p. 797 | Signs of the Times, Vol. 20, No. 50. (10/22/1894)

FIELD NOTES.

By Editor

THE brethren at Buffalo, N. Y., are moving out in the matter of building a new house of worship.

AT the State camp meeting held last month at Emporia, Kansas, eighty-six persons were baptized.

AT the recent Michigan State camp meeting, held at Lansing, eighty persons were baptized.

ACCORDING to the report of Elder A. J. Breed, the membership of the new Oklahoma Conference is nearly one-half German.

ON the 29th inst. six members were added to the church at Mansfield Centre, Conn. Two were baptized by Elder C. H. Edwards.

UNDER date of October 1 Brother John F. Jones reports to the Union Record that the attendance and interest continue good at the tent in Baltimore.

FOURTEEN converts are reported in connection with the tent meetings at Richland Center, Wis., conducted by Brethren J. N. Anderson and F. W. Phelps.

THE church at Jersey City, N. J., which is less than one year old, has now ninety-four members. Elder E. E. Franke reports a good interest in meetings now in progress.

THREE persons have accepted the Sabbath of the Lord through the labors of Elder H. H. Wilcox in private houses at Independent Hill, St. Lawrence County, N. Y.

ELDER I. E. KIMBALL, of Vermont Conference, has removed for a time to South Carolina, for the benefit of his wife's health. He desires us to say that his address is changed from Jamaica, Vt., to Spartanburg, S. C.

THE last report from Elder D. E. Hunter and Brother J. G. Smith, who are conducting tent meetings in Ventura, Cal., is that "eight have been baptized and others are keeping the Sabbath. The Sabbath school numbers twenty-five."

ELDER E. W. Webster, of Spartanburg, S. C., reports to the Southern Review that he has recovered from an attack of typhoid fever which confined him to bed four weeks. This in spite of the opinion of some people that the water treatment would kill him.

ELDER GEORGE I. BUTLER, after six months of field labor in North Carolina, returns to his home in Bowling Green, De Soto County, Florida. The tent meetings at Waynesville are being continued by Elder Brunson and Brother Sanbern. A number have accepted the truth.

ON the 6th inst. four persons were baptized and united with the church at Battle Creek, Mich., making thus far in 1894 an addition of 223. The membership of that church is now 1,593. The average attendance at Sabbath services is estimated to be over 2,000.

THE work at Altoona, Pa., has been very encouraging. About thirty have embraced truths presented. Sixteen were baptized at one time. A church organization is about to be effected, and a considerable sum has been subscribed toward the erection of a house of worship.

ELDER J. O. CORLISS, accompanied by Dr. M. G. Kellogg, recently spent about three weeks in Hobart, Tasmania, when thirteen persons were baptized and united with the church. This work was to be followed by short seasons at Bismark, Launceston, and Latrobe, when the laborers would return to Melbourne.

IN Healdsburg (Cal.) College there has been organized a "Students' Christian Association." Of this association Professor Rine says: "The object of the society is not only to do missionary work, but also to encourage and maintain an aggressive missionary spirit among its members and all others whom it can influence."

ELDER W. B. WHITE, president of Nebraska Conference, reports the organization of a church of twenty members at Auburn, Nemaha County. Another organization is contemplated in Boxbutte County, and still another at Loup City. About 150 have been added to the membership of the Conference the past year.

WE learn from Elder C. M. Kinny that a church of seven members was organized in Nashville, Tenn., September 15, to which three others had been added. Brother J. H. Lewis, a Bible worker, was to continue the work in the city. Elder Kinny went from Nashville to Huntsville, Ala., where he had a favorable reception and was of good courage.

A LOCAL camp meeting was recently held at Bowling Green, Ky. Only the large tent was pitched, the brethren and sisters occupying rooms. Three meetings a day were held, and in the evening the tent was crowded so as to require extra seats. At the close of the camp meeting the interest was so great that Elder C. L. Boyd remained to continue the meetings.

