Text for Non-Reading Classes. "Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle."-Exodus xl. 34. LESSON XLIV.-OCTOBER 29. THE GREAT DAY OF ATONEMENT.-Leviticus xvi. 1-34. In order fully to comprehend the typical character of the sacrificial observances here prescribed to Aaron, as foreshadowing the death and atonement of the Lord Jesus Christ, peruse the 8th and 9th chapters of Hebrews. 1-10.-"Holy place," the holy of holies, within the vail, and before the mercyseat; into this place the high priest alone was permitted to enter, and that only once a-year. The ordinary priests were allowed to come into the sanctuary outside of the vail, but not to enter the holy place. Thus the Lord impressed both priests and people with a sense of the solemnity of the Divine presence. Death was denounced even upon the priests who should violate the sanctity of the holy of holies. Under the Christian dispensation the sinner enjoys free access to the throne of grace, to seek forgiveness and purity through the blood of Christ; but so long as he is out of Christ, he is exposed to the wrath of God. But learn from this passage that, as guilty sinners, we should never approach the mercy-seat without a feeling of profound solemnity and veneration for Him who sits upon the throne, as a God of justice as well as mercy. We are graciously invited to come to the throne with boldness," that is, "in full assurance of faith," but only "by the blood of Jesus," (Heb. x. 19-22.) V. 3. The sacrifice of the bullock was a sin-offering for Aaron himself, preparatory to his entering the holy of holies. 5. The goats were offered from and for the congregation; the one bore the punishment, being offered as a sacrifice and an atonement for the sins of the people; the other, the scape-goat, bore their sins, carrying them away; and they also made atonement, the two together prefiguring the sacrifice of Christ, who suffered for our transgressions, satisfied the broken law in our room and stead, and wrought out for us an everlasting righteousness. He is our justification and our sanctification. The word "atonement" bears its meaning in its construction,-at-one-ment, making two at one, reconciling sinful man to a holy God, through Him who is the Sin-bearer and the Sacrifice, the High Priest and the Mediator. 11-19.-These verses contain, first, instructions to the high priest with respect to the sacrifice to be offered for his own sins. The sacrifice of our great High Priest, who was without sin, was offered not for himself, but for sinners, (Heb. vii. 26-28.) Secondly, the holy place itself, the tabernacle, and the altar, were held as unclean, on account of the sinfulness of the people, and therefore (v. 16-18) an atonement was to be made even for them. 20-34.-It was after atonement or reconciliation had been made for the holy place, the tabernacle, and the altar, that the scape-goat was to be brought out, that the sins of the children of Israel might be symbolically laid upon him, and carried away by him into the wilderness. The scape-goat carrying off the sins of the people is one of the most significant types in the Old Testament of the work of Christ as the sin-bearer. "The Lord hath laid on Him the iniquity of us all," (Isa. liii. 6; John i. 29; 1 Peter ii. 24.) The additional cleansings exacted in v. 23-28 symbolize the Lord's repugnance to sin, and His requiring, on the part of the sinner, that holiness without which no man can see or could dwell with Him, and which can only be obtained by sanctification through the Spirit of God. "Áflict your souls," (v. 29.) Abhorrence and repentance of sin must accompany saving faith in the efficacy of Christ's sacrifice. Contrast the heavy burdens and exactions imposed on the ancient Church with the privileges enjoyed by the Church of the New Testament, as brought out strikingly in Heb. ix. 6-15. As are our privileges, so is our accountability. Memory Exercise-Shorter Catechism 96.-Paraphrase xliv. 1-4. Subject to be Proved-Without shedding of Blood no Remission. Text for Non-Reading Classes. "Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat."-Leviticus xvi. 21. 46 The Teacher's Quiver; OR, ILLUSTRATIONS OF THE LESSONS. LESSON XLI.-Points for illustration:-The Pharisees' craft-their question-their discomfiture-the Sadducees' puzzle-their errortheir ignorance-two lessons: duty of acknowledging the powers that be (88, Romans xiii. 1-7)—the belief in a resurrection, (89.) 88. Cæsar's dues.