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Notes.—The practical theme of the came between the camp of the Egyptians Gospel for this day (the history of the and the camp of the Israelites, as it ten lepers) is thankfulness, illustrated were, overshadowing and protecting the positively in the one who returned to latter against the former, until the sea give glory to God for his great deliv- had sufficiently retreated to afford them erance, and negatively in the nine a safe passage across. And were all who failed to return. This theme is baptized, etc. Practical explanation or expressed in our key-note (Rom. xii. 1). application of that deliverance of Israel Not only our souls, but our very bodies at the Red Sea. There Israel was fully also, belong to God as living sacrifices and finally delivered from the power of of thanksgiving, for our great deliver- Pharaoh, or from their Egyptian bondance from the leprosy of sin. The age. So the Christian has been fully Epistle (Gal. v. 16-24) teaches us more and finally delivered from the power of particularly bow these sacrifices are to the devil, or from the power of darkness, be made, namely, by walking in the in his baptism. Hence the passage of Spirit (yielding the fruits of the Spirit), Israel through the Red Sea, and the and not fulfilling the lusts of the flesh. destruction of Pharaoh and his host,

Since the Third Sunday after Trinity like the flood in the time of Noah, form our lessons have been in the Book of a type of Christian baptism. But the Exodus, and have treated mainly of the baptized Christian must not grow caredeliverance of the children of Israel | less and sink into a state of carnal secufrom their Egyptian bondage. The rity, lest he perish; for the fathers were present Sunday is, in the Interna- baptized too (in the sense just explained), tional Series, devoted to a review of and yet they were destroyed in the wilthese lessons. But we have thought derness. Such is St. Paul's reasoning that we could best subserve the end in here. view by studying the lesson in 1 Cor. x. VERSES 3–4.-Spiritual meat. The 1-11, in which St. Paul, writing to the manna, described in Exod. xvi. 13 sq. Christian Church at Corinth, uses vari- This is called spiritual meat, not because ous occurrences in the history of Israel, it really was the true spiritual bread, or some of which we have already studied, bread of life (compare John vi. 32 33), as warning examples to Christian peo- but because of its supernatural or miple, from which they are to learn the raculous origin on the one hand, and necessity of watchful care and constant because of its typical relation to the fidelity, in order that their present state true bread of life on the other. The of grace may issue at last in a state of same spiritual drink. Water produced perfect salvation.

in a miraculous way, and therefore VERSES 1-2.-1. St. Paul, the author called spiritual, as the manna is called of this Epistle. Ye. The members of spiritual meat. They drank of that the Church at Corinth; then, generally, spiritual rock. The miracle of drawing the members of the Church Universal water from a rock occurred at least -all Christians. Our fathers. The twice (see Exod. xvi. 6, and Num. xx. people of Israel in the time of Moses, 11), and probably oftener. The power who were the fathers of the later Jews producing the water was not in the elein a natural sense, and the fathers of ments of the rock; it was a spiritual or Christians in a spiritual sense. In a divine power. Hence the rock in which spiritual or religious sense we Christians, it manifested itself might be called a no matter what our natural derivation spiritual rock. That followed them. We may have been, are children of Israel are not to think of a material rock rolltoo ; and, therefore, the history of Israel ing along with them, or carried along, was a vast type or prefiguration of our as they journeyed to and in the wilreligious history. Were under the cloud derness. The spiritual power by which ... passed through the sea. Reference the water was produced followed them; to the miraculous passage of Israel and in the peninsula of Sinai rocks were through the Red Sea (Exod. xiv. 19-27). not wanting any where, in which, when The cloud was the mysterious pillar of there was need, that spiritual power cloud and fire so often mentioned in the might embody and manifest itself. In Book of Exodus. At the Red Sea it I this sense only the rock could have followed them. That Rock was Christ. these examples is to warn us that we Not a type of Christ, but Christ Him- sbould not lust. From the fate of self. That spiritual power or agency of Israel we may see that, although we which we have just spoken, was the have been in holy baptism delivered Angel of Jehovah, in whom Jehovah from the power of the devil, and remanifested Himself in the Old Testa-ceived the remission of our sins, and ment, or the Word of God, which has although we have in the Holy Supper become incarnate in Christ. As the eaten the bread of life, yet unless we crossing of the Red Sea is a figure of are faithful unto the end, we may still baptism, so the miraculous manna and perish. As they lusted. For an instance the miraculous water from the rock may of this lusting see Num. xi. 4-6. The be supposed to constitute a type or Christian lusts whenever he prefers the figure of the sacrament of the Lord's pleasures of the world to the blessedSupper.