THE school building at Frederikshavn, Denmark, was dedicated with appropriate services August 31. Immediately there began a six weeks' workers' institute for the benefit of the laborers in Norway, Sweden, Denmark, and Finland. The institute was conducted by Elders O. A. Olsen and E. J. Waggoner. At the dedication of the building the mayor of the city and superintendent of schools were present and made encouraging remarks.

ELDER H. G. THURSTON, who has been holding meetings at Monticello, N. Y., reports some opposition preaching, one minister taking the novel ground that "the seventh day was given for rest of the body, but Sunday for the sweet rest of the soul." On this theory he should work on Sunday instead of holding religious services. When men bring forth such stuff as that as a pretext for opposition to the law of God, we can only wonder what next?

A LETTER just received from an old friend and dear collaborer in the gospel work, Elder E. W. Whitney, of Boulder, Colo., says that his faithful wife has fallen asleep in the Lord. She died from typhoid fever, leaving three children. The same day we learn of the death of a beloved brother in the ministry, D. N. Loughborough, of Illinois. But those who sorrow have hope in One whose love for his children is stronger than the grave. They have our heartfelt sympathy.

AT Dickinson, N. Y., the tent in which meetings were being held by Elder S. M. Cobb and Brother H. L. Bristol was blown down by a gale September 23. The incident occurred just after a Sunday afternoon service, so no one was seriously injured. More men and women came to help repair damages than could find room to work. Although the center pole and several ropes were broken, stakes were pulled up, the tent was somewhat torn, and several seats were smashed, everything was in readiness for services on the evening of the next day. The people paid all expenses of the repairs, and only one meeting was lost. Besides, the incident served well as an advertisement.

A NEW feature of missionary work was inaugurated by the Nebraska Tract Society at the recent State Fair held at Lincoln. This is what the Reporter, of that city, said about it:—

A 30x50 foot tent was erected in a suitable place near the Fine Arts Building, and furnished with chairs, sofas, beds, washstands, tables, etc. Two missionary racks filled with tracts that treated on the live issues of the day, together with various periodicals and circulars placed conveniently on the tables, furnished an interesting and profitable literary feast, which was in striking contrast to the eating and drinking that prevailed in almost every other quarter. Those in charge of the tent were kept busy welcoming and entertaining the hundreds of weary mothers and children who flocked to its hospitable doors. Many warm expressions of gratitude were received for these kindly ministrations, and many went away realizing that there is still much of the milk of human kindness in this grasping, selfish world.

THE HEALING TOUCH.

Amid the eager multitude Who followed, close to press And catch the wondrous words of Him Who came to heal and bless, Was one so meek and ill her fame She scarcely dared His notice claim.

Though thrust aside and jostled oft By those who backward held, Still nearer to His side she stole, By her great need impelled; "If I but touch His garment's braid I shall be healed and blessed," she said.

A moment, and the seamless robe By passing breezes fanned, To which her humble faith had clung, Was wafted to her hand. A single touch as on He sped, And all her pain and illness fled.

Dear Lord, whose love is manifest In every way of thine, Here still are sin-sick souls, who wait The healing touch divine. Walk thou our streets, and let us hear The rustling of thy garments near.

The cares of life surround and crowd, Thy shining face to hide, And doubts and fears a conflict wage To keep these from thy side. Come thou with saving power to them, Though they but touch thy garment's hem. —Selected.

LESSON V.—SUNDAY, NOVEMBER 4, 1894

International S. S. Lessons.

LESSON V.—SUNDAY, NOVEMBER 4, 1894

JESUS LORD OF THE SABBATH.

[NOTE.—The questions which follow are merely suggestive for the student on the leading points of the lesson: it is presumed that the thorough student will think of many more as he studies the subject. References, where verses alone are given, always refer to the lesson scripture printed above. All other references are given in book, chapter, and verse. The text printed is that of the Revised Version, not because it is especially preferred, but because it is not found in every family, as is the common version.]

Lesson Scripture, Mark 2: 23-28; 3: 1-5.

23. And it came to pass, that He was going on the Sabbath day through the corn fields; and His disciples began, as they went, to pluck the ears of corn.

