(counting the 14th day of the month, which was called preparation day) were devoted to the celebration of this feast. At the close of the 14th day of the month the passover was killed; when the sun had gone down and the 15th day of the month had commenced, it was eaten; and during the seven following days the Israelites employed themselves in divine service (the reading and study of the law, sacrifices, prayers) and ate only unleavened bread, whence the whole festival was generally called the feast of unleavened bread. The unleavened bread was designed, in the first place, to remind the Israelites of their affliction in Egypt and of their sudden and miraculous deliverance, and to serve, in the second place, as a symbol of the moral purity that is required in the people of God. The passover as a whole was designed Useful Information. Castor oil is an excellent thing to soften leather. Cream of tartar rubbed upon soiled white kid gloves cleanses them well. A solution of cyanide of potassium is the best poison to kill insects of any kind. A pint of mustard seed put into a barrel of cider will preserve it sweet for several months. A mixture of oil and ink is a good thing to clean kid boots with; the first softens and the latter blackens them. A simple remedy for removing freckles is a pint of sour milk, and a small quantity of horse-radish. Let the mixture stand over night, and use it as a wash three times a day until the freckles disappear. The leaves of geranium are an excellent application for cuts, when the skin is rubbed off, and other wounds of the same kind. One or two leaves must be bruised and applied on linen to the part, and the wound will become cicatrized in a very short time. HELPING A FELLOW UP.-Tommy is tugging away at another urchin who is pitifully crying on the ground. to be a memorial of the miraculous deliverance of the children of Israel from the bondage and affliction of Egypt, and especially of the preservation of their houses when the firstborn of the Egyptians were slain. Compare verses 25-27. But while it had this reference to the past, it had also a reference to the All sorts of vessels and utensils may future. Israel's bondage in Egypt is a be purified from long retained smells of figure of man's bondage under the every kind in the easiest and most perpower of sin and the devil, and Israel's fect manner, by rinsing them out well deliverance a figure of man's redemp- with charcoal powder, after the grosser tion in Christ. The passover, there- impurities have been scoured off with fore, is a type of the sacrifice of Christ. sand and potash.-Ohio Farmer. "Christ our passover is sacrificed for us," (1 Cor. v. 7.) But we eat His crucified body and drink His blood in the sacrament of the Holy Supper. Hence we may say that the passover was never abolished, but fulfilled and glorified in the Holy Supper. Many think that the Holy Supper has nothing to do with our salvation, and much learning has often been spent in showing how God can save without it. Now, while it must be conceded that God could dispense with sacraments, it must be remembered, nevertheless, that God has given them to us for our salvation (to you for a token). What do you think would have become of the Israelites if they had neglected the passover? They would undoubtedly have perished with the Egyptians. Yet God did not need the passover to save them. Only He was pleased to bind Himself and them to that way of saving them. "What are you doing, Tommy ?" "Oh! only helping a fellow up!" That is right, Tommy. Now, take that as your motto through life, to help a fellow up. There is that drunkard who is down through drink, and there is the man that is poor, or sick, or tempted. Give each a hand, and help a fellow up. What would have become of Martin Luther, when he was a young man singing on the streets for his bread, if some one had not put out a hand and helped a fellow up? There are thousands today who never could have stood where they now are if friendly souls had not extended aid and helped a fellow up. AUGUST 14. 1881. Ninth Sunday after Trinity. KEY-NOTE: "Let him that thinketh he standeth take heed lest he fall." LESSON XXXIII. The Red Sea-Exod. xiv. 19-27. 19. And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them. 20. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. 21. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. 22. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on the right hand and on the left. 23. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. 24. And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians. 25. And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians. 26. And the Lord said unto Moses, stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. 27. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. QUESTIONS. What lesson are we taught in the Gospel for to-day? How is this lesson presented in the Epistle? How is it related to the key-note? What is the Collect for the day? What was the result of the last Egyptian plague? When did the Exodus take place? How long had Israel dwelt in Egypt? From what place did they begin their march? Exod. xii. 37. Where was Rameses? What was the number of Israel at this time? Whither did they go from Rameses? Whither from Succoth? Exod. xiii. 20. Where was Etham? How were they guided in their journey? Exod. xiii. 2. What did Pharaoh do when he heard that the Israelites had gone? Exod. xiv. 5-9. Where did he overtake I-rael? What was the situation of the Israelites at the time with which our lesson opens? VERSES 19-20. What is meant here by Angel of God? What did he do? How was the Angel of God related to the pillar of cloud and of fire? Exod. xiii. 21. What was the appearance of this pillar of cloud and of fire? What had been its position in reference to Israel thus far? What position did it take now? How did it affect the Egyptians and Israelites respectively? VERSES 21-22. What did Moses do now? Why did he do this? vers. 15-16. What sea was this? What miracle followed the action of Moses? By what natural means was this miracle brought about? What did the children of Israel do when the sea was divided? What is meant by the statement that the waters were a wall unto them? At what point did this crossing of the Red Sea take place? How wide is the sea there? How long mu t it have taken the Israelites to cross it? VERSES 23-25. What did the Egyptians do when they discovered that the Israelites had passed through the sea? How far did the Egyptians get into the sea? What time of the night is denoted by morning watch? What happened then? How did the Lord look upon them? What was the effect of this upon the Egyp tians? What is said of their chariot wheels? How are we to understand that? What impression did this make upon the Egyptians? VERSES 26-27. What did the Lord command Moses to do now? What followed this action of Moses? What did the Egyptians do when they saw the sea returning? Did they escape? How many perished? Did Pharaoh perish too? Were the children of Israel now saved out of the hand of the Egyptians? But were they already in possession of the land of promise? Where only were they? Did those who had come out of Egypt get into the land of promise at all? Why not? Num. xiv. 26-35. What important lesson do we learn from this? 1. Forth to the land of promise bound, 2. E'en now we faintly trace the hills, NOTES. The parable of the unjust steward teaches us the necessity of watchful prudence and wisdom in order that, at last, we may gain an entrance into the "everlasting habitations." The prudent management of the affairs of this world, by the children of this world, for temporal ends, ought to inspire us with like prudence in the use of our earthly as well as our spiritual advantages for beavenly ends. The same lesson is taught in a still more solemn form in the Epistle for to-day, in which the sin and destruction of Israel in the wilderness, after the saving miracle of the Red Sea, which is a symbol of baptism, are presented as our examples," from which we who think we stand, are to learn to take heed lest we fall. The lesson which we are going to study thus happens for once to be in beautiful harmony with the leading thought of the Gospel and Epistle of the day. The result of the last Egyptian plague was the immediate beginning of the xodus of the children of Israel from Egypt, in the night of the fifteenth day of Nisan, in the year 1492 B. C., after they had sojourned there during a period of 430 years (Exod. xii. 40-42). Their march began from Rameses (Exod. xii. 37) where most of them seem to have been assembled previously, and extended from thence in an easterly direction to Succoth, and from thence to Etham, "in the edge of the wilderness," that is, the border between Egypt and the desert of Arabia. For the location of any of these places consult the maps. By the time all had come together, which was perhaps not until they had reached Etham, the number of the departing Israelites had swelled to 600,000 men that were able to bear arms, besides women and children, and a "mixed multitude," that went with them (Exod. xii. 37-38). It has been estimated that the whole number of the children of Israel at the time of the exodus must have been 2,000,000. At Etham, instead of continuing their journey in a northeasterly direction towards Canaan, through the land of the Philistines, they were directed to turn southwards, keeping to the west of the Bitter Lakes, and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-Zephon. The place thus indicated was probably near the site of the modern town of Suez, and was reached by the Israelites about the end of the third day after their departure from Rameses. As soon as Pharaoh learned from the movements of the Israelites, that they had no intention of returning on the third day, he hastily gathered up his whole army and pursued after them, overtaking them probably soon after they had arrived at