ness of the kingdom of God, which can VERSE 5.-— With many of them God only be attained through trials, and was not well pleased. “With many," through renunciation of self and the literally, “with most of them,” the world. Apostle says. In point of fact the VERSE 7.-Neither be ye idolaters. many included the whole number of the The occasion here referred to is that of men that had come out of Egypt with the golden calf. It will be remembered

only two exceptions, namely, Joshua that on that occasion the people of • and Caleb. Only these two, along with Israel did not mean to commit idolatry. those who had been less than twenty They only meant to combine the form years of age at the time of the exodus, of Egyptian idolatry with the worship were permitted finally to enter into the of Jehovah. But that was idolatry. land of promise. See Num. xiv. 26-28, So the Corinthian Christians might be and Num. xxvi. 63–65. The reason of guilty of idolatry by participating in the divine displeasure with this genera- some of the many idolatrous rites and tion is stated in Num. xiv. 22. They ceremonies of their neighbors. Compare were overthrown in the wilderness. Dur- 1 Cor. x. 20-21. ing the forty years in which the VERSE 8.-Fornication. Sexual exchildren of Israel were doomed to wan-citement and excesses, such as are comder in the wilderness, all the people monly found associated with idolatry who were twenty years old, and upward, (e. g. in the temples of Astarte in at the time of their deliverance from Syria, and in those of Aphrodite or Egypt, perished, many no doubt dying Venus throughout Greece and Italy), a natural death, but most of them fall- and sometimes even show themselves in ing victims to special divine judgments connection with certain forms of Chrisbrought upon them on account of their tian worship (revivals, camp-meetings, sing. Their baving been under the cloud, etc.) As some of them committed. The and having passed through the sea, and event here referred to is recorded in Num. having eaten manna, or "angels' food” xxvi. 1-9. Tbat seduction of the Israelas it is called elsewhere (Ps. Ixxviii. 24-ites by the Moabitish women was insti25), and having drunk the miraculous gated by Balaam. The intercourse of water from the rock, all that could not the Israelites with these Moabites at save them afterwards, when they sioned once exerted a prejudicial influence on and rebelled against the Lord . their the religion of the former. This event God.

teaches us the necessity of carefully VERSE 6.-Now these things. The guarding our relations to the world. events in the history of Israel just men- Many a marriage solemnized by clergytioned-Israel's miraculous deliverance mer, if regarded from a religious standfrom Egypt, and subsequent destruction point, is no better than those alliances in the wilderness. Were our examples, between the Israelites and Moabites. i. e., examples for us. They are typical | VERSE 9.-Neither let us tempt Christ. events, in which we may behold the To tempt God is to dare Him, to try manner of God's dealing with His His patience by boldness and rebellion, people at all times. To the intent that or His power by presuming to prescribe we should not lust, i. e. The aim of the conditions of its exercise. Thus at

Meribah the Israelites tempted the working out our salvation with fear and
Lord by challenging Him to manifest trembling on our part.
His presence among them by giving them
water. See Exod. xvi. 2,7. On their

True Faith. journey around Edom they tempted Not very long since a government ofHim by excessive complaining about ficial at St. Petersburg died in utter their hardships, and by rebellious want, leaving two small children witb thoughts against Him, for which they out friends or relatives. were punished by a plague of fiery ser- One of them was a boy about seven pents. See Num. xxi. 4-9. Of the years old. Alone, without food or moIsraelites it is said that they tempted ney, with his little sister crying for Jehovah. For Jehovah St. Paul here bread, he wrote on a piece of paper the puts Christ: a proof that Jehovah and following petition, “ Please, God, send Christ is one and the same person. me three copecks to buy my little sister

VERSE 10.-Neither murmur ye. To a roll." murmur is to find fault with, to com- This he carried to the nearest church plain, to grumble against one. Of this to drop it into an alms-box and start it sin the Israelites were often guilty. on its way to heaven. Whenever they got into a strait they A good man passing at the moment, murmured against Moses and against seeing him trying to put the paper in Jehovah. See Exod. xiv. 10-12; xvi. the box, took it and read it, whereupon 2; Num. xiv. 2; xvi. 41. The destroyer. he carried the children to his house, fed See Exod. xii. 23. But the murmur-them, and clothed them. ings of the Israelites were so frequent, Through his kind help a fund was and the modes of punishment therefore raised for them amounting in value to 80 manifold, that perhaps this is the over two hundred pounds.-Sunday. reason that no particular form of destruction is mentioned here. From all