24. And the Pharisees said unto Him, Behold, why do they on the Sabbath day that which is not lawful?

25. And He said unto them, Did ye never read what David did, when he had need, and was an hungered, he, and they that were with him?

26. How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat save for the priests, and gave also to them that were with him?

27. And He said unto them, The Sabbath was made for man, and not man for the Sabbath.

28. So that the Son of Man is Lord even of the Sabbath.

1. And he entered again into the synagogue; and there was a man there which had his hand withered.

2. And they watched him, whether he would heal him on the Sabbath day, that they might accuse him.

3. And he saith unto the man that had his hand withered, Stand forth.

4. And he saith unto them, Is it lawful on the Sabbath day to do good, or to do harm? to save a life, or to kill?

5. But they held their peace. And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand, and he stretched it forth; and his hand was restored.

Golden Text: "The Son of Man is Lord also of the Sabbath." Mark 2: 28.

NOTE.—This lesson comes somewhere within the second year of Christ's ministry, when opposition to him was beginning to develop. Of course a work of reform always develops opposition, and a part of the work of reform which our Lord effected was that concerning the Sabbath. During the latter years of the Jewish dispensation the Sabbath law had been covered up by meaningless burdens and superstitions. It had been construed and interpreted until it meant everything but what God designed it to mean. The law said that no work should be done on the Sabbath. On this the Pharisees placed thirty-nine principal prohibitions, with a multitude of decisions as to the particular things these prohibitions permitted or forbade. For instance, they forbade reaping and threshing on the Sabbath day; but rubbing off the husks in the hands was a kind of threshing, and therefore that was forbidden. Plucking grain with the hand, no matter if it was no more than one spear, was a sort of reaping, and therefore that was forbidden as a transgression of the law. "Grass was not to be trodden, as that was a kind of harvest work. Shoes with nails were not to be worn, as the nails would be a burden, and a burden must not be carried. A tailor must not have his needle by him toward sunset on a Friday, for fear the Sabbath should begin while he was yet carrying it."—Eugene Stock. Says Geikie: "To break the Sabbath rather than suffer hunger for a few years was guilt worthy of stoning. Was it not their boast that the Jews were known over the world by their readiness to die rather than break their holy day?" It has been remarked that the devotion of the Jews was right, but their method of applying it was false in the extreme. Our Saviour lifted off the oppressing burdens, and placed the Sabbath law just where God placed it in the beginning at Sinai.

Through what did our Saviour pass on the Sabbath day? Verse 23.
What did the disciples do as they were passing through the corn fields?
What did the Pharisees say to this?
How did Jesus reply to their question? Verses 25, 26. Note 1.
For what did Jesus say that the Sabbath was made? Note 2.
What did he say of his relation to the Sabbath? Verse 28. Note 3.
What did our Lord do after this on the Sabbath? Chap. 3: 1.
Whom did he find in the synagogue?
For what did the Jews watch him? Verse 2. 10. What did he say to the man with the withered hand? Verse 3.
What question did he ask them? Verse 4.
How did they reply?
How did their silence affect him? Verse 5.
What did he then say?
What was the effect of his words? Note 4.

NOTES.

1. By the charge which the Pharisees brought, that the disciples did that which was not lawful, they, of course, meant that it was contrary to their tradition or interpretation of God's law. Jesus shows them that there was an excuse for that very thing by referring them to what David, a man after God's own heart, did, and for which the Lord did not rebuke him. The question shows that necessity is stronger than law, and that God does not design that any of his laws shall be for men's destruction. David needed food. There was food in the sanctuary, and that food was lawful only for the priests to eat; but the need of David and his men was a higher law than the mere ceremonial precept regarding the food; and so the need of the disciples in passing through the corn field was more than any of the traditions which the Jews had thrown around the Sabbath of the Lord. God "will have mercy and not sacrifice."

2. The Sabbath was made for man.—That is, for man's best and highest good. If man had been made for the Sabbath, the Sabbath would have been first, and everything that was of man or about man would have been bound to the Sabbath law; but man was made first, and the Sabbath was made to be a blessing to him, not to destroy life, but to preserve it, not to make man a slave, but to give him freedom.