Pi-hahiroth (Exod. xiv. 5-9). The situation of Israel was now indeed most critical; the sea in front of them, the mountains of Attaka to the south and west of them, and the army of Pharaoh to the north of them, closing up the only natural way of escape. But in this critical situation Moses received the divine command: Speak unto the children of Israel, that they go forward, which has become a watchword to God's people in hard and trying cirstances for all time. At this point our lesson to-day opens. VERSES 19-20. The Angel of God, elsewhere called the Angel of the Lord. God Himself in His form and process of manifestation. Which went before the camp, etc. Namely, in the pillar of cloud and of fire. Compare Exod. xiii. 21-22. And the pillar of the cloud went from before their face, etc. This was the form in which the Angel of God manifested Himself. It is difficult to form a definite conception of this pillar of cloud and of fire. Its appearance must have been that of a column of fire clothed in an envelope of smoke. As all the miracles of this epoch rested upon a substratum of nature, it has been supposed that this must have been the case also with the one here under consideration, and in explanation, the camp-fires of a moving caravan, the beacon-fires of marching armies, and the smoke and fire of the altar, have been referred to. Without denying all connection between these natural phenomena and that supernatural appearance, it is perhaps safest to assume that the fire and smoke of which it seemed to consist, were not elemental fire and smoke, and, like the fire of the burning bush in Horeb, existed not in the outward world of matter so much as in the inward spiritual world of vision. Here, standing between the camp of the Israelites and the army of the Egyptians, it presented a light and friendly appearance to the former, and a dark and threatening appearance to the latter, holding these back until the sea had opened itself to afford a safe passage to those. went in after them. This pursuit of the Egyptians is an argument that the separation of the sea was not a purely supernatural occurrence. Had the waters stood up on both sides of a narrow passage, like perpendicular walls on opposite sides of a street, it is not likely that the Egyptians would have ventured in. From such a spectacle they would most probably have shrunk back in terror. But if the passage was made by apparently natural means, whose working they understood, they might think that it would last long They did not calculate on so sudden a reversion of the atmospheric conditions as took place before they were half-over. In the morning watch. In the last quarter of the night, towards morning, when the day was perhaps just beginning to dawn, after the Israelites were safely across the sea. The Lord looked unto the host of the Egyptians through the pillar of fire, etc. VERSES 21-22. And Moses stretched out his hand, etc. According to the divine command in ver. 16. Again it is the miraculous rod that performs the miracle. Over the sea. The name of the sea is not mentioned here, but it has been generally supposed that we are to un-enough to enable them also to get over. derstand the western arm of the Red Sea, now called Gulf of Suez. In Exod. xiii. 18, according to the English version, the Red Sea is named, but there the original reads Sea of Sedge (Suph). But it has been said that the Red Sea might have been so called, because at its northern extremity it abounds in sedge or reeds. At any rate, we assume that the Red Sea is the one meant. This must be taken to meau The Lord caused the sea to go back by a some demonstration of the Lord's wrath, strong east wind. Rather a north-east which seemed to proceed from the wind, which in Hebrew would be called cloudy pillar of fire. Josephus speaks, an east wind, as that language has no in this connection, of "showers of rain more precise word. The miracle was that came down from the sky, and thus brought about by natural means. dreadful thunder and lightning, with Another natural circumstance co-ope- flashes of fire." "Thunder-bolts also rating with the wind, was no doubt, were darted upon them," he says. the ebb and flow of the tide. In the In some such natural phenomena we vicinity of Suez the sea is only between may suppose the displeasure of God to three and four miles wide, and quite shallow, so that at very low tide persons have occasionally ridden across on horseback. The great Napoleon did it in 1799, though he came near losing bis life. The miracle here consisted in withdrawing the waters of the sea, by means of the wind and the tide, long enough to enable the host of Israel to pass over, which must have required from two to three hours, but not long enough to enable the Egyptians also to get over in their pursuit. The waters were a wall unto them. This must not be understood to mean that the waters actually stood straight up like perpendicular cliffs. The expression is poetical, and simply means