righteous judgments which God visits upon sin. The result of this last plague upon the Egyptians, from which the children of Israel were ouly saved by the bl. a 1 of the passover, was their immediate deliverance from the laDd of their bondage. In that very night, at the urgent entreaty of Pfiaraoh and his people, who were now thoroughly scared, the Israelites began their journey from Ezypt to the land of promise, verses 31-36

Verse 14. And this day. The fourteenth day of Abib or Nisan, the first month of the sacred Hebrew year. Shall be unto you for a memorial. Ye shall remember it and observe it as a sacred feast to Jehovah in commemoration of your deliverance from the land of Egypt. Ye shall keep it a feast by an ordinance forever. Boih the day nnd the sacrifice were to be permanently observed by the Israelites as a sacred ordinance. In later times, eight days

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