3. The Son of Man is Lord even of the Sabbath.—This carries us back to the time when the Sabbath was made. God made the Sabbath through Christ. It was the Father who said to the Son, "Let us make man in our image." All that was created, and all that exists, came through Christ, the Creator under God. See Micah 5: 2; Col. 1: 16; John 1: 1-3. He therefore was Lord of the Sabbath. He only of all men could interpret the Sabbath law as to just what it meant.

4. Jesus asked the Pharisees, "Is it lawful [that is, according to the Sabbath law] to do good on the Sabbath days, or to do evil? to save life, or to kill?" It would seem that any honest person would have answered that question without any delay whatever; but the very question condemned them. They saw that if they should say that it was lawful to save life (and they knew that that was what God gave all of his laws for), it would condemn their own traditions, and, therefore, they held their peace. Jesus then showed just what was the true intent of the Sabbath law by healing the withered hand. They charged him and his disciples with Sabbath breaking, but he did just what he tells us in Matt. 12: 12 is "lawful." He, therefore, did just what was according to the Sabbath law of the fourth commandment. There are many at the present time who have, instead of lading the true day with burdens, substituted another day, which God never gave. The same Sabbath law which the Lord designed should be a blessing to man, which said, "Remember the Sabbath day to keep it holy," said also, "The seventh day is the Sabbath of the Lord thy God." The Jews were transgressors of that law, because they followed their own traditions and interpretations instead of the law. Those who observe another day than that given in the law, are just as truly transgressors of the law as were the Jews of old. They are placing their own traditions in the place of the word of God. Jesus observed the seventh day, and he observed it in just the way that God commanded. That is the only true Sabbath, and the only true way to observe the Sabbath. It would be well if all would profit by his example; but as in those days it is even so now. As he preached to them, and tried to show them how unscriptural were their traditions, they were aroused, and sought to persecute him. The record tells us that they straightway took counsel against him how they might destroy him; and now, when those who are trampling the Sabbath of the Lord underfoot, that they may keep the traditional Sunday, are shown their error from God's word, they take counsel together how they may suppress, and if necessary destroy, those who are preaching God's word. Really, is it not the only safe way to follow the example of our Lord Jesus Christ?

PERIODICALS WANTED.

LATE Seventh-day Adventist periodicals for missionary work are solicited by A. L. Bideler, Felton, Santa Cruz County, Cal. Send postpaid.

COPIES of the Signs and American Sentinel of date as late as September 1, 1894, for missionary work. Address, postpaid, Lottie Mullin, Los Gatos, Cal.

THE missionary society at Butte, Mont., is unable to get papers enough to supply their racks. Any favors in this line will be gratefully received. Address, postpaid, E. P. Boggs, 407 West Copper Street.

CAMP MEETINGS FOR 1894.

By General Conference Committee

Arkansas (Southern), Nashville.........Oct. 19-29 Florida, Tampa..................................Nov. 8-18 GEN. CONF. COM.

CHURCH SERVICES.

By Editor

All of our churches, especially on this coast, who desire their regular weekly services announced in this column, may have it done by reporting through the proper officers.

Oakland.—Church at corner of Twelfth and Brush Streets. Regular preaching services or Bible study, Sunday at 7:30 P.M. and Sabbath at 11 A.M. Sabbath school at 9:30 A.M. Sabbath. Prayer and missionary meeting Wednesday at 7:30 P.M. All are cordially invited.

San Francisco.—Church at 914 Laguna Street. Regular preaching services at 7:30 P.M. Sunday and 11 A.M. Sabbath. Sabbath school at 9:45 A.M. Prayer meeting Wednesday 7:30 P.M. Missionary meeting Thursday 7:30 P.M. Seats free.

Chicago, Illinois.—Church on Forty-sixth Street between Michigan and Wabash Avenues. Sabbath school 9:30 A.M. and preaching services at 11 A.M. Prayer meeting Monday evening 8 P.M. Missionary meeting Thursday evening 7:30 P.M. A cordial welcome to all.