that the waters served them for protection on both sides (the sea being deeper to the north than at the point where the crossing took place). VERSES 23-25. And the Egyptians have manifested itself. And troubled the host of the Egyptians. The effect of this upon the Egyptians was a panic. They were frightened and thrown into confusion. And took off their chariot wheels. Literally, turned aside their chariot wheels, so as to cause them to become entangled. They drave them heavily, i. e., with difficulty. They made no progress, but floundered helplessly in the bed of the sea. "Their chariots were entangled with each other, bemired, broken and over.urned in the awful confusion that ensued from the pouring rain, blinding lightnings and appalling thunders." Let us flee from the face of Israel, etc. A state of thorough demoralization from terror, in which each one thought only of saving himself, but which is the very worst condition for the preservation of any. They perceived now, when it was too late, that the Lord was fighting for Israel. Inconsistencies of Christians. VERSES 26-27. Moses stretched forth his hand over the sea, and the sea returned. After the Israelites had reached the eastern shore. While the Egyptians If you want to have wherewith to anwere yet floundering helplessly in the swer those who are always bringing up middle of the sea, suddenly the wind these, tell them about a certain blackchanged and the flood-tide began to smith. An old gentleman, a deacon, return. This increased the consterna- one day went into the shop, and the tion among the Egyptians. They fled blacksmith soon began about what some against it. They struggled against the Christians had done, and seemed to returning tide, but they struggled in have a good time over it. The old vain; for the Lord overthrew the Egyp- deacon stood a few moments and listians in the midst of the sea. Thus per- tened, and then quietly asked him if he ished the whole Egyptian army-six had read the story in the Bible about "Yes, hundred chosen chariots, even all the the rich man and Lazarus ? chariots of Egypt, and captains, every many a time, and what of it?" "Well, And with the army per- do one of them. remember about the dogs--how ished, no doubt, the hardened Pharaoh they came and licked the sores of Laz"Yes, and what of that?" (Amenophis) himself, who had so long arus ?" resisted the will of Jehovah. The chil-"Well," said the deacon," do you know • dren of Israel were now forever saved you just remind me of those dogs, conout of the hand of the Egyptians, and tent merely to lick the Christian's The blacksmith suddenly grew soon afterwards celebrated their salva- sores." tion in a sublime ode or song of triumph pensive, and hasn't had much to say composed by Moses. See Exod. xv. about failing Christians since.-ChrisBut they were not yet in possession of tian Intelligencer. the land of promise. They were only in the desert, and a long and painful journey lay before them. before they could enter into the land of rest. In you THE HOUR BEFORE YOU GO TO CHURCH. I have in my eye at present the hour before you go to church on the Sabbath forenoon. I am anxious about it. How very fact that whole generation which had come out of Egypt, with the exception only of two single souls, never got into The note struck then is likely to the land of promise. Because of their Regive tone to your spirits all day. Justs and transgressions, their impa- deem it. Redeem it as much as you tience and murmuring, their stubborncan from family duties. Redeem it ness and frequent rebellions against the wholly from "plaiting of hair and putLord and His servant, they were all ting on of apparel." Redeem it wholly doomed to perish in the wilderness. from vain conversation. See Num. xiv. 26-35. "And these much the power of the minister's things happened unto them for ex- preaching depends on the preparing of amples; and they were written for our the hearer's heart! If you come up to learning." As the fathers were all under the church with your mind crowded the cloud, and all passed through the with trifles and puffed up with vanitysea, and were all baptized unto Moses what can ministers do? They can do in the cloud and in the sea, so all of nothing but beat the air. What else us who have been baptized into Christ, can they do if there be nothing before have been delivered from the power of them but air to beat at? It will make the devil, and placed into the kingdom a sound, and that is all. I fear that of grace and the way of salvation. But many of we have not yet reached the heavenly time on the Sabbath morning in putting my dear people spend more Canaan; and in order to reach it, we need veils on their faces than in taking the watchfulness, prudence, perseverance. veil off their hearts-more time in trying to make themselves appear before men what they are not, than in trying to make themselves appear before God what they are.-Rev. W. Arnot. The little worries which we meet each day |