A Cheerful Giver. this the Christian should learn the I was once attending a missionary necessity of patient submission to meeting in Scotland,” said a minister in the ways of God's grace and provi- making an address. “There it is the dence.

custom to take up the collection at the VERSE 11.These things happened door as the people go out. A poor wounto them for ensamples, i. e., examples, man, in going out, dropped a sovereign types, or figures. Not that God caused into the basket. The deacon who held the Israelites to sia, and then punished the basket said: them for their sius, in order to afford us " I'm sure you cannot afford to give examples. But in the punishment of so much as that?'. Israel we may see the type of God's “ O yes, I can,' she said. dealing with us in case we sin in the "Do take it back,' said the deacon. same way. Written for our admonition. | “She replied : This expresses a positive purpose. Gud “I must. give it. I love to give for caused these things to be written as Jesus' sake.' warning examples to us, that should ad- “ Then the deacon said: monish us to avoid the sins which “Take it home to-night, and if, after hrought so much evil upon Israel. The thinking it over, you still wish to give ends of the world. The Christian age, it, you can send it in the morning.' which is the last age of the world.-The | “In the morning I was sitting at Scriptures teach us that there is saving breakfast with the deacon, when a little efficacy in the sacraments of the Church: note came from this woman; but the But they also teach us that not all note contained two sovereigns. church-members will finally be saved ; “ You won't take them?” I said to for many receive the grace of God in the deacon. vain. How this is possible is illustrated “Of course I shall,' said he ; 'I know in this lesson. This lesson then should that good woman well. If I send them teach us confidence in God's ordinances, back, she will send four next time.' as means of actual deliverance from the “This was indeed loving to give.'power of evil, but the necessity also of |— Well-Spring.


Fifteenth Sunday after Trinity.

latob; 2003's

KEY-NOTE: "Seek ye first the kingdom of God and His righteousness."

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The Race and the Prize; or, Temperance in all Things. -1 Cor. ix. 22–27.

22. To the weak became I as weak, that I , mastery is temperate in all things. Now they might gain the weak: I am made all things to do it to obtain a corruptible crown; but we an all men, that I might by all means save some. | incorruptible.

23. And this I do for the Gospel's sake, that 26. I therefore so run, not as uncertainly; so I might be partaker thereot with you.

fight I, not as one that beateth the air: 24. Know ye not that they which run in a 27. But I keep under my body, and bring it race run all, but one receiveth the prize ? So into subjection : lest that by any means, when run that ye may obtain.

I have preached to others, I'myself should be a 25. And every one that striveth for the cast-away.


What is our key-note ? Whence is it taken? own salvation? In order to the salvation of For what things are we not to be anxiously others, may it become our duty to practice selfthoughtful? What should be the first object denial from consideration of their weaknesses ? of our thought and desire? What promise bave Rom. xv. 1. Can you give an illustration of we then in regard to things necessary for the this principle? Rom. xiv. 21. But have the body? What will be the consequence of mind- weak a right to demand this of us? Would the ing only earthly things and neglecting heavenly attempt to do this prove them to be vain instead things? How is this expressed in the Epistle of weak for 10-day?

VERSE 24. To what institution does the What is the subject of our lesson to-day? | Apostle here call the attention of his readers ? What is meant by race? Is the Christian life When and wbere were these games celebrated ? ever in Scripture compared to a race? What is How were they celebrated ? What was the necessary in order to a successful Christian life? prize of the victors ? Did those engaged in the What is temperance Is temperance necessary contest strive earnestly for the victory? Is only in regard to the use of intoxicating drinks? there a comparison between these contests and

In the part of this chapter preceding our the Christian life? lesson, what sacrifices does St. Paul say he made ! VERSE 25. What does the Apostle mention for the sake of the Gospel? Was it his duty to here as a condition of success in the race? make these sacrifices ?' But had those to whom What does that mean? What was the crown he ministered a right to claim them of him? of victory in the race? What is the Christian's Have ministers of the Gospel a right to their crown? Must one be temperate in all things in temporal support ? Ver. 14. What is to be order to win this crown? What is the most thought of those who refuse this ?

dangerous kind of intemperance? What is said VERSE 22. What does the Apostle state in of drunkards in Scripture ? 1 Cor. vi. 10. Can this verse? What does he mean by the weak. you be temperate wbile any body else is intemWhat by saying that he became as weak. How perate? What sort of temperance is that which did he become all tbings to all men ? In regard is dependent only on external pressure ? to what things did he thus accommodate him VERSES 26-27. Does St. Paul here express self to all men ? Did he do it when vital moral confidence in his success as a Christian wrestler? and religious principles were concerned ? What What is meant by running uncertainly What was his motive for his self-denying accommo- by beating the air What relation is there bedation to the weaknesses of others ? Was that tween temperance and the subjection of the a noble aim ? Will God have all men to be body? Whence are the appetites leading to saved ? 1 Tim. ii. 4. How is the salvation of intemperance ?. Whence then come our greatest men accomplished ?