Los Angeles.—Church at 143 Carr Street. Preaching service Sunday evening 7:30. Missionary meeting Wednesday evening 7:30. Sabbath school on Sabbath at 9:45, and preaching service at 11 A.M. All are welcome.

East Portland, Oregon.—Church at corner of Eleventh and East Everett Streets. Services every Sabbath 11:30 A.M. Sabbath school 10 A.M. Missionary meeting evening after Sabbath 7 P.M. Prayer meeting every Wednesday evening 7 o'clock. All welcome. Seats free.

Washington, D. C.—Church on Eighth Street between F and G Streets, N. E. Regular preaching service at 11 A. M. Sabbaths. Sabbath school, 9:45 A.M. Sunday, 7:30 P.M., Bible study. Prayer meeting Friday at 7:30 P.M. All are welcome. H. W. HERRELL, Clerk.

Sacramento.—Church on G Street between Eighteenth and Nineteenth Streets. Regular services: Sabbath school at 10 A.M., preaching service at 11 A.M., Sunday at 7:30 P.M. Prayer and missionary meeting Wednesday evening at 7:30. Seats free. All are cordially invited.

Pasadena.—Church at corner of Summit Ave. and Mountain Street. Sabbath services every Sabbath at 11:30 A.M. Sabbath school 10 A.M. Prayer meeting every Sunday evening 7:30. Missionary meeting Tuesday 7:30 P.M. All are cordially invited. Box 261. O. S. SMYTH, Clerk.

St. Paul, Minn.—Church on Greenbriar Avenue, between Jenks and Clawson Streets. Regular preaching services on Sabbath at 11 A.M. Sabbath school at 9:45 A.M. Prayer meeting Tuesday evening at 7:45. All are cordially invited. NETTIE MCSTAY, Clerk.

Danish and Swedish Early Writings

By Editor

DANISH AND SWEDISH EARLY WRITINGS.—Plain at $1.00, red edge at 1.25. For sale by the Pacific Press, Oakland, Cal. Please call the attention of the S. D. A. brethren and sisters of those nationalities to this book printed in their language.

OUR GENERAL AGENTS.