-A boy about nine years of age, who attended a Sabbath school at Sunderland, requested his mother not to allow his brother to bring home anything that was smuggled when he went to sea. "Why do you wish that, my child?" said the mother. He answered, "Because my catechism says it is wrong." The mother replied, "But that is only the word of a man." He said, "Mother, is it the word of a man which said, 'Render unto Cæsar the things that are Cæsar's?"" This reply entirely silenced the mother; but his father, still attempting to defend the practice of smuggling, the boy said to him, "Father, whether is it worse to rob one or to rob many?" By these questions and answers the boy silenced both his parents on the subject of smuggling.-Biblical Museum. 89. The doctrine of the Resurrection.-Look at the unattractive insect that lies upon the blade of grass, or upon the cabbage leaf; and in a few short days you find that insect floating in the air, in all the beauteous colours of the rainbow. Look at the dry root in the gloomy season of winter; and when spring comes forth, you find that root bloom into a beauteous rose. Look at the egg-shell: in that there is the eagle that is to wing its flight above all other birds, and rivet its eye upon the meridian sun. The doctrine of the resurrection is not inconsistent with the analogies of nature, or the experience of our common history. It has been alleged that it is contrary to our experience that the soul should live separately from the body. We say, on the other hand, that it is consonant, not contrary to it. As well might you say, when you see the candle burning in the lantern, that because you see that candle in the lantern only, therefore it cannot burn out of it. Because you see the chicken in the egg-shell, would you say it cannot live out of the egg-shell? Such is the reasoning of the man who would say, because he knows of the soul in the body only, therefore there is a presumption that the soul will never live out of the body.-Dr. Cumming. LESSON XLII.-Points for illustration:-The lawyer's question-the double law, love to God, and love to our neighbour (90)-Jesus' question, "What think ye of Christ?" (91)-Christ human and divine. 90. Love, the fulfilling of the Law.-Two girls were going to a neighbouring town, each carrying on her head a heavy basket of fruit to sell. One of them was murmuring and fretting all the way, and complaining of the weight of her basket. The other went along smiling and singing, and seeming to be very happy. At last the first got out of patience with her companion, and said, "How can you go on so merry and joyful? your basket is as heavy as mine, and I know you are not a bit stronger than I am. I don't understand it." "Oh," said the other, "it's easy enough to understand. I have a certain little plant which I put on the top of my load, and it makes it so light I hardly feel it." 'Indeed, that must be a very precious little plant. I wish I could lighten my load with it. Where does it grow? Tell me. What do you call it?""It grows wherever you plant it; and give it a chance to take root, and there's no knowing the relief it gives. Its name is love, the love of Jesus. I have found out that Jesus loved me so much that He died to save my soul. This makes me love Him. Whatever I do, whether it be carrying this basket or anything else, I think to myself, I am doing this for Jesus, to shew that I love Him; and this makes everything easy and pleasant."Bible Jewels. 91. What think ye of Jesus?-Think: it is this word which makes the question suit all. It is not give, or some poor one might say, "I am shut out;" or, what do ye for Christ? or some helpless sufferer on his bed might exclaim, "I can do nothing." But think we all can. If you try not to think, you cannot do it, it is impossible. There is no avoiding this question, then. Is Christ in all or any of your thoughts? (Psal. x. 4; xciv. 11.) An old man lay on his deathbed, and beside him was his son, a worldly-minded youth. The father yearned for his boy's conversion; but how could he win him? He tried in this way. He asked his son to grant him a favour ere he died; and the dying request could not be refused. But the young man was astonished when he heard what it was. The request was this-that he would promise that for six months after his father's death he would retire into his room for half an hour every day, and think. "And what about?" asked the son. "That I leave to yourself," replied the father, and soon after died. The youth was not so unnatural as to neglect his promise, and for some time he had no difficulty in passing the half-hour; for business and the change in his position suggested subjects. But at last a thought about the immortality of his soul crossed his mind, and with it came others alike serious, until his half-hours became whole hours, and he was led to read the Bible, and think, and think, and think, until he was brought to believe in his Saviour Jesus, and was a saved soul. Can you bear to be alone for half-an-hour, and think on serious subjects? What think ye? The question is personal, direct. Not what does parent, or pastor, or teacher think, ye, yourself. Of Christ. Think ye of Him as the Anointed, God's Son, your Saviour, your Judge? "Search me, O God, and know my heart; try me, and know my thoughts," (Psal. cxxxix. 