dangers? How only can these be overcome ? VERSE 23. To what does St. Paul here refer Gal. v. 16. But does the Spirit govern us without by the word this ? On what account does he | regard to our own will? Is iutemperance & do these things? For what purpose ? Must a disease? What is the difference between disChristian earnestly desire and labor for the ease and vice! salvation of others? Is that a condition of his

1. Father, 'tis Thine each day to yield

Our wants a fresh supply;
Thou cloth'st the lilies of the field,

And hear'st the ravens cry:

2. Thy love in all Thy works we see;

Thy promise, Lord, we plead ;
And humbly cast our care on Thee,

Who knowest all our need.

NOTEs. The Gospel for to-day teaches gain the confidence of all, and thus us the necessity of freeing ourselves open the way for the success of the from all anxious thought for the things Gospel, he did not by any means conof this world, and of setting our minds cede that those for whom he labored wholly and firmly on heavenly things, bad a right to claim these things of in order to gain the kingdom of God. him; and least of all did he mean to This is expressed in the key-note. The imply that people have a right to exact consequence of minding eartbly or carnal these sacrifices from ministers of the things is destruction, while that of mind. Gospel at all times. If he in his pecuing heavenly or spiritual things is life liar circumstances was willing to forego and peace (Phil. iii. 19; Rom. viii. 5- the right of support in temporal things, 6.). This truth is expressed in the while he was ministering to others in Epistle by the statement that every spiritual things, he did not intend to one must reap as he sows : " he that abrogate the rule (ver. 14,) "that they Boweth to his flesh, shall of the flesh reap which preach the Gospel should live of corruption ; but he that soweth to the the Gospel.” The same remark applies Spirit, shall of the Spirit reap life ever- also to bis accommodation to different lasting.'

classes of people. In our lesson to-day the Christian life VERSE 22. To the weak. Superis compared to a race, or contest iu stitious believers as well as unbelieving running for a prize, which was one of Jews and Gentiles. Became l as weak. the exercises of the Grecian games. The I accommodated myself to their scruples same comparison is involved in Heb. and prejudices. With the Jews I lived xii. 1, and 2. Tim. iv. 7. Now one of as a Jew according to the law, with the the first conditions of a successful Gentiles as a Gentile, omitting the obCbristian life is temperance in all things, servance of the law. The Apostle did or the exercise of self-control over all not rudely shock either class by disrethe tendencies and appetites of our garding that which they held as sacred, lower nature, so as to keep them all or by observing that which they held to within their proper bounds. That tem- be an unreasonable absurdity. I am perance which has any true moral va- made all things to all men. Sacrificing lue, does not simply consist in modera- my own rights as a Christian man, tion in the use of intoxicating drinks, I accommodated myself to the weaknor even in total abstinence from such ness, scruples, prejudices of all. This, drinks, but in moderation in all things, however, does not mean that St. Paul in eating as well as in drinking, in actually adopted every body's principles, working, in playing, in sleeping, in or that he conformed in all respects with studying, in talking, in dressing—in one the habits and modes of life of those word, moderation in the indulgence of with whom he came in contact. It was all our appetites, whether physical or in- only in regard to things which are in tellectual.

themselves morally indifferent, that he In the first part of the chapter from could do this. For instance, with the which our lesson is taken, St. Paul Jew he might abstain from the flesh speaks of the self-denial which he has of certain animals, while with the Genpractised, and of the sacrifices which he tile he might eat of tbese; but he could has made, for the sake of the Gospel. not with the Jew curse Christ, or with He has received no material support the Gentile worship idols. When pital from those for whom he has labored in moral or religious principles were conthe Gospel, but has meanwhile earned cerned he never yielded anything. As his support by working with his own a concession to the Jews, at the time inhands. Moreover, among the Jews he volving no great principle, be circumhas conformed to Jewish customs and cised Timothy (Acts xvi. 3); but when accommodated himself to Jewish preju- the circumcision of Titus was demanded dices; while among the Gentil.s he has on the supposition of the absolute nelived in conformity with their way of cessity of the rite, by wbich Christian life, as far as he could do so without sin. liberty would have been sacrificed to But while he considered it his duty to Jewish legalism, he refused compliance do these things in order that he might! (Gal. ii. 3-5). That is the rule which

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