Arkansas Tract Society—H. Clay Griffin, Van Buren, Ark. Atlantic Tract Society—T. A. Kilgore, Sec., 43 Bond St., N. Y. Australia—Echo Publishing House, North Fitzroy, Victoria, and A. Reekie, 2 Cook St., Glebe Point, Sydney, N. S. W. California Tract Society—1059 Castro St., Oakland, Cal. Canada—Mrs. A. E. Taylor, 97 Plymouth Grove, Montreal, Canada, and G. W. Morse, 20 Melbourne Ave., Toronto, Ontario. China and Japan—A. La Rue, International Tract Society, Queen's Road 219, Hongkong, China. Colorado Tract Society—Chas. T. Shaffer, Sec., 1121 S. 11th St., Denver, Colo. England—International Tract Society, 59 Paternoster Row and 451 Holloway Road, London. Florida Tract Society—Alex. Mitchell, Sec., Box 508, Orlando, Florida. Illinois Tract Society—125 W. Monroe St., Springfield, Ill. Indiana Tract Society—J. W. Moore, Sec., 175 Central Ave., Indianapolis, Ind. Iowa Tract Society—Mrs. Jessie V. Ward, Sec., 603 East 12th St., Des Moines, Iowa. Kansas Tract Society—Lucy M. Olds, Sec., 821 West 5th St., Topeka, Kan. Maine Tract Society—Eliza Morton, North Deering, Me. Maritime Provinces Tract Society—Mrs. I. H. Cowie, Sec., Box 85, Moncton, N. B. Michigan Tract Society—J. S. Hall, Sec., Review and Herald Office, Battle Creek, Mich. Minnesota Tract Society—L. B. Losey, Sec., 336 East Lake St., Minneapolis, Minn., P. O. Box 989. Missouri Tract Society—Vita Morrow, Sec., 2010 East 23d St., Kansas City, Mo. Montana—Mrs. W. J. Stone, Sec., 737 5th Ave., Helena, Mont. Nebraska Tract Society—Mary F. Beatty, Sec., 1505 E St., Lincoln, Neb. Nevada—Cal. Tract Society, 1059 Castro St., Oakland, Cal. New England—N. E. Tract Society, Mrs. E. T. Palmer, Sec., South Lancaster, Mass. New Jersey, Del., Md., New York City, and Brooklyn, N. Y., and Dist. Col.—T. A. Kilgore, No. 43 Bond St., New York. New York State—W. A. Wilcox, Sec., N. Y. Tract Society, 317 West Bloomfield St., Rome, N. Y. New Zealand Tract Society—M. H. Tuxford, Agent, Banks' Terrace, Wellington, N. Z. North Pacific—Geo. E. Henton, Sec., 727 East Taylor St., East Portland, Oregon. Ohio Tract Society—E. A. Merriam, Sec., 249 Cedar Ave., Cleveland, O. Oklahoma Tract Society—E. R. Palmer, Sec., 318 Fourth St., Oklahoma City, Oklahoma Territory. Pennsylvania Tract Society—W. M. Lee, Sec., Box 614, Williamsport, Penn. Scandinavian Tract Society—Akersgaden 74, Christiania, Nor. South Africa—International Tract Society, Somerset House, Roeland St., Cape Town. Southern District Tract Society—L. Dyo Chambers, 23 Early St., Chattanooga, Tenn. South Dakota Tract Society—Mrs. A. H. Robinson, Vilas, S. Dak. Switzerland—Imprimerie Polyglotte, 48 Weiherweg, Basel. Tennessee—M. G. Mason, Sec., 1009 Shelby Ave., Nashville, Tenn. Texas Tract Society—T. T. Stevenson, Sec., Keene, Johnson Co., Texas. Upper Columbia—Mrs. M. E. Ford, College Place, Wash. Utah—J. J. Ireland, 1059 Castro St., Oakland, Cal. Vancouver Island—B. Robb, 231 Pandora St., Victoria, B. C. Vermont—Lizzie A. Stone, 190 N. Winooski Ave., Burlington, Vt. Virginia—C. D. Zirkle, 501 N. 25th St., Richmond, Va. West Virginia—Mrs. E. J. Hutchinson, 952 Avery St., Parkersburg, W. Va. Wisconsin Tract Society—Geo. M. Brown, Sec., 865 Fifth St., Milwaukee, Wis.

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LESSON V.—SABBATH, NOVEMBER 3, 1894.

THE BLOOD OF THE COVENANT.

Lesson Scripture, Luke 22: 1-20.

1. NOW the feast of unleavened bread drew nigh, which is called the Passover. 2. And the chief priests and the scribes sought how they might put him to death; for they feared the people. 3. And Satan entered into Judas who was called Iscariot, being of the number of the twelve. 4. And he went away, and communed with the chief priests and captains, how he might deliver him unto them. 5. And they were glad, and covenanted to give him money. 6. And he consented, and sought opportunity to deliver him unto them in the absence of the multitude. 7. And the day of unleavened bread came, on which the Passover must be sacrificed. 8. And he sent Peter and John, saying, Go and make ready for us the Passover, that we may eat. 9. And they said unto him, Where wilt thou that we make ready? 10. And he said unto them, Behold, when ye are entered into the city, there shall meet you a man bearing a pitcher of water; follow him into the house whereinto he goeth. 11. And ye shall say unto the good man of the house, The Master saith unto thee, Where is the guest chamber, where I shall eat the Passover with my disciples? 12. And he will show you a large upper room furnished; there make ready. 13. And they went, and found as he had said unto them; and they made ready the Passover. 14. And when the hour was come, he sat down, and the apostles with him. 15. And he said unto them, With desire I have desired to eat this Passover with you before I suffer; 16. For I say unto you, I will not eat it, until it be fulfilled in the kingdom of God. 17. And he received a cup, and when he had given thanks, he said, Take this, and divide it among yourselves; 18. For I say unto you, I will not drink from henceforth of the fruit of the vine, until the kingdom of God shall come. 19. And he took bread, and when he had given thanks, he brake it, and gave to them, saying, This is my body which is given for you; this do in remembrance of me. 20. And the cup in like manner after supper, saying, This is the new covenant in my blood, even that which is poured out for you.