23, 24.)—J. R. P. but LESSON XLIII.-Points for illustration:- -A new-year's day's workorderliness and obedience, "as the Lord commanded Moses so did he," (92) -the cloud and the fire, God's presence by day and by night-the tabernacle of our bodies (2 Cor. v. 1)—God loves the gates of Zion. 92. Obedience.-During Havelock's stay in England, a gentleman went one evening to the house of the colonel, in compliance with an invitation. In the course of conversation Mrs. Havelock turned suddenly round to her husband, and said, "My dear, where is Henry?" referring to her son, whom she had not seen during the whole afternoon. The colonel started to his feet. "Well, poor fellow! he's standing on London Bridge, and in this cold, too! I told him to wait for me there at twelve o'clock to-day; and, in the pressure of business, I quite forgot the appointment." It was now about seven o'clock in the evening. The colonel at once rose, ordered a cab to be called; and as he went forth to deliver his son from his watch on London Bridge, he turned to excuse himself from his visitor, saying, “You see, sir, that is the discipline of a soldier's family." In the course of an hour he returned with poor Harry, who seemed to have passed through the afternoon's experience with the greatest good humour. LESSON XLIV.—Points for illustration:—Atonement needed for priest, people, and place (93)-confession: the hand on the goat's headsin removed: the scape-goat-Jesus typified in all-pardon of sin and access to God through the blood of Jesus (94.) 93. To whom are we to confess?— A parent asked a priest a boy to bless, Who forthwith charged him that he must confess; "To whom do you confess ?"-"Why, the Dean." "Do Bishops, then, confess? If so, to whom?" "Why, they confess, and pay the Church of Rome." "And does God charge the Pope?"-"No," quoth the priest, -Christian Journal. 94. What the blood demands.-Whilst Captain Hedley Vicars was waiting, in Canada, in November, 1851, the arrival of a brother officer in his room, and idly turning over the leaves of the Bible, his eye caught the well-known words, "The blood of Jesus Christ His Son cleanseth us from all sin." Closing the book, he said, "If this be true for me, henceforth I will live, by the grace of God, as a man should live who has been washed in the blood of Jesus Christ." THE SABBATH SCHOOL MAGAZINE. THE EARLY TRANSLATIONS OF THE ENGLISH BIBLE. NO. 1V. THE specimens of the early translations of the Holy Scriptures into the vernacular tongue of England, presented in these pages, illustrate the gradual development of the language, which owes more to the English Bible, both for its growth and the preservation of its Saxon purity, than to any other book that ever existed. Wickliffe's translation brought down our notices to nigh the close of the fourteenth century, (1388.) The use of the Bible in the vernacular tongue had hitherto not been denied to the common people, to whom, however, it was still only accessible in rare and costly manuscript copies. In 1540, Cranmer bears testimony, in his preface to the Bible, that Scripture had been read in the vulgar tongue for above a century, adding, "and many hundred years before that, it was translated and read in the Saxons' tongue, which at that time was our mothers' tongue." Similar testimony is given by Foxe the martyrologist, and Sir Thomas More. The Gospel light diffused by Wickliffe and his followers flickered feebly throughout the century which succeeded the appearance of his translation, during which period the power of the Church of Rome was in the ascendant. Wickliffe's principles were denounced by the Romish hierarchy as heresy. With equal zeal, but with less wisdom than their master had evinced, his successors involved themselves in insurrectionary movements of the time, and became obnoxious to the civil law. The reforming tendency which Wickliffe set agoing was thus unhappily arrested for a hundred years. "The fire of heresy," says Froude, "continued to smoulder, exploding occasionally in insurrection, occasionally blazing up in nobler form, when some poor seeker for the truth, groping for a vision of God in the darkness of the years which followed, found his way into that high Presence through the martyr's fire. But, substantially, the nation relapsed NO. XII.] [VOL. XXIII. M |