While Jesus was teaching, what was drawing near?
What is this feast called?
How long a period did the feast of unleavened bread cover? See Ex. 12: 3-20.
What were the chief priests and scribes doing?
Who opened the way for them to carry out their purpose?
When the first day of unleavened bread came, what preparation was made for the Passover?
What directions did the Saviour give the disciples?
How did they find the place where they should keep the Passover?
What kind of a room was it?
When the hour came, who sat down at the table?
What did Jesus say to the disciples?
Until what time did he say he should no more eat the Passover?
When he took the cup, what did he say?
When that time comes, what will Jesus do? Luke 12: 37.
After the Passover supper, what did Jesus do?
What did he say of the bread which he gave to them?
What did he next take?
What did he say of the cup?
What do the bread and the wine signify? 1 Cor. 10: 16.
By taking of them, what do we show? 1 Cor. 11: 26.
What is said of those who shall eat and drink in this ordinance unworthily?
How does one eat and drink unworthily? Verse 29.
What should a man do in order that he may not so eat? Verse 28.
For what is he to examine himself? 2 Cor. 13: 5.

NOTES.

1. From verse 7 we learn that Jesus and his disciples ate the Passover at the regular time. On the fourteenth day of the month the lamb was to be slain, and was to be eaten that evening. Jesus sent the disciples to prepare the Passover on the first day of unleavened bread, which was the fourteenth, when the lamb must be killed. See Ex. 12: 6, 18. If he had departed from the regular custom, the disciples would not have accepted the change without question. 2. In this connection we may note a point in regard to the kind of bread and wine to be used in the Lord's Supper. The common argument against fermented wine is that it may awaken a desire for drink on the part of some; but this is not by any means the principal reason why it should not be used. The wine represents the blood of Jesus, who was without blemish and without spot. Wine that has undergone fermentation would be no fit emblem of the blood of Jesus. It would be like offering a blemished lamb in the ancient time. Moreover, it was the feast of unleavened bread, and no leaven was to be found in any house. See Ex. 12: 15. Therefore there could have been no leavened bread in the house at that time. The same text also shows that there could have been nothing but unleavened bread with which to celebrate the Lord's Supper. Leaven indicates decay, and that would not represent the spotless Lamb of God. Christ himself was the Passover. 1 Cor. 5: 7. The Lord said, "Thou shalt not offer the blood of my sacrifice with leavened bread." Ex. 23: 18. To some this may seem an unimportant matter; but the Lord thought it of enough importance to require an express command. 3. Wherever in the Bible we find in our translation the word "testament," we should read "covenant." Christ said, "This cup is the new covenant in my blood." His blood is "the blood of the everlasting covenant." Heb. 13: 20. He is the surety of the new covenant. We enter into covenant relation with him by accepting his blood as the sacrifice for our sins. Thus we make a covenant with him by sacrifice. Ps. 50: 5. He makes the sacrifice; we have only to accept it. And we eat and drink the Lord's Supper worthily when we discern the Lord's body, and, by faith, take him into our hearts, just as really as we take the bread and wine into our mouths. As the bread and the wine go to nourish our bodies, and give us physical life, so the body and blood of Christ, taken by faith, will give us spiritual life.

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PICTURES OF THE

CHILDHOOD OF JESUS

This little book contains pictures of the Angels' Visit to the Shepherds, the Angels' Song, the Shepherds at Bethlehem, the Presentation of Christ in the Temple, the Wise Men and the Star in the East, the Wise Men Offering Gifts and the Flight into Egypt. All of these are printed in colors in the highest style of Chromo-Lithography and each is accompanied with a page of appropriate poems and Scripture quotations. The book also contains 11 Poems on the Nativity. It is bound in heavy paper covers, printed in colors. Size of page 9 1/2 x 11 1/2 inches. Price, 50 Cents.

Address, Pacific Press Publishing Co., OAKLAND, CAL.

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